Holistic Theory of Biological and Physiological Processes

Life or a living being (“hha ya waw”, ya(hha)) is the well-defined (closed-self) existence (assignment) (ya) of an independent (closed-self) biological process (hha).

Death (“meem waw ta”, meem() & ta()) is to be in the state (manifestation) of resting (closed-self) (meem) and to also be physically (manifestation) disconnected (open-others assignment) (ta).

Death is similar to sleep (“noon waw meem”, noon() & meem()) which is to be in the state of resting (meem) and away (open-self) from consciousness (containment) (noon).

The womb (“ra hha meem”, ra:hha<==meem) supplies (ra) nutrition (positive substance) (meem) to a living being (hha) involuntarily (in closed-self manner).

Healing (“ssad hha hha”, ssad(hha²)) is to build, defend, repair, maintain, or increase (closed-others) the cohesive (closed others) structure  (ssad) of a living being (first hha) using the living being itself (immune system, repair systems, etc.) (second hha).

Disease (“meem ra ddad”, ra:meem<==ddad) is intense activity (ra) of disorderly agents (ddad) which enter (in  closed-self manner) a person’s (closed-self) body (meem).

Pain (“hamza lam meem”, hamza:lam==>meem) is to signal (hamza) intense negative activity or violation (open-self) activity (lam) to a certain physical location (meem).

Nausea (“ghain tha ya”, tha(ghain)) is to push outside (tha) what is corrupted (ghain).

Holistic Theory of Mental Processes and Consciousness

The following is based on analyses of Arabic sound symbolisms in some word roots.

We know from Holistic Theology that the self (also called soul, spirit, mind, heart, life force, or consciousness) is a supervisor that exercises discretionary control over all human activity, including all mental processes.

To perform a mental process, the self usually utilizes its own mental processing capability and its own five internal / spiritual senses of "vision", "hearing", "touch", "taste" and "smell" that are able to sense both spiritual processes and material processes. The self may—but doesn't have to—utilize the brain and the five external / material senses (vision, hearing, touch, taste and smell) to perform a mental task. But the brain and the external senses can only perceive and handle material processes. The self uses and controls the brain.

Reality or truth ("hha qaf qaf") is what is factually happening in the spiritual world. Only the self and its spiritual senses can perceive the spiritual data match. Reality or truth cannot be perceived by the brain and the external senses.

A sign or symbol (“hamza ya ya" ) is a pointer to a matching reality.

The sounds of a word are symbols. A word is thus a symbolic structure. A symbolic structure is alternatively seen as an abstract theory about something. An expression ("qaf waw lam": to say, a statement) is a string of one or more words (symbolic structures) that are assigned to something or someone.

An expression that is used to name a process (“seen meem waw”) is a symbolic structure that points to the reality of that process.

The transition from names (what is being said) to reality (what is really happening) is called interpretation, realization, knowing or becoming conscious. To become conscious of, to know, to realize or to interpret an expression about a process is to connect the symbolic structures in this expression to matching structures in reality. Alternatively, this connection is seen as a concrete theory that realizes the abstract theory, i.e., the symbolic structure carried by the expression.

To become conscious (“waw 'ain ya”) means to connect with an expression, to realize or to interpret (“hamza waw lam") means to connect symbol to reality, and to know (“'ain lam meem”) means to interpret or realize an expression for a certain process. These are equivalent functions.

If we connect the symbolic structures (what is being said about a process) to material structures and elements that have identical or similar kinds as those the symbolic structures point to, then we are performing analogical reasoning or reasoning by direct similarity. If we call this interpretation, realization, knowing or becoming conscious, then it is at best shallow and prone to error.

However, if we connect the symbolic structures (what is being said about a process) to structures and elements in reality that are similar or matching in a spiritual sense, but may be different from the material kinds that the symbolic structures point to, then we are performing a creative interpretation (also known as allegorical, figurative, or metaphorical interpretation). There is usually no direct or material similarity between symbols and reality. The interpretative connections transcend (go beyond) the kinds of things the symbols point to in order to create links of spiritual similarity to matching things in the real spiritual world. The connected symbol-reality pairs may be—but do not have to be—similar in appearance or form (hence the term figurative interpretation). This kind of similarity can only be perceived by the self and its spiritual senses. The brain and its external senses are unable to make this type of connection.

