What is soul definition. See what "Human Soul" is in other dictionaries
What does the Human Soul consist of? For the first time, Janis Kalns spoke about this in great detail in the book "Soul"
This is what he writes: “Medes - this is the word meaning Soul at that level of the mental world from which I receive information. Medes is one of the two main constituent parts of a Man, an energy-informational manifestation of life. The second main component is the physical body we all know. The soul is an immaterial part of a Human - this is the opinion of representatives of many religions, but rather, it is the result of the synthesis of various units of energy and information.
The image of the Human Soul is shown in Fig. 1.
Fig. 1. Human Soul Image
If there is a Soul, then, of course, it consists of something. The main component of the physical body is the cell, and the Souls are Megaston. The more developed the Soul, the greater the number of Megastons. This number is constantly changing. It contains information about events in the past, present and future.
The image of Megaston of the Human Soul is shown in Fig. 2 and on the cover of the book.
MEGASTON humanoid level 1
Fig. 2. Image of Megaston Human Soul
Megaston shell provides the necessary environment for all processes in megastone. It is also used as a screen where you can visually show the information available in the megastone about events in the past, present and future, as well as transform information from parallel worlds with its help.
Nevony- compressed gas that ignites and, exploding, destroys megastones when the nevon nucleolus receives appropriate information from otanite. It comes into effect in situations where very dangerous astronoid information is programmed in the otanite. They can destroy one megaston, but they can summon and chain reaction in all megastones or part of them.
Microlon- an additional protective shield that protects otan and its particles if, for one reason or another, the megaston shell is damaged. The microlon for each megastone generates a color that is necessary or that corresponds to internal information. In the microlon, programs are introduced that themselves change the color of the megastone to black or purple, if the megaston begins to receive information from astronoids.
Khustors accumulate the energy that the scanners produce in order to use it for the needs of the soul and body in cases when the supply of energy from the general energy field stops. But most often this energy is used when attacks occur in the astral plane, to deliver a counterstrike with greater power, since internal reserves are added to the incoming energy.
Scanners generate energy, the excitation for which is taken from the general energy field of the Universe. The generated energy is, on average, 1.5 times more than the received one, and is directed to the khustors. At the same time, scanners produce scanteriosis. The scanners consist of an inner and outer pair of scanners, they rotate in opposite directions and thus balance the megastones and spirals. Scanners also function as an information flow valve.
Scanterioses- the component parts of the scanner, separated individual particles, which, in the event of the death of scanners (there can be a lot of reasons), combine and form new scanners.
Otan- protective screen of the information center, consisting of otanol.Otanols- the constituent parts of the otana. Otanols in a situation where the otanite is filled with information, in addition to the protective function, also performs the functions of a reserve base for the accumulation of information until the moment when a new megaston is formed for the accumulation of information.
Otanit- the base of information accumulation, which consists of 18 thousand informative units, the latter, in turn, are divided into even smaller units and they are called mastila, mitrons, alfers, almenovs, infezs, inekezs, fezii, antals, silia, castals, etc.
Mastila responsible for correct placement spirals in the soul, and also participate in putting the spirals in order if there are deviations from the norm. Mitrons provide communication sessions between representatives of the mental and honey systems, as well as with any other galaxy in the physical plane.Mitrons are in the megastones of the whole soul and provide a connection with the higher worlds to each individual megastone and in cases where the soul is divided. Mitrons of all megastones can unite in the transmission of one information, thus increasing the transmission power.
Alfer- 600 informative units per otanite. They form the visual system of each megastone. The whole aggregate of alfer megastones of the soul is called trialba - the vision of the soul. They are colored in the same way as otanite, only in a different shade.
In the language of God, “three” means three, “alba” - an eye. This refers to the two eyes of the physical body and one eye of the soul.
Almenov- 960 informative units per otanite, forming the auditory system of each megastone. The whole aggregate of almen of megastone is called apsiton - the hearing of the soul. The color of almen is the same as that of otanite, only in a different shade.
Megastons with a tremendous speed, approximately the same as the speed of light, circle in a spiral in order to move more quickly and accurately and instantly deliver information to helium - the "brain" center of the Soul.
Helium- "brain" system of the soul - the main center of information processing. Consists of a spiral of megastones and maton.
Helium spiral of megastones Is the most important spiral that carries out protective functions maton. In the megastones of this spiral, in a concentrated form, there is the most important information of all the megastones of the soul. Consequently, the helium spiral of megastones is one of several databases of the soul, where the most important information is duplicated in a concentrated form. It is necessary in case any of the informative databases deteriorates and the information is erased.
For the soul, the spiraling whirling of Megastons provides movement in the Universe at a tremendous speed and the ability to instantly transmit the necessary information to the physical body even at a distance of millions of light years.
Megastones in the Soul are grouped into spirals. Each pair of Megastons, which circles in its own spiral, circles along the same path together with many other pairs of Megastons, forming a large spiral with a very large number of Megastons.
These large spirals, in turn, form the shape of the Soul in accordance with the needs of a particular body. The number of Megastons determines the level of development of the Soul incarnated in a Human.
The Human Soul can contain from 500 to 10,000,000 Megastons. The number of Megastons determines the level of development of the Soul.
The order of grouping of Megastons in spirals organizes helium according to certain criteria:
a) spirals of Megastons, responsible for maintaining all life processes in the physical body;
b) spirals in which high-level information is programmed to perform specific tasks. This information is either already expressed as talents, or for some reason is not yet used;
c) spirals responsible for Human emotions;
d) spirals, which contain all the information on how to protect the Soul and the physical body from attacks of a different nature;
e) spirals, in which there is and continues to accumulate all information about current life, work, words and thoughts expressed. All information without exception: both good and bad deeds, speeches and thoughts;
f) and other information.
If the spirals break, a problem arises in the transmission of information. These problems manifest themselves as all sorts of illnesses.
The main information processing center is helium, which consists of the Megaston and Mathon spirals.
Mathon- the core of the Soul's brain system. It consists of mastyls. There are as many mastids in Mathon as there are Megastons in the Soul. Mastila are the representatives of every Megaston in Mathon. Otanit delegates them.
Mastila are responsible for transmitting information to Megaston, as well as receiving information from it. Maton's tasks are as follows:
1.
filter all incoming and outgoing information;
2.
support all life processes in the Soul;
3.
organize all functions;
4.
transmit and receive information over an unlimited distance.
