Human consciousness has a number of properties due to which a person’s reflection of the surrounding world is subjective.

These properties are reflected in table. 18.1.

Table 18.1. Properties of human consciousness

Property	Property Description
Activity	Consciousness is associated with activity, with active influence on the world around us.
Selective nature	Consciousness is not directed at the whole world as a whole, but only at certain of its objects (most often associated with some unrealized needs)
Generalization and abstraction	Consciousness operates not with real objects and phenomena of the surrounding world, but with generalized and abstract concepts, devoid of some of the attributes of specific objects of reality
Integrity	Consciousness psychically healthy person, as a rule, has integrity. Within of this property There may be internal conflicts of values ​​or interests. For some types mental illness integrity of consciousness is impaired (schizophrenia)

Property	Property Description
Constancy	Relative stability, immutability and continuity of consciousness, determined by memory. Constancy of consciousness is determined by personality properties
Dynamism	Its variability and ability for continuous development, caused by short-term and rapidly changing mental processes, which can be fixed in the state and in new personality traits
Distortion	Consciousness always reflects reality in a distorted form (some information is lost, and the other part is distorted individual characteristics perceptions and attitudes of the individual)
Individual character	Each person's consciousness is different from the consciousness of other people. This is due to a number of factors: genetic differences, upbringing conditions, life experience, social environment, etc.
Ability to reflect	Consciousness has the ability to introspect and self-evaluate, and can also imagine how other people evaluate it

In the state educational standard, along with the functions of consciousness, the concept of “empirical characteristics of consciousness (spatial, temporal, informational, energetic)” is given as a didactic unit. From our point of view, these concepts seem to be very debatable and relate more to the competence of philosophy than psychology - a science that gravitates towards experimental knowledge. Nevertheless, we will try to determine these “empirical” characteristics (Fig. 18.6).

