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Friday, June 2, 2023

I see what I think

 

(The current article is a book review. Other articles are found in the column on the right and are arranged by date of posting. Please click the year and the month to find  the title and the text.)


I see what I think

Book review: The Border Between Seeing and Thinking. Ned Block. Oxford University Press, March 7, 2023. ISBN 978-0197622223. Pages 560.

I have found that it is worth following the book reviews of science magazines, otherwise interesting books may not be found. A short presentation of Block's book was published by Science journal. I bought the book and decided to wade through it because I'm interested in consciousness. I’m familiar with some forms of meditation, also on a practical level. In mediation exercises, I have experienced strong and genuine sensory perceptions, similar to experiences caused by external stimuli. The neuroscientific research publications I've read (especially in the last twenty - thirty years) have shed light on the top-down mechanisms (the influence of thoughts on perceptions) and their impact on the content of consciousness.

The feelings I experienced while reading Platos collected works, sprang to my mind during reading Block’s current book. In the case of both, I couldn't escape the thought that the content is in many respects deeply sophistic and sematological: unnecessarities, confusing and misleading divisions and  formation of concepts, search for cause-effect relationships between fictitious ideas, as well as discourse in support-refutation of pointless  propositions. Because of this, delving in the books then, as now, required vigorous concentration in order to be able to follow the author's thoughts. Steadfastness and perseverance were repeatedly put to a tough test. Determination was rewarded e.g. in such a way that at least some of the things I considered to be sophistry became meaningful. This happened especially when the arguments and divisions were connected to concrete structures and functions of the brain. One have to remember that I haven't even completed an approbatur course in academic philosophy, even though I've read many kinds of philosophical literature for decades.

I found myself repeatedly thinking: "who is the book intended for?". Is it intended for philosophers, psychologists, neuroscientists or those who study these fields in general or just for those who focus more narrowly on perception? Is it meant for the person in the street, who wants to educate himself? I think that at least some of the concepts in the book must be somehow familiar, otherwise the book opens badly. Is the book also intended for the author himself as a summary of a long scientific work and philosophical reflections?

According to Block, perception is iconic (pictorial), non-conceptual and incapable of distinguishing truth from falsehood. Perception and consciousness rely on the back and middle parts of the brain. Cognition (thinking) clearly differs from perception in its structure and function. Cognition is reasoning, analysis, evaluation, planning, problem solving, reporting, memory and similar activities. Thinking is essentially based on the functions of the front part of the brain. Block presents a wealth of perceptual psychological tests and considers how they confirm his views. The author must have read the recent achievements of neuroscience with enthusiasm. After all, they clarify previous, often sophistic introspective, conjectures and research results and help create new concepts. As an example, the phenomenological, psychological, physiological and neuroscientific researsch of attention.

Based on research results, Block presents strong support for my experience that ”I see what I think I see”. The phenomenon is called "cognitive penetration". Cognitive functions have their own formats that require healthy functioning of the frontal parts of the brain. Nerve impulses pass from the front of the brain to the visual areas of the posterior parts of the cerebral cortex. By imaging these visual areas (fMRI), it can be deduced what the person is thinking (1). Thus, perception and imagined perception use the same brain regions. However, the imagined visual perception experience is more blurred (fewer pixels) than the real visual perception experience. This is due to the fact that the information content (the number of bits per time unit) decreases drastically when the impulses move from the cells of the retina of the eye first to the geniculate nucleus, and from there to the visual cortex step by step (V1 - V5) and further to the cognitive areas, where bits can be processed in just a few in one second. Thus, it can be concluded that the image produced by cognition (thought) (produced in top-down mode) contains significantly fewer pixels than the genuine bottom-up image. A person who practices meditation can confirm this, based on her or his own experience.

A whole chapter deals with consciousness. According to the book, consciousness does not require cognitive, discursive activity, but is rather connected to perception and, instead of global workspace, to the activity of a narrower network  called "global playground". Attention, the appropriateness and predictability of perception (Bayesian) are discussed, as well as the access consciousness and the content of consciousness.

Block emphasizes that the main goal of the book is to show that perception and cognitive activity are clearly distinguishable from each other on a factual, concrete level and not just in a semantic or conceptual sense. This difference is based on the structure and function of the brain. However, the areas of cognition and perception do not live completely isolated in their own bubbles, but communicate with each other in numerous ways.

I wish you happy reading moments!

Literature:

1.       https://www.sciencedirect.com/science/article/pii/S1053811914008428

Sunday, May 22, 2022

How do traumatic experiences affect the idea of man and the worldview?

 

 (The current article deals with traumatic experiences and theis affect on the idea of man and worldview. Other articles are found in the column on the right and are arranged by date of posting.)



How do traumatic experiences affect the idea of man and the worldview?

 

“The worst thing is to teach a child with methods based on fear, power, and authority, because then openness and trust will be destroyed. They only achieve the wrong kind of submission.”

- Albert Einstein

 

Foreword

A person's subjective life experiences affect behavior and brain structure and function. In this article, I will first discuss the development and adaptation of the brain. I then move on to describe threats experienced by an individual and their effect on the brain structures of fight-escape-defensive behavior. Next, I will deal with punishment and lying. Then I move from traumatic experiences to coping strategies. I deal with psychic flexibility, striving for non-violence and truth, and telepathy; the shaping of the idea of man and worldview as a result of traumatic experiences.

The healthy ones do not need a healer, but the sick (Matt. 9:12) or those who feel themselves sick. And one does not have to be ill to feel unpleasant feelings such as anxiety, suffering, or torment. Whether a person is ill or healthy according to the concept, he must feel the need to improve his condition in order to be helped. This paper is for him who feels the need to understand the development of the idea of man and worldview, as well as suffering, and to seek a cure for distress and ambiguity.

I present my thoughts as an individual, vulnerable person, as each of us is. The medical education I have acquired and received and my career as a physician for forty years has certainly affected my evaluations. I have not acquired the nominal qualification of a therapist or, in particular, a trauma therapist. However, my ideation have been particularly affected by two fundamental insights related to trauma therapy. These are, firstly, the structural breakdown (dissociation) of personality and the belief in long-term, even permanent, structural damage to the brain caused by trauma. Without these two basic concepts, one cannot explain the world of perceived chaos caused by trauma experiences. Just as biological life cannot be understood without the theory of evolution, so the experience of trauma and its consequences cannot be understood without the structural dissociation of personality and the organic, structural, and functional changes in the nervous system.

 

Introduction

Everyone’s life isn’t just about dancing with roses. Some of us may experience crippling anxiety, the desolation of loneliness, unworthiness, the horror or compulsive thoughts of a trapped person, movements and series of movements, intolerable guilt, and shame that makes the experiencer feel the compelling need to sink into the slit of the earth. These states are repeated, become familiar, pop up to visit without an invitation, and do not follow the order to leave but linger and leave only when they happen to decide for themselves. They arrive, these old acquaintances, whenever and often at the most inopportune time. Entry bans imposed on them do not help. In order to find out the reasons for the visits, it is necessary to make a study trip to the guests' own countries, the birthplaces of the guests, to get acquainted with the conditions in their home. The goal of the excursion is to help these guests to stay under the home rafter or, better yet, prevent the birth of new guests altogether.

An excursionist need not imagine finding the stone of the wise, the ultimate unchanging truth, for the causes of heavy experiences and thoughts. Inventing and broadening new perspectives may be enough for every moment. The future sets its own needs. A useful starting point for exploring painful experiences can be seen as a view of a person on the stage of his or her own life, as an actor regulating the individual in his or her own environment. One must be able to survive, obtain food and shelter, and avoid dangers such as being beaten, even eaten. In addition, he must breed, at least from the point of view of the survival of his species. These are the basic conditions for life to continue. Behavior, and also explicitly subjective feelings and states, should be seen to serve these purposes. The critically arranged and tested concept of evolution and individual development are frameworks without which it is difficult to explain our subject and our life in general.

 

On the development and shaping the brain

The developmental stage after human birth into adulthood is exceptionally long compared to other mammals. During long childhood and adolescence our behavioral regulator, the central nervous system, is significantly shaped. For example, about thirty percent of brain cells die within the first - two years of life. In terms of individual development, ontogenetically, the last maturation does not take place until the age of a couple of decades. The frontal lobes and their connections to other parts of the brain develop latest. The horse's foal is able to walk within the first hours after birth. Man is not able to do the same until about the age of one year. The horse's youth is likely to end by the age of a couple of years. The human brain, like a horse, is shaped by interactions with the environment, especially with other members of its specie. A man does not become a man with good social abilities alone or in very deficient growth environments. Man learns to act as man only in the company of other men and a horse as a horse only in the company of other horses. Real or imaginary examples of failed growth can be found in wolf children, a girl growing up in a barrel, and in the orphanages in Ceaușescu’s Romania. The way in which social relations take place is crucial for human development and is reflected in the future subjective sense of well-being, intellectual level, behavior and worldview and the idea of man.

