We are not passive exhibitors of visual or auditory or tactile images. We have selves. We have a Me that is automatically present in our minds right now.
Feeling of an emotion is a process that is distinct from having the emotion in the first place. So it helps to understand what is an emotion, what is a feeling, we need to understand what is an emotion.
When you deal with something like compassion for physical pain, which we know is very, very old in evolution – we can find evidence for it in nonhuman species – the brain processes it at a faster speed. Compassion for mental pain took many seconds longer.
Some of us, for better or worse, develop very stable, consistent, and largely predictable machineries of self. But in others, the self machinery is more flexible and more open to unexpected turns.
I cannot listen to Beethoven or Mahler or Chopin or Bach when I write because those composers require you stop what you are doing and listen.
There’s that effect that is very physical, very down there at the synaptic level, which really means microscopic cellular level, but also molecular level, because all of those structures are operating on an electrochemical basis and so the changes there are very important.
The self is a perpetually recreated neurobiological state.
You’re not the same after, say, an incredible love affair that went very well or a love affair that went bad. Or something that happens to your health, or something that happened to somebody else’s health, that is close to you. Or something that happens professionally.
If I use the word consciousness, in our lab, in our institute, what we mean is the special quality of mind, the special features that exist in the mind, that permit us to know, for example, that we, ourselves, exist, and that things exist around us.
Emotion is set in our genome and that we all have with a certain programmed nature that is modified by our experience so individually we have variations on the pattern. But in essence, your emotion of joy and mine are going to be extremely similar.
We may smile and the dog may wag the tail, but in essence, we have a set program and those programs are similar across individuals in the species.
If you have just an emotion, you would not necessarily feel it. To feel an emotion, you need to represent in the brain in structures that are actually different from the structures that lead to the emotion, what is going on in the organs when you’re having the emotion.
But whether we want to do it because we want to have people to have a different idea of who we are or not, we do it naturally. So the way we construct our narrative is different from the way we constructed it a year ago. The difference is maybe very small or it may be huge.
Narratives are not fixed. We change our narratives for ourselves and we change them not necessarily deliberately. In other words, some people do, some people will constantly reconstruct their biography for external purposes, it’s a very interesting political ploy.
We remove ourselves from the experience itself to a surrogate of the experience, which is whatever measure you take from the brain, be it the electroencephalogram or magnet encephalography or say functional magnetic resonance. So it’s pretty tough to make those comparisons.
Although when you look at people that say, from the same culture, roughly the same age, and not very difference intelligence, and you make a lot of detailed questions about the experiences of say colors, situations, and so on, you’ll get very similar answers.
We’re seeing it the same way, we’re hearing the same way, we have the same conception of the situation. And so, for all purposes, we are operating with a very similar perception.
You can be highly concentrated on a person, on a problem, and be so good at excluding all other material that that becomes not just the focus of your experience, but practically the sole content of your experience, everything else falling by the wayside.
We can be more or less conscious when you create grades of focus on a subject that is flowing in our stream of consciousness.
There’s something that intervenes and is very important which has to do with value. Value in the true biological sense, which is that contrary to what many people seem to think, taking it at face value – sorry for the pun – we do not give the same amount of emotional significance to every event.
There are things in our lives that take up an enormous importance and that become very dominant effects in our biography. And that comes out of a variety of reasons, but fundamentally comes out of how that particular experience connects with your effective systems of response.