Creative interpretation is key to consciousness of reality. It is not haphazard nor the result of lucky guesses. Nor is it something that can be taught by a guru. Instead, creative interpretation comes to an individual's self as a reward or gift from God for a number of things, including the following:

a) for simply loving God

b) for the effort one makes to connect with God

c) for pain suffered when one takes a righteous stand

d) for staying faithful to God when tested.

In classical spiritual epistemology, "knowledge" happens in one of two ways after such an effort (jihad) for the sake of God:

a) bursts of God's light temporarily transform the five material senses and the brain so that they can penetrate with analogical reasoning the vague or deceptive appearances to reach into what is actually happening with material things (enlightened material research through enlightened analogical reasoning)

b) bursts of God's light temporarily transform the self and enable the five internal senses to penetrate with creative interpretation the vague and deceptive appearances to reach into the spiritual reality of things (inspired science through inspired creative interpretation)

However, one cannot achieve consciousness using the brain and its material senses, not even with enlightened material research. Only the self and its internal senses can perceive the spiritual matching with reality. Enlightened material research is only good for seeing the magician's tricks despite his distractions, but it cannot see the big picture behind the scenes, e.g., who taught those tricks to the magician and why.

An embryo is created (constructed) ("kha lam qaf" : selective interpretation of combined expressions) when God performs selective creative interpretation (biologists say "expression") of the DNA words and expressions that are combined from male and female. In genetics, the decision-maker who determines the expression of certain DNA in certain environments is not accounted for.

There must be a correspondence between human languages and DNA language. It has to be God who also brings the interpretation of words into human minds. Of course, only God could have created those words whose interpretation he controls.

The existence of words and expressions precedes creation. First come the words, then comes creation as interpretation / realization of the symbolic structures carried by the words.

Becoming conscious of reality practically means that the created person reconnects (in part) with expressions according to which he/she was created.

The brain is usually used in the process of analogical reasoning (shallow interpretation of expressions). The self is capable of performing analogical reasoning with or without the help of the brain and the external senses. A self that is deprived of God's light cannot perform creative interpretation, i.e., it cannot achieve consciousness. The internal senses cannot function at all without God's light.

The self performs creative interpretation with or without brain use. Mental representations of observations by external senses and internal senses are either stored in neural (brain) memory containers or in spiritual memory containers that are maintained by the self. The self may utilize both kinds of memory.

Interconnected sets of memory containers of either kind that are accessed as single memory units are called memory blocks. There are neural (brain) memory blocks and spiritual (self) memory blocks.

There are memory blocks of both kinds that specialize in storing certain types of data, for example:

a) observation memory blocks

b) word memory blocks (morphologically specific symbol structures that can be converted into specific abstract theories)

c) word root memory blocks (general symbol structures that can be converted into general abstract theories)

d) expression memory blocks (compound symbol structures that can be converted into compound abstract theories)

e) abstract theory memory blocks (abstract interpretations of the symbolic structures of words, word roots or expressions)

f) concrete theory memory blocks (hypotheses or theories, testable concrete interpretations of abstract theories)

The self uses an algorithm (Tables 2 and 3) for converting words, word roots and expressions into abstract theories.

The self uses mechanisms for creating temporary or permanent links between two memory blocks from either kind (neural and spiritual) and from any specialties.

To learn or to think (“thal kaf ra” or “fa kaf ra”) is to have the self perform Algorithm C to generate a corroborated (learn) or uncorroborated (think) concrete theory—a shallow interpretation (analogical reasoning) or a creative interpretation—from an abstract theory (the symbolic structure carried by an expression). The connections between symbolic structure and the material or spiritual worlds are recorded as links between observation memory blocks and concrete theory memory blocks. Falsified hypotheses from Algorithm C are tagged as such. Untested hypotheses (results of thinking) are tagged as such. Thinking may be a partial (uncompleted) learning process. It is usually theoretical research without empirical testing of the generated hypotheses. If it involves testing of hypotheses using memory, it is equivalent to learning. Thinking also can deal with unobserved phenomena, and then it is a path to discovery.

