Oleg Bakhtiyarov “Active consciousness. Oleg Bakhtiyarov - active consciousness Direct experience of volitional intention

Natalie/ 05/18/2015 Very good and deep text. Just to understand them and apply them in life requires serious preparation. Trainer de concentration for about 4 months. Many things in life have changed. I'm not angry at all. But I get more pleasure simply from life.

Dmitriy/ 05/16/2015 The whole country is having a difficult time right now. What happened to Ksendzyuk?

Cheslav/ 05/14/2015 Bakhtiyarov is what he is partly thanks to Ksendzyuk! Don't blame Ksendzyuk, he's going through a difficult time right now...

Arturchik/ 04/24/2015 Who knows where I can download Bakhtiyaguarov’s new book “Technologies of Freedom”?

Bakhtiyarov's victim/ 04/24/2015 And if you read all of Bakhtiyarov’s books, won’t it turn out like the joke about the centipede?

Bakhtiyarov's victim/ 04/23/2015 Specialized methods practiced without preliminary psychoenergetic diagnostics, without taking into account indications and contraindications, are extremely dangerous. In particular, the discussed method of visual deconcentration is fraught with paranoid personality development, increasing inadequacy, and even ending up in a psychiatric hospital. Moreover, the pathological development of personality occurs against the background of pronounced emotional well-being during meditation, a feeling of strength and self-confidence, high performance, and even the appearance of certain paranormal abilities.

Bakhtiyarov's victim/ 04/23/2015 Is he making fun of him with his books? After them, you can probably be left with a broken psyche, since he takes apart the consciousness in such detail. Why dig into yourself so much, why complicate everything so much? Is it really impossible to come to volitional meditation ourselves?

Michael/ 04/12/2015 Valera made me laugh, Ksendzyuk lived, lived, and then bam, Valera didn’t like his books, today I’ll add his books ((

Rauel from Yekaterinburg/ 05/11/2014 These are high-level techniques. You need to read books and listen to videos. But practice must be done at seminars. If you have significant experience and results from meditation techniques in the direction of YOGA, then O.B. techniques will go quickly and without the usual difficulties for this method. I attended Oleg’s seminar, and volitional meditation especially had a good effect on me after deconcentration techniques. You need to understand that not everyone will have good results right away.

Guest/ 07/05/2013 In the book “Deconcentration” two techniques from the arsenal of Carlos Castaneda are mentioned:
1. A special way of walking with unfocused attention.
2. Search for “favorable places” thanks, again, to a special way of squinting the eyes and dispersing attention.
3. There is another technique, mentioned in passing in books, which can undoubtedly be classified as deconcentration techniques - I think old Florinda talked about it. This is also a special way of walking with a fleeting chaotic “snatching” of various objects from the surrounding reality (meaning the visual channel of perception, first of all). Alas, I forgot where exactly this was described. I think the information will not be useless, and those interested will find it in the relevant books...

Eternity/ 03/25/2013 For “Valery”, are you on the same level as Bakhtiyarov, so that you can analyze his texts according to the meaning? - don’t make me laugh, not yourself, not people.

Valery/ 07/05/2012 Ksendzyuk’s friend from the shop. But if Ksendzyuk’s books have a lot of shortcomings due to the mechanicalness and meaninglessness of the texts, then Byakhtirov has even more of this very mechanicalness, but maybe a little more meaning. Although you can learn a little useful from his books.

© Bakhtiyarov O. G., 2015

© RIPOL Classic Group of Companies LLC, 2015

Preface

ABOUT Freedom so many texts have been written that their list alone would greatly exceed the volume of the proposed work. As a rule, these are either intellectual constructs or data from mystical experience transformed into them that goes beyond rational thinking. Such constructs are always paradoxical - in everyday experience and even in refined thinking there is no object corresponding to the word “Freedom”. We can give a name to this phenomenon, but we cannot give this name an operational character - there are no instructions “how to act from Freedom.” In Freedom there are no instructions, logic or language at all.

Freedom can be experienced, but it cannot be described. Language appears where certain types of conditioning are already in effect (rules, for example). Freedom exists before language and after language. But there are methods for achieving it, and since the movement towards Freedom in the human situation begins in the world of conditioning, there is a language and instructions for these methods. When these methods are built into an organized system, we speak of “Freedom Technologies”.

