Since we cannot help micro expressions, they can expose us when we lie. Psychiatrists, scientists, law enforcement officers, and other professions carefully study micro expressions, hoping to better recognize them. The study of micro expressions is a developing scientific field.

History The modern idea of analyzing micro expressions originated with Paul Ekman and Walter Friesen. Ekman and Friesen used micro expressions in their study of deception, published in 1971. According to his book Telling Lies, published on January 26, 2009, Ekman was asked by his colleagues if there was a way to tell if a patient was lying to a psychiatrist. As a result, he started looking through his old patients’ filmed interviews and found a perfect example in Mary, a forty-two year old housewife, who had attempted suicide three times.

Mary was suffering from midlife depression: her kids had grown and they didn’t need her assistance anymore, and her husband was always at work. She felt useless. In the first few weeks in the hospital, she was treated with medication and psychiatric therapy. She appeared to respond well to the treatments, telling her doctor that she was feeling much better. In one of her filmed interviews she told the doctor she wanted a weekend pass. Before she received the pass, she admitted to her doctor that she had been lying about the way she felt so she could get the pass and confessed that she still wanted to commit suicide. The group of doctors gathered and watched the filmed interview to search for any clues which showed that Mary was depressed the entire time. The filmed interview fooled many of the doctors because they all thought that she seemed genuinely happy. They watched the interview over and over again. They tried viewing it in slow motion to see if any micro expressions would appear. Eventually they found something. Before she answered the doctor about her future plans, the researchers saw a quick facial expression of agony; it was so quick, they had missed it before. Using this ability to identify seemingly hidden micro expressions, Ekman did more research and has worked with many individuals. Eventually, seven universal micro expressions were discovered.

Types / definitions of micro expressions The seven types of micro expressions are: Anger, Sadness, Happiness, Disgust, Fear, Surprise, and Contempt. Here is how the seven are defined:

Anger Anger tends to get people in trouble because it triggers the need to react to one’s environment. People tend to release their anger when triggered. They won’t always know what caused their explosion; it could be as simple as something familiar being out of place. Their anger can be expressed in many forms. Not all of these forms will be violent, of course. For example, a person might get angry when they are driving and traffic starts to form. Even if they do not want to express their anger, it will still be there. A sudden, quick glimpse of anger will form in the person’s face, lasting less than a second. This is the micro expression. When expressing anger, the eyebrows and nose scrunch up, the mouth tightly closes, and the eyes will give a certain glare.

Sadness Sadness is seen more frequently in a person’s life than one can imagine. It can be caused by the loss of a loved one, getting hurt by someone, an unhappy marriage, and more. Even though these kinds of events happen to everyone, people still tend to try hiding their sadness. They may want to hide it because they feel threatened by the situation, or they think other people will consider them weak. They may not want to admit to feeling sad. Of course, they are not exactly hiding their sadness. If someone is observant, they can see the hints of sadness concealed in another person’s face. It will be a quick expression but it will contain of slight pulling down of the lip corners, droopy eyelids, and a loss of focus in the eyes.

Disgust Have you ever discovered stinky leftover food in the fridge or watched a video about a person eating bugs? Either one leads to the same reaction: a scrunched up nose and a raised upper lip. This is another micro expression: disgust. And like all micro expressions, it cannot be stopped. If a person is at a dinner their friend cooked, but they do not like the food, they will try to hide their feelings out of kindness. But even if the person is good at convincing their friend the food tastes good, their disgust will still show in their face.

Fear Fear might be caused by a spider or a frightening mask, but the face reacts the same way: the eyebrows raise and pull together; the upper eyelid rises; the lower lip is tense; the lips are stretched horizontally back to the ears. All of this happens in just a split second. Some criminals have the expression of fear when they are about to get caught. It can also be triggered by simple things, such as flipping through channels and seeing a scary scenario or face. A person will still express fear, even though they know that the threat is not real.

Surprise The micro expression for surprise is very similar to the one for fear. The major difference is that a person is not scared, but shocked. The elements of surprise are raised eyebrows, open mouth, and widened eyes. A perfect example of this is when a person walks into a surprise birthday party. Sometimes people may try to hide their surprise because they don’t want to be embarrassed. But a micro expression of surprise is evident whether one tries to hide it or not.