Mathon functions accurately only if there is not a single reprogrammed Megaston in the “brain” system of the Soul. Otherwise, we can say that the “brain” system of the Soul is sick.
Differences between people are manifested not only in the division into races, nationalities, classes, men and women, in character and appearance of each individual, but also in the state of their Soul. Extreme polarization: humanoids - belonging to the Divine hierarchy and astronoids - belonging to the devilish hierarchy. There are many more intermediate stages that occur when a humanoid is mired in devilish behavior.
Our differences depend not only on belonging to humanoids or astronoids, but also on the level of development of each Soul. If in the human Soul the possible number of Megastons ranges from 500 to 10,000,000, then at the level of the physical body this huge difference manifests itself regardless of the age of the physical body, be it five or fifty years old. It is very difficult for a person who has a small number of Megastons in his soul to master things that seem simple to man with a lot of Megastons. This is the answer to the age-old question why in intelligence tests individuals who grew up and studied in the same conditions have such different indicators.
Initially, the devilish hierarchy was formed from fallen Souls - those who did not fulfill divine duties. Later, the devilish forces learned to create one hundred percent devilish Souls, for it was very difficult to lure the Divine ones to oneself. I must say that it was difficult until the moment when the mass media began to appear in the world. Divine Souls are called humanoids - beings of the highest level, and the devil - astronoids - creatures lower level... The essential difference is that humanoids serve others, observing God's laws, while astronoids by any means try to subordinate everything to their interests. Astronoid - Human Soul - representative of the devilish hierarchy. They live only for themselves. Their goals are related to the struggle for the provision of energy resources and for information on how best to implement this provision. A typical manifestation of selfishness is also one of the main features that characterize astronoids, or to a very large extent a reprogrammed humanoid, guided by devilish programs. "
From the above, we can conclude that the Human Soul is one of the two main constituent parts of a Human, an energy-informational manifestation of life.
Megastons of the Soul contain all information about events in the past, present and future. The Megastons of the Human Soul also contain negative information (information about his negative thoughts, deeds and actions), as well as negative programs introduced by astronoids to Man in order to subordinate him to his selfish interests. Each Soul, when it enters a Human, has its own personal program, which it must fulfill in this incarnation. This program is written in the personal numerical code of the Soul.
It is possible to help a Man fulfill his personal program of this incarnation by annihilating (eliminating) negative information in the Megastons of his Soul and reprogramming them to fulfill the tasks of the Divine Hierarchy.
The pictures from the book "Soul" by Janis Kalns show the parts that make up the Soul of the Human-Humanoid. Drawings are published with the personal permission of the author.
Where is the Soul in the Human body? Of course the Soul (the brain center of the Soul - Helium) must be located in the area of the Sacred space of the Heart. For some of us in everyday life, because of the events taking place, it is often somehow uncomfortable in our Soul, uncomfortable. This is due to the fact that the Human Soul is not located in the Sacred space of the Heart and cannot effectively respond to the events taking place. Some people intuitively feel that his Soul is out of place. And indeed it is. The soul of some people can be located in different parts of the body: pineal gland, cerebellum, medulla oblongata, in the region of the cerebral cortex and other places. A person's mental and physical health strongly depends on the location of the Soul in the Wave Form of a Human.
The question of whether a person has a soul or not began to arise after the emergence and spread of atheism, that is, from the end of the last century. It was then that the various experiences weighing the body during life and after death, with artificial introduction into a coma and a number of other, similar experiments.
Some philosophers associate the appearance of such a question with the mass loss of faith or its weakening, with the crisis of church confessions. Others believe that interest in where a person has a soul and whether it exists naturally arose as a result of the development of civilization, along with the scientific and technological revolution. That is, it does not at all speak of a crisis in faith or its loss.
What is the soul?
The understanding of the soul can be different. Often the meaning of this term is reduced to the presence of a certain astral body or a bunch of energy, enclosed in a physical shell.
Believing Christians believe that the body and soul of a person are inseparable during life. In Buddhist and Hindu denominations, the separation of the soul from the body and its travel to other worlds is allowed.
The ancient Egyptians considered the soul to be a combination of many human qualities, such as consciousness, way of thinking, traits inherent in character, type of behavior, and so on. Greek philosophers were convinced that the soul is a copy of a person, a person himself, but devoid of a body.
Therefore, there is no single definition explaining what the soul is. The understanding of this word is different in every culture and historical era.
Why do you need a soul?
In the Middle Ages, among alchemists, according to urban Prague legends, which guides retell to tourists during themed trips around the city at night, there was a joke about what a soul was required for. The essence of the joke is that to the question - why does a person need a soul, the answer was - so that there was something to sell to the devil.
The understanding of what a soul is required for, as well as the very definition of this term, varied at different times. Different peoples also understood its necessity in the same ambiguous way.
However, all religious denominations and ancient beliefs have one thing. general idea what people need a soul for. This general point consists in the fact that it is the soul that continues to live after the death of the body, it is immortal, in contrast to the mortal shell.
That is, it can be argued that the soul is required for eternal life. This is how they explained the need for its presence at all times, from the ancient days of idol worship to the present time, filled with a culture of consumption.
Where is the soul?
In many religions, the soul is what distinguishes a person from an animal. But where it is located - this question is not answered by religious teachings.
The ancient Greeks, for example, were convinced that a person's soul is in his blood. Democritus, Anaxagoras and Empedocles in their writings very convincingly prove that the death of a person from loss of blood occurs precisely because the body leaves the soul.
The Egyptians, who lived in ancient times, believed that the human soul lives in specific organs. For this reason, during mummification, the organs were removed and placed in special sacred vessels.
Many modern scientists believe that the scientific problem of the human soul, both its presence and location, has long been resolved. For example, Stuart Hameroff, professor at Arizona State University, anesthesiologist and psychologist, in his research came to the conclusion that the soul is nothing more than an energetic accumulation of life experience and brain activity. Professor Hameroff believes that the soul is a kind of clot of energy, similar to quantum energy. And its location during life is the brain. An interesting theory derived from this, not confirmed by practical observations and describing the general information field of the Universe, is possibly the highest power that helps believers after prayers.
Does she have weight?
It was believed in ancient Egypt that the human soul has perceptible physical characteristics that can be measured. After the death of a person on trial in the afterlife, his heart was weighed before the throne of Osiris, which, according to beliefs, was the last physical haven of the soul.