This phrase is somewhat jarring to the ear. Sounds no better than “love technologies.” But it is precisely this paradoxical combination that reflects the essence of psychonetic work. We know that in our consciousness there is an area of ​​Freedom. This means we can develop methods to reach this area. A set of methods for solving a problem that can be transferred to those who speak the appropriate language is technology. Technologies, unlike science and philosophy, are not aimed at building a theory or ontology, but at solving correctly posed problems. The term “technology” itself does not predetermine the methods and ideology of their solution. Methods can be associated with assembling a device from various elements, managing the behavior of the broad masses (political technologies), education and upbringing (pedagogical technologies), etc. Technologies consist of the formulation of a problem (result), methods for solving it (or deployed in time - and then a sequence of steps is prescribed - or one-time - and then the most optimal and necessary action is prescribed), instructions for execution (or a sequence of commands), understandable to the community of people that belongs to a given technological world.

Human consciousness has passed the path from Freedom to Technology, from the Church (the territory of direct contact with the Truth) to Culture (operating with high meanings extracted from church life) and, finally, to Technologies - methods for solving problems of any nature. The Church sets goals, Culture sets values, Technologies set methods.

This process can be understood in different ways - both as the degradation of Tradition, and as the depletion of strength as we move through traditional forms to the Beyond. Both understandings are equivalent: we do not describe “what process is actually going on,” but choose, “make” the World and our path in it one way or another according to our choice.

Psychonetics does not interpret the World and does not set goals and values ​​- psychonetics sets methods for working with consciousness.

The methods can be presented in the form of instructions that are understandable to those who are familiar with the basics of psychonetic practices. That's why it's technology. But (if we ignore the accompanying pragmatic results), the ultimate goal of this kind of practice is to achieve the highest area of ​​our consciousness - Freedom. Free will. In this case, will is understood as an unconditioned creative activity of consciousness. But what to do after reaching this area goes beyond technology and becomes a conscious, fundamental choice.

Psychonetics is technological. This is an engineering discipline, its subject and specificity are not in “what really is,” but in how to solve the problem. But psychonetics comes from very definite foundations, its methods stem from a very definite ontology, and it arose in the context of a very definite project. And these foundations, ontology and project must be clarified. This does not mean that those who use psychonetic tools must accept the basic ontology and original design. Methods are indifferent to fundamental goals.

This is clearly visible at the advanced stages of psychonetic practices. Ultimate Experience that the practitioner encounters may lead him to a different ontology and a different metaphysical position, radically different from the one that served as the basis for the development of the techniques. The choice of metaphysical position does not in any way affect the effectiveness of the methods used.

Unlike previous works, this book is devoted not only to techniques, but also to the foundations from which they stem. It is assumed that the reader is familiar with the material presented in the previous work on this topic - in “Active Consciousness”. 1
Bakhtiyarov O. G. Active consciousness. M.: Postum, 2010.

We will analyze in more detail some technologies for using the resources of consciousness to obtain fundamentally new products discussed earlier (identifying layers of consciousness that are considered the area of ​​the unconscious; activation of consciousness; gaining experience of volitional activity not determined by any factors and its constructive use; constructing new realities of consciousness that go beyond framework of ordinary experience), and then (not only then, but also in parallel) we will consider the correspondence of the constructed practices and ontological theses.

In the comments to “Active Consciousness,” I have more than once encountered the reproach that the text is rich in special terminology: as some opponents put it, the book has “too many letters.” But there is nothing to be done here - psychonetic work requires rigor and therefore the introduction of new terms is inevitable. The proposed work did not escape this fate. There is also a benefit to terminological security: overcoming terminological barriers requires a certain concentration, and without it, any attempts to use the text as instructions will only bring harm or, at best, disappointment.

Psychonetic practice develops through the efforts of its participants, and I tried to reflect their experience and their findings in the proposed work. Some of the chapters and paragraphs of this book were written by my colleagues participating in the developments carried out by the psychonetic community. These chapters and paragraphs are labeled with their names.