1. 1. Psychological Institute Russian Academy Education Alexey Krol, researcher Substantiation of the dissertation on the topic "Study of the dynamics of states of consciousness based on activity in special conditions (martial art)". Specialty: General psychology Key words: altered states of consciousness, transcendence of the current state of consciousness, stability and instability of states of consciousness, training or psychotherapy based on changes in the state of consciousness, stressful situations, martial art, non-verbal activity, creativity and improvisation in real time, destruction of personality, collapse of structure, dynamic chaos, strange attractor, self-organization, synergetics, catastrophes and bifurcations. Justification for choosing the research object. There is a crisis in science, manifested in the crisis of the existing scientific paradigm and the flow of new data coming from the natural and human sciences. Attempts are being made to revise the old paradigm or reconcile it with new data. The cause of the troubles is seen in the mechanistic and deterministic nature of the Newton-Cartesian paradigm. Accordingly, the opinion is expressed that changes in the metaphysical foundation of science will, at least, be sufficient for further progress in creating an adequate description of the picture of the world. However, at the same time, they attach less importance to the invariant, socially independent component of the paradigm, namely its subject-object basis and its externally oriented orientation. While it is precisely this basis and orientation of the paradigm that creates the very existence of the paradigm and predetermines its deliberate limitations in the field of possible descriptions of the picture of the world. The Newtonian-Cartesian approach determines only the form of the paradigm, but not its genesis. Since new data clearly show the fundamental limitations of the externally oriented SO paradigm, there is an urgent need for a paradigm shift towards internally oriented searches, the main objective which is the transcendence of the SO level of consciousness, and not the creation of an asymptotic description of reality. Thus, the transcendence of SO into BSO was chosen as the object of study in view of its obvious theoretical relevance and on the basis of the corresponding interpretation of the paradigm shift. Preliminary research in the field of consciousness, anthropology, history and parapsychology ensured the correctness of this choice of object of study. The practical relevance of this choice of research object is due to attempts to create a basis for the synthesis of real methods of transcendence of consciousness to a greater extent than the creation of another theoretical concept. The crisis of the current paradigm and its manifestation. For three centuries in modern science The so-called Newtonian-Cartesian paradigm dominates - a system of thinking based on the works of Sir Isaac Newton and Rene Descartes. At first, adherence to a mechanistic view gave significant progress to the development of science and technology. However, in the course of further development, conceptual schemes derived from the classical paradigm lost their progressive orientation and became a serious obstacle to the further progress of science [Kuhn, Grof, Harman]. Since the beginning of the twentieth century, having undergone profound and radical changes, physics has overcome the mechanistic point of view of the world and the basic assumptions of the Newtonian-Cartesian paradigm. In this extraordinary transformation, it has become increasingly complex, incomprehensible and more esoteric for most scientists working in other fields [F. Capra]. Disciplines such as medicine, psychology and psychiatry have failed to adapt to the new changes and integrate them into their thinking. Worldviews that have long been outdated for modern physics are still considered scientific in many other areas - to the detriment of future progress. Observations and facts that contradict the mechanistic model of the Universe are most often discarded or hushed up, and research projects, not related to 1
2. 2. the dominant paradigm, are deprived of funding [Grof, Karagula]. The most striking examples of this are psychology, alternative approaches in medicine, research on psychedelics and the like. In psychology, psychiatry, and anthropology, conceptual “puritanism” has reached such a degree that these disciplines are faced with a deep crisis, comparable in scope to the crisis of physics during the Michelsoea-Morley experiment. There is an urgent need for a fundamental paradigm shift that would accommodate and absorb the increasing influx of revolutionary facts from the most different areas , which do not correspond in any way to the old models. Many researchers believe that with a new paradigm it will be possible to fill the gap separating our traditional psychology and psychiatry from the profound wisdom of ancient and eastern systems of thought. Revision of the Newtonian-Cartesian paradigm. The attempt to revise the Newtonian-Cartesian paradigm or, in some cases, attempts to reconcile the old paradigm and new views continues [V. Harman et al.]. Many works express some optimism that soon a new paradigm will be created and everything will be fine. Moreover, the Newtonian-Cartesian paradigm, especially its fundamental a priori provisions, the so-called metaphysical foundation [S. Grof], is seen as the root of evil and the cause of all troubles. In a simplified way, the NEW article of faith of scientists can be expressed as follows: We are not able to move forward in a more adequate description of the world because the existing paradigmatic basis has exhausted itself. As soon as we replace and expand this basis, a new paradigm will be automatically generated and the process will move on [S.Grof]. The presence of an invariant level in the paradigm. In order to understand the limitations of this approach (revision of the metaphysical foundation), it is necessary to consider the genesis of the modern paradigm [Kuhn, FS]. Any paradigm has two levels - socially determined and invariant [FS]. The socially determined level depends on the historical development of the paradigm [FS], while the invariant level is determined initially by how a person is able to perceive the world and act in it, being in an ordinary state of consciousness [Kuhn, S. Grof]. Since it is the invariant part that determines the existence of a person in the objective world, the solution of pressing problems that arise before him, then it is the form of perception and self-awareness of a person that determined the shape of the future paradigm. In addition, there is a direction (intention) of the paradigm - respectively, externally oriented to create an adequate description of the picture of the world, and internally oriented to search for real methods of transforming the subject of scientific research (i.e., a person). Subject-object basis of the invariant level of the paradigm. Externally oriented. Newton and Descartes are not to blame. The most fundamental property that determines the picture of the world is such an attribute of consciousness as the ability to self-identify. This ability determines the existence of the subject-object dichotomy, the separation of oneself from the world and the admissibility of the phenomenon of objectivity as a whole [General psychology]. The conditionality of the subject-object perception of reality is manifested in five (at least) aspects (conditional): spatial, implying the division of perception into “here” and “there”, temporal, implying the division of perception into “now” and “then”, causal (causal) , implying the division of perception into “before” and “after” in a rigid CONSEQUENTIAL combination of events, each of which has the status of either “cause” or “effect”, “beginning” or “end”, “source” or “completion”, semantic, implying the analytical nature of perception and understanding of MEANING in the division of meaning into semantic elements and then the artificial assembly of these elements on logically consistent connections (synthesis). This aspect is most evident in learning, in the way most of us LEARN and in the way most of us TEACH others. 2