The realization of different human functions relies on the brain structures inherent in that activity. Each activity has its own main structures that work in collaboration with other structures. (Hormones, oxidation state, carbon dioxide, sugar, etc. also act as common shaping factors.) These structures and their function develop and form individually in their own time, according to the phylogenetic order. They are shaped by an individual’s interactive experiences. Current neuroscience publications are flooded with the mechanisms of brain modification and their temporal duration, behavior, experiential counterparts, from the brain region level to cellular, subcellular, and molecular levels. A closer look at them in this paper would take the presentation too far away from the main theme.

The long helplessness of a human child and the living at the full mercy of caregivers requires special caring-attachment behavior (and caring-attachment experience) on the part of the caregiver and experience and security experience on the part of the child. Care includes proximity and taking care of food, drink, cleanness and warmth, as well as protection from accidents and attacking animals and people. In the beginning, the baby demands that the needs be met immediately when the need arises. Learning to tolerate the fulfilment of a need is an essential part of a child’s growth and predicts future success in life. Repeated disregard or even punishment of a child’s needs for attention-seeking behaviors, such as crying, obviously structurally damages the brain and forms the basis for the experience of being rejected, which later manifests itself in many contexts as a stereotypical experience as well as behavior in relationships.

 

Adverse experiences during childhood and adolescence

1. Fight-escape-submit experience and behavior

The success in resisting being beaten or eaten and avoiding other dangers is a vital condition for a individual. Thus, learning about threats takes place in the brain quickly and permanently, otherwise new threats could be anticipated and avoided unsatisfactorily. A human child, like an animal, tries to avoid threats and, if she does not succeed, defends herself by fighting. If the fight is not successful either, or the resistance is overwhelming, the child will submit to what is necessary. A physically punished child is paralyzed in terror by stinging strokes on her buttocks. She is alleged to have done something wrong. She feels she is of wrong sort in the mind of the punisher. With her insufficient experience and undeveloped brain, a child cannot comprehend, let alone analyze, her whipping. Understanding the reason and unreasonableness of the punishment is not facilitated by the probable fact that those close who see the abuse may not defend the one under the punishment or they accept the incident, or even call for more hurtful violence (the buckle of the belt). The event will drill definitely in the small brain. No matter if the biological mechanism were an increasing or decreasing of synaptic weight, protein synthesis initiation, the creation of new synapses and neurons, histone acetylation, DNA methylation, or all these or other known or as yet unknown mechanisms, it is difficult to question the preservation of the event as neural structure and the tendency that the experience of the event will easily reactivate spontaneously. Even if the incident itself is not remembered later, panic pops up in a later life to visit without prior notice, often in the most inappropriate context. The guest demands all the attention and the host is not given the opportunity for any other activities; the guest takes all the attention. The host does not get even one word thought or said. The brainstem activity that underlies defensive behavior is self-sufficient, completely shutting down higher-level brain functions such as the connections to the frontal lobes that regulate defensive behavior. The guest leaves after a moment but calls his friends anxiety and shame as troublesome companion to the host. As all this happens in the context of a host’s social interaction, the consequences are or can be catastrophic. (Van Der Hart O, Nijenhuis E and Steele K. The Haunted Self. Structural Dissociation and the Treatment of Chronic Traumatization.)

 

2. Raising by punishment

In their attempt to raise their children to behave acceptably or to eradicate reprehensible behavior, parents have not always been or have not been able to take into account current methods of developmental and educational psychology. Parents seem to have known the biblical teaching, “He that spareth his rod hateth his son” (Proverbs 13:24). So they have rushed to beat their children in order to make them good. The law prohibiting corporal punishment of children did not enter into force in Finland until the beginning of 1984. Not only was corporal punishment largely accepted in post-World War II Finland, but reprimanding, blaming, humiliating, defeating, denying the expression of a child's feelings (you are shouting like volves in the wilderness) and insulting shame (shame yourself, you good-for-nothing) were accepted. The inherent tendency of children to interact with each other was also not always supported (villages walker). Although, in return, a child could get support that promoted her self-esteem, received acceptance verbally and nonverbally, the scale was too often tilted towards the blaming side of upbringing. Nor was the school system better; teaching focused on finding mistakes, obeying, and subjugating.

Both a child and an adult seek approval and support. The brain’s action loops of experiencing worthlessness are built in the small brain as she feels repeatedly lacking the attention and approval she desires. The feeling of worthlessness can be enhanced by emphasizing the child’s profound insignificance, incompetence, and inability. Moreover, belonging to a poor, considered as worthless and simple people, does not improve the child's sense of self-worth. The theory of social and economic evolution with a strong value charge was deeply rooted in Finnish society in the 20th century, with the scale of values ​​ranging from hunter-gatherers to pastoralists and farmers, continuing to the urban industrial and merchant class. At the top are learned, money-rich and influential politicians. Fathers who returned from World War II and mothers who experienced the war earned their living for themselves and their children mainly through horse-drawn farming. This majority did not receive much appreciation from the townspeople, especially those in the capital. Poverty in rural and urban areas was not highly valued. Current terms for deprivation include for example down and outs or family poverty. Being underestimated, even despised and ignored is not conducive to self-esteem, which in turn can lead to an inability to say and express one’s feelings.

 

3. Lying

Lying is specifically related to human social activity. Admittedly, man can also lie to himself, either consciously or unconsciously. Man has developed an exact “lie-revealing machinery” that combines and interprets fine subtleties in the behavior of others. One can subjectively know the truth of a matter but can lie to others. A child, like an adult, can keep his wishes true and believe in his dream reality. The beautification of truth can rise from the fear of shame. Fear of punishment also tempts you to tell white lies. Good relationships are based on trust. Therefore, it is important that the motives and behavior of a fellow human being are predictable. One must share truthful information. Confidence can be lost because of just one lie and it can be that a cheater does not get new trust built despite persistent trying. It is difficult for a child, a few years old, to distinguish between a truth and a fairy tale, which is why a parent should guide to the truth through interaction and empathy with the child. Reproach, blaming, intimidation, or even physical punishment leads to feelings of rejection, loneliness, shame, and injustice, as well as curling up in oneself. A child can become frightened. Reactions are exacerbated in a child who has tendency to feel easily guilty and who is pronouncedly responsible. The situation may be exacerbated by appointment (schizophrenic).

A child may feel unable to think or do things that parents and other people will not accept or despise. He knows he will be punished if he tells his thoughts or others become aware of his actions. However, the child's thoughts and actions are basically harmless, related to normal development, but extremely important for the child. A punished child drifts into her own worlds in fear. His undeveloped function of abstraction is incapable of dealing with perceived injustice. The lonely, emotionally orphaned, easily sets excessive expectations for budding friendships or social relationships, and as the relationship breaks down, he drifts into more and more intolerable loneliness.

The child has learned, through punishment, loneliness, and prosecution, or at the threat of these, to know things he or she should not do, nor should he or she think or feel. On the other hand, he has learned other things that are permissible to feel, think, and do. He looks outside for rules and tries to fit his own feelings, thoughts, and actions into them. Many congregations, be it political or religious such as reformism like Lestadianism, require children to conform to their doctrines and norms of behavior. An instilled and ingrained compulsion to follow the rules of authority can remain the undertone shackling free and deliberate thinking. Reducing the sticking to compliance is a proven challenge and it cannot be promised that this weighty self-education work will be a complete success.

 

The impact of adverse experiences on some aspects of the idea of man and worldview

1. People are malevolent

The more injuring an experience is and the closer person produce it, the more certainly the experience will be stored in the brain and affect our future perception. The effect takes place unconsciously and this unconscious part stays mostly uncovered by our conscious self. Humans (and animals in suitable areas) develop sensitive “senses” (“antennas”) to detect a threat in an area of ​​violence, aggression, nullification, half-heartedness, rejection, and so on. Attention and interpretations thus skew in the direction of the threat. The operating model solidifies practically unchanged and thus petrifies the idea of man. If a person finds out that she or he has in perceptions sensitized herself/himself to, for example, aggression, he or she may consider in his or her observations to minimize the traits of aggression in fellow human beings. Further, the attenuation of aggression assessment is overemphasised with the consequence that danger signals are ignored. Traumatic experiences lead to a rigidity of flexible assessment.