Introduction

This book can be seen as a continuation of Active Consciousness. But if “Active Consciousness” was built as a movement from techniques to ontology, then “Technologies of Freedom” offer a dual movement - both from techniques to ontology, and from the ontology that gave birth to psychonetic technologies, to the methodology of psychonetic work and specific techniques as a reflection of ontology and methodology. The question of what is the starting point of the work - empirically found methods of working with consciousness or basic ontological foundations - is not entirely correct. An unambiguous answer to it will always be one-sided and false. In fact, the development of new technologies is always a multidimensional and voluminous process that does not follow a single line. As a rule, everything is “done at once” - empirics appears thanks to ontology, and ontology is verified and worked out by empirics.

Psychonetics has a fairly developed body of methods for working with consciousness, and the question arises about its application. Three aspects of psychonetic work seem real. Technological aspect psychonetics: the use of technologies for working with consciousness (conscientious technologies - K-technologies) to develop fundamentally new technological directions. Sociocultural aspect : the use of a psychonetic approach, “psychonetic ideology” for the construction of alternative sociocultural systems. Personal aspect : achieving inner freedom and unconditionality, i.e. awakening free will.

0.1. Formation of fundamentally new technologies

Typically, such technologies are called advanced or “premature”. They are not a response to the market or the current cultural situation. For the development of “timely” and relevant technologies, there are usually already foundations and well-defined approaches, and if they do not exist, then it is possible to identify the pressure “from tomorrow”, understood as a continuation of “today”. “Tomorrow” is always contained in “today” as the “zone of proximal development.” Psychonetics is rather focused on the “day after tomorrow,” and its slogan is not from “today to tomorrow,” but from “the day after tomorrow to today.” In this aspiration, it correlates well with the position of contrasting the development of what is with the creation of the Other - a position sounded in the works of V. A. Nikitin and Yu. Chudnovsky 2
Nikitin V. A., Chudnovsky Yu. V. The basis of something else. K.: Optima, 2011.

And S. A. Datsyuk. 3
Datsyuk S. A. Prospect theory. K., 2011. http://lit.lib.ru/d/dacjuk_s_a/text_0050.shtml

Psychonetics is precisely aimed at creating something that does not yet exist: “go there, I don’t know where, create something, I don’t know what.” Freedom is not only in liberation from conditioning, but also in the creation of what previously did not exist.

0.2. Seventh technological structure 4
See more details: Bakhtiyarov O. G. People of the new will: the socio-humanitarian structure and its creators // Development and Economics, No. 3, 2012.

0.2.1. Psychonetics is part of a large project aimed at radically changing the relationship between consciousness and sociocultural practice; project for the formation of a new technological and social structure.

The idea of ​​the 7th – socio-humanitarian – technological order (SSU), expressed for the first time by prof. V. E. Lepsky, 5
Lepsky V. E. The seventh socio-humanitarian technological structure is the locomotive of innovative development and modernization of Russia // High technologies - strategy of the XXI century. Proceedings of the conference of the XI International Forum “High Technologies of the XXI Century”, April 19–22, 2010. – M.: ZAO “INVEST”, 2010. pp. 241–245. – Lepsky V. E. The seventh socio-humanitarian technological structure is an adequate response to the technological challenges of the 21st century // Philosophy in the dialogue of cultures: materials of the World Philosophy Day. – M.: Progress-Tradition, 2010. pp. 1010–1021.

Can be expressed in three words: technology for the production of people. Or: the way of life produces people who, in addition to external stimulation, are capable of producing ideas, their information packaging and, as a side consequence, their technological implementation and transformation into material products. The source of human activity shifts from external (social, cultural, force) stimulation into consciousness, to its active, volitional, creative layers.

From this it follows: a change in the concept of man and another project of creating a “new man”, this time tied not to ideology, but to technology. The key characteristic of the “new man” of the 7th order – the ability to generate new realities (technological, cultural, social) – requires a different system of his “cultivation”. As a rule, new products of intellectual activity stem from existing basic cultural schemes, but the “new man” of the SSU must be able to create something completely new, not conditioned by any existing schemes and pictures of the World.