3. 3. intentional, based on the INABILITY to perceive implicit connections of objects on the one hand and as a result of the causal aspect of perception on the other hand. In other words, we do not see that all structures are only intermediate phases of transformations, in which there may not even be stable phases [Chu]. We see a world of stable objects, both in the realm of ideas and in the realm of the physical world. We see structures, not flows. Therefore, the inability to see the integrity of all reality is the reason for the presence of the phenomenon of motivation, when any events in the field of ideas or physical reality cease to have an indifferent status and take on the status of motives. I.e. we begin to strive for “this” and not for “that” because we do not perceive the implicit unity of “this”, “that” and our own Self [Bom]. Simply put, we strive for what seems meaningful and important to us only because that is unable to see a deeper level. Thus, the modern paradigm CANNOT be different, and Descartes and Newton have nothing to do with it. The root is in the subject-object level of consciousness, which gave rise to this paradigm and in those conditioning that are characteristic of this level [Merrell, Muzes]. The fundamental limitations of the externally oriented subject-object paradigm. Now science has approached the border areas of our knowledge. And when entropy increases in an open system, the system mutates towards a radical change in regimes [Prigozhin]. This is the point when the process of extensive growth of diversity transferred the system from a structured state to a state of dynamic chaos [Prigozhin]. Further transformation of the system occurs due to changes in the most fundamental level of organization. In the case of a MODERN paradigm crisis, we are talking about changing the invariant part of the paradigm, the one that REALLY determines all our metaphysical and methodological limitations. I mean a real transformation of the basis of our perception and awareness of ourselves in this world - the subject-object dichotomy. The essence of this transformation is the transcendence of subject-object consciousness to the non-subject-object level, i.e. the level of perception of the integrity and inseparability of the world. Thus, there is a LEGITIMATE need to transform the ALREADY non-ideological, virtual area of ​​the paradigm generated by the human mind, but the need to change the person himself, the level of his consciousness. The reason for this is the achievement of the epistemological limit of the externally oriented subject-object paradigm, which defines applied research correlated with the current level of human consciousness. The paradigm shift should be carried out primarily by changing the intention of the paradigm from externally oriented to internally oriented. Otherwise, we will never be able to change the basis of the invariant level of the paradigm - the subject-object character of the everyday state of consciousness. Internally oriented paradigm. At the same time, the search in accordance with the proto-paradigm of the ancients, spiritual and internally oriented, aimed not at describing the world (God is incomprehensible), but at personal transformation takes on the character of a fundamental paradigm and determines the ideology and direction of the development of science. At the same time, there is a change in all methodological techniques of such an internally oriented paradigm. The main means of achieving truth is in this case insight, and not a logical description of observed phenomena. The externally oriented paradigm is aimed at changing the world outside the subject, which happens accordingly. At the same time, the spiritual, internally oriented paradigm is aimed at changes within the subject, which also occurs, but has completely different evaluation criteria compared to the external paradigm. In this regard, it is inappropriate to talk about the successes of modern civilization in comparison with the proto-civilizations of the ancients. This is the same as arguing about a higher level of development of a carpenter compared to a poet on the basis that the carpenter makes tables, and the poet composes verses. 3
4. 4. Complementarity of externally and internally oriented paradigms. As soon as a paradigm begins to claim universality, it becomes idealized, sooner or later turning into dogma. Of course, one cannot say that the external paradigm is better or worse than the internal one. They both are permanently local in nature, relative in nature, and therefore cannot act as a source of universal human doctrines with a common meaning of life for everyone. The formula - we must strive to improve the quality of life on the basis of an adequate description of reality is also illusory and relative, like the formula - the meaning of life is in the pursuit of God and one’s own evolution. The illusory and relativity of these formulas occurs because they are expressed and established at our current level of consciousness. This consideration means that the old and new paradigms are incomparable in principle. At any local level, there is always some proto-paradigm, which includes two aspects: one part is epistemologically aimed at trying to adequately correlate a person and the surrounding world, in whatever form it is perceived at this level, i.e. an externally oriented paradigm and ultimately having an applied intention, the other part is epistemologically aimed at development - an internally oriented paradigm. We can say that both complement each other and are inseparable in reality. From this point of view, the process of development of science, and civilization as a whole, can be represented as consisting of two phases - the phase of antagonism of these paradigms, the antagonism of material and spiritual, and the phase of overcoming this conflict. We can hope that we are on the threshold of the second phase. If the methodology of the externally oriented paradigm is sufficiently developed, then the methodology of the internally oriented paradigm is always open to study and is an example of enduring relevance. We must be able not only to describe what we are able to perceive, but also to REALLY change the state of our consciousness in order to realize more fundamental plans of reality in our being. That is why the OBJECT of this study is the phenomenon of a transcendental change