INDIVIDUAL AND COLLECTIVE CONSCIOUSNESS
One should strive to see in every thing that
what no one else has seen and what no one else has thought about.
The concept of the "collective unconscious" was introduced into science by Carl Gustav Jung (1875-1961), an outstanding Swiss psychiatrist, the founder of one of the areas of depth psychology, analytical psychology. Jung denied the idea that personality is completely determined by its experience, learning, and exposure. the environment... He believed that each individual is born with a "holistic personal sketch ... presented in potency from birth." And that "the environment does not at all grant the individual the opportunity to become it, but only reveals what has already been laid down in it."
Jung believed that there is a certain inherited structure of mental organization that has evolved for hundreds of thousands of years, which forces us to experience and implement our life experience in a very specific way. And this certainty is expressed in what Jung called "archetypes" that affect our thoughts, feelings, and actions.
"The unconscious, as a set of archetypes, is the sediment of everything that has been experienced by humanity, right down to its darkest beginnings. But not a dead sediment, not an abandoned field of ruins, but a living system of reactions and dispositions, which invisibly and therefore more effectively determines individual life ".
CG Jung, "The Structure of the Soul", section "Problems of the Soul of Our Time" (Moscow, 1993, p. 131)
The "collective unconscious" is the reservoir where all the "archetypes" are concentrated. It contains hidden traces of the memory of the human past: racial and national history as well as subhuman, animal existence. This is a common human experience, characteristic of all races and nationalities. According to Jung, the theory of the collective unconscious explained both the appearance of spirits in the consciousness of the medium and the disintegration of the personality of the schizophrenic. Earlier they talked about "demonic possession" that came into the soul from the outside, but now it turns out that their entire legion is already in the soul. There is, according to Jung, a deep part of the psyche, which has a collective, universal and impersonal nature, the same for all members of a given collective. This layer of the psyche is directly related to instincts, that is, inherited factors. They existed long before the emergence of consciousness and continue to pursue their "own" goals, despite the development of consciousness.
Jung compared the collective unconscious with a matrix, mycelium (a mushroom is an individual soul), with the underwater part of a mountain or iceberg: the deeper we go "under the water," the wider the base. From the common - family, tribe, people, race, that is, all mankind - we descend to the heritage of prehuman ancestors. Like our body, the psyche is the result of evolution. Not only elementary behavioral acts like unconditioned reflexes, but also perception, thinking, imagination are influenced by innate programs, universal patterns. Archetypes are prototypes, primordial forms of behavior and thinking. It is a system of attitudes and reactions that imperceptibly determines a person's life.
The concept of the collective unconscious can be directly related to the concept of collective, or group, consciousness. We have already discussed that the behavior of a group of people is fundamentally different from the behavior of each member of that group. The entire history of mankind is the history of great masses. Civilization can arise only when the number of people living together exceeds a certain critical level. Civilization has always emerged in cities with a large number of farmers providing this urban life. And as in all processes, a combination of two elements is necessary: material and spiritual.
· Material - there must be developed agriculture for the production of surplus products that can feed a crowd of rulers, soldiers, servants, townspeople.
· Spiritual - there must be a developed religion to create the spiritual core of society, which allows you to control people and direct their energy to great goals.
In cities, people closely communicate with each other, they constantly exchange information, and their whole life, daily activity turns out to be synchronized and subordinated to a single rhythm. Is this synchronization a consequence of the exchange of information in the form of conversations, newspapers, radio, television, or is there some other information carrier that has a physical nature?
Can we talk about the Field of Collective Consciousness as a certain physical category? What can we say about fields in general?
Plan:
Introduction
1.Historical development concepts of consciousness
2. The structure of consciousness
3. Public consciousness
4.individual consciousness
Conclusion
Introduction
The psyche as a reflection of reality in the human brain is characterized by different levels.
The highest level of the psyche inherent in a person forms consciousness. Consciousness is the highest, integrating form of the psyche, the result of the socio-historical conditions of the formation of a person in labor activity, with constant communication (using the language) with other people. In this sense, consciousness is “ public product”, Consciousness is nothing more than conscious being.