Scientists, inclined to practically investigate anything, were also interested in the question of weight. Probably due to the fact that there is no way to measure other physical characteristics of the soul.
There have been a lot of experiments on weighing people before and after their death. As a result, in 1960 of the last century, Duncan McDougal put a “bullet point” on this issue. Having carried out a series of public open experiments in the "field conditions" of one of the hospices, he proved that the difference in a person's weight before and after death is unchanged. It ranges from 20.6 to 22.1 grams. That is, the average weight possessed by the human soul is equal to the value of 21 grams.
Does the difference in weight between the living and the dead really relate to the soul?
Long time the question was considered closed. It was reopened by Eugenius Kugis, professor, lecturer at the Lithuanian Academy of Sciences. In 2001, this scientist was puzzled by the question of why the difference in the weight of the living and the dead is the mass of the soul. It is likely that this is the value of the weight of something else, which has nothing to do with the soul. The professor did not dispute the data of the experiments of McDougal and his predecessors, he only doubted their conclusions.
After conducting a number of studies, the professor was able to completely refute the conclusions of scientists. A weight loss of a little over twenty grams is not caused by the exodus of the soul, but by the biochemical process, which consists in the loss of fluids at the time of death.
How much can she weigh?
However, the same professor did not rest on his laurels and conducted a large study with the participation of 23 volunteers.
The essence of the work consisted in the practical confirmation of the theory that the soul leaves the body at the time of sleep. And the content of a person's dreams is nothing more than a reflection of the places in which his soul wanders. In the same theory, there is a complex hypothesis about the infinity of dimensions and worlds, and it is based on religious concepts adopted in Buddhism and Hinduism.
The participants in the experiment slept on beds with built-in supersensitive devices that could record even the smallest changes in the human body. Of course, the weight was also recorded. The difference in this indicator at the time of the deep sleep phase, that is, at the time when a person is dreaming of visions, with the usual weight was 3-7 grams. The professor concluded that it is these numbers that are the level of the weight of the soul.
However, as in the case of his predecessors, whose conclusions Kugis denied, his own conclusion is unsubstantiated. Experiments show only that the sleeper weighs a certain amount of grams less, and that's it. In the words of the Lithuanian scientist himself, one can be puzzled by the question of what exactly weighs from 3 to 7 grams, is it really a soul or something else?
Does it have physical parameters?
World religions represent a soul devoid of physical indicators that can be weighed, measured, touched. Instead, it has other, not measurable characteristics, such as the depth of a person's soul, its purity, health, condition and other similar parameters.
This view has indirect evidence. For example, the established expressions in all world languages like “the soul hurts”. From scratch, phrases of the same type are not born and, moreover, are not present for centuries in colloquial speech, are not used when describing an emotional state.
There is a rather curious pattern. A person can endlessly describe his condition with the help of epithets, but those who listen to him will understand the monologue in different ways, each in his own way. But if, instead of all the epithets, the phrase “the soul demands” is said, then absolutely all listeners will understand what is being said in the same way. And they will understand exactly what the narrator wants to convey to them.
Another indirect confirmation is the research of scientists, representing the soul in the form of a bunch of quantum or other energy. Energy has no measurable characteristics that can be weighed or otherwise practically investigated.
How many lives does she have?
Many parapsychologists explain the state of a person's soul by what kind of earthly life it leads. Skeptics, and just sane people, have many questions in this regard. If there is no way to measure physical characteristics or in some other way designate, as well as the very fact of the existence of a soul, then how will it be possible to count the number of its lives? How can you confirm their presence?
As a rule, when it comes to lives and their ordinal meaning of being in this world, the saying about cats comes to mind. However, in the tailed beasts, everything is simple, according to the saying. They have nine lives, and they are within the same worldly period. With the soul, everything is much more complicated.
There is no definite answer to the question of how many lives she has. V different cultures and religions have their own ideas about this.
Those trying to understand the questions concerning the soul, often the question arises: how can we talk about the number of lives of an immortal substance? However, it is to this question that there is an answer in any belief, from ancient to modern, in every culture and at all times it is identical. It is about the secular terms of the soul's stay within this reality, and not about its actual lives. The soul is immortal, and its life is one, endless.
How do Buddhists believe?
In Buddhism and Hinduism in general and in general, there is no limit to the number of worldly lives of a particular soul. But there is a limitation of her being outside the physical shell.
That is, in these religions, the existence of the soul is represented by a chain of endless rebirths, which are called reincarnations.
What do the mystics think?
Most practicing parapsychologists do not assume that there are limits on the number of earthly lives. However, there is no consensus among those involved in magic, divination, fortune-telling and other occult things on this issue. Someone limits the number of secular terms to twelve, others believe that there are nine. There are other versions as well.
However, all parapsychologists agree that in order to determine the period living in the world, one should focus on what the human soul wants. Young souls are fussy, striving for knowledge and experience. Souls that have not lived for the first time, and perhaps even not for the hundredth time, are prone to the behavior of mentors, teachers. People with such souls know everything about everything and strive to instruct others. But they can never explain how they know what they are talking about.
How do Christians think?
Christian confessions assert that the soul is given only one worldly life. She herself is breathed into the baby by the Lord, and after a person's earthly path is completed, his soul appears before God. After the Lord's judgment, she goes to Hell or to the expanses of Paradise. Where he will stay in anticipation of the end of this world, when God descends from heaven.
The path of the soul is described in detail in the Bible. It is precisely the fact that she has one earthly term, and explains the need for a person's constant concern for the purity of the soul, piety of thoughts and the absence of sins. The immortal soul of a Christian will have no other chance to avoid being in hell.
SOUL
Soul, Seele) is a definite, detached functional complex, which would be best described as "personality" (PT, par. 696).
Jung establishes a logical distinction between the soul and the mental, understanding by the latter "the totality of all mental processes, both conscious and unconscious" (ibid.). Jung used the term psyche more often than soul. But there are also cases of Jung's specific use of the term "soul", such as: 1) instead of the concept of "psyche", especially when in the latter they want to emphasize a deep movement, to emphasize the plurality, diversity and impenetrability of the psyche in comparison with any other structure, order or semantic unit discernible in the inner world of a person; 2) instead of the word "spirit", when it is necessary to designate the immaterial in people: their essence, core, center of personality (KSAP, p. 55).