 

2. Violence - non-violence

The problem of physical violence plagues the mind of the person who experienced the violence. As the capacity for abstraction develops, or without a conscious process of abstraction, he may find the solution to the problem of violence to be the transfer of the consequences of violence to fellow human beings; he can himself become a perpetrator. A sad current example is dictator Vladimir Putin. According to Helsingin Sanomat Monthly Supplement No. 601 (4/22), Putin's “Father did not spare the joke. Putin was lashed repeatedly for diverse causes. Once, a teacher visited Putin’s home because he wanted to discuss the boy’s bad attitude at school. And the father said, ‘What can I to do with it? After all, I can't beat the boy to the point of his death’.” Today, we can read how ruthlessly and brutally he is now disciplining both his own people and the people of Ukraine. Words are incapable of telling the immense anxiety, pain, and agony he causes.

The opposite solution is to abandon violence completely. The innocence and submission of Jesus Christ in the face of violence has been enshrined in Christianity for nearly two thousand years. By this act Jesus, according to Father God's plan, has taken upon Himself, no more or less than, the sins of all men. It is said that the human Jesus experienced that he was rejected by God the Father. True followers of Jesus Christ should follow his example. Violence is overcome by giving up violence. Without going farther to the many perspectives of renouncing violence and self-defense (complete submission), the victim of ill-treatment can find an echo in these teachings. Let this world go its way, the experiencer moves into eternal peace as the mood is shown in Verdi's final theme in Aida. The non-violent are rewarded in the metaphysical worlds.

 

3. The truth

The most positive consequence of stigmatizing a child as a liar and the companions of stigmatization such as disregarding, blaming, punishing, intimidation, demanding to believe a certain idea of man or worldview, and belittling the child’s own actions, may be his or her burning desire for truth. The child feels that he or she is being treated unfairly and that his or her thoughts and actions are being interpreted incorrectly. Indeed, he concludes to become uncompromisingly truthful in his true heart. He begins to wonder about the basis of his own (sense) world of experience. He is, naturally, looking for the idea of man and worldview system to believe in. He is after an order for false interpretations, contradictions, and distressing chaos. All available doctrines and belief system turn out, after scrutinizing, lame, incomplete, or flawed in one and often in many ways. As he grows up, he may be disappointed to find that he has, too often and for too long time, been left in the traps of the doctrine he had become familiar with, even though he has for a longer period realized that the attentions of the doctrine have on wrong areas of knowledge. Wrong conclusions are drawn from imaginary or erroneous facts. Habit and intellectual laziness may prevent one’s conscious loosening from the erroneous models of explanation of the world. Fear of punishment can also prevent detachment. Being approved is such a valuable experience that one can tolerate ideas and interpretations that conflict with one’s own ideas as long as one becomes accepted as a person.

Meditation has been recommended for the self-help of the wounded and left alone. However, practice guides and instructors in the field may be superficial. Meditation, even if performed with dedicated competence, is not always a sufficient or correct way to gain truth and knowledge. In the best exercises, things are also observed with mind’s eyes and broken down and combined. An important part is also taking a third-person perspective on your own experiencing and thinking self. Exercises develop self-discipline and perseverance. Exercises can occasionally relieve fear, panic, anxiety, and pain. Therapeutic exercises should assess misconceptions and misinterpretations that one has done, especially about painful interpersonal issues. (On meditation and the biological mechanisms of fear reduction, see Hölzel B. K. et al 2016). The tendency to panic caused by abuse does not very well agree to stay in their fields, but without prior notice can pop into place in meditation exercises, impairing concentration and analysis. And there he is in fear and terror, the peace has retreated.

Adopting a scientific perspective is the surest way to acquire new knowledge and assess truthfulness. Scientific study focuses on the research literature selected for a study, the investigator learns how to collect data in the chosen field, which (mathematical) methods of analysis to choose, how to draw conclusions, and evaluate the reliability of conclusions. The fervent seeker of truth longs, in my mind, ultimately for the king of science, that is, the philosophy of science. He can question the starting points (premises) of thought experiment or real-world research, exchange them for others, re-model data collection and analytics, and then do the same again with new premises.

 

4. Telepathy

Ignoring, belittling, and coercing can lead to an inability to say and express one’s feelings to loved ones as well as anyone. According to telepathy theory, thoughts and emotions can be transferred between people extrasensory, that is, without known physical senses, the most important of which are hearing and sight. In his or her loneliness and inability to engage in meaningful interaction, the young person may seek to resort to an easier way to communicate; he could rely on the ability to perceive another’s thoughts and feelings directly without caring words and visual perceptions. Similarly, others could detect the movements of his soul and spirit. Proponents of telepathy theory argue that telepathy is a skill that can be learned and developed. However, in developmental exercises, the most obvious danger is to drift into the world of imagination. The need for reality testing can threaten to be overlooked. I will not delve in this presentation into the success of telepathy after the exercises.

 

Conclusions

I am by no means claiming that the reasons for the events and experiences I have presented, and the interpretations that follow them, could certainly or even apparently be the ones presented by me. They are possible, intuitively true stories to a man himself. The explanatory factors and explanators I present are extremely complex and at many different levels of roughness of phenomena; from the molecular level to psychology, sociology, and subjective experiences. One thing is certain, however: without the absolute unconditional and unreserved acceptance of every human being by default, the irrevocable recognition of human dignity, and the realization of empathic social interaction (at least in thought), all reflection and drawing of conclusions is futile.

The purpose of my presentation is not to describe in a versatile way the positive and negative factors of a child's and young person's life, but to focus on their disadvantageous (environmental) factors, which may probably have an effect on described parts of the idea of man and worldview. If a child were to encounter only the described unfavorable factors, his or her development and future would become sad. Versatile positive factors are needed for an individual to develop into an independent actor of his or her life. A child has astounding, outright surprising, innate ability and power to absorb information from the impulses of the environment, to process the information, and to transform the contents of information into actions that promotes one’s survival and well-being.

Man is born with a very undeveloped central nervous system. Long childhood and adolescence shape the brain into an information machine that is suitable for the environment and exploits its environment. Traumatic experiences produce known psychopathological conditions as well as ways to process information. Anxiety, fear, panic, compulsive toughts and actions are such. They cause subjective suffering and make it difficult to adapt to the environment and succeed in life. These experiences affect the construction of the idea of man and worldview of a child and a young person, as well as an adult. Clear neurobiological and physiological equivalents can be found for the conditions and ideas.

It is of paramount importance to pay the attention of human beings as well as society (political decision-making, education, consideration of scientific achievements in decision-making) in children’s development and the promotion of well-proportioned development, nurturing, and education. There has been a delightful progress in the field during the last decades in Finland and at least in most countries in the West. Many third sector actors are involved in children’s well-balanced upbringing, equality, non-violence, and access to the knowledge of the truth.

 

Literature

Graeber David and Wengrow David. The Dawn of Everything. A New History of Humanity. Farrar, Straus and Giroux, 120 Broadway, New York. 2021. ISBN 9780374157357.

Hagihara, K.M., Bukalo, O., Zeller, M. et al. Intercalated amygdala clusters orchestrate a switch in fear state. Nature 594, 403–407 (2021). https://www.nature.com/articles/s41586-021-03593-1.

Hölzel, B. K., Brunsch, V., Gard, T., Greve, D. N., Koch, K., Sorg, C., Lazar, S. W., & Milad, M. R. (2016). Mindfulness-Based Stress Reduction, Fear Conditioning, and The Uncinate Fasciculus: A Pilot Study. Frontiers in behavioral neuroscience, 10, 124. https://doi.org/10.3389/fnbeh.2016.00124.  

Van Der Hart O, Nijenhuis E and Steele K. The Haunted Self. Structural Dissociation and the Treatment of Chronic Traumatization. W.W. Norton & Company. 2006. ISBN 978-0-393-70401-3.

Van Der Hart O, Nijenhuis E and Steele K. Vainottu mieli. Rakenteellinen dissosiaatio ja kroonisen traumatisoitumisen hoitaminen. Traumaterapiakeskus. 2006. ISBN 978-951-98206-4-4.

 

Saturday, March 20, 2021

Panic and panic's mates under a magnifying glass. - The impact of child abuse on mental health

 (The current article deals with child abuse and mental health. Other articles are found in the column on the right and are arranged by date of posting.)


Panic and panic’s mates under a magnifying glass. - The impact of child abuse on mental health.