Human consciousness includes a body of knowledge about the world around us. K. Marx wrote: "The way in which consciousness exists and how something exists for it is knowledge." Thus, the structure of consciousness includes the most important cognitive processes with the help of which a person constantly enriches his knowledge. These processes can include sensations and perceptions, memory, imagination and thinking. With the help of sensations and perceptions with the direct reflection of stimuli affecting the brain, a sensory picture of the world is formed in consciousness, as it appears to a person in this moment.
Memory allows you to renew in consciousness the images of the past, imagination - to build figurative models of what is the object of needs, but is absent at the present time. Thinking provides problem solving through the use of generalized knowledge. Violation, disorder, not to mention the complete disintegration of any of these mental cognitive processes, inevitably become a disorder of consciousness.
The second characteristic of consciousness is the distinct distinction between subject and object, that is, what belongs to a person's “I” and his “not-I”, enshrined in it. A person who for the first time in the history of the organic world separated from it and opposed himself to the environment, continues to preserve this opposition and difference in his consciousness. He is the only one among living beings who is able to realize self-knowledge, that is, to turn mental activity into the study of oneself. A person makes a conscious self-assessment of his actions and himself as a whole. Separation of "I" from "not - I" - the path that each person goes through in childhood, is carried out in the process of forming a person's self-consciousness.
The third characteristic of consciousness is the provision of goal-setting human activity. The functions of consciousness include the formation of the goals of an activity, while its motives are formed and weighed, volitional decisions are taken, the course of actions is taken into account and the necessary adjustments are made to it, etc. K. Marx emphasized that “a person not only changes the form of what given by nature; in what is given by nature, he realizes at the same time his conscious goal, which, as a law, determines the method and character of his actions and to which he must subordinate his will ”. Any violation resulting from illness or
For some other reason, the ability to carry out goal-setting activities, its coordination and direction is considered as a violation of consciousness.
Finally, the fourth characteristic of consciousness is the inclusion in its composition of a certain attitude. “My attitude to my environment is my consciousness,” K. Marx wrote. The world of feelings inevitably enters a person's consciousness, where complex objective and, above all public relations in which the person is included. In the mind of a person, emotional assessments of interpersonal relationships are presented. And here, as in many other cases, pathology helps to better understand the essence of normal consciousness. In some mental illnesses, impairment of consciousness is characterized precisely by a disorder in the sphere of feelings and relationships: the patient hates his mother, whom he loved dearly before, speaks angrily about loved ones, etc.
Historical development of the concept of consciousness
The earliest concepts of consciousness emerged in antiquity. At the same time, ideas about the soul arose and the questions were posed: what is the soul? How does it compare with the objective world? Since then, debates have continued about the essence of consciousness and the possibility of its cognition. Some proceeded from cognizability, others - that attempts to understand consciousness are in vain as well as an attempt to see oneself walking down the street from the window.
Initial philosophical views did not contain a strict distinction between consciousness and the unconscious, ideal and material. So, for example, Heraclitus connected the basis of conscious activity with the concept of "logos", meaning the word, thought and essence of things themselves. The degree of adherence to the logos (objective world order) determined the qualitative level of development of human consciousness. In the same way, in the works of other ancient Greek authors, mental, thought processes were identified with material ones (the movement of air, material particles, atoms, etc.).
For the first time, consciousness as a special reality, different from material phenomena, was revealed by Parmenides. Continuing this tradition, the sophists, Socrates, Plato considered various facets and sides of mental activity and asserted the opposition of the spiritual and the material. So, for example, Plato created a grandiose system of the "world of ideas" - a single basis for all that exists; developed the concept of a world, self-contemplating, disembodied mind, which is the prime mover of the cosmos, the source of its harmony. In ancient philosophy, the ideas of the involvement of the individual consciousness of a person with the world mind, which was given the function of an objective universal law, were actively developed.
In medieval philosophy, conscious human activity is seen as a "reflection" of the almighty divine mind, which was convincing evidence of the creation of man. Outstanding thinkers of the Middle Ages Augustine the Blessed and Thomas Aquinas, representing various stages in the development of philosophical and theological thought, consistently and thoroughly considered the issues of the inner experience of the individual in conscious and mental activity in connection with the self-deepened comprehension of the connection between the soul and divine revelation. This contributed to the identification and resolution of actual specific problems of conscious activity. So, during this period, the concept of intention was introduced as a special property of consciousness, expressed in its focus on an external object. The problem of intention is also present in modern psychology; is also an important component of the methodology of one of the most common interdisciplinary areas of the theory of knowledge - phenomenology.
