Integral Medicine: Socio-Philosophical Analysis of Entity, Conceptual Grounds and Perspectives

Integral Medicine: Socio-Philosophical Analysis of Entity, Conceptual Grounds and Perspectives Daribazaron, Enhe Chimitdorzhievich

Daribazaron, Enhe Chimitdorzhievich. Integral Medicine: Socio-Philosophical Analysis of Essences, Conceptual Grounds and Perspectives: Dissertation. Doctors Philosophical Sciences: 09.00.11 / Daribazaron Enhe Chimitdorzhievich; [Place of protection: GOVPO "Buryat State University"] .- Ulan-Ude, 2012.- 392 C.: IL.

Content to dissertation

Chapter 1. Theoretical and methodological foundations of the study of integral medicine 18

1.1 Statement of the problem and methodological basis for its decision 18

1.2 Scientific and methodological foundations of integral medicine in the Aspect of Postnostessics 58

1.3 Sector-level methodology for solving the problems of integrated medicine 102

Chapter 2. Integral Medicine in the context of a holistic worldview: essence and content 149

2.1 Transpersonal experience and criticism of orthodox psychiatry 149

2.2 ONTOGICAL PROBLEMS OF THE SYNTEZ OF THE LEVEL AND SEXTORS OF INTEGRAL MEDICINE 185

2.3 Buddhist meditation and Western psychotherapy: Unity and Differences 220

Chapter 3. Socio-philosophical aspects of integral medicine 261

3.1 Socio-ontological foundations of integral medicine 261

3.2 Phenomenon "Interpretation" of postmodernism as one of the immanities of integral medicine 294

3.3 Socio-cultural context of health standards as healing and their integration in the philosophical perspective 310

Introduction to work

Relevance of the research topic. The most important tasks of our society in the 21st century are dictated by the need to appeal on the new ideological level to man as a multidimensional being, rethinking nature and society, returning to the pristine understanding of the world as a single organism. In man, nature reached the highest complexity and perfection: it was in him that the dialectical unity of biological and social, material and spiritual appeared. But this manifests the contradictory phenomenon of man.

Integral medicine as a theoretical and practical manifestation of the Universum, claiming the deep and immanent relationship between man and the universe, implies, first of all, not physical connection, but a universal, universal connection with Being. Thanks to this connection, space is capable of affecting a person. In turn, a person is able to influence the world around not only physically, but also its thoughts and feelings. Can there be a healthy person if a biosphere is sick and spiritual sphere? From this non-iris, it follows that when the doctor treats the patient, he is trying to repair one small link in a deeply unhealthy chain of events.

The relevance of the topic of this study is related to the fact that therapeutic practice requires a decision of a long-standing problem of the socio-philosophical substantiation of the synthesis of two paradigms of medicine – Western and Eastern. Integral medicine, combining previously incompatible models of Western and Eastern medicine, which matched materialistic and idealistic paradigm contexts, connects their future with the understanding of the unity of man and space, the basis of which can only be a holistic idea of the connectivity of the human spirit and body as a new ideological paradigm.

The issue of building a general theory of health is conceptually and methodologically associated with the development of the problem of the holistic human theory. And for this it is necessary to strive to reflect the entire system of factors affecting a person, including those that go beyond the narrow framework of a purely medical approach. Thus, the choice of this topic of study is due to the objective need to create a holistic health science, where it is impossible to be limited to a bodily, medical approach to man. It is certainly necessary to include outstanding factors affecting it, referring to the concepts of social and spiritual health. The integral concept of health implies synthesis, not a conglomerate of representations of different sciences about a person.

The degree of development of the problem. Spiritual and moral problems of personality and society became the subject of the study of many scientists representing the entire spectrum of modern science, including medicine. The concept of "integral medicine" in the scientific turnover began in the 70s of the twentieth century due to the urgent need to revise the worldview paradigm on our reality.

In his study, we relied on the fundamental work of such scientists as in. I. Vernadsky, A. L. Chizhevsky, A. Einstein, N. Bor, V. Geisenberg, V. Pauli, E. Schrödinger, J. Wheeler, V. M. Bekhterev, I. M. Sechenov, I. P. Pavlov, G. Selre, T. Kun, V. Frankl, F. Perlz P. K. Anokhin, L. N. Gumilev, N. N. Moiseev, Selre, T. Kun, A. D. Ursul, in . Frankl, F. Perlz, I. R. Prigogin, K. Wilber, S. Grof, Bateson, W. Maturna, F. Varela, A. Lowen, F. Capra, D. Chopra and others.