in the state of consciousness from the subject-object (SO) level of being to the non-subject-object level. Justification for choosing the subject of research. Activities in special conditions, more precisely military art, were chosen as the subject of research. The reason for this is that traditionally the martial arts place paramount importance on the ability to transcend the current state of consciousness [Suzuki]. Moreover, it is directly stated that the true basis of SUCCESSFUL activity in difficult conditions is rooted in the CORRECT altered state of consciousness, and to a lesser extent in technique and speed-strength qualities [Suzuki, Fomin, Linder]. In addition, a clear description of the attributes of the desired state of consciousness is given, the main property of which is subjectless-object existence, as opposed to the subject-object state of consciousness [Suzuki, Lilly]. The second reason for choosing such a subject of research is the extreme visibility of any significant results. In activities under special conditions there is no place for scientific speculation. Either the required change in consciousness occurs and the person has a real chance to complete the task, or transcendence does not occur and the person cannot complete the task (at best, and at worst loses his life) [Tohei, Oyama, Suzuki, Herrigel]. Justification of the research problem. The problem solved in the work is the study of the dynamics of states of consciousness in the process of preparation for activity in special conditions (using the example of Hand-to-Hand Combat). To understand why the problem is posed in this way, we must first determine what the expression “dynamics of the state of consciousness” means in this work. If we talk about changing any state of something, then it means very important thing, namely the stability of the object and the process of change. It doesn't matter whether it's 4
5. 5. process or structure, whether we are talking about the dynamic stability of the process or the structural stability of the system. The main phenomenon that expresses the property of stability of a state of consciousness in general or even a related group of states is the phenomenon of PERSONALITY. In other words, the ability to change depends on the stability of the human personality. On the one hand, stability is the reason for the existence of the personality phenomenon, but on the other hand, it is stability that prevents change and is the cause of psychophysical conservatism and human limitations. Thus, for this work it is important that the “dynamics of states of consciousness” refers to processes in general case changes in the stability of states of consciousness (personality in a particular sense). Personality as an integral phenomenon that combines all manifestations of human existence from conscious to unconscious. A phenomenon that defines a generalized picture of the world, “normal” for humanity. Moreover, the “normality” of which is manifested primarily in the subject-object dichotomy of our existence. Research into the dynamics of transformation of states of consciousness using the example of activity in special conditions and preparation for it is due to the most BRIGHTLY expressed manifestations of extreme states of consciousness. No activity contains such a wide range of changes in states of consciousness, and in no other activity can the DYNAMICS of changes in states of consciousness be so clearly traced. Also, in no other activity is the relationship between the current phase of consciousness (state of consciousness) and practical effectiveness here and now so clearly demonstrated. Studying the dynamics of consciousness using the example of SUCH activity makes this work HIGHLY PRACTICAL. If we are able to understand the essence of the dynamic change in consciousness that occurs in the process of ACTIVITY under SPECIAL CONDITIONS, then we will be able to synthesize some generalized method of preparation for this activity. This thesis is the main REASON why the work poses the problem of studying the DYNAMICS OF CONSCIOUSNESS. The criterion of truth is very simple. If our models are FALSE, although they sound reasonable, then any PRACTICAL recommendations based on such a plausible concept will not give a practical result. A result that could be used in responsible activities. The study of ancient systems of martial art suggests at least that they are based on PRACTICALLY working principles of training, in particular on PRACTICALLY working methods of changing consciousness. Changes in the state of consciousness precisely from the SO level to the BSO level. Therefore, the study of the dynamics of consciousness in THIS activity is a study of a really WORKING methodology in the hope of understanding the dynamics of consciousness using examples of how these dynamics were ensured in systems hand-to-hand combat. Objectives of the study: 1. Development of a concept and model of the dynamics of states of consciousness. 2. Formulation of principles for the synthesis of training systems or psychotherapy based on a real change in the state of consciousness. The study is based on the following assumptions: a non-subject-object state of consciousness is an UNSTRUCTURED state of dynamic chaos, a change in the state of consciousness from CO to BSO is a process of complete destruction of STRUCTURED consciousness (personality), based on the loss of stability under the influence of a destabilizing factor. It must be clarified that from the point of view of “OBJECTIVE” science, these assumptions lie in the field of metaphysics, i.e. these assumptions will not be PROVED in this work. Based on these assumptions, an interpretation of the dynamics of consciousness is built in terms of the theory of stability, chaos theory and synergetics. This interpretation makes it possible to see certain general approaches in the methods of training warriors and adherents of other, non-military traditions. In addition, based on these assumptions and analysis in this light of specific methods of changing consciousness, it is proposed to formulate a general model of the dynamics of consciousness. 5
6. 6. To achieve the goals, it is expected to perform the following tasks: Theoretical research tasks. 1. Analysis of training in martial arts and states of consciousness in real combat situations to formulate a particular model of the dynamics of consciousness. 2. Analysis of some religious and mystical traditions and a number of psychological phenomena in terms of a particular model of the dynamics of consciousness. The purpose of this analysis is to test the adequacy of the model when interpreting a wider range of psychological phenomena. (Zen, Chan, Sufism, Taoism, Christianity...) 3. Formulation of principles for the synthesis of educational systems or psychotherapy based on the model of the dynamics of consciousness. Practical work tasks. Using the principles of teaching non-verbalizable (or poorly verbalizable) activities based on changes in the state of consciousness. In this case, the emphasis is more on activity, which lies GENERALLY outside the sphere of VERBALIZED direct (usual situation) or indirect communication [Muskhilishvili]. This is the case when it is impossible or difficult to introduce into the REQUIRED other state through verbal, even paradoxical, ways [Muskhilishvili]. 