SOUL
a concept that reflects historically changing views on the psyche of humans and animals; in religion, idealistic philosophy and psychology, the soul is an immaterial, life-giving and cognitive principle independent of the body. In Hellenic philosophy, the existence of the soul was not questioned. In general, in antiquity, different opinions about the soul - its "materiality" and "ideality", emerged. A special treatise on the soul belongs to Aristotle and is the first known proper psychological work. It systematized well-known ideas about the soul, put forward and substantiated several important provisions. Here the soul is defined as the essence of a living body - a special organ through which the body feels and thinks. On the whole, the soul is mortal along with the body, but a part of it, corresponding to abstract, theoretical thinking, is immortal. From the standpoint of materialism, the emergence of the concept of the soul is associated with the animistic ideas of primitive man, who interpreted sleep, fainting, death, etc. in a primitive materialist way. Dreams were perceived as impressions of the soul leaving the body and gaining an independent existence. The further development of ideas about the soul took place in the context of the history of psychology and was expressed in the clash of idealistic and materialistic teachings about the psyche. For the first time, the position of the inseparability of the soul from the body was put forward by Aristotle, according to which the soul in a person appears in three modifications: plant, animal and rational. In modern times, Descartes identified the soul with consciousness as a reflection of the subject. In empirical psychology, the concept of the soul was replaced by the concept of mental phenomena. In scientific literature - philosophical, psychological and others - the term "soul" is not used or is used very rarely - as a synonym for the word psyche. In everyday usage, the content of the soul usually corresponds to the concepts of the psyche, the inner world of a person, experience, consciousness. According to C.G. Jung, the soul is a non-physical reality filled with energy that moves in connection with internal conflicts. It is full of opposites: conscious and unconscious, masculine and feminine, extroverted and introverted ... The problem is that for a number of reasons, primarily of a sociocultural plan, a person sees and develops in himself only one of the sides of a single contradictory pair, while the other remains hidden and unacceptable. A person must open and accept himself in the process of individuation. The hidden sides of the soul require acceptance, appearing in dreams, symbolically invoking; you need to be able to see the meaning of the call, and ignoring it, typical of unprepared person, leads to disintegration, impossibility of self-development and crisis experiences and diseases.
SOUL
English soul; lat. anima). D. - ethnologically. The belief or conviction that our thought, feeling, will, life are conditioned by something different from our body (albeit connected with it, having its dwelling in it) is probably characteristic of all of humanity, and m. B. stated at the lowest levels of culture, among the most primitive peoples (see Animism). The origin of this belief m. B. is reduced, in the end, to well-being, to the recognition of one's "I", one's individuality, more or less closely related to the material body, but not identical with it, but only using it as a dwelling, tool, organ. This "I", this is something spiritual, or, in a more primitive representation, the driving principle, the "force" that is in us - this is what primitive man connects with the idea of "D." (Enz. Dictionary of Brockhaus and Efron, 1893, T. I, p. 277).
1. D. until the middle of the XIX century. was not only the subject of philosophical and theological reflections, but also the subject of the study of psychology. From the beginning. In the development of experimental psychology, dialecticism remained only a nominal subject of scientific psychology, which sought to become like the natural sciences. The psyche became its real subject. Psychology sacrificed D. for the objectivity of its subjective science. Psychologists do not deny the existence of dialectic, but refrain from studying it, try to avoid delicate questions about its nature, and transmit dialectic and spirit under the authority of philosophy, religion, and art. Loss of D. is not harmless for psychology. She pays for her with a permanent crisis, the dominant of which is the inescapable longing for the integrity of mental life. In search of integrity, psychologists sort out various methodological principles, sometimes absurd (like the principles of determinism or systemicity), looking for and sorting out various units of analysis, "cells" from which all the wealth of mental life is derived. Association, reaction, reflex, gestalt, operation, meaning, experience, attitude, attitude, act of reflection, action, action, etc. have played the role of such units. functions and possible ontology. They voluntarily or involuntarily follow the recommendations of M. Foucault: You go back to the main thing ...
Much in philosophical and psychological reflections on D. has survived from mythology (see paragraph 1). Aristotle considered D. as the cause and early. living body, D. recognized as an essence, a kind of form of a natural body, potentially gifted with life. Essence is realization (entelechy), i.e. D. is the completion of such a body. Hence, according to Aristotle, D. is power. Its most important function is foresight: "[Soul] is a certain realization and comprehension of what has the ability to be realized" (On the soul. - M., 1937. - S. 42). D. seeks and focuses on the future, which does not yet exist, and she sketches the contours of future events. But she, according to I. Kant, perceives internal states subject, that is, perceives and evaluates the present, without which the search is impossible and the future is not needed. This means that D. is at least a dweller of 2 worlds: the present and the future, possessing, moreover, a form-building force or energy. Plato speaks about this, whose peacemaking fantasy gave rise to the wonderful image of D. He likened it to the combined strength of a winged pair of horses and a charioteer: a good horse is a strong-willed impulse, a bad horse is an affect (passion). A charioteer is a mind that takes something from a good horse and something from a bad horse.
In most of the meanings of D., with slight variations, all of the listed attributes of D. are present: cognition, feeling, and will. For Augustine, the main abilities of D. are memory, reason, and will. If K.-L. from the attributes is absent, D. turns out to be flawed. For example, L.N. Tolstoy wrote that commanders are deprived of the best human qualities: love, poetry, tenderness, philosophical doubt. The presence of all the attributes of D. (reason, feeling, will, and let us add: memory) does not guarantee her wealth. Deep mind, high talent, remarkable professional skill m. B. poisoned by pride, envy, which devastate D., kill the spirit. M. b. Plato's combined power lacks wings ?! This explanation is beautiful. And although it is difficult to accept it as a definition, it follows from it that D. cannot be reduced to knowledge, feeling, and will. D. is a mysterious excess of knowledge, feeling, and will, without which it is impossible for them to fully develop.
Recognition of the reality of dialectic inevitably entails the question of its ontology. Aristoxenus (a student of Aristotle) argued that D. is nothing more than the tension, the rhythmic mood of bodily vibrations. Plotinus reasoned in the same spirit. Answering the question why the beauty of a living face is dazzling, and only a trace of it remains on a dead face, he wrote that there is still nothing in it that attracts the eye: beauty with grace. A. Bergson notes in this regard: "It is not for nothing that they call in one word the charm, which manifests itself in movement, and the act of generosity inherent in Divine virtue - both meanings of the word" grace "were one."