From modern Russian scientists and philosophers, the works of Yu.F. Abramova, N. M. Amosova, V. I. Antonova, V. I. Arshinova, V. A. Balkhanova, N. P. Bekhtereva, T. P. Grigorieva, A. S. Zalmanova, S. Yu. Kolchigina, T. G. Leshkevich, M. K. Magamdashvili, V. V. Mantatova, V. V. Nalimova, V. S. Polikarpova, A. M. Pyatigorsky, P. V. Simonova, V. S. Stepina, G. A. Yugai, B. G. Yudina, I. I. Yuzvishin and others.

The works of these authors became theoretical and methodological basis for developing our own concept of integral medicine and its socio-philosophical foundation.

Ontological and gnoseological base for historical retrospective and actualization of the problem in our study were the classic works of Plato, Aristotle, Hippocrates, Galen, A. Zezalya, Paracelles, W. Garvela, R. Descarte, Labitsa, B.Spinoza, I. Kanta, I. Fichte, G. Hegel, F. Shelling, A. Shopenhauer, F. Nietzsche, V. Dielteya, A. Bergson, E. Gusserly, M. Hydegger, W. James, A. Whitehead, K. Yaspers, Gadamera, L. Wittgenstein, Yu. Habermas, J. Baldwin, J. Gebser, J. Derrida, J. Deleas, F. de Sosurira, M. Foucault, Z. Freud, K. G. Jung , R. Assashalia, K. R. Rogers, V. Raikha, E. Fromma, E. Erixon and others.

To understand the holistic worldview, we treated work on Eastern philosophy and medicine of such authors as Nagarjuna, Chandrakirti, Vasubandhu, Shankara, Zhuangzi, Abu Ali Ibn Sina, Dalai Lama XIV, D. Suzuki, G. I. Gurdjieff, P. D. Uspensky, B. D. Dandarkon, Sri Aurobindo, Rajnish Osho, J. Krishnamurti, S. Radhakrishnan, P. A. Badmaev, Ch. Tangapa, E. I. Rodich, A. Govinda, Günther, E. Konze, F. I. Shcherbat, O. O. Rostenberg, A. Watts, R. Moakanin, Tinley, L. E. Yangutov, E. A. Torchinov, V. P. Androsov, S. Yu. Lephekov, G. Luvsan, E. G. Bazarov, L. L. Hyundanov, V.N. Pupyshev, S. M. Nikolaev, N. Ts. Zhambaldagbaev, E. Yu. Kushnirenko, E. N. Molttova and others.

To build a common painting of integrated medicine, such classic works of the East as a treatise "Chjud-Shi" and the Atlas of Tibetan Medicine, Indian Ayurveda, the Treatise of Chinese Medicine "Nanjing" and "Canon Medical Science" Abu Ali Ibn Sina.

We have serious attention to the studies of the natural science and socio-philosophical nature of one or another degree of depth of development of this important problem, which discusses the reconstruction of the holistic ideas of the ideological grounds of health. In domestic science, it is necessary to note the work in this direction of such authors as A. A. Alekseev, A. M. Anhin, B. S. Bratus, O.S. Vasilyeva, E. S. Velhover, L. S. Vygotsky, V.I. Garbuzov, P. P. Garyaev, I. V. Davydovsky, V. M. Dilman, D. I. Dubrovsky, V. A. Ivanchenko, V. P. Kazalev, S. A. Kasibaev, E. M. Kastrubin, V. V. Kozlov, V. V. Konovalov, A. A. Korolkov, V. T. Kryry, I. S. Larionova, S. A. Lebedev, A. N. Leontyev, I. K. Lisew, Yu. P. Lisitsyn, A. R. Luria, V. V. Mikekov, I. Yu. Miklyaev, V. I. Moiseev, I. P. Neumyvakin, A. P. Ogurtsov, V. P. Petlenko, L. G. Puchko, S. L. Rubinstein, T. Ya. Swishev, E. A. Spirin, E. A. Fayodysh, F.R, Filatov, M. I. Fomin, I. T. Frolov, Yu. M. Khrustalev, K.S. Khrutsky, G. I. Tsoregorodtsev, G. I. Shatalova, G. H. Shingarov, and others. The scientific philosophical developments of these scientists for the further development of modern medicine have a great methodological value.