4. Illustration of how these principles are practically used to teach martial arts (using the example of the Soft School) [main section]. 5. Illustration of how these principles are practically used for body-oriented psychotherapy and rehabilitation. The relevance of research. Although in many works there is a mention of the desirability and necessity of changing the subject of cognition towards a holistic (HSO) perception of reality [Harman 1992], it is still - we're talking about about creating a conceptual basis for such a paradigm. This shows the desire to change the ideological base (metaphysical foundation) more than to change the person who generates this foundation. In this phenomenon, the Paradox of Transcendence appears, which every researcher who is accustomed to using ONLY his mind as a universal tool faces. The essence of this paradox is as follows: the individual ALREADY understands that his intellect has limitations, as an instrument of knowledge of the truth, associated with the subject-object level of perception. Those. for further progress in creating a more adequate picture of the world, he must change himself, the state of his consciousness, and not produce new ideas, which is again a change in the sphere of ideas, but in an unreal person. But the search for a more adequate description of the world is the creation of new ideas on the one hand, and the main motive to change on the other hand. And this MUST be abandoned, because if not, then again the transformation of consciousness is replaced by the transformation of ideas. In such a situation, there is no REAL progress, there is only an illusion of it. The relevance of a specific formulation of the research problem (studying the dynamics of states of consciousness) is that understanding the essence of the dynamics of consciousness will allow us to form a general conceptual approach in education and preparation for any activity. An approach based not on memorization and understanding, but an approach based on the ability to change the state of consciousness to achieve the most adequate results. As already mentioned in the justification of the object of study, the work puts forward the thesis that the crisis of the modern paradigm is primarily due to the subject-object nature of the perception of reality. Thus, the universal human and scientific relevance of this work is determined by the need to overcome the framework of the subject-object dichotomy in cognition. Also, today, in reality, there is no general productive concept of the dynamics of changes in the state of consciousness, which would reflect the general patterns of transformation of consciousness, as one of the processes of the universe, regardless of how this transformation is achieved. 6
7. 7. The novelty of the research consists of: - the development of the concept of the STRUCTURELESS basis of the subject-object state, as an expression of dynamic chaos, and therefore the development of a fundamentally different approach to the study of such phenomena, - the development of the concept and model of transcendence, as the process of destruction of the STRUCTURE of consciousness from the CO state to dynamic chaos in the BSO state during non-verbalizable activity, - in the analysis of non-verbalizable activity from the point of view of the dynamics of consciousness, - in the formulation of principles for the synthesis of training systems with an emphasis on changing the state of consciousness based on the proposed model of the dynamics of consciousness, - in the study of the adequacy of the formulated principles for military training art and a number of other activities - in the use of a system created on the basis of these principles in psychotherapy and rehabilitation. The theoretical significance of the study lies in the interpretation of the dynamics of consciousness in terms of the theory of dynamic chaos. Most studies of consciousness deal with manifestations or structural elements consciousness, arbitrarily identified on the basis of their manifestations, while in this study an attempt is made to penetrate into the nature of CONSCIOUSNESS itself. The main hypotheses of the study may be relevant not only for the transformation of consciousness in complex activities or during preparation for it, but express general principle genesis of consciousness, as one of the manifestations of reality. I.e. The genesis of consciousness is subject to universal synergetic laws, as are all types of matter. It is also important that the area of ​​state changes in nonverbal activity is practically very little covered. The practical significance of the study is in the formulation and substantiation of the principles of synthesis of both training systems and psychotherapy systems designed to change consciousness and based on changes in consciousness. The applicability of these principles and the adequacy of the model embedded in them for use in various fields of activity is shown. The results of this work can also be used for analysis existing systems and methods of changing consciousness in line with the proposed model. In this way, their comparative effectiveness can be assessed based on clear, understandable criteria. Learn to go beyond yourself in cases where there is no other way. Theoretical basis of the study: psychological interpretations in terms of the theory of stability and the theory of dynamic chaos, [Prigogine, Thompson, Harman] research in the field of altered states of consciousness, [Tart, Ulber] research in the field of anthropology, history of religion and philosophy, [Castaneda, Suzuki, Abaev ] research in the field of modeling mental processes, research in the field of psychology of attitude to the noumenal (N.L. Muskhilishvili). Current state of the problem: There are quite a lot of studies in psychotherapy that state a change in the state of consciousness (S. Grof, K. G. Jung, C. Tart) either during illness or during therapy. Such statements also exist in studies of activity in special conditions, the truth is that they more closely monitor the negative manifestations of such states (Yu. Zabrodin, L. Dikaya, G. Grimak) Thus, many applied research both in stress psychology and psychotherapy are aimed at eliminating altered states of consciousness and directing preparation towards STABILIZATION of mental states. This study, in its practical part, is aimed at using positive manifestations of altered states of consciousness, at achieving mental mobility, and not at its STABILIZATION. In theoretical terms, the most advanced work is the study of N. Muskhilishvili (1994), however, his work mainly focuses on verbal aspects. In general, the small number of works related to this formulation of the problem is explained by the fact that quite a few people are simultaneously seriously engaged in hand-to-hand combat (for example) and its scientific research. Existing works again in the larger 7
8. 8. degrees are either of a ascertaining nature (Murphy, Tart 1982) or of a descriptive-empirical nature (Al Huang al Zhu Liang, 1970). The specificity of this direction is that theoretical research, even if very interesting and attractive in an intellectual sense, has negligible value compared to even the most insignificant practical results (the question of siddhas). 8