Naturalists expressed similar thoughts. A. F. Samoilov, assessing the scientific merits of I. M. Sechenov, said: "Our famous botanist K. A. Timiryazev, analyzing the ratio and value different parts plants, exclaimed: "a leaf is a plant." It seems to me that we with the same right could say: "a muscle is an animal." The muscle made an animal an animal ... a human being. " final areas of action C. Sher-rington localized its attributes (memory and foresight). To this should be added the assertion of R. Descartes that action and passion are one. A. A. Ukhtomsky gave such reflections a completely definite form. the goal of cognition of the anatomy of the human spirit (N.V. Gogol would call him a "mental anatomist"), Ukhtomsky introduced the concept of an individual's functional organ. Such an organ is any temporary combination of forces capable of achieving a certain achievement. It is similar to Descartes's vortex motion. (More once we recall the combined force in Plato's metaphor.) Such organs are: movement, action, image of the world, memory, creative mind, human states, even personality. a safe organism. According to Ukhtomsky, these organs, having formed, exist virtually and are observed only in performance, that is, in action, in an act, in empirical real being. There is no contradiction here; thus, stopping can be viewed as accumulated motion. This is, for example, an image, which is the eidetic energy accumulated in the course of its formation. Such energy, with the sanction of D. and the courage of the spirit, is embodied in action, in a work. In fact, Ukhtomsky came to the conclusion about the energy projection of the spiritual organism (combination of forces), in which D.
It would be premature and reckless to identify the functional organs, which are innumerable, with D., but one cannot fail to notice that they are co-natural with D., therefore, she can "dispose" of them. Fichte said that a person builds new organs and functions of D., and that D., outlined by his consciousness, in other words, performs the form-forming function, which was mentioned above. She herself is the "form of forms". It happens that D. and consciousness are planning to create organs for their destruction: "The soul is struck like a thunder by a curse: the creative mind has mastered it - it has killed" (A. Blok).
The adoption of the position on the energetic nature of D. facilitates the discussion of questions about its location and functions. In particular, Hegel's position becomes clear: "Dialectic is something all-pervading, and not something that exists only in a separate individual." D. can be between people. Even the union of souls is possible. D. is the gift of my spirit to others (M. M. Bakhtin). It is in this sense that D. cannot perish; she passes to another. Of course, if this gift is accepted by another, and if the latter has a grateful memory, D. retains the authorship of the donor. Once upon a time in Russian. language "spiritual memory" was equivalent to "will". D. is an amazing gift that does not grow scarce from donation, it grows: the more you give, the more is left for the donor. The proposition that dialectic is a gift of the spirit does not contradict Hegel's definition of spirit: spirit is a system of movements in which it distinguishes itself in moments and at the same time remains free. This means that D. is related not only to functional organs, but also to the spirit.
One more thing: "place D. is where the outer and inner worlds where they penetrate each other. It is at every point of penetration "(Novalis). In the language of V.F. , and the inner is born outside. Being between them or embracing them, D., let's say gently, coordinates their interaction. Perhaps D. feels (realizes) the inequality of external and internal forms and thus acts as a source of ideas, feelings, actions, in the end , the source and driving force of development. Strong D. transforms the negative energy generated by the "excess of lack" into positive energy, into the energy of creation and achievements.
Eliot said that what is in front of us and what is behind us are nothing compared to what is within us. Every person has archeological, or archetypal, layers, virtual forms of behavior, activity, knowledge, experience, undisclosed abilities. All of them are inaccessible not only to an outside observer, but also to their bearer. It happens that all this wealth, like water, is frozen in ice. "D. develops the bowels" (O. Mandelstam), and so on. allows them to discover and realize themselves. Awake D. is always on the brink, on the threshold of transformation.
So, there are at least 3 spaces "between", or 3 boundaries where D is located: between people, the external and internal forms of the person himself, between the past and the future. It does a tremendous job of linking all of the listed pairs horizontally, and possibly vertically. The idea of the D. borderland deserves the closest attention. Bakhtin wrote that culture does not have its own closed territory: it is all located on the borders. Every cultural act essentially lives on the borders: abstracted from the borders, it loses its ground, becomes empty, arrogant and dies. The same is the case with D. Closing itself exclusively on itself or in itself, it degrades.
D.'s borderland does not contradict the fact that she can manifest herself outside. Shpet wrote: “In general, was it not because the philosophers and psychologists were unable to find the“ seat of D. ”because they were looking for him inside, while all of her, D., outside, with a soft, tender veil, cloaks“ us. ”But then the blows, too, which are inflicted on her - wrinkles and scars on our outer face. All D. is an appearance. A person lives as long as he has an appearance. And personality is an appearance. The problem of D.'s immortality would be solved if the problem of immortal externalization was solved "( Works - M., 1989. - S. 363-365). D. m. B. also high and low, large and small, wide and narrow, even tight. Poets say that dialectic has its limits: the limits of dialectic, the limits of melancholy. This means that for all its borderland, D. has its own space, but the space is completely special. The space of D., its palaces are not described by metric or even topological categories, although D. has its own topology. The topology of dialectic is not unique, but multiple; the topology is not scientistic, but humanitarian, presupposing a reciprocal reversibility of space and time, determined by meaning.
Space and time D. is the subject of reflections on the fascinating and endless area of chronotopia (see Chronotope) of a person's conscious and unconscious life. The search for D.'s ontology should be continued. D. not only plans to create new functional bodies, but authorizes, coordinates and integrates their work. At the same time, she herself reveals herself more and more fully. Perhaps, in this work, D. lurks the integrity of man, sought by scientists and artists, which is a stumbling block for psychology, which has long dreamed of bringing together isolated mental functions that have already been studied in detail and is looking for the laws of their interaction. (V.P. Zinchenko.)
Soul
Mental, psyche, personality, persona, anima]. In the course of my research on the structure of the unconscious, I had to establish a logical distinction between the soul and the psychic. By mental or psyche, I mean the totality of all mental processes, both conscious and unconscious. For my part, under my soul, I think of a definite, separate functional complex, which would be best described as a "personality". For a clearer description of what I mean by this, I must draw on a few more points of view here. So, in particular, the phenomenon of somnambulism, split consciousness, split personality, etc., in the study of which the greatest merits belong to French scientists, led us to the point of view according to which many personalities can exist in one and the same individual.