The problem of integral medicine in world science in varying degrees and various aspects were developed in the works of such large western scientists as K. Wilber, D. Bom, K. Pribram, A. Maslow, S. Grof, J. Chu, Bateson, F. Capra, R. Gerber, Ch. Tart, J. Katchmer, B. E. Brennan, R. Lang, A. Goswami, V. Frankl, A. Mindell, R. Mei, Hunt, H. Ferrer, K. Syonton, M. Talbot. Their experimental data serve as the basis for achieving optimistic results in further research.For example, in the work of the doctor of philosophy and medicine, R. Gerbera "Vibration Medicine" provides examples of unique, objectively and reliably checked experiments in the study of a person based on the natural science discoveries A. Einstein, N. Bora, M. Planck, V. Heisenberg, W. Tiller, S. Kirlyan, which served as a weighty argument in nomination and justification of his dissertation of ideas. In the work of Dao Bioenergetics, J. Katchmer, conducting a comparative analysis of Chinese medicine and psychoanalytic developments V. Raikha, comes to the conclusion about the multidimensionality of a person as such. An important role for copyright methodological constructions was the scientific developments of such outstanding scientists as D. Bom and K. Pribram. They jointly put forward an interesting scientific and philosophical theory, where the person and the universe there are interconnected holograms, that is, confirms the deep conclusions of the East Wisdom: all in one and one in everything. These conclusions have become an important indicator of the correctness of the selected research directions by us, where we consistently insist and argue the need for a transition from classical medicine to modern integral medicine.

Despite the fact that in the existing works there are certain aspects of the problem of integral medicine, and in some of them they found a serious development, nevertheless, it is necessary to recognize the lack of dissertation works, in which essentially considered, conceptual foundations and integrated understanding of integral medicine with The positions of fundamentally new socio-philosophical grounds for the development of medicine associated with the new picture of the world and with the essential characteristics of modern world development. The state of modern science and medicine, meditative studies of spirituality, extended states of consciousness in transpersonal psychology allows the possibility of a complete consideration of this problem from the position of a single methodological approach, which determined the purpose of our study.

The purpose of the dissertation study: To reveal the essence, conceptual-ideological foundations of integral medicine in the perspective of socio-philosophical analysis.

In accordance with the purpose of the following tasks:

– to analyze and critically evaluate the achievements of Western philosophical anthropology, a scientific and philosophical biosocial "two-dimensional" approach to man.

– Disclose the capabilities and advantages of an integral research approach to person as a multidimensional sociopod and spiritual phenomenon, able to know, to realize and convert themselves and the world around.

– to carry out socio-philosophical analysis of the importance and essence of integral medicine in anthropological issues.

– show the variety of forms and manifestations of transpersonal levels of human existence, the presence of common elements in them and certain patterns.

– To subject orthodox psychiatry to an objective critical analysis from the position of a holistic approach.

– To identify the socio-cultural role of integral medicine at the turn of the XX-XXI centuries. in theoretical and practical aspects.

– Conduct a comparative analysis of Western and Eastern traditions in determining human health.

– Critically examine egocentrism as a psychopathology in the context of Buddhist meditation, Chinese medicine, and personality in Western psychotherapy.

– To characterize the scientific and social prerequisites for the emergence of holistic approaches and to identify the social significance of the latter.

– With the help of an all-sector-all-level methodology, reach the level of solving the problems of modern medicine.

Object of study. Integral medicine as a complex phenomenon of representation in the contradictory unity of the latest achievements of modern science and the traditions of Buddhist-Taoist philosophies.

Subject of study: essence and conceptual and ideological foundations of integral medicine.

Methodological and theoretical foundations of the study are presented by philosophical and general scientific methods of studying a person, allowing to reveal his nature and essence in the ontological, epistemological and socio-philosophical aspects. This is a method of interrelation of the historical and logical in the analysis of the general problems of a person, a method of ascent from the abstract to the concrete in relation to the problem of a person, taken in general and to the transpersonal levels of his being in particular.

It is known that at a certain point the traditional paradigm approach ceases to "work" and there is a need for a new methodology and theory. Applying this idea to the formation of a new integral paradigm of medicine, the author used the method of philosophical reflection and comparative studies, the dharmic methodology of Buddhism (pratitya-samutpada), interdisciplinary scientific methods – synergetic (fractal), holographic. The core direction in our study was the multidimensional methodology of the all-sector-all-level approach to integral medicine. It removes the opposition of classical materialism and idealism, which are, in essence, abstract metaphysical constructions and diversified forms of ontological reductionism.