The first stage of learning something new is the accumulation of information and its comprehension. At this stage, people read books, watch films, are interested in publications in the press, pay attention to museum exhibits, and so on.

This stage gradually leads to a change in being in the sense that a person shifts his attention to other things. He reads different books than before, spends his holidays differently, he begins to be interested in other realities...

A person’s consciousness shifts to other areas of existence and knowledge, and he begins to join other social egregors. At the same time, human behavior remains the same, since it depends on the position. Further, there comes a moment when a person feels that further reading of books no longer leads to anything. He’s already read all this somewhere, heard it somewhere, and he’s simply not interested in repeating the same thing over and over again.

At this stage, two decisions are possible - change interests, refuse to further deepen into esoteric knowledge, or, on the contrary, delve into esotericism and go to study on some esoteric courses. Consciousness is already ready to perceive a new model of the world and man, and now some action in this direction is already possible.

Action is a necessary part of development, since only action can lead to a change in the position of the Assemblage Point and inclusion in other egregors. Having connected to other planetary egregors, a person begins to implement other behavior algorithms. ( egregors do not mean “bad”, these are social models of worldview and interaction on which society is based, and their appropriateness, role in the teaching system, measure, energy, aggressiveness and degree of influence vary from case to case)

Let us explain this with an example.

A person who has read the books of Osho, Krishnamurti, K. Castaneda knows how to behave correctly and adequately in various life situations. But as soon as some real thing happens to him life situation, such as a problem at work or in the family, then he behaves in the old fashioned way, just as he behaved before reading all these books. It turns out that books are one thing, but real life- completely different... This behavior shows that no real changes have occurred in human existence. And it’s good if a person is able to track this and draw appropriate conclusions... An important stage in personality development is when a person’s behavior begins to really change.

After all, if you think about it, a person with the “Warrior” level of consciousness and a person with the “Mage” level of consciousness will live differently in all aspects of existence. When a person is born with a certain level of consciousness, he initially builds his entire life and his entire environment in accordance with this level.

But if a person has built his entire life in accordance with the “Warrior” level of consciousness, when the main life values- this is success, power, significance, - and then at the age of 30-40-50 years he began to really change his perception of the world, joined other planetary and social egregors, then problems with the environment inevitably arise. Such a person develops completely different views on life and himself, completely different goals and meanings in life, completely different interests and hobbies.

Something similar happens when societies change. For example, a person moved from a secular society to a religious one, i.e. joined the egregor of religion. Now this person is controlled by other egregors and, accordingly, all the goals and meanings of his life change. But, if his immediate circle remains in secular society (connected to secular egregors), a conflict inevitably arises, usually leading to a break in relations. A similar thing happens with the real development of consciousness (a person is included in other egregors) - problems and friction may arise with the immediate environment, both in the social environment and in the family.

These problems are egregorial in nature and therefore cannot be solved by any conventional methods. People seem to say the same words, but everyone means their own meaning and their own feelings by them - since the system control signal comes to them from different egregors. For those involved in spiritual development, it is very important to monitor changes in one’s own being (behavior, social life), since it is precisely this that is the objective criterion for personal development and advancement anywhere.

If a person reads books, attends classes and it seems to him that he has already made a lot of progress, but all social problems and difficulties remain in place, he still builds on the old behavior, spends his leisure time in the old way, is interested in the same things, etc. - then, apparently, all his progress is apparent... i.e. his own imagination.

And since any, even the smallest, but real change in social life is sometimes associated with quite large upheavals, then in reality, a change in consciousness and being can occur gradually and over a very long time, necessary for a person’s adaptation to a new reality for him. And it is precisely this adaptation to a new life and new behavior that will ultimately determine the real speed of spiritual advancement.