Happiness Happiness occurs when a person is filled with glee and joy. Genuine happiness causes the lip corners to raise, making wrinkles around the mouth. Wrinkles also appear in the corner of the eyes. A person can be happy for many reasons. For instance, a person might feel happiness when his or her daughter visits for the holidays. Something as simple as receiving a compliment might also make a person happy. A person might want to hide their happiness for many reasons. It might be because they don’t want to reveal the cause of their happiness, or maybe because they don’t feel it’s right to feel happy about the cause of their happiness. Even though they try to hide it, the emotion slips out and reveals a micro expression. Observant people might be able to notice this.

Contempt Contempt happens when a person is full of him or herself. It occurs when a person believes that they are better than someone else. For example, a student might score the highest grade on a test. Though he might try his best to not reveal his pride, it will still show. One corner of the lips will rise. This can also occur when a rich person looks down on a poor person. These are the seven micro expressions scientists have identified. Knowing them can only help you if you know how to interpret them in the real world.

Micro expressions in the real world Knowledge of micro expressions can be used for many things. Many professionals are trained to see micro expressions and observe body language. Ekman has a training program and states that ordinary people can learn a lot about micro expressions in a short period of time. This knowledge can allow them to see things they’ve never noticed before. This training program is called F.A.C.E. (Facial Awareness Compassion Emotion) Training and it is available at Ekman’s website (https://face.paulekman.com). Many of the professionals who receive training need to recognize micro expressions for their job. FBI and CIA professionals, for example, deal with people who lie. If they cannot tell who is lying, they will have trouble doing their jobs.

Recognizing micro expressions can help in many other jobs, too. It can even help teachers who may want to see if a student did their homework. Micro expressions help us to see lies. A person might be suicidal but might smile and say that she is fine. But that smile might be masking agony, if you know how to see it.

There is also the Facial Acts Coding System (FACS). FACS uses Action Units (AUs) to measure micro expressions. FACS is more about measuring than training: its coder breaks facial expressions down into the specific AUs that caused the movement This enables the software to measure expressions, as there is a different measurement that goes with each expression.

It has been scientifically proven that micro expressions are universal. Ekman proved this by going to New Guinea and testing out if a tribe that has had no contact with the outside world still had the same micro expressions as every other society. His results concluded that the tribe’s facial expressions were the same as everyone else’s. No matter what nationality, age, or race, people all have the same universal expressions. We all feel the same emotions. We are made from the same material.

Micro expressions are extraordinary: they help people to see things that they have never noticed. Overall, learning about micro expressions can help increase your understanding of human nature – and it will help you to better read people. And though micro expressions let you know what a person is feeling, they won’t let you know why they are feeling it. So when you accuse someone of eating the last piece of pie, maybe they are really just hiding something else.

Reference

• Ekman, P. 1985. Telling Lies: Clues to Deceit in the Marketplace, Politics, and Marriage. New York: Norton.

Is this life?
This drastic contrast?
This black and white?
This sunshine and rain?
Is it?

Is it normal
for worlds to collide?
Combine?
Crash?

And these emotions?
To effervesce differently, yet be present,
in the same world,
the same existence.

It is.
And, apparently this is life,
When your mind and heart will be playing a tug of war,
and you sit,
you sit and realize it’s your choice.

See…
It’s your choice to visualize what you want to see. It’s your choice to just stay in the sunshine, ignoring the rain.
It’s your choice to just stare at that white and don’t look back at that black.

So this is what they meant,
when they told us to look at the cup, half full.

Even when you’re grieving the half that is gone, half is still there.

It’s the choice.
It’s the choice to chose how we look at our lives, the good and the bad.
How we smile in our happiness,
and find strength in our sadness.

How we laugh when we hear something funny,
something fun,
and hold those tears
when the sadness stings our hearts.

It’s our choice.
Our choice to be those optimisms
who just look at the glass as half full.

And who know,

deep down,
Even if the glass isn’t half full,
even if it’s only a quarter, or even a tenth, full
it will still, to some degree, be full.

And that it’ll get better.
It will get fuller.
Just know
that it will get better.
It will fill up.

No one’s glass
is constantly full…

All health issues are best understood and treated with a combination of biological, psychological, and social factors rather than with purely biological means. This context entails thoughts, emotions, behaviors, social factors, and environment, all of which play significant roles in human functioning and overall health. Therefore, it is important to gather input from all aspects of an individuals’ life to get better insight into depression.

Many people use the word “depression” to explain the feeling of sorrow, but depression is much more than just sadness. Sadness is a normal reaction to life’s struggles, setbacks, and disappointments. However, depressed people don’t feel sad—they may feel lifeless, empty, apathetic, and hopeless. Depression starts with just a feeling and then manifests in physical behaviors. The feeling of helplessness, hopelessness, and worthlessness are intense and unrelenting. An unwanted complication of depression is suicide, which in fact has a higher rate than homicides in the US (1).