Since we are dealing with theory development, it is no surprise that Algorithm C is a version of the Scientific Method. So even the least "intelligent" human beings use the Scientific Method whenever they think or learn something. We are all created as scientists and only God can take the credit for "our" accomplishments.

To remember or recognize (“thal kaf ra” or “'ain ra fa” ) is to recover a corroborated concrete theory that applies to an observed (unknown) phenomenon. This is done by a neural memory scan or a spiritual memory scan to find an observation memory block that matches the current observation and is linked (based on a previous learning process) to a corroborated concrete theory.

To forget (“noon seen ya”) is to link a memory block to an empty memory block. The memory is not lost, it can be relinked and thus it becomes retrievable.

To understand, scrutinize claims or to perform jurisprudence (“fa ha meem”) is to sift through links from abstract theory memory blocks (expressions, claims) to concrete theory memory blocks to see which claims are corroborated and if not, to perform Algorithm C to try to corroborate them.

Another form of understanding involves the faculty of reason or the intellect ("'ain qaf lam") which can search for an existing link between an observation memory block and a general corroborated concrete theory, or if the theory is untested, to test it.

An image (“kha ya lam”) is the projection of a concrete theory which is usually a graph. If the theory is an algorithm, then the projection is an animation.

Vision ("ba ssad ra") is the correlation of clustered visual sensory data (measurements of visual input) from two sources.

Hearing ("seen meem 'ain") is a two-stage audio sensing (measurement of audio input) using a collector (outer ear) and a shaped channel (inner ear).

To be continued.

Holistic Socio-Legal Science

The following holistic socio-legal functions and objects (bold type) were derived from semantic sound symbolisms of Arabic word stems (in parentheses) that denote socio-legal concepts. The components of these functions and objects are holistic socio-legal elements (in cursive).

A society or community (“hamza meem meem”) is a group of persons that are committed to each other (bound to each other by contracts and laws). A society (“geem meem 'ain”) also is defined as a group whose relationships are governed by certain laws or rules.

One purpose of the laws governing a community is to preserve mutual commitments. A person or group that rejects commitments, contracts, rules and laws are called asocial or antisocial.

A social affair or issue (“hamza meem ra”) is a circumstance under which the definition of assignments of execution is determined. A social affair is a circumstance or context in which one has to define who does what, how, when, where, and so on.

A person in charge or a leader (“hamza meem ra”) is someone assigned the task of defining all assignments of execution for a community. A leader's function is to define who does what, how, when, where, and so on. In other words, the leader is the person in charge of taking care of social affairs. A leader is alternatively defined (“hamza meem meem”) as a person who gives assignments to others.

A mother (“hamza meem meem”) is a person who brings forth another person. Reproduction thus is a social function.

The word root (“hamza meem meem”) is interpreted in different ways to define three social essentials: community, leader and mother. This is an indication that a good community is built around families that each have a mother and good leadership.

A law, code, rule or regulation (“kaf ta ba”) is a proper definition of the implementation of control in the form of a set of instructions to do certain things, a set of instructions to refrain from doing certain things, and a mechanism of checks and balances to verify that these instructions (rules) are adhered to. Verification can take the form of a penal code.

A constitution (root “sheen ra 'ain,” word form “shari'ah”) is a set of instructions on how to create and implement laws in a society in such a way that discretionary life (self-determination, liberty) is preserved for every person. Preservation requires mechanisms to recover from error, resolve disputes, and solve erupting problems.

The functions of “self,” “liberty” and “discretion” belong in Holistic Theology. A constitution thus always has a theological aspect. Consequently, all legal science is theological.

What is commonly called legislation or lawmaking is in fact (or should be) a valid interpretation of the constitution by analogical reasoning (“noon ha geem”): one tries to prove that a constitutional formula has a valid interpretation (interpretation = hypothesis to be corroborated = law to be created) for a real legal context by matching the implications of the interpretation to reality.

This process is similar to what we do with Algorithm C to derive definitions of elements, functions and objects (new scientific rules) by verifying interpretations of word roots (abstract natural formulas).

This method is the basis of analogical reasoning which is the main tool of thinking and jurisprudence. For different situations in reality, the same formula may have different valid interpretations, depending on what guidance we receive from God.