THEMATIC SECTIONS:
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The structure of consciousness is the unity of the elements of the whole and their connections. For structural analysis consciousness, therefore, it is necessary to identify all its elements, their interdependence with each other and their connection with the whole, which is consciousness.
Consciousness (as already said) is the highest form of mental reflection of reality, developing on the basis of simpler forms and including them. All forms of mental reflection are parts of a whole that is part of the structure of human consciousness. This means that three categories of mental phenomena (mental processes, states and personality traits) are also included in the structure of individual consciousness. This fact determines the general qualities of consciousness, which are called its dynamism and constancy, the interaction of which determines the dialectic of the individual’s consciousness.
The constancy of consciousness is its relative immutability, stability and, most importantly, continuity, determined by memory. As a rule, “my consciousness” today is in many ways the same consciousness as yesterday. The constancy of consciousness is determined by mental states and especially personality traits. The dynamism of consciousness is its changeability, development, determined by short-term and rapidly changing mental processes that can be fixed in states and in changes in personality properties.
It should be noted, however, that each act of consciousness, as holistic, constant and limited during this long and dynamic stream of consciousness, always contains three components: cognition, experience and attitude. Each of these elements can play a certain role in various acts of consciousness. However, the essence of consciousness lies in the fact that all these three moments are always fused in any mental act in their inextricable unity. Thus, cognition is the process of acquiring true knowledge about the objective world in the course of social and practical activity. Cognition is man's reflection of nature. The elementary form of cognition is sensation, the highest is creative thinking. The very words “cognition” and “consciousness” show their connection with each other and with knowledge.
Knowledge is a holistic and systematized set of concepts acquired by a person. Their physiological mechanisms are the activity of the second signaling system. Psychologically, the basis of knowledge is thinking and memory. But human knowledge also includes primary signal sensations, which are also characteristic of animals. The latter underlie the process of recognition, which is also characteristic of man, although it acquires more complex shape and a close connection with assimilation.
Let us note that assimilation is a mental phenomenon, the structure of which includes understanding, memorization and the ability to actively use certain information included in the system of concepts. Experience is one of the forms, one of the components of consciousness, which does not contain an image of what is reflected or thoughts about it, but reflects the real world in the form of pleasure or displeasure (compassion), tension or resolution, excitement or calm. These three pairs of experiences are usually considered to be the simplest emotions that are included in more complex emotions and feelings.
Attitude is the (last) component of the act of consciousness; it reveals the activity of the latter and its feedback with the reflected world. Consciousness is not only a reflection, but also a person’s attitude towards the environment; Moreover, reflection and relation are not external. Reflection itself includes an attitude towards the reflected phenomena*. Relationships are most closely connected with emotions and feelings; they are most clearly manifested in acts of will.
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* Rubinstein S.L. Principles and ways of development of psychology. M., 1959. p. 158.

It should be noted, however, that relationships can also exist objectively. A reflection of these real objective relationships are the subjective, mental relationships of people studied by psychology. There are no subjective mental relations that are not a reflection of objective relations. But the personality, due to the selectivity of communication, always somewhat modifies the reflected relationships in accordance with its characteristics. Consequently, it is necessary to clearly distinguish between two forms of relations, calling the first objective relations, and the second mental relations, which are a reflection of the first.
Conscious, personal relationships represent the highest form of mental relationships and begin with the opposition of “I” and non-“I”, that is, with the emergence of consciousness and personality. For a person, personal and mental reflections coincide, since the subjective component of the human psyche is consciousness, and personality is a person as a bearer of consciousness. Since consciousness can be of varying degrees of clarity and various levels, to the extent that personal relationships are also diverse according to the same criteria.
Coming into the world as an individual, a person becomes a personality, and this process has a historical character. Personal assimilation process social experience carried out through inner world personality, which expresses a person’s attitude to what he does and what happens to him. The activity of a person is manifested in his characteristic motives of behavior, attitudes, relationships, methods of action, that is, in a variety of activities aimed at transforming objective reality. It finds expression in the life position that a person occupies. All external influences on a person, in turn, turn out to be refracted by a socially conditioned system or a set of internal conditions of activity, which as a whole form what we call personality. Personal relationships are a reflection of those objective relationships in which objects and phenomena of the real world are in a certain connection with a given person - the subject of cognition.
We should also say that objective relationships and connections inevitably and naturally arise in any real group (relations of dependence, subordination, cooperation, mutual assistance, etc.). A reflection of these objective relationships between group members are subjective interpersonal relationships, which are one of the most important objects of study of social psychology, including legal psychology.
Main research path interpersonal relationships within a group is an in-depth study of various social facts, as well as specific actions and actions of people included in this group. The task of studying interpersonal relationships arises when working with each team, including the team of legal workers, where “social facts” (phenomena of mutual assistance, friendship, etc.) occur every day. In every group or team there are individuals with clearly expressed personal relationships; Often a number of individuals exhibit more or less identical relationships. They determine the relationships of the group as a whole. Correct understanding and use of personal and interpersonal relationships is important both for psychological theory, and for legal activities.
The level of clarity of consciousness is another aspect of the structure of consciousness. It plays a very significant role for legal psychology, since legal activities are often carried out in extreme conditions, significantly affecting not only individual mental functions, but also consciousness as a whole.
One of the lowest levels of clarity of consciousness is confused consciousness. Let us note that everyone can observe it in themselves and others in a drowsy state, during the transition from sleep to wakefulness. It is also observed among lawyers in a state of severe fatigue. During fainting there is no consciousness at all. Highest level consciousness is self-awareness.
Self-awareness is a person’s awareness of his “I”, role in society and their active regulation. The highest form of self-awareness is collectivism as the self-awareness of an individual who has realized himself as a member of a collective. Sometimes personality is associated not with consciousness as a whole, but only with self-awareness. This point of view narrows the concept of personality. However, the higher and clearer a person’s self-awareness, the greater his value to society.
This is the structure of consciousness, which also determines a number of its general qualities: activity, constancy, integrity, continuity and clarity.
Consciousness always manifests itself in activity, and its structure in each specific period of time corresponds psychological structure activities performed by a person during this period of time. However, these structures only correspond to each other, but are not identical, just as consciousness and activity are united, but not equivalent. Understanding the structure of consciousness has not only general, but also specific significance for legal psychology.