The greatest influence on the development of problems of consciousness in modern times was exerted by Descartes, who focused his main attention on the highest form of conscious activity - self-consciousness. The philosopher considered consciousness as the subject's contemplation of his inner world as a direct substance opposing the external spatial world. Consciousness was identified with the subject's ability to have knowledge of his own mental processes. There were other points of view as well. Leibniz, for example, developed a provision on the unconscious psyche.
The French materialists of the 18th century (La Mettrie, Cabanis) substantiated the proposition that consciousness is a special function of the brain, thanks to which it is able to acquire knowledge about nature and itself. On the whole, the materialists of the New Age considered consciousness as a kind of matter, the movement of “thin” atoms. Conscious activity was directly connected with the mechanics of the brain, the release of the brain, or with the general property of matter (“And the stone thinks”).
German classical idealism constituted a special stage in the development of the concept of conscious activity. According to Hegel, the fundamental principle of the development of consciousness was the historical process of the formation of the World Spirit. Developing the ideas of his predecessors Kant, Fichte, Schelling, Hegel considered such problems as various forms and levels of consciousness, historicism, the doctrine of dialectics, the activity nature of consciousness and others.
In the 19th century, various theories arise that limit conscious activity, insisting on the innate impotence of the mind, preaching irrationalistic approaches to assessing human spiritual activity (Schopenhauer, Nietzsche, Freudianism, behaviorism, and others).
K. Marx and F. Engels continued the materialist traditions in philosophy, formulated the idea of the secondary nature of consciousness, its conditioning by external factors, and above all by economic ones. Marxism actively used various views and especially dialectical ideas of German classical philosophy.
The structure of consciousness.
The concept of "consciousness" is not unambiguous. In the broad sense of the word, it means a mental reflection of reality, regardless of the level at which it is carried out - biological or social, sensual or rational. When they mean consciousness in this broad sense, they thereby emphasize its relation to matter without revealing the specifics of its structural organization.
In a narrower and more specific meaning, consciousness is not simply a mental state, but the highest, properly human form of reflection of reality. Consciousness is structurally organized here, it is an integral system consisting of various elements that are in regular relationships with each other. In the structure of consciousness, first of all, such moments as awareness of things, as well as experience, that is, a certain attitude to the content of what is reflected, are most clearly distinguished. The way in which consciousness exists and how something exists for it is knowledge. The development of consciousness presupposes, first of all, its enrichment with new knowledge about the surrounding world and about the person himself. Cognition, awareness of things has different levels, the depth of penetration into the object and the degree of clarity of understanding. Hence the ordinary, scientific, philosophical, aesthetic and religious awareness of the world, as well as the sensory and rational levels of consciousness. Feelings, perceptions, ideas, concepts, thinking form the core of consciousness. However, they do not exhaust all its structural completeness: it also includes the act of attention as its necessary component. It is thanks to concentration of attention that a certain circle of objects is in the focus of consciousness.
Until the second half of the 19th century, philosophy was dominated by the belief that a person in his actions is guided by consciousness, the defining element of which is reason. This idea is expressed in its fullest form in.
At the end of the 19th century, a new direction in philosophy appears, based on the discoveries of 3. Freud. Freud proved that in the inner world of a person there are spheres, the content of which a person cannot or does not want to be aware of. It is necessary to distinguish between two types of unconscious actions. The first type includes actions that were previously realized, were under the control of consciousness, and then became automatic. For example, when a person learns to walk or write, his consciousness is directed to every effort in this direction, and when these operations are mastered, the person performs them unconsciously. The second kind of unconscious actions never passed through the sphere of consciousness. It is this type that is called unconscious in psychology. The unconscious plays an important role in the life of a person and society, as it largely determines human behavior.
Freud offers the following classification of the structure of the human psyche:
- superconsciousness- the individual's perception of the requirements of society: rules of behavior, parental prohibitions, moral censorship, etc .;
- unconscious- the unrealized drives of the individual, which, due to the conflict with social norms, are forced out of consciousness and make themselves felt in the form of fears, complexes, neuroses, instincts, primarily sexual, and are found in dreams, reservations, etc.;
- consciousness- an intermediate part of the psyche. From below it is supported by fears and instincts, from above - by the demands of society. It is impossible to succumb to instincts - this will lead to conflicts in society, it is also impossible to suppress them - this will lead to complexes, neuroses, mental illness. A person during his life must maneuver between these extremes.