God wishes each of us, not just scholars, to use such analogical reasoning to perform proper interpretation—connect principles to reality according to our mental capability, using light from God and other help (God's arrangement of favorable circumstances)—in order to judge reality by what God has sent down (all constitutions are originally based on scriptures). This includes all aspects of reality, not just what some lawyers or leaders tell us to limit our judgment to.

A mechanical algorithm is one that can be executed by a computer without human intervention. It is a special kind of procedure for implementing rules without creative interpretation. A mechanical algorithm implements principles in such a manner that all the interpretable, discretionary parts of the principles are decided upon in a fixed way. There can be no discretion left in a mechanical algorithm. There can be no machine with discretion.

But unlike mechanical algorithms, the laws, rules and regulations of a free society must leave room for interpretation and discretionary decisions by the people who are expected to live by those rules.

The function of a referee, juror, judge, or court is to render a ruling, possibly after running a mediation or trial. All these functions and objects are derived from a single interpretation of (“hha kaf meem”): a process for returning people or circumstances from the state of breaking the law, or being about to break it, back to the correct implementation of the law governing a community.

A compromise or a settlement (“ssad lam hha”) might be used instead of a ruling, a function that shares its word root and definition with the theological “good deeds” function: an arrangement to build, repair, maintain or increase the connective structure, the wholeness, or the health of a living thing or a group of living things.

The preservation of human interests must takes place according to basic precedence rules that were prescribed in every scripture and are built into all constitutions. In the 1380's, the Spanish judge Shatibi wrote about these preservation rules in his Muwafaqat. The rules were refined by this author in the following form:

Preservation Precedence Rules. Constitutions seek to preserve the human interests of self, body and business in descending order of precedence. Human interests are preserved at three levels of fulfillment, essential fulfillment, smooth fulfillment, and aesthetic fulfillment, in descending order of precedence.

The preservation of the essential fulfillment of human interests means to build and maintain them, to protect them if they are threatened, to defend them if they are attacked, and to rebuild them if they are damaged. The preservation of the smooth fulfillment of human interests is achieved by securing moderation and balance and by removing hardship. The preservation of human interests is realized at the level of excellence by aesthetic fulfillment, such as by the promotion of good manners, nice clothing and landscaping.

All laws and social principles are based on this precedence system. Liberty has precedence over everything because it is at the core of the essential fulfillment of the interests of the self. Clashes of interests and trade-offs are resolved (for example, by courts) or mediated using the above precedence system. Appropriate responses to threats or attacks are constructed and assessed using it. Spending priorities are determined by it. The following basic preservation rule is derived from it.

Preservation Rule 1: Justifiable defensive action. You may repel an attack on someone’s interest even if the attacking interest has higher legal precedence than the victimized interest

a) by advice, appeal or admonition (remedy using the aesthetic level of fulfillment), and if this fails, and the victimized level of fulfillment is smooth or essential, then

b) by pressure (remedy using the smooth level of fulfillment), and if this fails, and the victimized level of fulfillment is essential, then

c) by force (remedy using essential level of fulfillment),

otherwise, the defensive action is unjustified and constitutes a crime as violent as the level of fulfillment it is at.

Justice (“qaf seen tta”) is the equal application of law to all persons in a society.

A violation or aggression (“'ain dal waw”) is to extend one's activity into someone else's sovereign area (territory, circle of control). An enemy is a violator or aggressor.

Tyranny, injustice, and excess share a word root (“tta ghain ya”) and thus are intertwined. The same word root is interpreted in very different ways to produce the three apparently different but very closely related functions. Injustice is the unequal application of law. Tyranny is government by destructive force (government is the continued exercise of control). Excess is to fill up a container beyond its limits, a concept that is obviously similar to aggression (extending one's activity into someone else's sovereign area).

Holistic Theology

The following holistic theological functions and objects (bold type) were derived (see example) from semantic sound symbolisms of Arabic word stems (in parentheses) that denote spiritual concepts. The components of these functions and objects are holistic theological elements (in cursive).