“…since I’m the mommy’s dark child, quailed at birth, I see horrors everywhere, most in human life.” (Eino Leino: Tumma) (Translation by the author of this article)

“Wainamoinen, ancient minstrel,
As he hears the joyful tidings,
Learns the death of fell Kullervo,
Speaks these words of ancient wisdom:
“O, ye many unborn nations,
Never evil nurse your children,
Never give them out to strangers,
Never trust them to the foolish!
If the child is not well nurtured,
Is not rocked and led uprightly,
Though he grow to years of manhood,
Bear a strong and shapely body,
He will never know discretion,
Never eat. the bread of honor,
Never drink the cup of wisdom.”” (Kalevala. Rune 36).
http://www.gutenberg.org/files/5186/5186-h/5186-h.htm

I first describe the experience of assault and corporal punishment from a child’s viewpoint, as well as the subjective experience during a panic attack. Next, I address the elucidation of the connection between traumatic experiences and subsequent mental problems in analytical psychotherapy, particularly with respect to rejected memories. I also deal theoretically with the cause-and-effect relationship. I turn to epidemiological findings about the link between adverse childhood experiences and mental health problems (such as panic disorder, anxiety, and obsessive-compulsive disorder). In the following sections, I direct my attention to neural correlations of anxiety, fear, and panic, as well as the psychosocial effects of adverse childhood experiences. Finally, I emphasize the acceptance of value-free notions and practices based only on researched knowledge, both at the theoretical level and in the encounter of the wounded person.

Horror or panic is not just a technical term but precisely the truest truth, a subjective basic essence that fills all consciousness and seems to be an unescaped state. It is a threat of immeasurable, infinite pain and suffering. It is the certainty of the end of one’s life without the comfort of the end of torment. Only death seems to relieve the suffering. On the other hand, the experiencer who has adopted the notions of certain learning systems is not able to comfort with the idea that death could free him from suffering. The possibility of analysis has been ruled out in a panic attack. The thought hangs, the memory doesn’t work, the muscles paralyze. Reality seems to change, his own self-control weakens, and he is overwhelmed by the fear that control goes completely and the fear of the shame that others will notice his paralyzed state.

Child discipline in the form of physical violence is not just an educational or legal act of the father or mother. From the child’s point of view, he is completely helpless to fight or escape punches, pain and agony. The punches inevitably just come to whistle and incise his skin. The person he has unconditionally trusted deceives him, causing pain and agony of fear. The child does not have the capacity for any kind of analysis. It is not enough that in some cases he would identify a well-deserved cause of violence. The state of experience is holistic, completely incomprehensible and inevitable. Whistling pains and harsh grips come and cannot be avoided. There is nothing but pain, rejection and helpless loneliness.

The panic attack and the child’s physical disciplinary event are strikingly similar for the experiencer. Just as a child does not have the cognitive ability to break down an event, so in an adult panic attack, the possibility of intellectual analysis is ruled out. In practice, the memory of the connection between an individual’s panic attack and childhood assault is often erased. Panic lives its own life in its own bubble. A conscious or unconscious, external or internal factor triggers a scene. And the interval between scenes is anxiety.

 

Does childhood assault cause panic disorder?

The correspondence between two cases may be due to a causal relationship so that A causes B or B causes A in one direction or the causal relationship goes in two directions, i.e. A causes B and B causes A, which leads to a continuous interaction, one form of which is the circulus vitiosus, or vicious circle. As the value of A increases, the value of B may increase (positive correlation) or decrease (negative correlation). The effect of A on B may be mediated through additional factor C and, correspondingly, the effect of B on A may be mediated through additional factor D. Although we have an inherent tendency to search for phenomena cause-effect relationships and often stubbornly hold on to the first that leaped to our mind or adopted and accepted by our reference group, equivalences can be, and often are, completely random or the cause-effect relationship goes to reverse direction. These theoretical aspects should be kept in mind when dealing with our subject.

Psychoanalysis has focused on digging into childhood events and creating or finding logically possible connections between childhood events and the mental problems at the time of analysis. Disclosures of the investigation are considered prerequisites for getting rid of problems or at least alleviating the problems. Alice Miller’s, a psychoanalytic practitioner, who later denied the correctness of psychoanalytical theories such as collective unconscious, Oedipus complex, the fear of castration and archetypes,  remarks and insights into the importance of children’s abuse on their later development are worthy of nota. The theories of psychoanalysts, she said, cover tightly and impenetrably the real traumatic experiences of childhood. If one starts from theories to explain childhood events, the patient easily accepts the theories and creates in his mind events events, which have not actually existed. Based on the researched knowledge, we know the fragility and formability of memory. The formation of false memories is a known danger in dealing with past events.

According to Miller, the body retains a memory of the horrors of childhood, but this memory does not rise into clear consciousness but manifests itself as mental problems. The task of therapy is to restore a conscious memory connection. Any theory may feel dry and pale, it just refers to reality. Reality is the strongest and most essential of our own selves, our very existence. If, despite our repression and fallacious explanations, we succeed in reviving the memory of horror, and yet our personality would endure without breaking,  we have the opportunity to at least alleviate our malaise. According to Miller, the humiliated, despised, and underestimated fragile human saplings drift into internalized self-contempt, inhibition of emotional expressions, introversion, loneliness, depression, compulsion to repeat, fear of punishment,  fear of one's own conscience, fear of one's own soul movements, which they consider as forbidden and criminal. The abused tend to continue the beating by making their fellow human beings suffer from the blows they received themselves, with Adolf Hitler and Nicolae Ceaușescu as top examples. It is well understood that those who realize the need to stop the transfer of suffering feel aversion to violent entertainment, entertaining murder programs, or programs whose main theme is malice or perversion.

In my opinion, the most important thing in Miller’s observations is that an organic change, a memory trace, remains in our nervous system. Physical violence, pain, horror, hopelessness, loss of trust in the caregiver, contempt, disregard, blame, and the like leave traces of memory that cannot but affect later development. Our consciousness reaches only a vanishingly small part of the function of our nervous system. In reality, the manifestation of consciousness requires extensive cooperation between different parts of the brain in a time window of a few seconds. Miller seeks to approach experientially subconscious nerve functions.

The child-parent relationship is an entity in which the child's behavior also affects the parent. A restless, easily irritated, poorly cooperative child is likely to induce stronger and rougher control activities in the parent, which can lead to physical and mental trauma. In this case, the original source of trauma is more inclined to the child himself. Even then, the parent's actions do not in any way remove responsibility from the parent. The adult is obliged to choose the most subtle means of control possible. The adult is morally and legally responsible.

 

What does epidemiology say about the link between child abuse and psychiatric illness, especially panic?

Publications on the link between certain harmful childhood experiences (such as physical or sexual violence) and mental health problems are gloomy to read. Adverse childhood experiences (ACE) can be diverse, occur over a limited period of time or throughout childhood, and vary in quality and intensity. The combined effect of several such factors can be more than the sum of its parts, and traumatic experiences can be offset by positive experiences. ACEs are multidimensional. The ACE categories used in different studies often overlap and the same experience may include the characteristics of another experience category. Corporal punishment and sexual abuse predisposed to subsequent panic attacks and panic disorder in a New Zealand longitudinal study (Goodwin RG, et al, 2005). In obsessive-compulsive disorder (OCD), symptom severity and depression correlate with childhood abuse (Ou W, et al. 2021). The intensity of perceived childhood abuse was associated with the severity of OCD symptoms (Boger S, et al. 2020). The connection was particularly strong for emotional assault. Symptoms of OCD in the battered were more severe than in the unbattered before treatment, after treatment, and at follow-up. Childhood physical assault is associated with lung disease, smoking, anxiety disorders, and depression even after consideration of many confusing demographic factors (Goodwin RD, et al. 2012). Physical and emotional abuse and neglect have causal links to depression, medication use, suicide attempts, venereal diseases, and risky sexual behavior (Norman RE, et al 2012). Recently (Sahle BW, et al. 2021), an extensive review article (meta-meta-analysis) on the association of adverse childhood experiences (24 different ACEs) with general mental disorders and suicidal susceptibility has been published. An association was found with anxiety disorders, internalization disorders, depression, and suicidal tendency.

Understandably, epidemiological studies of the link between ACE and mental disorders are associated with a lack of adherence to golden scientific methods, in particular due to data collection (availability) but also often because of the retrospective study settings. Despite these shortcomings, the connections appear to be quite clear and consistent. However, epidemiological studies have been able to elucidate rather general adverse factors in the time continuum of childhood and the mental states experienced. Likewise, it remains unclear how the nervous system implements the consequences of the causes under consideration. In real life, there are so many variables in the time continuum that each person definitely has his own life journey and story.

What happens at the nervous level in anxiety, fear and panic?