[Soul as a functional complex or "personality"] It is clear and without further explanation that such a multiplication of personalities is never found in the normal individual; however, the possibility of personality dissociation, confirmed by these cases, could exist in the sphere of normal phenomena, if only in the form of a hint. Indeed, a somewhat more keen psychological observation manages, without much difficulty, to discern the presence of at least rudimentary traces of a split in character even in normal individuals. It is enough, for example, to carefully observe someone under various circumstances in order to discover how sharply his personality changes when passing from one environment to another, and each time a sharply defined and clearly different character is revealed. The proverb “He barks with his own, but caresses for others” (Gassenengel - Hausteufel) formulates, starting from everyday experience, precisely the phenomenon of such a splitting of the personality. A certain environment requires a certain installation. The longer and the more often this environment-friendly installation is required, the sooner it becomes familiar. Too many people from the educated class are mostly forced to move in two completely different environments - in the home, in the family and in business. These two completely different situations also require two completely different attitudes, which, depending on the degree of identification (see) of the ego with each given attitude, lead to a doubling of character. In accordance with social conditions and needs, the social character is oriented, on the one hand, on the expectations and requirements of the business environment, on the other hand, on the social intentions and aspirations of the subject himself. Usually, the domestic character is formed rather according to the spiritual needs of the subject and his needs for convenience, which is why it happens that people, in social life, are extremely energetic, courageous, stubborn, stubborn and shameless, at home and in the family turn out to be good-natured, gentle, compliant and weak. Which character is true, where is the real person? This question is often impossible to answer.
These considerations show that a splitting of character is quite possible in a normal individual. Therefore, we can rightfully discuss the issue of personality dissociation and as a problem of normal psychology. In my opinion, - if we continue our research, - the question posed should be answered in such a way that such a person does not have a real character at all, that he is not individual at all (see), but collective (see), that is, corresponds to general circumstances, meets general expectations. If he were individual, he would have the same character with all the differences in attitude. He would not be identical with each given attitude and would not, and would not want to, prevent his individuality from being expressed in this way, and not otherwise, in one or the other state. In reality, he is individual, like any creature, but only unconsciously. By his more or less complete identification with each given attitude, he deceives at least others, and often himself, as to what his real character is; he puts on a mask, about which he knows that it corresponds, on the one hand, to his own intentions, on the other, to the claims and opinions of his environment, and one or the other prevails.
[Soul as a person]
This mask, that is, the ad hoc attitude adopted, I called "persona" - the term used to designate the mask of the ancient actor. A person who is identified with such a mask, I call "personal" as opposed to "individual".
Both of the aforementioned attitudes represent two collective "personalities", which we collectively denote by one name of "person". I have already pointed out above that real personality is different from both of them. So, a person is a complex of functions, created on the basis of adaptation or necessary convenience, but by no means identical with individuality. The set of functions that make up a person refers exclusively to objects. It is necessary to clearly distinguish the relationship of the individual to the object from his relationship to the subject. By "subject" I mean, first of all, those vague, dark motives of feelings, thoughts and sensations that do not flow with clarity from the continuous stream of conscious experiences associated with the object, but which emerge, often interfering and delaying, but sometimes encouraging, from the dark inner depths, from deep distant regions lying beyond the threshold of consciousness, and in their totality compose our perception of the life of the unconscious. The unconscious is a subject taken as an "internal" object. Just as there is a relationship to an external object, an external attitude, so there is a relationship to an internal object, an internal attitude. It is clear that this internal attitude, due to its extremely intimate and difficult to access essence, is a much less well-known subject than the external attitude, which everyone can see without any difficulty. However, it seems to me that getting an idea of this indoor installation not that difficult at all. All these so-called random congestions, quirks, moods, vague feelings and fragments of fantasies, sometimes disrupting concentrated work, and sometimes even the rest of the normal person, the origin of which we rationalistically reduce now to bodily reasons, now to other reasons, are usually based not at all on those reasons to which consciousness ascribes them, but the essence of the perception of unconscious processes. Dreams, of course, belong to such phenomena, which, as you know, are often reduced to such external and superficial reasons as indigestion, lying on your back, etc., although such an explanation never stands up to more rigorous criticism. The attitude of individuals in relation to these phenomena is very different. One does not at all allow his internal processes to influence himself, he can, so to speak, completely abandon them, while the other is highly susceptible to their influence; even when getting up in the morning, some fantasy or some disgusting feeling spoils such a person's mood for the whole day; unclear unpleasant sensation instills in him the idea of a latent illness, the dream gives him a dark foreboding, although he, in general, is not at all superstitious. On the contrary, other people are only occasionally subject to such unconscious impulses or only to a certain category of them. For some, they, perhaps, never even reached consciousness as something that could be thought about, for others they are the subject of daily reflections. One evaluates them physiologically or ascribes them to the behavior of his neighbors, the other finds in them a religious revelation.
These absolutely different ways dealing with the impulses of the unconscious is just as familiar to individuals as attitudes toward external objects. Therefore, the internal setting corresponds to the same definite set of functions as the external setting. In cases where internal mental processes seem to be completely ignored, the typical internal attitude is absent as little as the typical external attitude is absent in those cases when the external object, the reality of facts, is constantly ignored. In these latter, far from rare cases, the person is characterized by a lack of correlation, coherence, sometimes even blind indiscretion, recklessness, bowing only to the cruel blows of fate. Often it is these individuals with a rigid persona that are distinguished by such an attitude towards unconscious processes, which is extremely susceptible to the influences emanating from them. How much are they outside stubborn and inaccessible to influence, they are just as soft, sluggish and malleable in relation to their internal processes. Therefore, in such cases, the internal attitude corresponds to the internal personality, diametrically opposite to the external personality. I know, for example, a person who mercilessly and blindly destroyed the life happiness of his loved ones, but interrupts an important business trip in order to enjoy the beauty of the forest edge, which he noticed from the carriage. railroad... The same or similar cases are known, of course, to everyone, so there is no need for me to pile up examples.
