Everybody knows that it is impossible to prove an existence of God LOGICALY. But try to prove LOGICALY an existence of light to somebody born blinded. To do this logicaly is impossible. But what is impossible logically may be quite easy psychologicaly - it is enough just to see light. With existence of God everything same.
The book "PSUCHOLOGY-XXI. OR XXII?.." I want to present you is about this topic. Below is something like release.
Can psychology become a science about soul? And must it become such science? Or our fate is to speak endlessly about "behavior" and "personal traits", to invent new and new questionnaires, to calculate correlations, and to be happy when some of these correlations are bigger than the level of statistical significance, multiplying in such a way the mass of data, the main value of which is a degree granted to their collector?
I am an optimist and I do believe that our science is worthy of a better fate: not limit itself by surface of huge essence "psyche" that gave it the name, but to go deeper and deeper inside of this mysterious essence. This is why even too poor mastering of English did not prevent me to write this book, which addresses to those "marginal" psychologists who share my optimism.
Three main topics constitute the thematic core of Psychology XXI. Or XXII?.. First is the necessity of radical revision of our views on ontological matters. Individual psyche, which is well known to any person through introspection, is not an isolated essence, but is a part of the big world, which is not less real than the physical world is. From the times of Kant we know that the fact of existence of God cannot be proved logically. However, only now we are starting to understand that it may be "proved" psychologically and that this kind of proof even more serious than logical ones.
Psyche is not an attribute of an individual only, but it is also an attribute of big groups as nations, confession, civilizations, and even of humankind as a whole. Relationships between an individual psyche and group one is the second main topic. And the third one is that psyche is neither static nor dynamic essence, but developing one. We all are the travelers in the Big World and our travel grows us.
The book shows how the elaboration of these three topics will allow the future psychology to become the basis for the future sociology, theology, history and even for the future philosophy.
Instead of Foreword - How This Book Was Written and What About 11
Chapter 1. PSYCHOLOGICAL PROOFS OF EXISTANCE OF GOD, OR IS "MIND-BODY-ENVIRONMENT" CLOSED OR OPEN SYSTEM? 15
Problem and Approach 15
What Proofs May Be Accepted by the Critics? Epistemological Note 17
Phenomena - 1: Common Ideas and Common Activities 18
Phenomena - 2: Signs of Destiny and Inner Voice 21
Phenomena - 3: Higher Experience - Expanding Conscious, Expanding Ideas 22
Upper and Lower in the Psyche: the Scale of Brightness of Mental States 22
Lifting from Yellow States to Orange and Red Ones - I: Super-aesthetic and Religious Feelings 31
Lifting from Yellow to Orange and Red States - II: from the Occasional Observer to the Permanent "Observer of Observing" 36
Unipolar and Bipolar Models of Reality - Figures 37
Chapter 2. SPIRITUALITY AND DUKHOVNOST 40
The Difference 41
Bi-lingual Consideration, or about Russian-English Translating 41
Spiritual Crisis and Dukhovnyy Crisis 41
The Spirit, the Spirits and Their World 43
Mystic Experience vs. Higher Experience 43
Development of Human Being 45
Psychology and Ontology 48
Transpersonal Psychology vs. Higher Psychology 51
Chapter 3. DOES CULTURE DETERMINE MIND, OR IS CULTURE DETERMINED BY MIND? MANIFEST OF DEPTH SOCIOPSYCHOLOGY 54
One Essence with Many Names 55
Reality of the Invisible 55
Relationships between Common Mind and Individual Minds - Emerging Sociopsychology 57
Depth Sociopsychology 57
Necessity of the New Science 58
The Subject of Sociopsychology and the Subject of Depth Sociopsychology 58
Philosophical Perspective 59
Differential Psychology and Differential Cross-Cultural Psychology 60
Superconscious vs. Subconscious in the Collective Unconscious: Archetypes and Traumas 61
Tasks of Depth Sociopsychology 62
Theoretical Tasks 62
Applied Tasks of Depth Sociopsychology 63
Methods of Depth Sociopsychology 65
Psychosemantic Analysis in Sociopsychology 66
Operationalization and study of the collective traumas through the investigation of common attitudes 67
Historical-psychological Analysis of New Mental Formations 68