Freud tried to explain from the point of view of psychoanalysis the whole human history... Society creates bans on the manifestation of human sexuality. Energy, which at the same time remains unclaimed, is forced to be channeled into another channel, sublimated, i.e. transform. This leads to the fact that a person turns to socially acceptable forms of activity: industrial, religious, political, artistic, etc. For example, in art, the energy of sexual desire is converted into the energy of artistic activity, the artist replaces forbidden actions with legal images. Religion is a striking form of sublimation. In the image of God, people find a father whom they love and fear.
Freud's followers developed the doctrine of the unconscious, continued to work on finding methods to overcome its destructive action. So, Jung discovered a new level of the unconscious, which he called collective unconscious... This level can never be realized, but it manifests itself in the form of mythological images characteristic of all cultures of the world. Jung called them archetypes, which receive different interpretations in myths, fairy tales, poetry, are manifested in dreams and features of human behavior. Archetypes are some ideas encoded in the structure of the brain, they do not have an unambiguously negative content, but are, as it were, the foundation of the conscious, but they are irrational and cannot be understood by a person. Moreover, an attempt to directly comprehend archetypes can lead to tragedy. The psychic energy contained in archetypes can destroy the human psyche. To prevent this from happening, there are religious symbols between consciousness and the unconscious, which, as it were, transform the energy of the unconscious into human meanings. The "disenchantment" of religious symbolism in our time, according to Jung, can lead to tragic consequences, to the death of culture.
Consciousness
- one of the most difficult objects for scientific study. It is not perceived by the senses, i.e. invisible, intangible, has no mass and shape, is not located in space, etc. Nevertheless, no one doubts that consciousness exists and we can say that it has a special, psychic or spiritual being. The concept of consciousness unites various forms and manifestations of spiritual reality in a person's life; it is the highest of the faculties of the individual. At the moment, the essence of these forms is interpreted from two positions - materialistic and idealistic.
V materialistic interpretation of consciousness is declared secondary in relation to the material world and is understood as a special property of matter - the "tool" of the brain, its function. In this respect consciousness there is the property of highly organized biological matter (human brain) to reflect the world.
V idealistic interpretation of consciousness is understood as the only reliable reality. The concept of matter is called into question, and the things we perceive are declared to exist only in our consciousness (since they can only be an illusion, a dream, and it is not possible to prove their reality and objectivity).
There are three main properties of consciousness:
- ideality(consciousness cannot be measured, investigated with the help of instruments);
- focus(consciousness is always directed at an object or at itself);
- activity(consciousness not only reflects the world, but also develops various ideas).
Consciousness is divided into individual(the inner world of an individual) and public (spiritual world society - science, religion, morality, politics, law, etc.), as well as on mundane(based on common sense and everyday experience) and scientific(systemic, theoretical consciousness based on objective data).
You can imagine the structure of consciousness consisting of four sectors (Fig. 2.4)
- sector I - sensations, representations obtained with the help of the senses;
- sector II - thinking, logical operations;
- sector III - emotions, feelings, experiences;
- sector IV - higher motives - values, imagination, creativity.
Rice. 2.4 Structure of consciousness
External cognitive activity (sectors I and II) and emotional-value activity (sectors III and IV) are responsible for the activity of the left and right hemispheres of the brain, respectively. The upper segment (sectors II and IV) is responsible for the superconscious (rules of behavior, social norms), the lower segment (sectors I and III) - for the unconscious (mental processes that are not represented in the consciousness of the subject).
Unconscious
The concept of the unconscious was introduced into science by the Austrian psychologist and psychiatrist Sigmund Freud (1856-1939). In the most general view According to Freud, the structure of the psyche can be represented in the form of three levels:
- superconscious - prohibitions, norms, traditions, morals, laws, public opinion;
- consciousness- clearly perceived thoughts, desires, etc .;
- unconscious- secret, unconscious desires, thoughts, complexes, automatisms.
