We have already identified the soul with the aura. The aura can be perceived as a field surrounding the human body. The properties of such a field are unknown, but attempts have already been made in order to visualize it, as in the case of Kirlian photography. Presumably the frequencies of such a field will be higher than the naked eye can perceive, although there are people who have claimed to be able to see the aura. It is also unknown the medium which such a
field consists of. Kirlian photography is based on electromagnetism, but the aura per se may correspond to a field of different origin.
A perceptual field has already been defined in this discussion as a field which consists of all images which can be attached to the senses. Those images stem from the archetypes, while the senses are susceptible to the images produced by the archetypes as they vibrate. The physical location of the archetypes is elusive in the sense that there is no special place in the universe where the archetypes are concentrated. On the contrary we may say that the archetypes are everywhere in the sense that their actions permeate all space and time. In fact we may treat space and time as a couple of properties which arise together with all other physical properties at the moment the archetypes are expressed. Thus we may say that space-time reaches as far as the extent of the vibrating archetypes.
While archetypes can be found everywhere, the surface of the human aura is a limit on which the archetypes may be located. If we imagine the aura as composed of compartments then each of those compartments will represent a different archetype. In such a sense each part of the aura will correspond to a different state of the psyche. But such states should not be considered purely emotional but also physical. Behind each part of the aura there is also a part of the physical body. Thus different parts of the physical body correspond to functions of different archetypes, or different ‘colors,’ with the help of which we may identify those functions. Therefore a change in the colors of the aura may indicate at the same time a change both in the physical and the
emotional state of the human being. On the other hand, on the other side of such a projection, the external world is found. Thus the aura becomes the membrane upon which not only the internal world can be mapped but also the external world is represented.
The images of all the things composing the environment enter our senses through the field of the aura. In fact we may say that without the assumption of such a field (the aura) the existence of perception is impossible. A parallelism with the language of physics is to say that the light waves which come towards us, and which carry the information about the objects, are superposed to the vibrations of the aura, this kind of bio-field, so that the perception of objects is made possible. However the ‘waves’ which carry the information need not be just electromagnetic waves. They
can be ‘waves’ in general, while electromagnetism is just a component among many. Thus what enters our psychic body (the aura) is information carried by a multitude of actions representing the various objects. Thus the physical objects are the product of the superposition of the action of archetypes. We say archetypes and not ‘physical fields’ because archetypes also express emotions (psychic contents). Thus the physical field becomes a perceptual field, or morphic field, which is composed of all possible information which can be perceived by a human being (or any other living being), of all kinds of objects which can be realized by consciousness. This is also why we have already mentioned that the human aura can be seen as a surface, or mirror, which projects, or vibrates, the archetypes both inwards, towards the mind, and outwards, towards the
environment. But in the latter case the aura becomes the horizon of the observable universe, the outline of the universal Form, the contents of which become specialized, or individualized, into you and me.
Wheel of emotions
According to the following site, Six Basic Emotions is a term that refers to the theory of
based on studying the isolated culture of people from the Fori tribe in Papua New Guinea in 1972. The tribe members were able to identify these six emotions on the pictures: Anger, disgust, fear, happiness, sadness, surprise.
After that, Ekman and Friesen took pictures of facial expressions of people from the Fori tribe with the same emotions and they presented these pictures to people of other races and cultures all over the world. They also interpreted the emotions on the pictures correctly.
[https://managementmania.com/en/six-basic-emotions]
It is interesting to note here the possible comparison between the six basic emotions, according to the previous article, and the six basic colors, as one may derive: In fact there are three basic colors, red, yellow, and blue, from which three more colors stem: red and yellow give orange, red and blue give violet, while yellow and blue give green. Thus there are 6 basic colors in total to be related to the 6 basic emotions. It would be tempting to relate the 6 colors to the 6 emotions but the problem is that from those 6 emotions only one is ‘positive’ (happiness), four of them are ‘negative,’ while one of them is ‘neutral’ (surprise, which can be either positive or negative). This makes me think that the distinction between those 6 ‘basic’ emotions hides some more fundamental division. For example if we now attempt to relate colors to some emotional condition, I would identify blue with ‘calmness,’ red with ‘excitement,’ and yellow with ‘surprise.’ Thus what we commonly refer to as ‘happiness’ could just be a ‘neutral’ state inbetween the lowest and highest degree of ‘excitement.’ In such a sense, no matter what
meaning we may give to them, our emotions could be fundamentally reduced to ‘amplitudes,’ of lower or greater numerical value, in two directions, positive and negative.