This is adaptability and flexibility of consciousness. And the flexibility of consciousness is manifested in the fact that when acquiring something, a person perceives it as good, benefit and joy. Only some time passes, and a person gets used to it, stops appreciating it, loving it and being grateful for what he has. When a person loses something, he perceives it as grief and loss, although some time passes and the person gets used to the new situation and circumstances.

1. Can you remember what you purchased over the last year, two, ten?

2. Can you remember what you lost over the last year, two, ten?

Man is a dynamic system; every day he receives new information and changes. Some people do this more or less consciously, but for others, changes occur without understanding and awareness. The more changes are extended over time, the more difficult it is to comprehend and record them. Rapid and drastic changes are difficult to accept, and with low flexibility and adaptability of consciousness, a person may begin to leave and hide from the new, changed situation, he denies it.

1. How do you react to joyful events?

2. How do you react to events that make you sad or upset?

As a rule, a person has plastic adaptation with those objects and subjects that constantly surround him and are familiar (how his children grow, changes in his appearance and behavior, etc.). Day after day, the same thing merges and ceases to be distinguished and recorded.

1. Take your old one and new photos and see how you have changed.
2. Take photos of your children and see how they have changed.

It is much easier to record changes that occur in those around you (other people’s children are growing up quickly, any significant purchases or losses occur).

After a certain time, their own changes become normal and familiar. Buying things, repairs, buying a car and apartment, changing jobs, etc. First, a person fixes them, then gets used to them, stops noticing and appreciating them and begins to see their disadvantages and shortcomings.

1. Look at what's around you and how do you feel when you look at it?
2. Can you remember the feelings you had when you got it?

External factors also influence a person. Any disaster or terrorist attack occurs, and a feeling of compassion flares up in people, a desire to express condolences and unity with the victims. Some time passes, and it is forgotten, fades into the background.

Can you remember how many terrorist attacks and disasters there have been over the past year, two, ten?

What joyful events come to mind for you? last year, two, ten?

In fact, everything that happens contains a lesson and an opportunity for development. It's like a kind of training and game. The more flexible and adaptive the consciousness, the easier it goes through these lessons. After all, any event contains both opportunities and limitations. Any event can be viewed from a “could have been worse” perspective and from a “could have been better” perspective (the glass is half empty or half full). Any event contains both pros and cons (depending on the point of view), the more different pros and cons a person sees in an event, the higher its flexibility and adaptability. And in order to see more pros and cons, you need to be open, sober-minded, well-read and diversified, able to think and analyze.

The main problem of adaptability and flexibility is that a person easily and clearly sees the changes that happen to others, and at the same time it is very difficult and difficult for him to record the changes that happen to himself (you see a speck in someone else’s eye, but not a log in your own). you notice).

If there is a conflict, disagreement or lack of mutual understanding, then it is much easier to blame your opponent for not understanding us than to try to hear, understand and realize what he wants, and based on the fact that he wants to create a common vision and common goals. If the interlocutor has too little flexibility, simply agree with him or apologize in order to avoid aggravation of disagreements and conflict.

In my opinion, the constant development and preservation of the flexibility of consciousness is the most important.

In Christianity and Islam, this is a prayer when you say what you are grateful for, for what you have.

Perhaps someday a mental, spiritual mechanism will be created for constantly being in the moment here and now - something like subconscious meditation.