[Soul as anima]
Everyday experience gives us the same right to speak of an external personality as it gives us to acknowledge the existence of an internal personality. The inner personality is that kind and way of relating to the inner mental processes, which is inherent in a given person; it is that inner attitude, that character with which he is directed to the unconscious. The external attitude, the external character, I call a person; the inner attitude, the inner face, I use the word anima, or soul. To the extent that the attitude is habitual, it is a more or less stable complex of functions with which the ego can more or less identify. Our everyday language expresses this very clearly: when someone has a habitual attitude towards certain situations, a customary way of acting, they usually say: "He is completely different when he does this or that." This reveals the independence of the functional complex with the habitual attitude: the situation is as if another person took possession of the individual, as if a different spirit had taken over him. An indoor setting, a shower, requires the same independence that very often corresponds to an outdoor setting. This is one of the most difficult educational tricks - to change the persona, the external attitude. But it is just as difficult to change the soul, because usually its structure is as extremely welded as the structure of the person. Just as a person is a being, which often constitutes the entire visible character of a person and, in certain cases, invariably accompanying him throughout his life, so his soul is a definitely limited being, sometimes having an invariably stable and independent character. Therefore, often the soul lends itself well to characterization and description.
With regard to the character of the soul, then, in my experience, it is possible to establish the general principle that it in general complements the external character of the person. Experience shows us that the soul usually contains all those common human properties that the conscious attitude is devoid of. The tyrant, haunted by heavy dreams, dark forebodings and inner fears, is a typical figure. From the outside, unceremonious, tough and inaccessible, he internally succumbs to every shadow, is subject to every whim as if he were the most dependent, the most easily identifiable being. Consequently, his anima (soul) contains those common human properties of determinability and weakness, which his external attitude, his persona, is completely devoid of. If a person is intelligent, then the soul is probably sentimental. The character of the soul also influences the sexual character, of which I have been convinced with no doubt more than once. A woman, eminently feminine, has a masculine soul; a very masculine man has a feminine soul. This opposition arises due to the fact that, for example, a man is not at all completely and not in everything more masculine, but also possesses some feminine features. The more masculine his external attitude, the more all feminine features are etched out of it; therefore they appear in his soul. This circumstance explains why it is precisely very courageous men who are subject to characteristic weaknesses: they relate to the impulses of the unconscious in a feminine manner and gently submit to their influences. Conversely, it is the most feminine women who often turn out to be incorrigible, persistent and stubborn in certain internal matters, revealing these properties in such an intensity that is found only in the external attitude of men. These masculine traits, being excluded from the external attitude of a woman, became the properties of her soul.
Therefore, if we talk about anime in a man, then in a woman we should justly talk about an animus in order to give a woman's soul the correct name.
As for the general human properties, the character of the soul can be inferred from the character of a person. Everything that should normally be found in the external attitude, but which is strangely absent in it, is undoubtedly in the internal attitude. This is a basic rule that has always been confirmed in my experience. As for individual properties, no conclusions can be drawn in this regard. If in a man, in general, in the external attitude, logic and objectivity prevail or, at least, is considered an ideal, then in a woman - feeling. But in the soul, the opposite attitude turns out: the man feels inside, and the woman thinks. Therefore, it is easier for a man to fall into complete despair, while a woman is still able to comfort and hope; therefore, a man is more likely to take his own life than a woman. How easily a woman becomes a victim of social conditions, for example, as a prostitute, so much a man succumbs to the impulses of the unconscious, falling into alcoholism and other vices. If someone is identical with his person, then his individual properties are associated with the soul. From this association, a symbol of mental pregnancy arises, often found in dreams and based on the original birth image of the hero. The child who is to be born, in this case, denotes an individuality that is not yet present in consciousness.
Identity with the person automatically determines the unconscious identity with the soul, for if the subject, "I", is not different from the person, then he has no conscious relation to the processes of the unconscious. Therefore, he is nothing but these very processes - he is identical with them. He who unconditionally merges with his external role inevitably falls under the power of internal processes, that is, under certain circumstances, he will inevitably go against his external role, or will bring it to the point of absurdity. (See enantiodromia.) This, of course, excludes the assertion of an individual line of behavior, and life proceeds in inevitable opposites. In this case, the soul is always projected into a corresponding real object, to which an attitude of almost unconditional dependence is created. All reactions emanating from this object act on the subject directly, capturing him from within. This often takes the form of tragic ties.
Soul ... What different associations this word gives rise to! Someone will imagine the silence of the temple and the tremor of a candle in front of an icon, someone will enumerate fixed expressions such as "the soul of the company."
And someone will probably say that the soul is what is studied in psychology, because the name of this science was given by the Greek word ψυχή, which is translated into Russian. Many will remember that there is a soul, and there is a spirit, and they will wonder what the difference is ...
Indeed, what is human soul? Why does she hurt, whine, rejoice? And can you say something about this phenomenon from a scientific point of view?
Many interpretations and ideas
To determine what is put into the phrase "human soul", to try to answer what it is, we will have to turn to science, philosophy, religion, take into account the different shades of the meaning of this word. Be prepared for the fact that some opinions and interpretations will cause rejection, and with some, you may want to agree.
So, the soul is the non-material, non-corporeal side of the personality - this or a definition close to it, perhaps, can be called the most general, covering all spheres in which the concept is applied. And what about in particular? Of course, there is more than one meaning of the word "soul" in Russian.
- The same as "person" - this is a colloquial use of the word. For example, we can say, "Not a soul is around."
- The immortal component of the personality, which, when the body dies, goes either to heaven or to hell.
- The inner world of a person, its totality and states.
Throughout history, the concept of the soul has changed. Understanding her as something supernatural was, of course, primary. The mythological consciousness of ancient people endowed with special power animated (let's pay attention to the root of the word) objects - mainly people, sometimes animals and plants. And people noticed that, when dying, a person stops breathing and loses blood - so they began to see carriers of the soul in both.
Ancient philosophers also tried to understand what the human soul is. It is interesting that some of them talked about the opposition of soul and body, and some, on the contrary, asserted their inextricable connection. For example, Plato adhered to the first point of view.
According to his concept, before the birth of a person, the soul is in the world of ideas and, having entered the body, already knows everything that is necessary, and the person during training only "remembers" the ideas it has learned. Aristotle (a student of Plato) shared the second view. He believed that the soul is the driving force of the body, inseparable from it, giving it the ability to feel, reflect, remember, imagine, and manifest will.
Science and religion
The ratio of soul and body is a question that has not yet been answered unambiguously. You can also argue about how the concepts of "soul", "spirit", "body" are located in the semantic field. Let's see what the Christian teaching says about this.
However, if you think about it, we, native speakers of the Russian language, still cannot say that these words are absolute synonyms. Yes, in the context of their interchange is possible, but on the whole ... The adjectives formed by them also differ: “spiritual” and “spiritual”. This view is in good agreement with the three-part concept of the structure of the personality, towards which Orthodoxy is inclined.