The paradoxical (from a modern point of view) idea of ​​a socially valuable action outside of social stimulation leads to a revision of the concept of man as a product of “cultural manufacture.” Culture overcomes many biological conditioning, but in return the task of liberation from cultural conditioning arises - liberation, understood not as the degradation of cultural norms, but as the ability to consciously generate them. 0.2.2. Culture “makes” a person. It gives him a language, a particular picture of the world, behavioral and ethical standards, transforming the nature given from birth into a culturally conditioned form. In a sense, the original sin of consciousness lies in the refusal of the conscious volitional creation of forms of consciousness (including language), in the transfer of active formative functions to culture. SGS is possible only if these relations change. Culture is the master of human consciousness, but in the depths of consciousness an unconditioned creative will sleeps. Its cultivation is the basis of SSU.

The transition to a new fulcrum of human existence requires the development of special technologies for the purposeful formation of the structures of human consciousness. The creative will becomes the same formative factor as culture has been until now. But such a project cannot be realized only as a result of good wishes. It is necessary to include in the project for the creation of SSU psychotechnical developments aimed at awakening the volitional principle and the formation of a total ontology corresponding to this special status of consciousness. The emergence of SSU technologies must be preceded by the development of technologies and transformation, namely the voluntarization of consciousness, and ensuring the functioning of SSU communities. However, such technologies already exist.

This is not the first attempt. All projects of the “new man” were aimed at replacing sociocultural regulation with something closer to the “true nature” of man (for example, the communists understood this as a system of social relations, the National Socialists understood racial self-awareness). The “new man” of the socio-humanitarian order is not some kind of exception in terms of overcoming dependence on cultural factors, but some kind of overcoming that is truly radical: not replacing one conditioning with another, “more natural” one, but going beyond the framework of conditioning factors in general, transforming cultural and social mechanisms from externally normative to purposefully created. It is not culture that shapes a SSU person, but the person himself, his strong-willed creative core. We are talking about cultivating the ability to create not only new forms within the framework of existing cultural norms, but also the norms themselves, which seems to be a much more radical step than previous attempts.

0.2.3. SSU needs a philosophical basis, it needs its own special ontology. V. E. Lepsky correlates SSU with philosophical constructivism, and S. A. Datsyuk speaks of a constructive ontological position, i.e. not about the search for what underlies the World, but about the procedures by which active consciousness builds the World.

This is a very significant shift: it's not about how to use the existing world, but how to make new worlds. If the World is stable, then sociocultural life should strive for stability. The stable World, into which people come generation after generation, corresponds to a stable culture, independent of individual people. If the World is constructed, emerging each time anew in the minds of the members of the SSU community, then culture is built as a result of the internal activity of “new people”. But this is already a multidimensional culture, a metaculture, individual sections of which are the cultures known to us.

This is not a mixture of cultures, not an eclectic acceptance of foreign cultures and not equating one’s own with them. This is a formative view that allows you to give your own culture a multidimensional, complex, dynamic character. The emphasis shifts from ready-made forms to the possibility and process of their creation. From that layer of Reality in which ready-made forms live, to which, in turn, consciousness is subordinate, to the layer of consciousness that generates forms and subordinates them to itself.

0.2.4. The technological basis of SSU is psychonetics , aimed at mastering the processes occurring in consciousness. Wherein:

Psychonetics (PN) is not one of the psychotechnical systems. PN claims to be a universal system from which all other particular systems of working with one’s own consciousness flow;

PN appeals to fundamental practice, from which comes the basis for constructing knowledge about consciousness and the results of the interaction of consciousness with what is not consciousness;

PN is not a philosophical system, but it makes it possible to understand what type of experience underlies existing philosophical systems;

PN is not an ontology, but is a practice that constructs various ontologies;

PN is based on a certain metaontology (from which methods for constructing ontologies arise); other types of metaontologies are considered as equal, but reflecting not so much Reality as a different human nature than that which is close to psychonetics;

PN recognizes the existence and value of devices of consciousness that do not accept the psychonetic approach;

PN creates and uses certain intellectual structures, but does not forget about their fundamental limitations; expanding the experience of working with consciousness (conscientious 6
Conscientia ( lat.) - consciousness.