To understand anxiety, fear, and panic at the level of the brain and body, we must have a theoretical framework in which research, findings, results, and conclusions are placed. It is evolutionarily justified to divide the functions of an organism into desire and defense behavior. Simple organisms tend to approach life-sustaining objects and withdraw from harmful objects. In mammals, desire and defense behavior is diverse and is largely related to similar brain structures in different species. Sharpening observation, directing attention, and preparing for action are useful in both desire and defensive behavioral contexts and are independent of animal or human approach or withdrawal directions (Lang PJ, et al. 2013). The topic of our article concerns the defense system, for which Perusini and Fanselow present (2015) a predatory imminence theory that combines anxiety, fear, and panic into the same continuum in terms of both prior states and response choices. The theory is supported by quite extensive research data on animals and humans.

I will briefly present the predatory imminence theory. More comprehensive and / or more in-depth scientific articles can be easily and abundantly found on the Internet (e.g. Tovote P, et al. 2015, https://www.frontiersin.org/research-topics/8045/pre-clinical-models-of-ptsd# articles). The first part of defensive behavior is to study the environment for potential hazards before the actual hazard, i.e. the predator, is encountered. At this stage bed nucleus of stria terminalis (BNST), lateral septum, ventral tegmental area, and basolateral amygdale is activated. In anxiety disorders, activation and risk assessments of brain regions at this stage are overemphasized. The second stage starts when the predator is encountered. In this case, the medial prefrontal cortex-amygdala-periaquaductal gray (PAG) neural network is activated as a result of perceived external factors or imagined hazards. The usual behavior associated with the situation is freezing. Fear describes the second stage. When a beast attacks or the situation has otherwise become terribly inevitable, a third stage ensues. The subject escapes or attacks. The neural response is the inhibition of the frontal control of the brain and the activation of midbrain areas such as dorsolateral PAG. The subjective manifestation of this stage is panic.

One essential neuroscientific sub-area for our topic is the mechanisms of imprinting on one’s memory and how many repetitions are needed to achieve a long lasting memory. It appears that a memory trace at the synapse level (nerve cell junction) can be achieved with a burst of nerve activation for a few seconds (Villers A, et al. 2012). Memorizing can occur not only by synaptic plasticity but also in synapse-independent intracellular mechanisms. The memory transmission between cells can occur by ncRNA (non-coding RNA). Also the epigenetic DNA methylation may be involved (Abraham WC, et al. 2019).

Brain key areas for anxiety, fear, and panic include the amygdala, some parts of the brainstem, the front of the brain, the hippocampus, the cerebral islet, and the BNST. Learning and quenching fear partly use different neural networks (Tovote P et al 2015). Current studies make it possible to examine the connections within the cerebral region (subunits of the nuclei) and subregions of different regions of the brain (subunits of the nuclei) with the accuracy of individual nerves at the level of both electrical potentials and molecules. No single area or neuron or class of neurons is responsible for experiencing anxiety, fear, or panic. There is a need for collaboration between many regions, different nerve classes, glial cells, neurotransmitters, and hormones. The shaping factors are e.g. previous experiences and selection of recall. Traumatization contributes to many diagnostic disorders of defensive behavior (OCD, PTSD, panic disorder, and generalized anxiety disorder).

 

The impact of traumatic experiences on the psychosocial level

Human-induced traumatic events, in particular, predispose to traumatic stress disorder (PTSD). The effect is even more profound when the abuser is his or her own parent. In this case, the source of safety is also a source of danger, creating confusion and disorder in the child’s mind. A traumatizing parent makes it difficult for the child to develop emotional regulation and the ability to use the help of others in times of need. The child's ability to interact effectively in a social network is impaired. They show rigid and situationally inappropriate emotional expressions, impaired emotional self-esteem, difficulty in adjusting excitement in emotionally arousing situations, and difficulty recovering from shock or suffering. Such children tend to isolate themselves or withdraw in situations of conflict and are less likely to engage in social interactions with adults and peers. They hardly expect help in difficult situations and are inclined to judge the ambiguous or even helpful efforts of others as hostile. Their ability to join and benefit from social networks has declined. These statements are not assumptions based on arm chair musing but on scientific studies and I borrowed them from the review-article (2008) of Charuvastran and Cloitre "Social Bonds and Posttraumatic Stress Disorder".

Child abuse is not limited to physical violence but can also include blaming, belittling, instilling shame, and turning a blind eye. All this, or even small parts of these, cannot be without leaving traces on dignity and self-esteem. To keep things not too simple, hardly any child would not also receive safety, protection, encouragement and other positive input from their parents. Traumas, consolations, and emotionally less charged events are so diverse during childhood that everyone develops her or his very own story and coping strategy, plus their own neural network with synapses, molecular models, epigenetic transformations, and brainwave patterns. One must also remember that a child is not just a “reflex machine” that can be adjusted from the outside, but the brain of each individual functions spontaneously, combining sensory information with these spontaneous brain functions, resulting in finding meaning from environmental events.

 

Observations on dualism-based conceptions of horror and its causes

So far, I have dealt with mental health consequences of child maltreatment according to modern, scientific, monist model. By the monistic model, I mean that measurable physical and experiential states are two different sides of the same thing when an individual operates in her or his environment, and that causes and consequences can be calculated using variables belonging to these domains. As for the pluralistic Theosophical model, it states that our conscious states exist independently of our physical body and are manifested through subtle bodies. The exact mechanism of cooperation between the various bodies is not known to the signatory. According to the doctrine, the laws of karma and rebirth prevail in our lives. They teach that the evil deeds of past lives are rewarded in subsequent lives with suffering and the good with positive consequences. Thus, in the simplest, slimmed down form, the following applies: If in this life I get beaten by my parent, I have in my previous life panned her or him concretely or done something similar to horror her or him. The conclusion was clear: I'm responsible for my hiding. In childhood, the battered suffer from a variety of ailments in childhood and later in life such as anxiety, fear, panic, obsessions, compulsions, tic symptoms, depression, worthlessness, loneliness, etc. They have internalized reproaches and blame themselves for inferiority dealing with whatever thing at any time. They are suicidal. If, in addition to all their misery, they themselves believe that they have caused, by their own previous cruelty, their present spanking with the psychic consequences, it may be the last stalk on the donkey’s back in treir endurance, or at least a pain-increasing burden. To better understand this, let’s take a concrete example. The young man has not received a study permit or a job. The object of his love has rejected him for another. Lonely and anxious, he finds no resources to get out of his predicament or to direct his life. Whenever a panic and a sense of altered reality is alleviated, he is overwhelmed by self-blame for not being able to get out of his panic attacks. On top of all that, he is overwhelmed by the preoccupation that is not based on researched knowledge, harmful to him, that he is guilty for his own fits because of the beating of his own child. I think it is thoughtless, adventurous and reprehensible to increase the suffering of these wounded tortured and drive them into possible suicide. In this regard, the interpretation of the law of karma must be wrong and requires re-evaluation. The mere sympathy and humanity for the victims requires that this cannot be right. The law of empathy is paramount and anything that wars against it is wrong. If we have enough psychic resourses, we can react coldly to our adversities (including those we classify as self-inflicted as we meant in this context) and suffer and act hopefully in the way we deem ethically right. What concerns more detailed scrutinizing and assessment of the basis and mechanisms of the laws of karma and rebirth are beyond the scope of this article.

Within Christianity and Rosicrucianism, it is considered that the object of unjust treatment should forgive the assaulter. According to Miller, a traumatic act should not be forgiven. Demanding forgiveness prevents the psychological treatment of abuse and liberation from experience. I understand that Miller means by forgiveness acceptance. Therefore, the beating is not acceptable and must be condemned. I assume that this interpretation is easily accepted. The other side of forgiveness is the conscious statement of a fact and the decision to let it be, and not emotionally (and legally) seek redress afterwards. In this case, the emotional bond with the matter is broken and the victim of injustice can continue his life and actions liberated. However, this is not the end of all dimensions. There are indelible structural and functional traces left in the brain that have inevitably effects on thoughts, feelings, and behavior. They bias unconsciously and the consciousness does not reach them, although they can be influenced deliberately to some extent. Panic and its mates horror, anxiety, fear, compulsions, and compulsive thoughts pop out anytime anywhere. In this sense, the will and decision of forgiveness are no longer in our power. According to the laws of rebirth and karma, it can be explained that the new incarnations overcome the above obstacles. This can be argued. However, scientific evidence is needed to support this claim.

