Psycho-practices in Mystical Traditions from the Antiquity to the Present. by Andrey Safronov - HTML preview

Psychopractices of personal growth are usual y substituted by instrumental trainings that are focused on mastering some set of communicative skil s, sometimes of very narrow orientation, and it certainly comes in complete contrast with their initial ideology, or by maintaining set of techniques that enable to keep neurotic stress at some acceptable level. Th ese tendencies once again show the principle of adaptation to manifold conditions of the world of today by means of adaptation to one of subcultures that it consists of.

Th e state does not keep to “ideologic neutrality” as wel . In mostly developed European countries they have passed laws on psychotherapy PSYCHOLOGICAL PRACTICES IN MYSTIC TRADITIONS: FROM ARCHAIC TO OUR DAYS. Andrey G. Safronov 283

that legitimize a number of certain psychotherapeutic schools though no one is able to confi rm reliability of the methods they employ. It is interesting, since al other methods of infl uence upon individual’s psyche, including religious ones, are left overboard without formal “approval” from the state machine. In this case psychiatry — the elder sister of psychotherapy — undertakes a function that is similar to functions performed by medieval inquisition — legitimization or rejection of such forms of infl uence and states [136, pg. 22-26]. Th us we face a situation that is similar to adoption of new state religion or ideology that complies with psychological requirements of the new culture.

Final y one may notice that functions of psychotherapy, just like functions of science in general, are evidently subjected to mythologization by modern culture, fi rst of al that of the masses. “Science takes place of religion in minds of many people” [9, pg. 49]. If to remember the saying that “...science ismuch closertomyththan a scientifi c philosophy is prepared toadmit” [316], then the affi nity of psychotherapy and myth shal be indisputable. A therapist acts as a kind of cultural hero who fi ghts courageously against surrounding chaos. To some extent the process of science mythologization is provoked by science itself, for it creates a public il usion of being in possession of answers to al questions. As it is said by Feyerabend: “. .scientists and science theorists act as one single front, just like it was previously done by representatives of the sole bliss-bringing church: the only truth is the teaching delivered by church, al the rest is a mere pagan nonsense” [316]. And though we have already noted that psychotherapy cannot be considered a science, the myth of it being a science already exists.

284 Andrey G. Safronov. PSYCHOLOGICAL PRACTICES IN MYSTIC TRADITIONS: FROM ARCHAIC TO OUR DAYS

SUMMARY

1. Psychotherapy is a specifi c phenomenon of modern culture that cannot be brought into correlation with any of its known elements, including science.

2. In the world of today psychotherapy has undertaken a part of functions meant for structuring of individual and collective unconscious mind that have been traditionally proper to religion. In particular, psychotherapy performs the idea-setting and culture-setting function, and it has been institutionalized as anelement of the state machine.

3. Th e affi nity between psychotherapy and religion has made the borderline between these two forms of human activity indistinct. In its mostly obvious way it has manifested in emergence of new phenomenon in religious realm of today that the author has referred to as “psychological cults”. Th e essential feature of these cults is that they attribute psychological categories with religious content.

4. Major part of psychotherapeutic methods is sourced from religious psychopractices.

PSYCHOLOGICAL PRACTICES IN MYSTIC TRADITIONS: FROM ARCHAIC TO OUR DAYS. Andrey G. Safronov 285

CONCLUSIONS

1. A psychopractice is a specifi c kind of activity that has been following mankind within the whole period of its history and comes as anelement that is total y essential for sustenance of self-reproduction of human culture.

2. Th e main function performed by psychopractices is rearrangement of unconscious part of individual’s psyche in compliance with requirements of corresponding culture.

3. Th e experience of altered states of consciousness comes as a signifi cant culture-setting factor; in particular, it also forms many aspects of culture such as cosmogonic concepts, philosophy and symbolism. At least some part of religious systems followers should experience altered states of consciousness: this comes as an essential provision of its existence, since the experience of such states makes up the background of religious emotions and faith.

4. Religious forms of the primeval world come as the most ancient psychopractices focused on cultural self-improvement of individual’s psyche.

5. Since col ective unconscious mind contains layers that are related to primeval religious forms, it makes these practices so far eff ective from the point of exerting infl uence upon psyche of individual of today. Th ese were archaic psychopractices that made basis for al further systems of religious and secular psychopractice.

6. Th e main part of psychopractices was contained in scope of religious systems and had a form of religious rituals. Th e emergence of secular psychopractices that implement cultural requirements was one of the reasons for changing the role of religion and structure of religiosity in the society of today.

7. In the world of today psychotherapy has undertaken a part of functions meant for structuring of individual and col ective unconscious mind that have been traditional y proper to religion.

8. Th ere is a specifi c group of psychopractices that contains esoteric psychopractices; they ensure reproduction of psychological cul-286 Andrey G. Safronov. PSYCHOLOGICAL PRACTICES IN MYSTIC TRADITIONS: FROM ARCHAIC TO OUR DAYS

ture and come as a background for formation of new exoteric and religious systems.

9. Anthropologic perspective of esoteric psychopractices simultaneously comes as a consequence and utmost manifestation of existential myth that every culture rests upon.

10. Th e social function of esoteric psychopractices lies in their having been main suppliers of charismatic personalities who were necessary for sustenance of exoteric religious systems; at the same time they were meant for “cultural improvement” of psyche of individuals who were faintly subjected to infl uence from the part of traditional religions’ rituals.

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Translator’s general notes:

Th e list of literature is drawn in original succession given by the author, in compliance with Russian alphabet principles.

In names of the cities K. stands for Kiev, Kh. — Kharkov., M. — Moscow, L. — Leningrad, SPb. — Saint Petersburg.

Th e titles of foreign author’s works are drawn in their original or conventional English versions. Th e titles of former-USSR and CIS authors’ works are translated into English.

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