Hopelessness is the main indicator leading to suicide, a trapped pattern of thinking where individuals believe things will never get better. The deep despair and hopelessness that accompanies depression can make suicide seem like the only way to escape from the overwhelming circumstances. Therefore, suicidal thoughts must be considered as a cry for help and dealt with accordingly.

Psychosocial context appears to be the commonly associated culprit that may predispose people to depression instead of genetic predisposition and other secondary etiologic factors. Depression in the psychosocial context is related to a person’s perception of daily events. A specific event in a person’s life can trigger the beginning of a vicious cycle. Examples could include: changes in occupation, loss of a loved one, etc.

Modesty

In addition to hopelessness, avarice can lead to depression because it contributes to dissatisfaction, disappointment, and loss of sincerity. Sometimes, the lack of material goods can make a person happier than having them. Jealously chasing material things that others have can lead a person into depression. For example, the ancient philosopher Plato was wise but not wealthy; despite his lack of money he was content with his life. One day, as he was passing by a spring, he noticed a boy drinking water with his hands. The average person, having witnessed this, would give the child a cup, but Plato asked himself if the cup is even needed. If you focus on what you do not have, you will always be disappointed. Actually focusing on what you need in the present time can decrease the damage one incurs from his or her problems. The child was thirsty and he only needed water, so the cup was unnecessary.

If a person is only concerned with his or her own situation and not noticing the condition of those around them, it can turn trivial problems into mountains. By comparing one’s own problems with greater problems of others, the person can get a more accurate perspective. Though a person’s burden may appear unbearable, God has created each person with the ability to handle these burdens. It is recommended to keep hope by exercising patience and concerning yourself with the present condition rather than bringing problems up from the past or worrying about the future. The patience given to human beings is sufficient to all types of difficulties, unless used inappropriately to obsess about what already happened in the past or to worry about distant future.

Never lose hope

As shown in Table Figure 1, The American Psychiatric Association (APA) has established the universal criteria for health professionals to diagnose depression. According to The Diagnostic and Statistical Manual of Mental Disorders IV (DSM IV) criteria, physicians diagnose an individual as having depression, which is further classified as minor or major in terms of the severity of the symptoms (2).

Hopelessness deserves special concern because it often triggers the other symptoms which may eventually lead to inertia.

Belief and prayer have found to be extremely helpful in combatting hopelessness by keeping hopes high. This can help to prevent serious depression or even suicide, for even in the most difficult times, belief can allow a person to stand firm with the conviction that even a single leaf would not drop without God’s knowledge. The Qur’an states: “Say (God gives you hope): ‘O My servants who have been wasteful (of their God-given opportunities and faculties) against (the good of) their own souls! Do not despair of God’s Mercy. Surely God forgives all sins. He is indeed the All-Forgiving, the All-Compassionate’” (The Qur’an 39.53).

The Bible echoes a similar tone when it says, “For as high as the heavens are above the earth, so great is his steadfast love toward those who fear him; as far as the east is from the west, so far does he remove our transgressions from us (Psalm 103, 8-12).

What does the literature say about belief?

A survey revealed the fact that 82% of Americans believe that prayer can cure serious illness, 73% believe that praying for others can cure illness, and 64% want their physicians to pray with them. Health professionals – especially doctors and nurses – should be aware of the spiritual needs of their patients, should be familiar with literature on the effectiveness of prayer, and should integrate it into their comprehensive care plans (3).

From the biological perspective, as shown in Figure 2, symptoms and signs of depression shown in Figure 1 occur as a result of the change in the level of neurotransmitters – namely serotonin, norepinephrine, and dopamine. Today, pharmacological interventions to heal depression are mainly provided by drugs. These regulate the levels of the neurotransmitters. There aren’t many scientific studies focusing on depressing and religion, however McCullough’s review of literature clearly states that “People with high levels of general religious involvement, organizational religious involvement, religious salience, and intrinsic religious motivation are at reduced risk for depressive symptoms and depressive disorders” (4).

In conclusion, depression may arise from the lack of staying active. In order to keep away from the negative thoughts which serve as a starting point for depression’s vicious circle, praying and seeking help from the All-Knowing, All-Wise serves as a shelter from the negative feelings of temporary worldly troubles. Praying may provide a protection against negative thoughts that may arise from an external or internal source, eventually leading to a distortion of healthy thinking.