 

Conclusion remarks

Corporal punishment of children is prohibited by law in Western democracies and has decreased in recent decades (Pinter S. 2012). Attitudes towards violence have also sharpened. During at least a couple of generations, the proverb “he who saves the birch, he hates his child” has already traumatized enough. The effects of children’s traumatic experiences on brain structure (Brooks SJ, et al. 2015) and function have been undeniably demonstrated, as have subjective suffering and negative effects on social behavior. Therapy is not covered in this article, but I want to mention some general principles.

A person who is shocked must be approached with respect, sympathy, empathy and matter-of-factness. One should be careful not to increase his burden and understand his impaired ability to deal flexibly with his condition. His ability to change his mental attitude, to supplement his knowledge and to keep it in working memory, and to proactively restrain automatic responses has been impaired. With respect to these states of mental resilience, he has declined, at least in most acute stages. It is imperative to avoid etiological assumptions, claims, and allusive or unspoken allusions provided by different isms and doctrines if they are not based on researched knowledge. These claims can be decisively destructive to him. An open and confidential relationship is needed, a lack of which he has certainly suffered from. In addition to these general conditions, the helper is required to have a wide range of knowledge and experience. If these conditions are not met, in the mildest case, the helpless will be left without help and, in the worst case, the person to be helped will find oneself in an increasingly confusing state and in risk of irreparable damage.

 

References

Abraham WC, Jones OD and Glanzman DL. Is plasticity of synapses the mechanism of long-term memory storage?. npj Sci. Learn. 4, 9 (2019). https://doi.org/10.1038/s41539-019-0048-y.

Boger S, Ehring T, Berberich G, Werner GG. Impact of childhood maltreatment on obsessive-compulsive disorder symptom severity and treatment outcome. Eur J Psychotraumatol. 2020 Jun 8;11(1):1753942. doi: 10.1080/20008198.2020.1753942. PMID: 33488994; PMCID: PMC7803079.

Brooks SJ, Naidoo V, Roos A, Fouché JP, Lochner C, Stein DJ. Early-life adversity and orbitofrontal and cerebellar volumes in adults with obsessive-compulsive disorder: voxel-based morphometry study. Br J Psychiatry. 2016 Jan;208(1):34-41. doi: 10.1192/bjp.bp.114.162610. Epub 2015 Sep 3. PMID: 26338992.

Charuvastra A and Cloitre M. Social Bonds and Posttraumatic Stress Disorder. Annu Rev Psychol. 2008 ; 59: 301–328. doi:10.1146/annurev.psych.58.110405.085650.

GOODWIN, R. D., FERGUSSON, D. M., & JOHN HORWOOD, L. (2005). Childhood abuse and familial violence and the risk of panic attacks and panic disorder in young adulthood. Psychological Medicine, 35(6), 881–890. doi:10.1017/s0033291704003265. https://pubmed.ncbi.nlm.nih.gov/15997608/

Goodwin RD, Wamboldt FS. Childhood physical abuse and respiratory disease in the community: the role of mental health and cigarette smoking. Nicotine Tob Res. 2012;14(1):91-97. doi:10.1093/ntr/ntr126

Lang PJ, Bradley MM. Appetitive and Defensive Motivation: Goal-Directed or Goal-Determined?. Emot Rev. 2013;5(3):230-234. doi:10.1177/1754073913477511

Lang PJ, McTeague LM. The anxiety disorder spectrum: fear imagery, physiological reactivity, and differential diagnosis. Anxiety Stress Coping. 2009;22(1):5-25. doi:10.1080/10615800802478247

Miller Alice. Lahjakkaan lapsen tragedia ja todellisen itseyden etsintä. Werner Söderström Osakeyhtiö. Porvoo – Helsinki – Juva. 1986. ISBN 951-0-11911-3.

Miller, Alice. Murra vaikenemisen muuri. Werner Söderström Osakeyhtiö. Porvoo – Helsinki – Juva. 1991. ISBN 951-0-16981-1.

Norman RE, Byambaa M, De R, Butchart A, Scott J, Vos T. The long-term health consequences of child physical abuse, emotional abuse, and neglect: a systematic review and meta-analysis. PLoS Med. 2012;9(11):e1001349. doi: 10.1371/journal.pmed.1001349. Epub 2012 Nov 27. PMID: 23209385; PMCID: PMC3507962.

Ou W, Li Z, Zheng Q, Chen W, Liu J, Liu B, Zhang Y. Association Between Childhood Maltreatment and Symptoms of Obsessive-Compulsive Disorder: A Meta-Analysis. Front Psychiatry. 2021 Jan 20;11:612586. doi: 10.3389/fpsyt.2020.612586. PMID: 33551875; PMCID: PMC7854900.

Perusini JN, Fanselow MS. Neurobehavioral perspectives on the distinction between fear and anxiety. Learn Mem. 2015 Aug 18;22(9):417-25. doi: 10.1101/lm.039180.115. PMID: 26286652; PMCID: PMC4561408.

Pinker, Steven. The Better Angles of Our Nature. A History of Violence and Humanity. Benguin Books 2012. ISBN 978-0-141-03464-5.

Sahle, B.W., Reavley, N.J., Li, W. et al. The association between adverse childhood experiences and common mental disorders and suicidality: an umbrella review of systematic reviews and meta-analyses. Eur Child Adolesc Psychiatry (2021). https://doi.org/10.1007/s00787-021-01745-2

Tovote, P., Fadok, J. & Lüthi, A. Neuronal circuits for fear and anxiety. Nat Rev Neurosci 16, 317–331 (2015). https://doi.org/10.1038/nrn3945

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Friday, April 26, 2019

What causes the experience of sensory perception?

(The current article deals with sensory perception and meditation practices. Other articles are found in the column on the right and are arranged by date of posting. Please click the year and the month to find  the title and the text.)



What causes the experience of sensory perception?


Experiences from the anthroposophical path of spiritual knowledge.


The introduction of pathiaesthesia concept



According to the current, prevailing neuroscientific paradigm, both the content of consciousness and the level of consciousness are considered to be based on a biological foundation. Pragmatically, assumptions that can be tested by the scientific methods are favored in the layout of the questions. This model states that the traditional concept of a separate conscious spirit in addition to physical body, have been rejected. However, there is a long tradition of otherwordly spiritual reality. The balance of the hard problem of the philosophy of consciousness (1) has moved from dualism to monism ontologically. Each of us begins and continues to conceive existence from the building blocks he has come across in his life. In my youth, the undersigned has become familiar with a dualistic – to be more specific, pluralistic - discipline, which is still being supported, namely theosophy and the closely associated ideologies of Rosicrucianism and Rudolf Steiner´s anthroposophy. These doctrines advise on how to learn to perceive the supernatural spiritual world.

To begin with, I'll tell about the theosophical world view from the viewpoint of perception. Next, I’ll move on to the spiritual exercises described by Steiner in order to revive the supernatural means to observe the spiritual world. I publish my own results, the material of which has been gathered mainly about 50 years ago. I have not previously published results in a written form. I have already analyzed the results of the research when collecting the data of my introspection research and shortly thereafter. The main conclusions have not changed over the decades. In the reflection section, I’ll look at recent concepts of neuroscience concerning conscious perception experiences and compare these concepts with my original conclusions, as well as with rosicrucian and anthroposophical views. The unrestrained development of the 21st century neuroscience has opened up new perspectives for explaining the conscious perception.

It can’t be taken for granted that someone should start and continue to study consciousness. One has to have some reasons for this kind of enterprise. A reader of this article presumably wonders the undersigned’s reasons.  Although these reasons are beyond the scope of the present topic, I want to mention one apparently deterministic item, namely the intensive, overwhelming sense of being alive and experiencing the undersigned have undergone repeatedly.


Dualism in Theosophy and Anthroposophy


According to the theosophical and anthroposophical world view, the world of emotion and thought are concrete and objective facts. We not only subjectively feel and think, but our feelings and thoughts can also be the subject of other people's observations directly. We can, under certain conditions, look directly at others' feelings and thoughts, not just by deducting one's behavior or listening to his speech or reading his writings. Directly, without the physical means, the received information can be perception, "vibration", for example sympathy or antipathy, hearing the "inner" voice or seeing with the eyes of the soul.

Theosophy and anthroposophy teach that we will develop new senses according to nature in the future: clairaudience and clairvoyance in the far distant future. However, we can develop these senses previously, even in this life, with active exercise and ethical living. Many theosophical teachers have explained these exercises. To my knowledge, Steiner's Book “The path of Spiritual Knowledge” has been published in Finnish more than a hundred years ago in 1912. The undersigned found Reijo Wilenius’ and Katri Sorma's Finnish version. The title of the book is "How to achieve knowledge of the higher worlds" and it was published in 1968, shortly before I bought it. The English translation can be found at attached internet site (2). I began the experiment intensively, with enthusiasm and excitement. I completely trusted the instructor's personal knowledge of the item and his sincerity. The basic ethical conditions I kept in mind. In addition to Steiner, these ethical terms were offered by other theosophical literature and by Ernest Wood's "Yoga" book. The latter also deals with meditation exercises I conducted according to the instructions given.