According to Wikipedia, the previous picture depicts Newton’s color circle, from Opticks of 1704, showing the colors correlated with musical notes. The spectral colors from red to violet are divided by the notes of the musical scale, starting at D. The circle completes a full octave, from D to D. Newton’s circle places red, at one end of the spectrum, next to violet, at the other. This reflects the fact that non-spectral purple colors are observed when red and violet light are mixed. While the combination either of emotions or of colors can be infinite, here is another attempt to relate colors with musical notes, which was made by Newton. As Wikipedia explains, Newton divided the spectrum into seven named colors: red, orange, yellow, green, blue, indigo, and violet. He chose seven colors out of a belief, derived from the ancient Greek sophists, of there being a connection between the colors, the musical notes, the known objects in the solar system, and the days of the week. The human eye is relatively insensitive to indigo’s frequencies, and some people who have otherwise-good vision cannot distinguish indigo from blue and violet. For this reason, some later commentators, including Isaac Asimov, have suggested that indigo should not be regarded as a color in its own right but merely as a shade of blue or violet. However, the
evidence indicates that what Newton meant by ‘indigo’ and ‘blue’ does not correspond to the modern meanings of those color words. Comparing Newton’s observation of prismatic colors to a color image of the visible light spectrum shows that ‘indigo’ corresponds to what is today called blue, whereas ‘blue’ corresponds to cyan.
[https://en.wikipedia.org/wiki/Visible_spectrum]
Another observation which can be made is that cyan, the last mentioned color in the previous article, is a combination of blue and white, thus a combination of blue with the whole of colors, since all colors together give us white. While natural colors are nothing more than frequencies, it is intriguing the way the human senses perceive them. This is because the perception of color as we know it is a purely psychic content, while the physical frequency is just a colorless ‘beat.’ This is why we mentioned earlier that modern physics may explain colors as electromagnetic frequencies but cannot communicate their intrinsic properties with respect to the senses of the physicist (or any other person) who observes the colors. Thus for physics everything is black and white. But ‘white’ in this case is not a combination of colors, but just a neutral state.
How the wholeness of the vibrations of archetypes in the universe ‘splits’ into the objects of the known senses is still a mystery, and unfortunately modern humans are getting further away from solving this mystery instead of approaching it. But it seems that a small number of fundamental modes of vibrations relates the human psyche (the senses) to the external world (the perceived objects). In fact, as we have already said, objects can be nothing more than perceivable
collections of colors, sounds, tastes, smells, and touches, thus ‘shapes with color,’ thus parts of the perceptive field of the universe. In such a sense the vibrations produce both the patterns and a process by which the patterns are perceived. Therefore we have either to rely on self-reference (the mind which observes the mind) or attribute new properties to nature, such as ‘intelligence,’ ‘wisdom,’ ‘attention,’ etc., so that at as soon as an object (a ‘vibratory mode’) appears, having some color, shape, weight, etc., it also has ‘mentality.’ In such a sense it is not strange that there can be a correspondence between perception and what is perceived, since the whole
arrangement, the Form, is a perceptible object.
Another way to perceive our emotional world is with the help of the previous picture, or wheel of emotions. Robert Plutchik created this ‘wheel’ in order to illustrate the various relationships between the emotions. The intensity of an emotion decreases as we move outward and increases as we move toward the wheel’s center. The intensity of the emotion is indicated by the color. The darker the shade, the more intense the emotion. For example anger at its least level of intensity is annoyance. At its highest level anger becomes rage.