The soul or spirit (“ra waw hha”) is an independent spiritual decision maker who is associated with a living thing. When the spirit is referred to as the self (“noon fa seen”), it is defined as a spiritual supervisor who exercises discretionary control over one's free activity (free will).

Every time we use the term “self” (such as “oneself” or “self-determination”), we actually refer to “the self,” i.e., one's soul or spirit.

A god (“hamza lam ha”) is someone to turn to exclusively for spiritual decision making. In other words, an absolute spiritual authority. To have more than one god would contradict the very concept of a god. God, the Almighty, thus is the only absolute spiritual authority in the universe. Anyone or anything that is claimed to have absolute authority does not really have absolute authority, i.e., is a false god.

A lord (“ra ba ba”) is an independent spiritual decision maker who is continuously in charge of all constructive, reparative, and preservative decisions regarding something or someone. In other words, a lord is an absolute administrator. As Creator and manager of the universe, God is the absolute administrator of the universe.

To have faith (“hamza meem noon”) is to project a positive spiritual attitude in the face of uncertain spiritual information.

Denial or disbelief (“kaf fa ra”) is not a theological function but a memory function of Holistic Mental Science. To deny is to suppress the reporting of a fact that was found during a regular memory search.

Freedom or liberty (“hha ra ra”) is the continued control by one's own self (soul) of one's own life, or continued self-determination. If there are interruptions or exceptions to self-determination, one cannot truly speak of liberty.

To worship (“'ain ba dal”) someone or something is to commit oneself (one's self, one's spirit) to do everything under his/her/its control. The person or thing that is worshiped is called a god or a lord (both concepts were defined above).

Slavery (“'ain ba dal”, same stem as worship) is to worship someone or something other than God. Slavery is thus a spiritual state. Addiction is a form of slavery. Slavery is not just a social violation, but a spiritual one. Any form of slavery is spiritual serfdom.

When we worship God alone, the Lord who actually controls everything anyway, then we suffer no slavery at all. As a consequence, we have maximum spiritual freedom, maximum liberty. Only a true “slave of God” is a free person.

If someone is not worshiping God by his/her own decision, by full self-determination, then this person is not free. In fact this person is actually worshiping the persons or circumstances that are coercing him/her to worship God against his/her will, regardless of the religion involved. Coercion and pressure in religion constitute de facto slavery.

To pray ("ssad lam waw") is to direct a statement or a posture to another person, usually God. The statement can be of different kinds, including a request or words of praise.

Technically, there is no difference between prayer and addressing someone with words or postures. The scarcity of prayer as compared to how often one talks to others may simply indicate how little someone cares about God.

Goodness (“tta ya ba”) is a commitment to constructive effort.

Evil (“kha ba tha”) is a commitment to deliberate destructive effort.

A mistake (“kha tta hamza”) is a destructive consequence of a constructive effort.

To do good deeds (“ssad lam hha”) is to build, repair, maintain or increase the connective structure, the wholeness, or the health of a living thing or a group of living things.

To do bad deeds (“fa seen dal”) is to damage, undermine or decrease the connective structure, the wholeness, or the health of a living thing or a group of living things.

A devil (“sheen tta noon”) is a director of activities that cause disorder.

Actions that cause disorder are either bad or appalling.

A bad action (“seen waw hamza”) is an action that causes the observer to feel a negative emotion.

An appalling action (“fa hha sheen”) is one that causes the observer to feel a shock.

Judgment (“dal ya noon”) is the fulfillment of the law in the form of reward and punishment.

To guide (“ha dal ya”) someone is to point him/her to a specific place or action.

To stray (“ddad lam lam”) is to persistently fail to decide (or to persistently make wrong decisions) in an open question of right or wrong.

What is commonly referred to as “God-fearing” (word form taqwa from stem “waw qaf ya”) is in fact a self-shielding (shielding one's soul) against the consequences of doing evil. One guards oneself against the consequences (what happens, i.e., what God would do) if one deliberately committed a destructive act. This is the same as being conscientious, self-monitoring and so on.

To be spiritually satisfied (“ra ddad ya”) is to look at one's state of affairs and acknowledge that spiritual order is completely manifested.

In contrast, to be socially satisfied (also “ra ddad ya”) is to accept the quantity of material or effort that is offered.