According to Freud, everyone has antisocial desires. In childhood, a person learns to suppress them out of fear of punishment (embodied in the superconscious). However, even suppressed and forgotten desires do not disappear, but are concentrated in the unconscious, where they await their time. Repressed experiences can be combined into stable groups - complexes. For example, an inferiority complex is a combination of feelings about one's own shortcomings and a desire to compensate for them. Unconscious desires and complexes, according to Freud, are usually sexual or aggressive in nature. Although a person is not aware of them, they often manifest themselves in dreams, humor, and slips of the tongue.
Consciousness for Freud is a field of struggle between the unconscious and the prohibitions of the superconscious. Antisocial desires and complexes periodically "float" into consciousness, prohibitions and norms suppress them, forcing them back into the unconscious. However, the constant suppression of desires can lead to breakdowns (as in a steam boiler where the safety valve does not open) - neuroses, hysteria, etc. Therefore, all desires must be either “set free” (realized in actions), or sublimated, ie. transferred to other, sublime objects, such as creativity.
The Swiss psychiatrist Carl Gustav Jung (1875-1961) believed that in addition to the individual unconscious, there is also a collective one that contains unconscious images common to all people - archetypes. They are manifested in the "dreams" of all mankind - myths, legends, fairy tales, parables, where the basic patterns of behavior in different situations are set. These patterns are assimilated from childhood, and then automatically, unconsciously reproduced in social activity.
In addition to desires, complexes and archetypes, the unconscious also includes simple automatic actions, the execution of which does not involve consciousness (for example, the basic skills of driving a car).
Consciousness and the collective unconscious
Individual consciousness can only exist on the basis of the collective unconscious. The relationship between consciousness and the collective unconscious was revealed by K.G. Jung.
The collective unconscious is a huge spiritual legacy that is reborn in every individual brain structure. Consciousness, as Jung writes, on the contrary, is an ephemeral phenomenon that realizes all momentary adaptations and orientations, which is why its work can most likely be compared with orientation in space. The unconscious contains the source of strength that sets the soul in motion. The movement of the soul, i.e. the content of mental life is regulated by archetypes: "All the most powerful ideas and ideas of mankind are reducible to archetypes." This applies not only to religious ideas, but also to central scientific, philosophical and moral concepts, which can be considered as variants of ancient ideas that took their modern form as a result of the use of consciousness.
Consciousness is in constant interaction with the individual unconscious.
In the zone of consciousness, a small part of the signals, simultaneously coming from the external and internal environment of the organism, is reflected. The signals that have fallen into the zone of consciousness are used by a person to consciously control his behavior. The rest of the signals are also used by the body to regulate some processes, but at a subconscious and unconscious level.
The unconscious and subconscious are those phenomena, processes of properties and states that, in their effect on behavior, are similar to those perceived, but are not actually reflected by a person, i.e. are not realized.
The difference between the unconscious and the subconscious lies in the fact that the unconscious itself is such a mental formation that under no circumstances becomes conscious, and the subconscious is those ideas, desires, aspirations that at the moment have left consciousness, but can then come into consciousness or be restored.
The unconscious beginning is somehow represented in almost all mental processes, properties and states of a person.
Unconscious sensations - these are sensations of balance, muscle sensations that cause involuntary reflexive reactions in the visual and auditory central systems.
Unconscious Perceptions are manifested in the feeling of familiarity that arises in a person when perceiving an object or situation.
Unconscious memory - it is a memory that is associated with long-term memory, which controls at the unconscious level the thinking, imagination, and attention of a person at a given moment in time. Genetic memory is also unconscious.
Unconscious thinking manifests itself in the process of solving creative problems by a person, when template solutions are exhausted.
Unconscious speech acts as an internal speech.
Unconscious motivation affects the direction and nature of actions.
The unconscious in the person a person is those qualities, interests, needs, etc., which a person is not aware of in himself, but which are inherent in him and are manifested in a variety of involuntary reactions, actions, mental phenomena.
Unconscious and preconsciousness play a much more significant role in human everyday life than it seems at first glance. It should be borne in mind that consciousness is much less resistant to stress factors compared to the unconscious and subconscious. In a situation of danger to life, conflict, under the influence of alcohol, etc. the influence of consciousness on a person's actions decreases.