Experience), PN provides an understanding of areas outside of intellectual reconstruction, but at the same time contributes to the work on such reconstruction as bringing, if not new understanding, then new technologies.

0.3. Awakening Free Will

This book is dedicated to discussing this topic.

0.4. A few more notes on psychonetics

The study of psychonetics begins not with a priori theses and the introduction of terms, but with specific techniques. PN practices are technical in nature. Their implementation forms the primary experience. However, you need to understand that commands (instructions) use words born to describe well-defined and firmly fixed phenomena in current life. But as soon as the command is completed (correctly executed), the practitioner is faced with a new experience and there is a need to somehow designate this experience, although there are no adequate words for this.

This is where the “naming” operation begins. If a new experience is denoted by the same words, then this means either an expansion of the term beyond the limits of its primary definition, or a metaphor of experience, pointing to reality only by analogy. From this point on, you need to constantly be aware of the difference between words and what they mean. In PN practice, we are interested in real experience, and not its presentation in words. For example, when we say “semantic layer of consciousness” or “substantial layer of consciousness,” this does not mean that consciousness is organized in layers, like a layer cake. This only means a fundamentally different nature of the experience obtained as a result of the application of one or another PN procedure than the experience of ordinary life in a waking or dreaming state. It is necessary to understand that the working terms used in PN, such as “non-form”, “non-perception”, “process of volitional meditation”, etc., do not denote certain entities, but only the subjectively experienced result of one or another other practice.

This is especially true for familiar terms such as “attention”, “perception”, etc. These words, in essence, are also the result of “everyday practice”. And as soon as we leave the field of familiar experience, they begin to mean something else.

Even the term “meaning,” when applied to what remains after the abolition of the sensory component in a single experience of an object, is no longer “meaning” in our usual understanding. Therefore, of course, the discussion of “is this the meaning or something else” is not a discussion of new experience, but a discussion about terms that leads away from the experience itself and threatens to throw fresh experience back to the usual interpretation.

Hence the need to carefully monitor words and their differences from real phenomenology. Each new experience arising from PN practices contains:

Facing a reality that exists regardless of how it is discovered;

Construction of a new reality through the technique used;

Correlating experience with the possibility of its verbalization.

The reality projected onto words is distorted due to connections between words that do not reflect the structure of reality. Reality, constructed through commands expressed in words, carries within itself a reflection of the primary plan born in the space of words, and therefore becomes different in relation to already existing realities.

Verbal constructions, distortedly reflecting both independent and constructed realities, begin their own existence, which can be significant for philosophical discussions, but their life should not replace practical PN experience.

An example is the abstract visual plane (APP). It is constructed using the technique of transferring deconcentrated attention to the boundary between perceived And perceiving. From the outside perceived is a structure created from the “matter of attention”, from the outside perceiver- the entrance to the semantic layer of consciousness, from the side of the body of words that provides verbalization, - a geometric structure that carries all the characteristics of the plane as such. Only their unity constitutes the completeness of the psychonetic experience of the AP.

0.5. Topics covered in “Active Consciousness”

Let us recall the basic terms introduced in “Active Consciousness”:

0.5.1. Will meditation(VM): the process of strengthening subjectivity, disidentification of the “I” with mental structures and weakening of conditioning, leading to the awakening of free will.

0.5.2. Deconcentration of attention(dKV): uniform distribution of attention across the field of stimuli of one modality or another (in “Active Consciousness”, visual, somatic and auditory dKV were mainly dealt with); total dKV – uniform distribution of attention across all modal fields.

0.5.3. Control of nonequilibrium perceptual environments(UNPC).

0.5.4. Non-forms(NF): an object devoid of sensually manifested forms (using the examples of the abstract plane of vision - APZ - and empty infinite space).

0.5.5. Non-perception(NV): preservation of the perception function in the absence of the object of perception; Mainly local NVs were considered - concentration of attention (CA) on zones of absence of visual somatic perception.

0.5.6. Subject layer of consciousness(PSS): a layer of consciousness consisting of distinguishable objects-figures - objects, properties, qualities, relationships, etc.