Steiner’s training instructions and the presentation of the supposed results of the training



Steiner presents spiritual life and knowledge in three stages: preparation, illumination, and initiation. Each stage includes exercises. I'll look at each step separately in next chapters.

I. Initially, at the preparation stage, he calls for our attention to be paid to sprouting, growing and flourishing life and, on the other hand, to wilting, fading and dying. These phenomena, he claims, are associated with a certain form of emotion, spiritual lines and patterns that always appear in the same phenomena in the same way and in the same way to different persons. The objects of these observations are thus objective facts. In my opinion, the terms emotional form and mental lines and patterns were difficult to understand as ideas. We are used to the thought that a feeling is a feeling and it is not associated with a concept in two- or three-dimensional world. In other words, the shape is a visually perceptible part of two- or three-dimensional space, and it is not associated with the basic concept of subjective emotion. In thoughts, of course, we can create any kind of forms by the eyes of our soul. The end product, the form, is mental or spiritual, but the form is an object and the subject’s emotion is a separate concept.

As a practical exercise, an object is examined visually, the idea of growing is created in the mind, then one should be devoted to the feeling brought by the process of growing, and then forms and lines should be observed. Thus, when we are studying a concrete object, the process goes: first an experience of visual perception → a thought → an emotion → an experience of visual perception. If I have correctly understood, when studying an abstract case: first idea, which does not have a shape → an emotion → an experience of visual perception. Thus, the feeling is followed by a vision that is not a vision of the physical world, but a vision of via the spiritual eyes. Steiner emphasizes that one should not ponder a longer time about what this or that fact means, nor should one try at all by speculative mind to find out what these things mean. Getting acquainted with the higher worlds begins when the student is convinced of the reality of the feelings and the thoughts.

II. The pupil should pay her attention to the sounds. She should take a stand that the voice brings knowledge from the outside world of the human self. She should put her soul to what kind of emotion the producer of the sound expresses out of herself. Observation concerns both living and inanimate nature. In The exercise develops the auditory sense of the soul.

III. Particular attention should be paid to the way in which other people are listened to; one should refrain from criticizing and should lean on the audible attitude. The practice awakens the ability to perceive the inner word. Higher beings speak to the disciple precisely through the inner word that the physical ear cannot hear. Thus, it is the transfer of ideas and thoughts from a higher being to a human being. According to Steiner, internal words are not just ideas, but also have power. He would mean that power is something that causes something. Thus, the spiritual inner word can be divided into parts: idea and power.

IV. During the illumination phase, the pupil must compare a stone and an animal. How they differ from each other in terms of the ability to move. The movement of an animal is caused by desire, the shape of the stone is shaped by the power of indifference. Such exercises should awaken emotional species that are different in an animal and in a plant. These feelings can also wake up without an external object. Such feelings, and thoughts associated with them, develop spiritual eyes that add color to the shapes of observed during the preparation stage. The term color indicates roughly the quality of the observation. From a stone flows blue or purple, from an animal red or reddish yellow and from a vegetable green, which turns into an ethereal rose. Color nuances appear on a large scale. When one has attained the ability to see with the spiritual eye, at some point he also encounters higher or lower beings that are not in the physical world.

V. Take a seed before you. You have to imagine its color and shape and imagine the plant growing from the seed as an adult. Then you have to think that the imagined is accomplished by the power of the earth and the light, but an artificial seed could not accomplish the imagined, only a real seed. One has to create the idea that the invisible becomes visible and remain in this thought. By this way, you can feel by yourself a certain power, which produces a sensory-spiritual flame, a bluish-red middle and a blue edge.

VI. Next, focus on the flourishing plant and think it will die, but there is something in the plant that prevents it from disappearing, it forms seeds. The prevention of disappearing results in a feeling that turns into a new perception that resembles physical coloration; a flame formation whose center is greenish-blue and the edges are yellow-red. These exercises do not only see the present state of the objects but also the beginning and the end state. One should not just imagine the seeds and the plant, that is to say, create them yourself, but it is essential that reality creates observations in me.

VII. The next step is to think of a person whom you have sometimes found longing for something. Attention must be paid to this desire at the moment when it is at its most intense, and it is still uncertain whether the person would obtain the object of his desire. When there is as much inner peace as possible in mind, the image creates in the soul a feeling that grows in the soul to a force, which in turn becomes a spiritual perception of the soul of another person. A magnificent astral image rises in the field of view. The center creates a feeling of yellowish-red and it looks reddish blue or bluish-red at its edges.

VIII. As an addition to the exercise, you should pay attention to a person who has obtained the object of his or her desire. In this case you will experience a spiritual flame formation, the center of which feels yellow and the edges are greenish.


My results and critical comments


I tried my best to understand and follow the instructions. Initially there is an object, either a concrete object or an imagined object or an abstract concept. Then, you should try to be just a receiving observer without your own emotions or prejudices; let the object flow into you information that is expressed only as emotion or lines and patterns, or in particular as a feeling of color. The feeling of color is, to be precise, understood as seeing the color, and the text often refers to seeing color. On the other hand, it could be understood that the feeling is similar to the feeling that a particular color awakens in us. Thus, we would compare the feeling of a matter in question with that of a particular color; if we found it to be similar to, for example, a red-awakened feeling, we would call the result red. In this case, we should have a really wide range of different emotions that match different colors and their intensities. However, I could not imagine myself - and hardly anything else - to have the enormous scale of emotion needed and thus excluded this interpretation. I concluded that the end result is experience of shape and/or color. I practiced closely but I experienced no emotion or color or shape perception.

I changed the exercise so that I created the feeling I imagined the object should generate. Even this training did not generate a color-form perception despite numerous attempts. In the next step I imagined the color that should be detected. In this case I was able to perceive, I could experience, I could see just like by my physical eyes, the color, the color combinations and shapes I had chosen. It is quite easy to combine a specific concept and an appropriate color-form combination and learn to remember what color-form combination appears when you think about the chosen thing. I increased to a thing or a color-form combination, I have chosen, an emotion and the intensity of the color increased amazingly. As a good example of the increase in intensity of colors in physical world, one could say, for example, is the color saturation of a planed wood board that emerges by the use of wood oil.

I was able to attach to each idea what color, color intensity, shape and plastic movement I just wanted. Sometimes I needed hardly a noticeable effort of will or an intention of an effort of will, or it was enough to draw attention to an internal or external object, to create an inner color experience. Eventually, the color-shaped video could start completely spontaneously. Likewise, I could learn, for example, the connection of certain red nuance to passion or pale blue nuance to mental coldness, and the experience of color could be repeated when I paid attention to that meaning.

In my own meditation exercises, I tried to act either only as an insensitive receiver or as an emotional receiver. However, I could not detect to appear information flow that was different from information through physical senses; not from an imagined or concrete object, not a type of sense perception or emotion or meaning. I learned to listen to fellow people without preliminary appraisal or prejudices, and tried to experience the experience of the speaker or the object of my perception. I practiced both mere emphatizing or mere intellectual analysis. The ability to experience empathy increased, but I found the negative feelings and thoughts of others to be very strong and offensive and it was difficult to subside back to a neutral state of the soul.

Color-form films were not the only spontaneously occurring experiences, but I began to hear the inner music that later evolved into a symphony music type. If the music was over, it was only necessary to think of an instrument or a piece of melody, and the musical performance continued. Both the color-form video and the music were, in a sense, without referential meaning; wonderful performances indeed, but no conceptual connection to the surrounding world.


Evaluation especially from neuroscientific viewpoints and discussion


In my opinion, Steiner's way of using the power term is problematic; the feeling does not become a force and further from force to spiritual perception. His text implies conceptual confusion. Power refers to the concept that it changes something to something but it does not change itself to some other concept. Power, of course, can vary in magnitude. The feeling of power can certainly be felt but it is a feeling and not a force. I do not know whether there is any ambiguity in the terms of the original text or a blunder of translators. The difficulty of defining the concepts and words used by Steiner and the deviation from usual sense, blurs and makes it difficult to understand the things presented, unfortunately.