Individual and collective unconscious
Not all processes occurring in the human psyche are realized, since in addition to consciousness, a person also has the sphere of the unconscious.
Unconscious presented in the form of the individual unconscious and the collective unconscious.
Individual unconscious mainly associated with instincts, which are understood as innate ways of human behavior arising from the influence of environmental conditions without prior training. So, the instincts of self-preservation, reproduction, territorial, etc. appeared because in the process of evolution the need for such forms of behavior arose constantly, contributing to survival. Instincts include such forms of the mental that cannot be realized and rationally expressed at all.
The doctrine of the individual unconscious was created, as noted above, by an Austrian philosopher and psychologist Sigmund Freud.
Concept collective unconscious was developed by a student and follower of Freud, a Swiss psychologist Carl Jung(1875-1961), who argued that in the depths of the human soul lives the memory of the history of the entire human race, which is in man. apart from the personal properties inherited from his parents, the properties of his distant ancestors also live.
Collective unconscious, in contrast to the individual, personal unconscious, is identical in all people and forms the universal basis of the mental life of every person, the deepest level of the psyche. K. Jung figuratively compares the collective unconscious with the sea, which is, as it were, a prerequisite for each wave. The collective unconscious, according to Jung, is a prerequisite for each individual psyche. The processes of "psychic penetration" are going on between the individual and other people all the time.
The collective unconscious is expressed in archetypes- the most ancient mental prototypes, such as the images of a father, mother, a wise old man, etc. All the most powerful ideas and ideas of a person are reducible to archetypes.
The allocation of levels in the structure of the psyche is associated with its complexity. The unconscious is a deeper level of the psyche in comparison with consciousness. However, in the psyche of a particular person, there are no rigid boundaries between its various levels. The psyche functions as a whole. Nevertheless, a special consideration of the individual levels and forms of the psychosphere contributes to a deeper understanding of the psychic phenomenon as a whole.
My dear Angels from the Central Spiritual Sun! Some people do not have a completely correct idea of their own power, and We have to remind about this all the time! And I do not agree with the point of view of some of you that everyone, individually, has no right to influence the collective consciousness of all people in the general aggregate. I already told you about this when we were preparing the Action on August 11 this year. And now I would like to highlight this important issue from a slightly different position.
Let's start from afar - sometimes it's easier to get through to your minds this way. You see, and Kryon needs some way to influence your consciousness (Kryon smiles, but very serious). Yes, we all believe that you do not understand a little what kind of connection between all the consciousnesses of people we are talking about when We call you to work directly with the collective consciousness of all earthlings and make the necessary adjustments to it. Let me remind you that the structure of consciousness of each of you is only a fragment of the Universal Hologram of Consciousness. But is the word "only" correct?
Here is the lock that we now have to open. And open it once and for all. There are no “small” or “great” fragments of the Universal Hologram, no matter which of the Universal structures we are talking about. Therefore, each of you with your consciousness is fully connected with the entire Creation and should not belittle yourself in the least. And now it is especially useful to understand how your heartfelt appeal to each person on Earth works when you address them through the structure of the collective consciousness. By expressing your intention to change the collective consciousness and convey new, progressive attitudes of consciousness to those people whom we conventionally consider "sleeping", you trigger the Universal mechanism of influence through that True Point from which you all came to this World.
If the intention expressed by you contains exactly the correct, evolutionarily consistent attitudes, then the Universal mechanism of the instantaneous dissemination of information makes them instantly the property of the entire structure of consciousness of the Universal Hologram. Yes, exactly at the beginning of the Universal scale. And then this changed information, spreading instantly throughout the structure of the Universal Consciousness, makes automatically changes in the structure of the collective consciousness of earthlings, because the structure of your collective consciousness is a fragment of the Universal Hologram. Thus, everything goes with tremendous gain from top to bottom, in linear terms. In fact, the process takes place in the range of information quantization, and therefore it instantly becomes the property of the consciousness of all people on the planet, descending, among other things, to the level of your DNA. But then there is a choice of each person, to whom the greatest benefit of help in changing the sleeping consciousness is bestowed. At the subconscious level of all people, new information is recorded. She is more and more synchronized with the events of the surrounding World and with events in her personal life. Information begins to be quantized at the level of people's subconsciousness, combining with external information, and the person is awakened. Everyone has a different way but you wake people up without resorting to violence over their minds, leaving them their legal right to choose. Such work is evolutionarily advanced and perfectly justified. In addition, on those days when you combine your efforts in sending good thoughts, the whole Universe begins to resonate and strengthen your messages. In addition, it matters - great importance- your union at the same time, tk. you create a network of information saturation on the planet, which is also, of course, supported by the Universal energy of perfection.