Sociopsychological Analysis of Culture - Designation of Problem 70
Chapter 4. TRIBUTE TO OSWALD SPENGLER: BIG TRUTH AND SMALL MISTAKES. THE PSYCHOLOGICAL SCHEME OF METAHISTORY AND THE THEORETICAL FOUNDATIONS OF HISTORICAL PSYCHOLOGY 71
Introduction: Two Main Spengler's Discoveries 71
Living Cultures 72
Culture Creates Mind. Spengler, Jung, Vygotsky 73
Psychohistory and Historical Psychology 73
Age and Phases of Lives of Metacultures 74
Coexistence of Metacultures 75
Boundaries of Metacultures. Metacultures, Which Spengler did not Notice - 1 77
Morphology of History Against the Physiology of History 78
Brightness of Mind 79
Spiritual Height of a Person and one of a Society. 79
Methods of Measurement of Brightness 79
Pyramid of History 80
Incomparable and Comparable 80
Axis of the History: What Does Progress Consist in? 80
Ranks of Metacultures and the Pyramid of History 81
Archetypes of metacultures - Three Faces of Pyramid of History 82
Metacultures, Which Spengler did not Notice - 2 82
Birth of Cultures and Ontological Challenge 85
Chapter 5. PSYCHOTHEOLOGY: CHRISTIANITY AS A SCIENCE OF SPIRITUAL DEVELOPMENT AND DEVELOPING CHRISTIANITY 87
Presentiment of Future 87
Epistemological Notes 88
Ontological Outline 89
Ideas and beings 90
Ideas and souls 90
Tree of World 91
From Creator to Creator 93
Lower and Higher Souls 94
Big Man and Metacultures 94
Reflection in Scriptures 94
The Meaning of Gospel 97
Different Christianities 100
Psychotheology and Future Christianity 103
Instead of Foreword - How This Book Was Written and What About
This book is addressing to rather special category of readers - to the psychologists who realize that our science is too far from to become the science about psyche (soul) and it studies the rather surface phenomena that are too far from the core of psyche, i.e. the essence that transform the set of different phenomena into psyche. I do not hope that this book will find many readers in the nearest years, but I hope that in course of time the number of such readers will increase.
In course of my carrier, I made four attempts to present my work to English-speaking readers - in 1990, 1997, 2001 and in 2009, but cannot say that any one of them was successful. Nevertheless, the character of my work encourages me from time to time to resume such attempts because the things I am writing about are the very important things and to say about them even in bad English is much better than do not say at all.
It would be too long to tell the full story of these attempts, but of course, one of the reasons of their failure was insufficient level of my English. However, this was not the only reason. The person who is ready to perceive some thought and who need this thought will perceive it even in bad English while the one who is not ready would not understand the same thought even when it will be exposed in language of Shakespeare. This is why "The scientist's Conversations with the Teacher" translated by the professional translators also left unknown for readers: when new age ideas address to scientific community, the chilly reception is warranted. However, the same give me courage that the reader, who is ready for the ideas that are exposed in the present book, will be able to crap them even in so imperfect literary form.
My last attempt to present my work to English-readers I start one year ago. In fall of 2008, initially I prepared the Proposal for European Commission, and latter when I found unexpectedly for myself that this Proposal met a rather warm welcome from many colleagues, I wrote five articles addressed to different groups of psychologists, philosophers, historians and theologians, which together outline my work in the last 14 years. I presented these articles in a number of academic journals but received from most of them obviously negative reaction. Nevertheless, the texts were written already and all together (including the English texts I wrote at the same time for my personal website) constituted the volume of small book.
As I said, I do realize this book has no chances for commercial success, but I do feel the necessity to publish it for the future generation of psychologists - if not for the present one - for those who will make the psychology of 21st century. Or maybe - the one of 22d century. The psychology, which will become a base of future history, future sociology and future theology and which will differ from the modern academic psychology not less than the modern physics differs from Newton's one.