The methodology of philosophical comparative studies made it possible to overcome the isolation and isolation of the philosophical cultures of the East and West. It provides an opportunity for analytical comparison of traditional types of philosophical discourse with modern ones, explication of their universal content.

The theoretical, informational and empirical basis of the study was the data of domestic and foreign philosophical, psychological and medical studies on integral topics: the post-non-classical information-synergetic approach of science, interpretive-hermeneutic aspects of postmodernism, the holographic model of the Universe by D. Bohm, the holographic model of the brain of K.D. Chu, Humanistic and transpersonal theory of K. G. Yung, A. Maslow, K. Wilber, Baiton, S. Grofa, R. Gerbera, A. Goswami, Breiden, E. A. Torchina, V. V. Kozlova, V. V. Maikova, E. A. Fayodyst.

The results obtained during the dissertation research contain scientific novelty, Which is as follows:

– The subject-object approach is limited in the treatment of a person and does not have a historical perspective. Overcoming this limitity is possible only when using a holographic and synergistic model as a fundamental method for the recovery of the patient.

– ontogitic analysis of the concepts of integral medicine, spiritual experience, transpersonal personality,

– identified the problem of the existence of a true, substantial "I" from the position of Buddhism and as a result: ignorance is a disease, enlightenment – absolute health.

– It is proposed an integral approach to the human health problem on the basis of postnotelyssic science and the heuristic principles of Buddhist-Taoist philosophy, and which will be of great importance in the recovery of man and society.

– There are possible forms of practical application of knowledge of integral medicine at present: disclosure and mobilization of the reserves of the human body, taking into account the experience of spiritual practices; the attributeness of spiritual and moral bases in the existence of a person; Altruistic strategy for the formation of a spiritually rich man in counterweight egocentricism.

– A all-level methodology has been proposed, which allows you to achieve a comprehensive approach in solving the problems of modern medicine.

– The most important role and significance of the chosen approach to integral medicine are identified, its essence is that the results obtained may consist of the level of increasingly general, philosophical knowledge of man.

Protection issues:

– The central theoretical problem of modern medicine is the separation of concepts relating to disease processes and sources of illness. Instead of finding out the causes of the disease and try to change the conditions that caused it, physicians researchers focus their attention on the mechanisms of diseases of the disease so that they can be influenced. In modern medical thinking, these mechanisms are precisely these mechanisms, and not sources are often considered as causes of the disease.

– "One-dimensional" and "two-dimensional" (including biosocial) approaches to a person are of great importance for the deep disclosure of individuals of its essence and being. They turned out to be historically necessary and fruitful at certain stages of the development of anthropological knowledge. But still they do not reflect the overall, multifaceted essence of a person. Therefore, at the turn of the XX-XXI centuries, with the comprehensive knowledge of the person, it is an integral approach that reflects its multidimensional essence and various aspects of existence.The use of a synthesizing approach to a person's problem will substantiate that a person appears as a social (and spiritual and moral, and logistical), biological (including environmental) and a cosmological phenomenon at the same time. And, therefore, it makes it possible to more deeply and systemally reveal the content of each of the noted aspects of the existence and essence of a person.

– Transpersonal psychology reflects the deep essence of spiritual experience and therefore, this phenomenon is given considerable attention as one of the most important component of integrality. The thesis that a comprehensive, holistic approach, especially the study of such phenomena of life, as medicine, should include a transpersonal, spiritual aspect of knowledge. Otherwise, the "tool" of the study has a high risk to remain an inadequate to know the object.

– All-part-an all-level approach makes it possible to trace the evolution of individual, cultural and social in mutual correlation, which was one of the main reasons to make it the main, supporting methodology of the whole thesis. On the basis of a multidimensional approach to a person, the possibility of a holistic consideration of sociocosmanthropic problems, including the study of a person in a socio-philosophical aspect, in the context of transpersonal levels of its being, which has not only theoretical, but also practical importance when choosing the best way to exist in the Society in XXI century.

– The implementation of the critical analysis of the orthodox psychiatry from the position of a holistic worldview leads to a methodologically informed conclusion: no average norm can serve as a universal, reliable and sustainable criterion for evaluating such events, both health and illness, which requires a historical and cultural study that expands the context Through the expansion of consciousness and overcoming the influence of social stereotypes inspired by us.