Subjective healing and improvement in health after praying, psychological therapy, and family and social support may stimulate some neurotransmitters, though this needs to be further clarified by comprehensive studies (5). However, even simple words may have an impact on the mood of any individual. Hearing a compliment may cause a smile, or receiving a phone call giving a bad news might cause sadness. How could sincerely pouring one’s heart out to the All-Knowing not reverberate from His eternal source into the body, even if the circumstances appear overwhelming?

Mucteba Muezzinoglu is a freelance currently living in Illinois, US.

Nate Emru is a Mental Health Counselor in Indianapolis, Indiana, US.

References

1. Further information is available at http://www.sprc.org/basics/about-suicide. Reached in April 25.
2. The Diagnostic and Statistical Manual of Mental Disorders (DSM). American Psychiatric Association provides a common language and standard criteria for the classification of mental disorders.
3. Ameling A. 2000. “Prayer: an ancient healing practice becomes new again.” Holist Nurs Pract. Apr;14(3):40-8.
4. McCullough ME, Larson DB. 1999. “Religion and depression: a review of the literature.” Twin Res. Jun;2(2):126-36.
5. National Institute of Mental Health. What medications are used to treat depression? Reached from the website. http://www.nimh.nih.gov/health/publications/mental-health-medications/complete-index.shtml#pub5

Barbara Koerth is a freelance writer and has written published poetry and continues to do so. She lives in the Houston area with her husband and children. She is currently studying Psychology.

This sadness will continue until the journey through the intermediate world of the grave (‘Alem al-Barzakh) is completed, safe and sound, and the believer flies to the abode of eternal happiness and blessing without being detained by the Supreme Tribunal in the Hereafter. A believer’s sorrows will never stop until the meaning of: Praise be to God, Who has put grief away from us. Surely our Lord is All-Forgiving, Bountiful (35:34) becomes manifest.

Sorrow or sadness arises from an individual’s perception of what it means to be human, and grows in proportion to the degree of insight and discernment possessed by one who is conscious of his or her humanity. It is a necessary, significant dynamic that causes a believer to turn constantly to the Almighty and, perceiving the realities that cause sadness, seek refuge in Him and appeal to Him for help whenever he or she is helpless.

A believer aspires to very precious and valuable things, such as God’s pleasure and eternal happiness, and therefore seeks to do a “very profitable business” with limited means in a short span of time (his or her life). The sorrows a believer experiences due to illness and pain, as well as various afflictions and misfortunes, resemble an effective medicine that wipes away one’s sins and enables the eternalization of what is temporary, as well as the expansion of one’s “drop-like” merit into an ocean. It can be said that a believer whose life has been spent in continuous sadness resembles, to a certain degree, the Prophets, for they also spent their lives in this state. How meaningful it is that the glory of mankind, upon him be peace and blessings, who spent his life in sorrow, is rightly described as “the Prophet of Sorrow” by Necip Fazil, the famous Turkish poet and writer.

Sadness protects a believer’s heart and feelings from rust and decay, and compels him or her to concentrate on the inner world and on how to make progress along the way. It helps the traveler on the path of perfection to attain the rank of a pure spiritual life that another traveler cannot attain even after several forty-day periods of repentance and austerity. The Almighty considers the heart, not outward appearance or form. Among people’s hearts, He considers the sad and broken ones and honors their owners with His presence, as stated in a narration: I am near those with broken hearts.1

Sufyan ibn Uyayna says: God sometimes has mercy on a whole nation because of the weeping of a sad, broken-hearted one.2 This is so because sorrow arises in a sincere heart, and among the acts making one near to God, sadness or sorrow is the least vulnerable to being clouded by ostentation or one’s desire to be praised. Part of every bounty and blessing of God is assigned to those who need it to purify that bounty or blessing of certain impurities. That part is called zakat, which literally means “to cleanse” or “to increase,” for it cleanses one’s belongings of those impurities that entered them while they were being earned or used, and causes them to increase as a blessing of God. Sadness or sorrow fulfills a similar role, for it is like the part in one’s mind or conscience that purifies and then maintains this purity and cleanliness.

It is narrated in the Torah that when God loves His servant, He fills his or her heart with the feeling of weeping; if He dislikes and gets angry with another, He fills his or her heart with a desire for amusement and play. Bishr al-Khafi says: Sadness or sorrow is like a ruler. When it settles in a place, it does not allow others to reside there.3 A country with no ruler is in a state of confusion and disorder; a heart feeling no sorrow is ruined.