0.5.7. Background layer of consciousness(FSS): a layer of consciousness in which the object is the background from which object-figures are distinguished; The tool for achieving FSS is various types of DQV.

0.5.8. Semantic layer of consciousness(SMSS): a layer of consciousness in which objects are amodal meanings devoid of sensory manifestations.

0.5.9. Substance layer of consciousness(SSS): a layer of consciousness devoid of semantic content, where the object is qualityless consciousness as such.

0.5.10. Volitional activity(VA): unconditioned goal- and meaning-generating activity of consciousness.

0.5.11. Metaphysical choice(MV): the result of ultimate experience, leading to the recognition as the primary basis of consciousness of either (a) volitional unconditioned activity, or (b) a reflection of extraconscious factors, or (c) consciousness as a primary emptiness.

Active Consciousness

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Title: Active Consciousness

About the book Oleg Bakhtiyarov “Active Consciousness”

The book by the famous scientist and practitioner O. G. Bakhtiyarov develops a promising approach to working with the activation of consciousness and the awakening of the will. The author examines psychotechnological trends and practices in the context of original author's developments and many years of experience in their use and research. An original description language is proposed that allows one to focus on mental processes and phenomena that usually remain unconscious. Overcoming stereotypes of thinking and behavior leads to a change in personality mode and understanding of freedom as the basis of the essence of human existence.

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"Active Consciousness"

Bakhtiyarov Oleg Georgievich

www.psychotechnology.ru

Alexey Ksendzyuk. Psychonetics, active consciousness and Transformation

Introduction. A few preliminary notes

Section 1. Psychonetic techniques

Chapter 1. Volitional psychotechniques in the general context of psychotechnics

Chapter 2. Volitional psychotechnics: principles and definitions

Chapter 3. Will Meditation

Chapter 4. Control of perceptual environments

Chapter 6. States of attention and cycles

Chapter 7. “Non-perception”

Chapter 8. Working with “non-forms” and “non-perceptions”

Chapter 9. “Stopping Consciousness” and the Shift of Subjectivity Beyond the “I”

Chapter 10. Reflexive-volitional authority

Chapter 11. ABC and methodological principles of psychonetic work

Chapter 12. Excesses

Chapter 13. Results and Applications

Chapter 14. Phenomenology accompanying the psychonetic process

Chapter 15. Psi-organs: function - language - game - culture - technology

Chapter 16. Will, clear consciousness and the point of creativity

Chapter 17. Transformation and Metaphysical Choice

Chapter 18. Comparison with traditional and modern practices

Chapter 19. Conclusion

Afterword

Alexey Ksendzyuk

PSYCHONETICS. ACTIVE CONSCIOUSNESS AND TRANSFORMATION

About the new book by O.G. Bakhtiyarov

Oleg Georgievich Bakhtiyarov’s new book “Active Consciousness” is, first and foremost, a psychotechnological manual. I consider this work very important for several reasons.

First, it presents an effective concept of the structure of consciousness, where the subject controls the state of his own psyche with the help of an awakened and conscious will.

Secondly, based on his theoretical premise, O. Bakhtiyarov creates a whole bunch of psychotechnological “lines”, which together are capable of fundamentally changing both the strength of human consciousness and the quality of self-awareness. The practitioner gets the opportunity to clarify and overcome many difficulties that he encounters on the path of improving the “organism of consciousness” (the author’s term).

Thirdly, this work offers an economical and very accurate language for describing those processes and phenomena in the human mental world that remained unnamed in natural language - this makes it possible not only to construct psychotechnical models, but also to “transmit” quite subtle experience. As O. Bakhtiyarov rightly notes, “ lectures about practices are the practices themselves, and the words denoting transcendental concepts and experiences are the states achieved during the practice" And that is why the accuracy of the instructions provoking a specific change in the state of consciousness is of exceptional importance.

In the book we find effective psychotechnical tools designed for serious work with one’s own psyche. Of course, the question arises: why is such work needed at all? What does it give a person, besides unusual experiences and “strange” mental states?