A self (soul) is dead (“mem waw ta”) when it is disconnected from the body and is also in the spiritual state of rest. The self of a person thus is also considered dead before the person is created.

An exception from this is a martyr's (“sheen ha dal”) self. A martyr is someone killed while not being an aggressor. A martyr's soul does not really die. Although disconnected from the body, it continues to live (“ha ya waw”), i.e., to be active as opposed to being at rest.

A self (soul) is considered retrieved (“waw fa ya”) when a person goes to sleep or dies. This means that God has taken back full control of this soul.

When a person wakes up, his self is partially released to his control after God has taken back full control when the person fell asleep.

During our waking life, the self is partially free only from our point of view. From the point of view of God, the Lord of the Universe always has full control of everything. Our free will (discretion) does not challenge God's will.

When a person dies, his self is fully taken back by the Angel of Death, and is then kept by the angel until the Day of Resurrection.

The soul of Jesus Christ is also an exception. It was retrieved and God raised him to Heaven, but he was neither killed nor crucified. He has not died yet. He will be brought back to earth to announce The Hour and finish his mission. Then, he will die a natural death.

Holistic Psychology

In conjunction with Holistic Theology and other holistic sciences, the following Holistic Theory of Emotions can serve as a foundation for a Holistic Psychology. The tables referenced below can be found in How It is Done.

1. Abstract universals and their realizations. The 28 consonants of Arabic are signs that refer to the 28 universals of Table 1. These are abstract processes with abstract polarities. The effect of their interpretation on the mind is meaning or semantics. For the purposes of this theory, abstract universals refer to real objects in:

a) the world of emotions

b) the environment in which emotions arise

c) the world of mental processes

Common realizations of abstract polarities and processes are listed in Tables 4 and 5, respectively. These realizations are adapted to each world, thus creating discipline-specific realizations. The realizations discussed below can be extended by adapting more realizations from the tables or by identifying other realizations of the abstract universals.

2. Triggering of emotions. Based on assessment of input (what is observed or experienced, including the environment), a decision is made by the mind, the brain or another decision maker whether or not to trigger emotion, what type of emotion to trigger and which polarity of emotion.

Assessment of input includes determining its process type and polarity. Examples include:

information or data and its polarity, e.g., destructive, weak, uncertain, hidden

a manifestation—person, activity, or event

manifestation of force

application of law (legal assessment)

violation of sovereign area or territory

self evaluation

personal experience, experience with others

Decision to trigger emotions is done in stages: initial, intermediate, and final. Transition to a later stage is emotional escalation.

3. Emotional polarities. These are realizations of abstract polarities adapted to the world of emotions.

Each of these polarities may have both good and bad uses. Below are the emotional polarities mentioned in Results 1-39, listed under the corresponding abstract polarities.

closed-self: calming, restraining, inhibitory, positive, complementary, perfect, input, receive, familiar, response, reactive

open-self: directed, excitatory, negative, lacking, need, weakness, vulnerability, deficient, unfamiliar, output, offer, send, stimulus

closed-others: engagement, balanced, balancing, stabilizing, constructive, supportive, reward, mutual, reciprocate, compare, internal

open-others: disengagement, detachment, exclusive, targeted, special, excessive, destructive, defensive, aggressive, attack, punish, contrast, distinguish, external, third-party

4. Elementary emotions. Elementary emotions are attention, emotional activity and emotional force. They are emotional realizations of the three elementary processes—assignment, manifestation and containment. An elementary emotion always is paired with an emotional polarity.

Attention (assignment). Attention is low-intensity emotion. Attention also can be used to control the triggering of emotion. Below are different polarities of attention demonstrated by theories about specific emotions from word roots.

closed-self attention: positive attention, attention for input, attention to familiarity

To “feel” (emotion) is to respond to a personal experience with repeated mental triggering of emotional force that is tagged with attention to familiarity.

To “feel” (as with feelers) is to repeatedly trigger attention for input measurement from a personal experience.

open-self attention: negative attention, directed attention, triggering of emotion using directed attention

To “wish” or to “want” is when attention is directed while dealing with something.

“Sad reaction” is a mental decision to trigger negative attention after assessing input.

