This is notes and discussion of one of the essays by Stephen W. Porges that he considers key to his thought. I had put it aside until later because it includes his experience of the practices in India -- which in my mind get entangled with charlatans like the Bhagwan Shree Rajneesh and his cult in Antelope, Oregon. I admit this is unfair. As well, he begins with a discussion of compassion and empathy, both of which are problematic terms in my opinion.
Here's a link to the actual article so you can see for yourself. Then I'll outline and discuss. https://www.embodiedphilosophy.com/ancient-rituals-contemplative-practices-and-vagal-pathways/
In the past I've read and high-lighted this article, but I think I need to make a very close reading that will stick tighter to my brain.
ABSTRACT
"Contemplative practices are conceptualized as methods that function as neural exercises enhancing vagal regulation of the autonomic nervous system.". . . "The model emphasizes that . . . contemplative practices must be performed in a context defined by physical features that are calming and soothing and promote feelings of safely."
I relate this to the material on how to create a liminal space, both the making of the "limen" or entry and the qualities of the entered "room" which may be either concrete or virtual.
MORE DISCUSSION:
"Compassion has been viewed as an action, a feeling, an emotion, a motivation, and a temperament." This is confusing.
"Compassion is an emergent process dependent on one's neurophysiological state. . . physiological state functions as an intervening variable between the person who is suffering and the responses to the person, which are manifested as the subjective experiences and behavioral actions that form operational definitions of compassion." This is Porges.
In other words, "compassion" is what you DO. My cynical attitude toward the concept is that in my family I am not told major developments, even deaths, because it would "worry" me. This shuts me out. They are secretive to protect themselves from me. When I find out, I'm hardly compassionate!
Porges distinguishes compassion, which is a "vagal-mediated physiological state, from empathy which some people confuse with compassion." His distinction is based on neural pathways: empathy arises from "feeling someone else's pain or negative emotion", which is a feature of the sympathetic nervous system. NOT the vagus nerve, a "third" nerve system, or fourth if one counts the enteric (guts).
[Review from the computer: "The autonomic nervous system is divided into three parts: the sympathetic nervous system, the parasympathetic nervous system and the enteric nervous system. The autonomic nervous system controls smooth muscle of the viscera (internal organs) and glands."]
["Sympathetic nervous system stimulation causes vasoconstriction of most blood vessels, including many of those in the skin, the digestive tract, and the kidneys. This occurs as a result of activation of alpha-1 adrenergic receptors by norepinephrine released by post-ganglionic sympathetic neurons."]
"The autonomic response to pain is characterized by a withdrawal of vagal influences and an activation of the sympathetic nervous system" The idea is that no matter how similar the two concepts may seem when based on introspection, the physiological difference has strong implications.
"The physiological state mediated by vagal pathways is not equivalent to compassion. Rather, it is a state that promotes or facilitates feelings of safety, positive feelings towards others, connectedness, and the potential to respect both the suffering and joy of others." This is a rather Asian valuing of calm that rejects the Western "ecstatic" state that invites transcendence.
The vagal inhibition of this aroused and sometimes violent state so as to achieve calm (sometimes described as "cool" or "chill") allows witnessing without judgement. It helps to actually do something about suffering. If the suffering person is not judged nor joined, they can express what they feel. If one tries to help but the help is not successful, the result may be impatient anger on the part of the helper and increased suffering and resentment on the part of the helpee so that compassion dissolves. This may be the dynamic in my family.
In short, how does one extend oneself to help others without losing one's self. There is also an element in here about getting physiologically hooked on "helping" as a source of emotional arousal and reward. This is probably what happened to Mother Theresa who had money that could have fed and medicated babies, but withheld it so that they continued suffering, which she seems to have thought of as virtuous though she herself did not suffer. This could be defined in SM terms as torture, which is sometimes an element of institutional religion.
VAGAL STATES ARE INTERTWINED WITH THE HISTORY OF CONTEMPLATIVE PRACTICES
The practices in question include: chants, prayers, meditation, dance, and posture which "have provided the behavioral platform for contemplative practices." ". . . rituals are functional exercises of vagal pathways." "This is not the same as the narratives of institutional religions which are "attempts to fulfill the human need to create meaning out of uncertainty and to understand the unknowable mysteries of the human experience in a dynamically changing and challenging world." Contemplative practices are about individuals, an effective way to support health. Religious narratives are about community identity and cohesion.
But achieving compassion through meditation can lead to the feeling of universal connection among all beings that is often a part of transcendent moments. Empathy and compassion can evidently co-occur under some circumstances, largely dependent (according to Porges) on one's personal safety so as to prevent the interference of having to save oneself because of being terrified.
In the recently publicized experiments in which a rat is trapped with no way to get out, but a rat nearby and free has access to a latch to open the trap and uses it to release the trapped rat, it's notable that it's the free rat who takes action. It could just walk off, but it uses empathy to know the how the trapped rat feels and then compassion to motivate it to find the latch and use it. One can apply this to our current politics in which releasing people from their traps ought to cause politicians to find the latch that will set them free. They seem to prefer their constituents to be trapped.
MORE TOMORROW
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