I think that you should not perplex yourself with the thought that during such work you are being introduced into the untouched zone of individual human consciousness. If your promises, your management have an evolutionary direction and are in tune with the processes that should take place in the Universe, including on Earth, then you are doing a good deed and at the same time do not commit the most serious sin in the Universe - violence against human consciousness.
In your life there are also dark influences on human consciousness, carried out by the forces of darkness both in individual impact and in attempts to influence the collective consciousness. But the very principle of influence is completely different from the one described by me above. If the person and the Universe do not sanction the impact on consciousness in order to suppress it, the Universe does not respond by increasing this impact. In addition, this leads to a sharp disharmonious deviation of energies in the structure of the Universal consciousness, which requires alignment due to the inclusion of the Law of Evolutionary Expediency, which is better known to you as the Law of Cause and Effect. And that is why We say - good promises, good thoughts, evolutionary intentions, and not otherwise!
My dear Angels from the Central Spiritual Sun! You have already done a lot to support the planet in its transformation. You vividly respond to Our request to awaken the "sleeping" consciousnesses. You are the pioneers and you have always been! The hour "X" is approaching, and therefore use all your Light Power and work together with the entire Universe that miracle that We call the ASCENSION OF THE PLANET. And each awakened person is especially important now.
With love for earthly Angels
Cultural studies of the twentieth century ascertain the crisis state of culture. Representatives of various methodological orientations, the creators of both cumulative models of history and culture, and those opposite to them, write about the crisis of culture. Reflection on culture in terms of the crisis speaks of a deep conflict of cultural-historical consciousness, which can be considered using the analysis of the identity crisis proposed by W. Hösle ( W. Hösle... The crisis of individual and collective identity // Problems of Philosophy, no. 1994). W. Hösle introduces the concept of an identity crisis as a contradiction between the active part of consciousness, the self-consciousness of the “I” (both at the individual and at the collective level) and its self-image, which is the object of reasoning, “originality”. It is not easy to understand what is the principle of individuation - "I" or "identity". On the one hand, it is the “I” that ascribes the self to itself, and not to the other “I” - in this sense, the “I” is an exclusive principle. On the other hand, this formal function is inherent in all “I”; their difference is determined by the difference between the selves. It is extremely important to understand that the distinction between "I" and "self" in relation to "I" is the observing principle; The "I" of modern man has learned to observe his self and feelings as if they were different from the "I". However, the “I” can also observe its tendency to observe - in this case, what was first “I” becomes the “self”. And the "I" can also be identified with the self - what was at first the "self" becomes the "I".
The problem of identity, in any case, is a problem of identification, identification of "I" and "self". A state of crisis occurs in a situation where the "I" rejects its "self", when the "self" loses its value dimension for the "I". That is, the crisis of identification, including the cultural one, occurs at the moment of the disintegration of value orientations that cement a certain cultural group. Hösle describes the basic features of the collective identity crisis: “Its essence is a decrease in the identification of individuals with the collective reality that they previously supported. The causes of this crisis are in part analogous to the causes of the crisis of individual identity. Here one can name the denial of symbols, the disintegration of the collective memory represented by traditions, as well as the loss of faith in a common future, the disharmony between the descriptive and normative self-images, the discontinuity in history, the discrepancy between the culture's idea of itself and its images in other cultures, the feeling of inferiority relative more perfect culture ( W. Hösle
Hösle points to the complex relationship between individuals and public policy that activates in a crisis to maintain the loyalty of the individuals who support them. New, more rigid (although this is not always obvious) power relations emerge. Ideological mechanisms of work with consciousness and subconsciousness are put into action, providing (or at least striving to provide) individual dependence on collective ideology. “The first result (of an identity crisis) is the loss of predictability in the behavior of the individuals or institutions it affects. The values that previously guided their actions become obsolete; a reaction to a new situation can be passivity or feverish activity. It is paradoxical and nevertheless true that an identity crisis often causes a regression to more archaic and primitive values: since the self rejects the directly visible structures of the self and does not cease to need the self, fearing to remain only an abstract function of identification, its choice begins to be defined by older structures. The sense of disorientation inherent in any identity crisis can further increase the chances of success for totalitarian ideologies: after all, they offer simple solutions that may be preferable to a normative vacuum; they lure with the promise of a community that has been destroyed by the crisis of collective identity and which is still an object of passion ( W. Hösle... The crisis of individual and collective identity // Problems of Philosophy, no. 1994.S. 121).