The soul is what a person is, a guarantee of his very life, an area of feelings, passions and experiences. She can be sinful and is the link between body and spirit. A person may or may not have a spirit, this is an aspiration to God and higher values; accordingly, there is no place for sin in the spirit. You can also say that the spirit is the highest ability of the soul.
It must be emphasized that this is a religious interpretation with which one can both agree and argue. Nevertheless, at the level of everyday consciousness, we draw the line between these concepts in approximately the same way.
The experiment was carried out in 1907, the accuracy of the measuring technique was low, in addition, it is not specified anywhere how the moment of death was recorded: it is known that there are several stages of death. Therefore, is there a soul that theologians talk about is a question that everyone will answer for himself.
And in general, no matter how much a person reads about this phenomenon, no matter how many interpretations he listens, he will surely have his own opinion on this matter, perhaps similar to existing ones, or maybe completely unusual. And surely every next generation will reflect over and over again: "The soul - what is it, where does it come from, where does it disappear?" Author: Evgeniya Bessonova
It is difficult for a person to believe that he cannot perceive with the senses, what he does not see, cannot touch with his hands, hear or smell. That is why it is so difficult for him to imagine the soul.
Increasingly, there is information that unusual experiments are being carried out by scientists in search of an answer to the question: what does the soul consist of?
In the world of matter, every object has physical and material characteristics. In an attempt to determine the composition of the soul, scientists are conducting experiments to discover precisely its material characteristics - weight, composition and ability to move.
Most of the scientists' experiments in this area are based on observations of dying patients.
How much does a human soul weigh
Back in the late 90s, the scientist Lyell Watson stated that the soul has at least one physical parameter - weight.
To confirm his theory, he constructed a special scale bed on which he placed dying patients. And I discovered an interesting fact: the human body loses weight after death. Weight loss was 2.5 to 6.5 grams.
75 years before this experiment, the American Duncan McDougal conducted a similar study. His goal was determine the weight of the soul He also tried to find out how much lighter a person's body becomes when physical death occurs.
Measurements showed that the soul weighs 5.2 spools, that is, 22.4 grams.
How to explain that the results of the two researchers were different?
Perhaps each person's soul has a certain weight?
Scientists have suggested that the weight of a person's soul directly depends on his thoughts and actions.
Many fellow scientists disagree with the results of both experiments.
The weight that the body loses after dying is associated with the metabolic processes of the body that continue after death. Since the supply of oxygen in the body is very small, and after cardiac arrest it completely ceases to enter the lungs, other energy reserves of the body begin to be consumed.
Therefore, it is not easy to convince people with knowledge of general physiology and atanatomy that in the above experiments it was possible to determine the weight of the human soul.
Is it possible that the soul has no weight at all? Or does it have, but so small that it is extremely difficult to define it?
Doctor of Technical Sciences Nikolay Zalichev is convinced that the weight of the soul can be calculated.
“I decided to conduct an experiment, albeit cruel, with mice. To do this, I took glass flasks, in which I placed one mouse, two, three - up to four mice. The flask was hermetically sealed and placed on a balance. After the mice were suffocating - which is inevitable - its weight immediately decreased by a fraction of a percent. There was an ultra-precise balance. "
The result of this experiment showed that after the death of the creature, the weight decreased by one thousandth.
Means, the soul is a very subtle substance that has a tiny weight.
What the soul is made of
According to one version, the soul consists of a vacuum.
It is known that all stars and planets in the Universe are made of matter. And what kind of matter does the vacuum consist of?
Scientists from the United States have suggested that the vacuum is antimatter. Antimatter is a substance whose properties are poorly understood.
Russian astrophysicists disagree with them. They believe that if the vacuum consisted of antimatter, it would interact with matter. But the substance filling the cosmic vacuum does not interact with it at all.
This means that the soul cannot consist of a vacuum, otherwise it would not be able to live in close connection with our body. Therefore, researchers suggest that the soul is a clot of matter that floats freely in space.
If the soul is a clot of matter, then why can't scientists still track its movements? They have a very sensitive technique at their disposal today, capturing the most high-frequency energy bursts. For some reason, this equipment cannot pick up the frequency of the soul.
Doctor of Technical Sciences, Vladimir Atsyukovsky, put forward his hypothesis. He believes that the entire space of the Universe is filled with an elusive gas, which is by its nature a powerful source of energy. It is from him that the human soul can be composed. This gas is called ether.
“There is such a biofield that can form the so-called soul. Etherdynamics does not deny this in any way. But he does not insist either. Because the subject has not been researched. Let's say there is a question: I do not know the exact answer, but I cannot say that it is not possible ”.
The concept of ether appeared in ancient times, and our ancestors called it "a void filler."
Back in 1618, the French physicist Rene Descartes put forward the first scientific theory about the existence of the luminiferous ether. And many scientists began to look for this invisible gas.
Isaac Newton tried to discover the properties of this gas until he was 75 years old. He understood that it was necessary to find the physical foundations for the mathematical law of universal gravitation, but he did not succeed.
There was not enough knowledge at that time, physical properties gases have been studied very little. Gas dynamics have not yet been established.
Lost soul element
Some scientists are convinced that once a gas called "ether" occupied the very top line in the table. chemical elements Dmitry Mendeleev. But then, with multiple reprints of textbooks, this line mysteriously disappeared.
If the ether really exists, all the laws of modern theoretical physics will turn out to be untenable. Everything will have to be revised, and this is incredibly difficult and not clear to everyone. Therefore, it is much easier to use only mathematical laws.
If the ether actually exists, then Albert Einstein's theory of relativity can be completely refuted.
If the world science recognizes the existence of the ether, then the ideas of mankind about the world around them will change completely. This will confirm that the soul is real.
Scientists on the verge of creating a soul trap
Scientists in the United States and Japan reported in 2013 that they were able to record the moment when, and also they were able to determine what substance it consists of.
In their opinion, the human soul is a clot of proton-neutron structure. This structure resembles a human figure with head, arms and legs.
In the world around a person, everything consists of colorless protons and neurons. They resemble such tiny transparent structures that the human eye is unable to see them.
Scientists are planning in the near future create a plasma soul trap. She will be complex installation, which will allow them, after the onset of a person's physical death, to keep the energy of the soul in a special container.