The goal of this complex of psychotechnical training is maximum development and strengthening higher mental functions of a person: attention, perception, will, intention and awareness. Such enhancement can radically change the life of the human psyche in many ways. Well, since the quality of mental functions often determines the work of somatics (physicality) and determines the energy tone of the body, we can confidently say that the methods described here can lead the practitioner to the Transformation of his entire psychosomatic integrity.

When we touch upon such a special process as Human Transformation, many philosophical, existential, psychological and social problems arise. After all, in essence, a person encounters the “ultimate boundary” of his evolution - the re-creation of his own “I”. Having reached this milestone, homo sapiens ends its history as a species and begins a new history as a new conscious being.

These fateful changes have long troubled the imagination of the most sensitive and insightful representatives of humanity. Religious prophets, sages, mystics, spiritual seekers have been talking about the coming Transformation for thousands of years. This idea has existed for so long in the field of the collective unconscious that it has become an archetypal mythologem. All ancient peoples who paid attention to the spiritual development of man and created a certain psychological culture in the process of searching, broadcast the image of Transformation in one form or another, endowing these imaginations with their own flavor, describing them in their own language, which absorbed not only linguistic originality, but - most importantly - history of thinking, development of ideas of a particular ethnic group.

The philosophical and practical systems of India and China are best known to modern people. Using the example of ancient, carefully developed Indian traditions yoga and Chinese Taoism we see how the state of the highest intensity of consciousness becomes first “divine”, then - as a result of the systematic reflections of philosophers - transcendental, “otherworldly”. The powers and abilities discovered in this state are understood as divine or infernal, and the art of achieving such states is called “magic.” Many years later, similar discoveries are described by European mystics and occultists - in a different language, in a different system of philosophical and cultural values, where Christianity determines the main coordinates of the spiritual space of the individual. In this space there is no place for independent spiritual research, and the spontaneous search for more powerful states of consciousness is often identified with “witchcraft” and service to Evil in the metaphysical sense of the word.

The twentieth century turned out to be a turning point in all respects: social upheavals, economic takeoff on a planetary scale, the emergence and collapse of concepts that influence the way of life and worldview of people, a revision of the most important provisions of science and philosophy, including the most important thing - the science of man and his consciousness. Thinkers are emerging who clearly formulate the idea of ​​Human Transformation, separating it from religious or metaphysical discourse. And this becomes the decisive impetus for a new round of evolution of the human being.

It can be said that with moment of clarity Transformation of the psychoenergetic field, humanity is entering the “finish line” on a long journey from the dormant state of a primitive hominid to the full realization of its ability to awareness.

Reflections on the future of the planetary community of people and the search for solutions to numerous problems that have arisen as a result of the intensive development of technological (industrial and post-industrial) society have given rise to a new direction of practical work with the psyche - psychonetics1. If the spiritual seekers of past centuries, thinkers and sages strove for the highest activity of consciousness, considering this state to be the highest existential or sacred value (and therefore always remained a small “spiritual elite” of humanity), then we are witnessing the first intersection of the spiritual, existential and mystical searches of the individual with current requirements of socio-economic evolution.

(1. The term was introduced by Tateishi Kazumo in 1970. Psychonetics is a set of psychotechnologies built on a unified methodological basis and aimed at solving constructively posed problems using special properties inherent only to the psyche. Within the framework of psychonetics, an approach is being developed for the targeted use in modern technologies of not only refined forms of thinking, but also other mental functions. Thanks to this, it becomes possible to solve a number of problems that were previously recognized as fundamentally unsolvable. - ru.wikipedia.org.)

Of course, at this stage the main tasks of psychonetics are purely practical. This is the formation of tools, mental functions and states as tools, the development of methods and general methodology of psychotechnical work. And O. Bakhtiyarov’s book “Active Consciousness” is, in my opinion, a serious contribution to the overall development of the psychonetic project. However, to a mystic who is accustomed to operating with vague feelings, insights, intuition - that is, with those that do not lend themselves to any formalization - the psychonetic approach may seem dry, reductionist, even “insensitive.” In this regard, I would like to note the following: the essence of any spiritual search, if we ignore the inspiring and exotic words that fill ancient traditions, is the Power (energy) of consciousness, efficiency ( perfection) And intention.