“Kindness” or “compassion” is the triggering—using directed attention—of positive attention-based emotional activity in response to appearance or display of emotional need, weakness or vulnerability.

“Sorrow” is triggering—using directed attention—of negative emotional activity based on input assessment.

closed-others attention: attention with engagement, attention-based balancing of emotion (Part 11 below)

“Love” (version 1) is when attention with engagement is used to trigger continued emotional interaction (engaged or mutual activity).

open-others attention: exclusive attention (targeting)

“Desire” or “lust” is when exclusive attention triggers excitatory systemic emotion.

“Worry” or “anxiety” is exclusive attention that triggers continuous reactive emotional activity.

Emotional activity (manifestation). Emotional activity has medium-intensity. An emotional state or attitude simply is ongoing emotional activity. Manifestation also is realized as emotional appearance or display of emotion.

“Sorrow” is a decision by the mind to trigger negative emotional activity after input assessment.

“Fear” is a decision by the mind to trigger excitatory emotional activity while observing a manifestation of destructive force.

“Worry” or “anxiety” is exclusive attention that triggers continuous reactive emotional activity.

To “rejoice” is a decision by the mind to react with excitatory emotional activity to a personal experience.

“Faith” or “trust” is the triggering under the control of directed attention of positive emotional attitude after assessment of information as uncertain.

“Mercy” or “womb” is an emotional, biological and social commitment (decision) to respond to living beings with positive emotional, biological and social activity.

“Delight” or “pleasure” is attention-controlled excitatory emotional activity that triggers continuous special emotional activity.

“Envy” is attention-controlled emotional force used to respond to one's comparing emotional attitude (the input) with inhibitory (rejecting) systemic emotion.

Emotional force (containment). Emotional force is high-intensity emotion. Containment also is realized as emotional energy, emotional strength or emotional control (see Table 5). Open-self containment is realized as negative emotional force, emotional weakness, emotional need (lacking containment) or loose control.

“Sadness” is a decision by the mind to trigger a negative emotional force after assessing a personal experience.

“Prejudice” is a final decision by the mind to trigger a negative emotional force after examining an experience with another person.

“Justified hate” is the use of destructive emotional force (aggressive feelings and thoughts) to defend oneself or others against a violation based on legal assessment. “Justified anger” is the escalation of justified hate, i.e., from feelings and thoughts to words and actions.

“Jealousy” is attention-controlled emotional restraining activity triggered in response to emotional force from a third party.

“Satisfaction” or “happiness” is emotional activity to trigger complementary (completing) emotional energy in response to emotional need.

5. Compound emotions. Compound emotions are realizations of combinations of the elementary processes. They simply may be combinations of elementary emotions, but also may result in a new emotional effect. A compound emotion always is paired with an emotional polarity. Below, each compound emotion is followed by examples of emotional effects.

Attention + emotional activity (assignment + manifestation): emotional activity controlled by attention (e.g., attention for input—closed-self polarity), attention-based emotional activity, emotional decision, emotional commitment

“Grudge” is a feedback loop with attention-based excitatory emotional activity that is used to maintain or amplify response to destructive or excessive emotional force.

“Expectation” is emotional activity controlled by attention for input.

“Hope” is to expect something constructive.

“Kindness” or “compassion” is the triggering—using directed attention—of positive attention-based emotional activity in response to appearance or display of emotional need, weakness or vulnerability.

“Mercy” or “womb” is an emotional, biological and social commitment (decision) to respond to living beings with positive emotional, biological and social activity.

“Delight” or “pleasure” is attention-controlled excitatory emotional activity that triggers continuous special emotional activity.

Attention + emotional force (assignment + containment): attention-controlled emotional force or energy, attention for measurement (sensing)

To “feel” (to have a feeling) is to have the mind repeatedly trigger an emotional force or energy tagged with familiar attention in response to personal experience.

To “feel” (as with feelers) is to repeatedly trigger attention for input quantity from a personal experience.

Emotional activity + emotional force (manifestation + containment): application of emotional force or energy, emotional control, emotional effort, emotional field of energy, mood (manifestation of emotional force), use of emotional force, emotional pressure, violent emotion, emotional coercion

“Tranquility” is when input assessment triggers a calming emotional field to deal with an excitatory emotional force.