The previous description as well as the picture of Plutchik’s wheel was taken from the following article, which also says that, Plutchik identified eight basic emotions, joy, trust, fear, surprise, sadness, anticipation, anger, and disgust. Each primary emotion also has a polar opposite, so that joy is the opposite of sadness, fear is the opposite of anger, anticipation is the opposite of
surprise, and disgust is the opposite of trust. He also developed 10 postulates on which his evolutionary theory of emotions is based:
1. Animals and Humans: Animals and humans both experience the same basic emotions in similar ways.
2. Evolutionary History: Emotions appeared as a result of evolution. Emotions were present in animals even before apes evolved.
3. Survival Issues: Emotions have evolved over time in order to increase the chances of survival in the environment. For example, trust results in collaboration and sharing between humans.
4. Prototype Patterns: Although there are several types of emotions that are present in different species, there are prototype patterns, or common elements, that are identifiable. 5. Basic Emotions: A relatively small number of prototype, primary emotions, or basic
emotions exist and can be identified.
6. Combinations: All other emotions occur as a result of a mixture, or combination, of the basic emotions. For example, love is a combination of joy (primary emotion) and trust (primary emotion).
7. Hypothetical Constructs: It is recognized that primary emotions are hypothetical constructs or idealized states, which we describe in terms of their particular properties and
characteristics. These descriptions can only be inferred based on several kinds of evidence. 8. Opposites: The primary emotions are categorized into pairs of polar opposites.
9. Similarity: All emotions have different degrees of similarity to one another. 10. Intensity: Each emotion can vary in its level of intensity.
[http://inkwellideas.com/2013/11/wheel-of-emotions/]
This is another way to perceive how our emptions can be categorized. The previous picture refers to an emotional wheel for writers. Emotions intensify moving outwards, while in Plutchik’s scheme the intensity grows inwards. According to the previous model, the basic emotions are 6. Here’s a comparison between the two aforementioned models,
(Plutchik) 8 basic emotions: Joy, sadness, fear, anger, disgust, surprise, trust, anticipation. (Wheel for writers) 6 basic emotions: Happiness, sadness, fear, anger, disgust, surprise. No matter what the number of fundamental emotions may be, it is interesting to note that Plutchik recognizes the universality of the basic emotions as patterns of behavior corresponding to our psychic state. Thus our emotions can be related to the archetypes, which Plutchik calls ‘hypothetical constructs.’ However Plutchik makes the same mistake with standard modern
science, by assuming that the archetypal patterns are products of evolution. But in fact evolution is the product of archetypal patterns. For example the ‘polarity’ of emotions (that emotions may be categorized into opposite pairs) is also a fundamental pattern. The degrees of similarity which Plutchik recognizes between emotions can be identified with different levels of intensity. This may lead us to the following scheme:
Rage … Anger … Happiness … ---Anticipation--- … Sadness … Annoyance … Disgust …
According to the previous scheme, each emotion stems from a fundamental ‘energy’ state, which we can identify with anticipation. Then emotions follow two directions, ‘upwards’ the ‘positive’ emotions, and ‘downwards’ the negative emotions. We may also imagine concentric circles centered on anticipation, and each one of them passing through an emotion upwards and downwards. Thus a concentric circle will join sadness and happiness, another one will pass through annoyance and anger, and so on. What is innovative in this scheme is that anger, for example, is considered a ‘positive’ emotion. Therefore anger is a form of overintense happiness or joy. At the other side, symmetrically, annoyance is an overstated variation of sadness. This way our emotions can be stripped of their ‘colors’ and analyzed as different ‘energy’ states of our ‘vibrating’ soul. In fact there is no reason to perceive anger or rage as ‘negative’ emotions. When
a predator attacks its victim and catches it, the predator does not feel ‘sad,’ but an extreme kind of joy.