Totalitarian ideologies are indeed very demonstrative in the context of such an analysis. Turning to the deep structures of consciousness, the culture of totalitarianism forms the post-crisis base of new normative values, organizing a cultural (or cult) community. Feature such a community - mass character. That is, it is possible to empirically observe, seemingly paradoxical at first glance, the fact that the crisis of cultural identity does not generate an abundant number of "cultural loners", but a single (ideally) cultural body and consciousness. Although it is clear why - archaic layers of consciousness are unconsciously undifferentiated and non-individualized, in contrast to consciousness, which is highly reflective. Post-crisis values are not developed at the expense of laborious intellectual justification - they must be immediately, sensually obvious. In general, they should be addressed to sensuality, not to rationality. This means that they must be formed and function like myths.
Let us use the traditional understanding of the mythological as irrational as a methodological assumption. The myth requires not intellectual analysis, deciphering and explanation, but an intuitive-emotional “grasping” - experience. The myth is based on the principle of Cartesian doubt, a fundamental distrust of all forms of direct knowledge. The myth must also be trusted, as well as the immediate feeling, which is fundamentally opposite to the scientific-rationalistic approach, which constructs the world of the non-obvious. This structure of perception in meaning is identical to the evidence of sensory sensation. P. Sorokin ( Sorokin P.A. SOS: The meaning of the crisis. Boston, 1951). He sees the scheme of development of Western civilization as a process of formation of two cultural types: "idealistic" ("medieval") and "sensual" ("new and modern times"). Sensual culture is characterized by the conviction of people that true values are values comprehended by our senses with partial help of the mind, that is, due to the anatomical and physiological structure of a person. It is on this that the whole of modern culture is based, with its inherent craving for sensual pleasures. This culture is imbued with "mechanistic materialism", "empiricism" and "vulgar utilitarianism." "There is a constant struggle for sensual values, revolutions break out, and the strong always triumph, and the weak or the helpless are suppressed" ( Sorokin P.A. SOS: The meaning of the crisis. Boston, 1951).
The sensory parameters of human life, on the one hand, are elementary, and on the other hand, they are universal, that is, they can serve as the basis for the formation of modern cultural stereotypes that serve precisely these needs. In this case, it is necessary to talk not only about physiological sensuality, but also about emotional. And here a curious fact is revealed: the most aesthetically refined, elite conceptions of culture are turned, despite the complexity and richness of expressive means, to the emotional immediacy of the experience, they are engaged in mythological construction.
Sensuality is not only immediate - it is always relevant, always in the present. Even the recollection of a feeling does not fully reproduce it, which the ancient Cyrenaics asserted when they pointed out that the recollection of pleasure would be suffering, the realization that pleasure is absent here and now.
For the feelings of the past and the future, there is no, there is no single current of time and history, there is no semantic unity in them. Immersion in the past or striving for the future are painful, perverted forms of sensuality, they must be disavowed. It is on this basis that the tendency of "struggle against history", "criticism of historical reason" arises and spreads in cultural studies. The general principle of this view (with all the variety of concepts) is the refusal to consider history as a single process, considered in the horizon of a certain meaning. The countdown can be started from the programmatic work of F. Nietzsche "On the benefits and harms of history for life", in which history is harmful and opposed to "life" as an undifferentiated stream of experience. Dissatisfaction with history is evidence of the crisis of historical and, as a consequence, cultural identity, accompanied by an attempt to construct a new cultural mythologeme. But in fact, this new cultural mythologeme turns out to be nothing more than a statement of history not as a single directed, linear process, but as a cycle. Against this general conceptual background, the concepts of local civilizations by O. Spengler, A. Toynbee, P. Sorokin arise.