Was the one with the most sound and prosperous heart, upon him be peace and blessings, not always mournful and deep in thought? Prophet Jacob, upon him be peace, “climbed and went beyond the mountains” between him and his beloved son, Prophet Joseph, upon him be peace, on the wings of sorrow and witnessed the realization of a pleasing dream. The sighs of a sorrowful heart are regarded as having the same value and merit as the habitual recitations and remembrance of those who regularly and frequently worship God and the devotion and piety of ascetics who abstain from sin.

The truthful and confirmed one, upon him be peace and blessings, says that grief arising from worldly misfortune causes sins to be forgiven.4 Based on this statement, one can see how valuable and meritorious are the sorrows that arise from one’s sins, from the fear and love of God, and that pertain to the Hereafter. Some feel sorrow because they do not perform their duties of worship as perfectly as they should. They are ordinary believers. Others, who are among the distinguished, are sad because they are drawn toward that which is other than God. Still others feel sad because, while they feel themselves to be always in God’s presence and never forget Him, they also are spending time among people in order to guide them to the Truth. They tremble with fear that they may upset the balance between always being with God and being in the company of people. These are the purified ones who are responsible for guiding the people.

The first Prophet, Adam, upon him be peace, was the father of humanity and Prophets, and also the father of sorrow. He began his worldly life with sorrow: the fall from Paradise, Paradise lost, separation from God, and, thereafter, the heavy responsibility of Prophethood. He sighed with sorrow throughout his life. Prophet Noah, upon him be peace, found himself enveloped by sorrow when he became a Prophet. The waves of sorrow coming from the absolute unbelief of his people and their impending chastisement by God appeared in his chest as the waves of oceans. A day came, and those waves caused oceans to swell so high that they covered mountains and caused the earth to sink in grief. Prophet Noah became the Prophet of the Flood.

Prophet Abraham, upon him be peace, was as though programmed according to sorrow: sorrow arising from his struggle with Nimrod, being thrown into the fire and living always surrounded by “fires,” leaving his wife and son in a desolate valley, being ordered to sacrifice his son, and many other sacred sorrows pertaining to the inner dimensions of reality and meanings of events. All of the other Prophets, such as Moses, David, Solomon, Zachariah, John the Baptist, and Jesus, upon them be peace, experienced life as a series or assemblage of sorrows, and lived it enveloped with sorrow. The Greatest of the Prophets and his followers tasted the greatest sorrows.

Notes

1. Al-‘Ajluni, Kashf al-Khafa’, 1:203.
2. Al-Qushayri, Al-Risala,139.
3. Ibid., 138.
4. Nur al-Din Abu al-Hasan al-Haythami, Majma‘ al-Zawa’id wa Manba‘ al Fawa’id, 9 vols. (Beirut, 1967), 4:63.

Al-Aqsa was fortunate to exist in the same time period as the Kabah. And, just like the Kabah, it emerged from the ground as if bursting forth to comply with orders coming from above. Sometimes it was exalted to the rank of being the niche for devout people, and at other times it served as the pulpit of holy individuals. For centuries, this sacred and blessed place opened its wings to its inhabitants, even at the most pitiless times of disbelief. It let believers breathe security while becoming the paradise of this life.

This sublime temple now looks at our faces with sorrow and exhaustion. Her face has been darkened by suffering, for she is far from what she once was: the source of thousands of holy experiences. When we contemplate al-Aqsa Mosque in this pitiful state, it feels like we are bleeding internally and can no longer breathe. This auspicious niche, this honored pulpit that once had celestial whispers coming to our hearts, now looks like a candle that has been put out, a skeleton about to collapse.

Al-Aqsa Mosque is a victim of injustice and cruelty. Her existence is squeezed in between her friends infidelity and her enemies torture. Once she had her lips at our hearts whispering tranquility, not knowing that in the future she would become a stammering tongue singing a song of sadness.

When I first saw her current appearance, I was deeply saddened. From now on, faithful hearts will not be able to meet and hug each other with love, or to roar Allah’s name among the walls of this place in which Prophet Adam’s voice still echoes, Prophet Abraham’s breaths are still felt, Prophets David’s and Solomon’s cries are still heard, and Prophet Muhammad’s journey to infinity to unite with his Beloved is still known. Alas, these doors will not be able to open wide to believers “ neither slowly nor quickly and without happiness and enthusiasm.

It looks like all of her dreams and fancies are now over, her surrounding lights turned off, the prayers to God heard no longer. It is said that even the rocks and trees have ears. Would that they had tongues too! Yes, for then they could express what they have been through. Perhaps then the people who did this would be afraid and abstain from their evil. Maybe then her faithless companions would come to their senses and rescue her from this tragic slavery.