Pekka Ervast, a Finnish Rosicrucian, presents (Ervast 1960. Chapter VII, Värien ja muotojen maalima,The World of Colors and Shapes) that the findings of different clairvoyants from the same subject may be different. As an example, he mentions that one clairvoyant can see red in the aura of a person and the other sees green. Likewise, different clairvoyants may see the shapes in the aura of a person differently. He interprets the differences in observations due to the personal traits of clairvoyants; a person sees, hopes and admires something he lacks. After a man has removed his personal feelings, he sees the right colors and when he has cleansed his thoughts, he sees the right shapes. According to Ervast, clairvoyance is about color and shape detection. The observation can thus vary from a person to a person. Perceptions must be interpreted to understand the significance of the observations. The interpretation must be divided into the analysis of the properties of the object itself and, on the other hand, the analysis of the observer's characteristics and, thirdly, the analysis of the information transfer process. There is also a need for an ontological (the doctrine of the ultimate quality of being) analysis of the connection between feeling and color. Which one is primary, do they always appear together, can there be a feeling without color, what is the emotional and the color substance, etc.? Ervast argues that from one person flows information to another person’s aura, the receiving person becomes conscious of the information and the conscious interpretation of the information is color. He does not clearly state whether the effect of the information is also a conscious or unconscious feeling. If the effect is a conscious feeling, why is color needed for interpretation? If the effect is unconscious, then the color is more suitable for interpretation. But because color as such is not a meaningful experience, it has to be transformed in consciousness into meaning or feeling.

The phenomenon of synaesthesia has been known in literature for centuries. The phenomenon means perception in the area of one sense modality caused by stimulation in the area of another sense modality. That is to say, for example, hearing a sound, say C, causes the perception of blue.  In synesthesia, a stimulus of single sensory region (modality) is attached by a perception that has no counterpart in the object. Additional perception may be within the same sensory region (modality) or another sensory region. This kind of general form of synaesthesia is a color that is automatically associated with a letter, number, day of the week, or month. Traditionally, it has been thought that sensory stimulation produces a perception that has no clear representation in the sensory object. More detailed new studies have shown that this is not a so-called low-level combination of perception experience, but rather a “higher” level idea theory; discerning the idea, meaning, concept, intellectual state, event, thoughts, moods, memories, or imagination in color. Mroczko-Wąsowicz and Nikolić have published a scientific overview of semantic meanings in synesthesia (3). They have come to the ideaesthesia theory that man is not a mechanical mirror, which without distortion creates an image of an external reality. On the contrary, the sensory sensation is subjected to the meaning experience that modifies the sensory sensation. Numbers, letters, and time units are the most common forms of synaesthesia. Such factors are, at least in Western countries, the first truly abstract concepts a child must learn. In the learning process, in the absence of a concrete object, the child creates an internal object - a color - rather than a concrete object, when he has not yet learned thoughtfully demanding abstract content. Thus, the synaesthetic integration facilitates the transition from concrete thinking to abstract. Each synaesthetic has his own, individual, usually quite narrow region of in the experienced world, idea-related sense experience such as colors.

The main purpose of my own research was to investigate, the perception outside physical senses, about reality above material world. My meditation practice was designed and performed for this particular purpose. In order to eliminate the effect of a presumption on possible results, I did not initially read carefully or print in my mind what color or shape should be observed. So the philosophical bottom-up idea was that the object would produce a perception that would then be given an interpretation. Because I didn't generate the observation, I tried to imagine myself the concept-related observations. This way I came to investigate the idea of ​​synaesthesia, even though at that time I did not understand I performed such research and I did not knew the whole concept. In the ideaestesia, the philosophical foundation reverses the traditional from object to observation model; in contrast the flow is from a concept to a perception. In addition, according to an EEG-based study, the concept-based perception is again interpreted as a significant new stimulus (8). I ended up with the same interpretation as the ideaesthesia researchers, although I could not analyze my findings very far. My crystallized conclusion was that I see what I imagine.

I am not the only one who has developed synaesthesic experiences. Adults can be trained to acquire synaesthetic experiences. A study published in 2014 shows how 13 university students acquired letter-color synestesia (9).

Activation of the meaning of words or grammatical modifications can manifest as changes in the saturation or luminosity of the experienced colors (3,4,5,6,7). The undersigned experienced that color saturation and luminosity changed as a function of intensity of emotion. Synaesthesia can be divided into a surface projection, where the colors appear at the object and in the neighborhood projection where the colors are located in the observer's immediate space. The descriptions of Steiner and Ervast are about the surface projection, the undersigned had both forms.

The undersigned's studies deepened and made clearer concepts-based experiences of phenomena, the perception of world, thinking and conceptualization. The title of Steiner's book is strongly associated with the promise of knowledge of higher world. I did not achieve the goal to get experiential knowledge of a higher world in the sense the book means. The extent to which the failure to meet or fail to comply with ethical terms have had an effect on the failure of achieving the goal, has been excluded from the scope of this article. However, I would like to mention that I tried to fulfill the conditions conscientiously. Because I did not have enough references and I found the study as zero study for I did not achieve the presumed results, I did not write my research report, or even tell about my study. The new concept ideaesthesia combines my experience with the experience and research of other researchers. For my part, I would propose a new term to describe some of my own research results, namely the term pathiaesthesia. The name is due to the Greek words pathia, feeling, and aesthesia, sensation. Although the original goal did not materialize as described by Steiner, my research, however, helps to grasp an understanding of how the biological system can produce experience or how the monad of theosophy communicates with our physical world and with the biological system. My study clarifies how the conceptual network communicates with the sensory experience and figure out the conceptual network’s role in the ability to be awake and act in the surrounding world. The results did not reveal the actual transcendental world, as shown by occultism, but they decipher the abstract world.

It is known that sensory stimuli cause electrical impulses to the nerves. How impulses or unknown parallels with impulses or independent unknown factors create consciousness is still a big question mark. According to occultism, consciousness exists even without the physical body. In contrast to Leibniz's windowless monads, consciousness is considered, by occultism, also receiving information through superphysical organs, and this information must be transformed in consciousness into meanings, concepts and feelings. Certain mechanisms and laws must work in this over-physical conversion process. In recent decades, the connection between physical brain function and mental experiences, feelings and thoughts has been explored in a variety of ways. Whatever the essence of the "superphysical" brains is, philosophically the principle is the same concerning physical and superphysical; an object triggers a stimulus, a stimulus causes perception, in other worlds experience, and the higher form of experience is the experience of meaning. In the case of ideaesthesia, the situation is the opposite: the experience of meaning causes sense experience, which can be mistakenly kept as a result of the stimulus created by an external object.

As my training progressed, the inner world, especially for sight and hearing experiences, became very real. I could not doubt its reality. At best, the inner world is more real and brighter than the physical world. I can very well imagine that such intense experiences will entice you to interpret the cause of the experience coming from the world around you, not from the experiencer self. Faith, hope, and a firm belief in transcendental reality are capable of dazzle other interpretations of the experience of the phenomenon. I looked at myself - as today - as a seeker of truth, incorruptibly open to all interpretations. With impartial, accurate observation and analysis, I became disappointed with a different result than Steiner: my perception experience told me about myself, not the outside world. In my view, the relationships of the connection of colors and shapes to concepts described by Steiner and Ervast, can also be explained by the ideaestesia.

Unlike the interpretation of the synaesthesia researchers and the signer, Steiner and Ervast consider visual perception to come from an external, supernatural object. The interpretation of Steiner and Ervast can, of course, be correct but sufficient explanation of their description, and from the findings of the signer presented in this research report, is ideaestesia in which a person's natural way to form concepts, the integral connection of concept formation to sensory perception, modification of sensory perception, and the effect of pre-assumption on sensory experience are essential. Although the phenomena described by Steiner and Ervast are suited to the concept of ideaestesia, their argument cannot be denied directly. My research did not support their understanding; the interpretation remains open.

References:


Ervast, Pekka (1960). Salaperäinen ihminen. Ruusu-Risti Helsingissä 1960. Hyvinkään Kirjapaino. Hyvinkää 1960.

Steiner, Rudolf (1968). Miten saavutetaan tietoa korkeammista maailmoista. Suomalaisten Antroposofien Liitto. Helsinki. Vammalan Kirjapaino Oy. Vammala 1968.






6. journals.sagepub.com/doi/abs/10.1111/j.1467-9280.2007.01981.x?url_ver=Z39.88-2003&rfr_id=ori%3Arid%3Acrossref.org&rfr_dat=cr_pub%3Dpubmed&


8. journals.sagepub.com/doi/10.1111/j.1467-9280.2008.02103.x

9. https://www.nature.com/articles/srep07089.pdf


I see what I think