We may even assume that there are no ‘negative’ emotions, but that instead emotional states rise from the fundamental, the lowest, energy level towards the highest. At the lowest levels we will find emotions such as fear, distrust, and contempt, while at the highest levels we will find emotions like courageousness, trust, and admiration. Thus the kind of emotion is related to its intensity, while, in this case, the frequency will be related to how often an emotion occurs. Frequency is inverse period. Thus the more intense, or energetic (the bigger the ‘amplitude’) an emotion is, the more often it occurs, and the sorter the time (the period) it lasts. Therefore intense emotions, such as anger, last for a little while, whereas low energy emotions, such as melancholy, last longer.
The three states of human existence: The mental state, which corresponds to anticipation, the psychic or emotional state, which corresponds to fear, and the physical state, which corresponds to physical or mechanical pain.
Another thing we should mention is that not all the aforementioned notions are emotions. For example, while disgust is a feeling (thus presumably an emotion), distrust or contempt is a mental state or attitude. Although we say that we ‘feel’ contempt for somebody, this ‘feeling’ does not express an ‘emotion,’ such as joy or sadness, or disgust, but our mental disposition towards this person, even if our mental state may trigger a process of physical and emotional responses. We see here how poor or ambiguous our vocabulary is with respect to our own human
Anticipation
condition. Thus we can make the following distinction: We may use the word ‘feeling’ referring to our body (the physical state), the word ‘emotion’ referring to our soul (the emotional state), and the word ‘notion’ (or perhaps ‘enotion’) for our mind (the mental state). But the problem is that we use the same verb (to feel) for all three states. Thus disgust is truly a physical state (it refers to a mechanical ‘feeling’ within our body or stomach), distrust may be related to a psychic state (thus an ‘emotion’) which could be equally mechanical (instinctual), while contempt may refer to a mental state (thus a ‘notion’). (Thus the three states could also be called ‘mechanical,’ ‘instinctual,’ and ‘virtual,’ corresponding to ‘physical,’ ‘emotional,’ and ‘mental.’ The first three terms will also illustrate the fact that all aspects of human experience are originally
unconscious.)
In such a way we may define a ‘triptych’ according to which the notions can be arranged in three ‘directions;’ one ‘physical’ (referring to the processes of the body), another one ‘emotional,’ or ‘psychic’ (referring to the processes of the soul), and a third one ‘mental’ (referring to the processes of thought). But the point is that all three ‘directions’ represent three distinct levels of how we perceive the world. Thus such ‘directions’ may equivalently stand for three distinct categories of ‘energy levels,’ or ‘states of existence’ as we move from the lowest vibrations of the body to the highest vibrations of the spirit. To give an example, a common worm does not feel emotions, nor has any thoughts. However a worm mechanically feels pain, as it begins to convulse when it is squeezed. Similar ‘convulsions’ or oscillations are produced by the psyche when we feel ‘pressure’ upon our soul. Thus what is felt as pain of the body by a worm, is felt as ‘pain’ of the soul by a human being. Such a form of ‘psychic pain’ may be identified with fear. We may also try to find a similar expression corresponding to the ‘pain’ of the mind. The corresponding notion which comes to my mind is anticipation. In this case it will be the anticipation of some bad event, but anticipation can be as much instinctual as any other drive. (We generally have a predisposition that bad things are going to happen.)
The point here is that the three different categories of ‘feelings’ that can be perceived by a living creature cause ‘pain’ to the senses as they exert some ‘force’ or ‘pressure’ upon them. We use the word ‘senses’ here in the broader meaning, as ‘attachments’ to the corresponding level of
living animal can also feel or sense emotional pain, thus also fear and distrust, emotions which a worm cannot feel. Furthermore a human being can also feel contempt and can also sense the contempt of others. Presumably while humans can feel disgust and distrust, animals cannot feel and sense contempt or admiration. Thus we may say that ‘feelings,’ as responses or ‘convulsions’ to some stimulus, correspond to the sum of all vibrations which ‘descend’ and permeate the whole of our existence, while the more advanced or evolved a species is, the more susceptible