What is the main difference between the future psychology and the modern one? This is difference in underlying ontological model and, as a result, in understanding of both theoretical and applied tasks of psychology. Today the psychology in fact rejects the multiple connections of psyche with the invisible subtle world, because the academic science rejects the reality of this subtle world itself. Today psychology continuing the attempts to become "an instant science" like physics with big difficulties accepts even such seemingly "poor psychological" phenomena as "inner Self", "individual spirit" etc - all phenomena threat to scientific picture of the world formed at the late of 19th century. As a result, for the modern psychology, the psyche is the isolated essence like mechanical machine and to deal with this machine must be the same like we deal with all other machines.
Today for the most of psychologists, the mind is not an alive thing. Their attitude to the subject of their work is similar to attitude of carpenter to piece of wood. They evaluate the properties of this piece like its hardness, which seems to them important for using this bream in construction of building. They try to inscribe some texts on this piece and do not like when the piece resists their attempts. However, they usually do see neither that the piece is alive, that it lives its own life, grows and develops nor that the piece is not separate piece at all but the part of big alive organism.
The reason of such blindness is that the academic psychology considers mainly the external, surface levels of psyche, which are less variable and most stable and, thus, seems less alive, and ignores the internal, most movable zones of psyche, masking them by name `unconscious'. However, the shift of attention to these hidden scopes of mind discloses almost immediately two important things. First, the psyche develops, changes in its own specific way, lives its own life. And second, this life of psyche is not independent from the life of world - each psyche plays in the world its own role, receives from the world its own impacts, which determine its life and its work, and return to the world the results of its work.
As soon as we discover for themselves these zones of psyche (in new age literature they are called "inner self", "soul of soul" etc.) and the principles of the psyche's life, it becomes much easier for us to make the next step - to reconsider the applied tasks of psychology.
Today, in applied psychology two approaches dominate - manipulation and selection. Psychologist tries either to force the people to be like he wants they to be (to think what political psychologist and his customer want they think, to buy what advertisement psychologist and his customer want they buy, and in general to live the life, which seems to psychologist as right one), or select the peoples, which seem to him "optimal" for certain social role. In the future psychology, both these meta-approaches will be changed crucially.
Instead of manipulation, to help a person to live his (or her) own life will become leitmotiv of counseling. And instead of selection "right person" for some social role (like selection the right key for given lock), the help in elaborating right individual style for this role will be dominate in the work of both organizational psychologists and educational ones.
Such shift will be provided by the change of the philosophical model in foundation of psychology. The future psychology will base on different ontology, in which the human being is the only leaf, which grows on the World Tree and the tasks of future psychologists will be to help these leaves to grow. The book I propose to your attention begins with elaborating this topic.
Thus, the first central topic of present book is new ontological/psychological model. The first and the last (fifth) chapter deal with this topic. The first outlines the problem and provides the phenomenological base, the collection of phenomena that demands revision of academic views on the world. The last elaborates the future ontology in more details and outlines the frameworks of the future theology - psychotheology, which will not conflict with the science, but instead will constitute together with science the single scope of knowledge.
The second central topic of the book is the development: the personal (or in other wording - spiritual) development of human beings that makes from a weak, low, imperfect being "A Human Perfect". What changes of mind constitute such development and how facilitate such development - these two problems will form the core of theoretical and applied tasks of future psychology, correspondingly. All chapters deal with the problem of human development.
And the third central topic, with which chapters 3 and 4 deals primarily, is the problem of relationships between an individual and a society. Today we customize ourselves with the mode of thinking about them as about two although interconnected but separate essences, one of which (a human being) is primary and the other (a society) is secondary. We consider society as a set of individuals and in best accept the influence of such social phenomena as culture on individual mind. Reality, however, is more complex: there are social organisms, which are alive as people are, and each human being besides he is an individual, enters in such social organisms by the parts of his mind like the cell enter in bodies. All we are the parts of such living essences as our nations, our super-nations, our cultures and so on. Although we are separate individuals on the levels of our physical bodies, on the level of our minds, by significant "parts" of our psyche, we are even not simply closely inter-related one with others, not simply are parts of the same whole, but are identical to this whole. Understanding of this situation opens new vision of both our personal (individual) situation and our common (social) situation. We all are subjects not only of our personal lives but also are subjects of the history and of those invisible but very powerful forces that creates the history. This is why the future psychology will form the base for both future sociology and future scientific history, the first instantly scientific history in the history of history. With this pun I want to finish this brief foreword. Enjoy!
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