“Despair” (version 2) is balancing (evening out) application of emotional forces between constructive and negative emotional forces.

“Gratitude” is attention-controlled triggering of emotional activity to respond with a positive field of emotion to systemic emotion offered by others.

“Obsessive hate” or “phobia” is emotional entanglement (caused by lacking emotional control) with a destructive or excessive force.

Attention + emotional activity + emotional force

(assignment + manifestation + containment): systemic emotion (emotion that affects the whole person), attention-controlled application of emotional force or energy

“Systemic fear” is a decision by the mind to trigger systemic excitatory emotion upon observing a manifestation of destructive force.

“Tenderness” is attention-controlled application of positive emotional energy in response to continued emotional weakness.

“Envy” is attention-controlled emotional force used to respond to one's comparing emotional attitude (the input) with inhibitory (rejecting) systemic emotion.

6. Emotional feedback loop. Emotional triggering mechanism in which triggered emotion is reused as input for the same triggering function. The effect is to maintain, regulate, attenuate or amplify emotion.

“Grudge” is a feedback loop with attention-based excitatory emotional activity that is used to maintain or amplify response to destructive or excessive emotional force.

“Love” (version 2) is a feedback loop with attention-controlled emotional engagement activity used to maintain or amplify positive systemic emotion.

“Joy” is repeated or feedback-loop-amplified triggering of positive attention-based emotional activity in processing of sensory input.

7. Repeated emotion. Repeated emotion also manifests itself as continued or intense emotion.

“Love” (version 1) is when attention with engagement is used to trigger continued emotional interaction.

8. Emotional entanglement or emotional control bond. As controller of emotions, the mind may suffer imperfections such as loose control, deficiencies, weaknesses or needs. This may lead to an entanglement or bond with a destructive or constructive emotional force (e.g., internal or external powerful persons or phenomena) or an excessive emotional force (e.g., insatiable appetite). This is called emotional entanglement or emotional control bond. Manifestations may include negative forms (entanglements) such as phobias, fanaticism, obsession and addiction, and positive forms (bonds) such as love, loyalty and dedication.

“Obsessive hate” or “phobia” is emotional entanglement with a destructive or excessive force. “Uncontrolled anger or aggression” is the effect of escalation of obsessive hate or phobia, i.e., escalation of emotional entanglement with a destructive or excessive force.

9. Emotional instability, conflict or deadlock. One emotion is triggered and then reprocessed by triggering an emotion with opposite polarity. The attribute “engagement” is added if the opposite polarity pair is closed-others (emotional engagement) and open-others (emotional disengagement or detachment). If the polarities involved are closed-self and open-self, then the attribute “boundary” is added.

“Capricious love” is attention engagement instability (attention with engagement stymied by attention with detachment).

“Unspeakable,” “shocking” or “disgusting” is systemic emotional boundary conflict. Systemic restraining emotion is triggered to process systemic excitatory emotion that was initially triggered to process a negative event.

“Despair” (version 1) is input assessment that triggers attention boundary deadlock (inhibition of excitatory attention).

“Surprise” is an emotional engagement conflict in the decision to trigger emotion in response to information from beyond environment.

10. Inflation of emotion. The mind accumulates (closed-others = together) responses (closed-self).

“Arrogance” is an inflation of emotional activity triggered by self-evaluation.

11. Stabilization of emotional response. Attention-based balancing (closed-others assignment) applied to emotional response (closed-self). Note that this is a different realization of the same polarity pair used in inflation of emotion.

“Patience” is stabilization of emotional response activity that is triggered by continued attack.

12. Balancing application of emotional forces. This is the balancing (closed-others) application of emotional forces that is referred to by consonant tta. Depending on the context, this may either result in stabilization or evening out.

“Despair” (version 2) is an evening-out application of emotional forces between constructive and negative emotional forces. Despair is a conflict between competing emotional forces that are not exact polarity opposites.

“Stable faith” or “stable trust” is a stabilizing application of emotional forces implemented on faith or trust. This word root is compound in that it has tta as prefix to a three-consonant root that is equivalent to the word root for faith or trust.