– Currently, the birth of the new structure of the collective consciousness and the indigenous transformation of society associated with this process is occurring, which in turn is part of the emerging post-symbolic paradigm. Under the paradigm, you can understand not only a series of theoretical regulations, but also certain changes that occurred in the intentional, behavioral, cultural and social fields of life. The emerging post-symbolic paradigm allows you to embed an integral experience, a special kind of spiritual experiences associated with the "superational" method of knowledge, in the corps of the scientific theory of knowledge. And only from such positions is a legitimate study of spiritual phenomena, as well as those social institutions and movements that put themselves the purpose of the development of the spiritual component of life.Otherwise, there is a conflict between the researcher and the studied, observed in social reality.

– Integral medicine should develop in two main areas of all-level and all-level methodology. One includes simultaneous tracking of various levels in the development (individual / society) in each of the Sectors of Human Being, namely, in a subjective / intentional, objective / behavioral, interpersonal / cultural and inter-object / social. And the second is to establish their mutual correlations, without attempting to their mutual information. It was this approach that applied the author of the dissertation in relation to medicine: first, it was invested in the tissue of modern scientific representations of postnotelyciics, transpersonal psychology and Buddhist dharmical methodology, and secondly, considering it in the holistic coverage of the worldview, conventionally called as "new integral consciousness" in modern world.

Scientific and practical significance of the study: Theoretical provisions and conclusions contained in thesis may have methodological importance in the study of integral medicine, for the further comparative study of Eastern and Western medicine, as well as in the preparation of basic and special courses on philosophy, medicine, anthropology and ethics. A possible approach to the study of medicine presented in the thesis can be used, for example, in official medicine, because He creates, according to the author, a solid foundation for an integral attitude towards "other".

Approbation of work. The main provisions of the dissertation was reported by the author at the All-Russian scientific conferences "Scientific rationality and structure of everyday life" (St. Petersburg, 1999); At international scientific and philosophical conferences: "Man in modern philosophical concepts" (Volgograd, 2000), "Intelligentsia in the fate of Russia at the turn of the XX and XXI centuries" (Moscow – Ulan-Ude, 2000, 2002, 2007, 2008, 2010), "Tolerance in the system of value-targeted priorities" (Zhytomyr, Ukraine, 2007), "Likhachev's readings: a dialogue of cultures and a partnership of civilizations" (SPB., 2008), buddudological scientific philos. Conference (GBIT BNC SB RAS, Ulan-Ude, 2008), "Northeast Asian Region: New Development Trends in Cultural Studies" (Changchun, PRC, 2011), "Man, Culture and Society in a Variable World" (Ulan-Ude, 2011).

The main provisions of the dissertation were discussed at meetings of the Department of Philosophy BSU and VSGUD with annual reports on the scientific work.

The dissertation works are tested on methodological seminars, when reading training courses for students of VSGU.

On the topic of the thesis published forty works.

Work structure.

The thesis consists of administration, three chapters consisting of nine paragraphs, imprisonment and literature.

Scientific and methodological foundations of integrated medicine in the Aspect of Postnostessics

Is it possible to generally a single general theory of health at the current stage of development of sciences about a person? To clarify this issue, we will consider whether it is possible to combine traditional and non-traditional medicine concepts and on the basis of such an association to create an integral theory of health. Is it possible to combine the concept of integral medicine with the usual medical science theory? The second has its own philosophy of health, which is based on the idea of using the possibilities of energy-information levels of the world, universal laws of space.

Otherwise it is the case in a modern medical system of views on the world. She also has its philosophy, i.e. General vision of the world and man in the world. But the vision is different from the general representations of integral medicine. Health philosophy underlying traditional medicine comes from the scientific community of understanding the fundamental laws of existence and ideas about a person in which the physical determines mental, and the thought is considered as a brain function. The basis of everything is matter, physical, physiological and mental physicity. This means that the basis of the traditional medicine is a scientific picture of the world. The basis of integral medicine is a bioenergo information picture of the world and a person, which is depending on the cosmic laws and deep levels of consciousness, from the spiritual and moral foundations of a person. And if traditional medicine has materialism with its ideological basis, then medicine is integral, as a rule, is focused on the integrity, parity and completion of matter and ideas (information).

It is necessary to combine theoretical ideas about the health that are in various sciences studied by the sciences of human. General health theory cannot be limited to only the concepts of official medicine. She claims to integrate and other areas of knowledge about human health – social, moral, spiritual. Each of them has its own theoretical grounds, its own conceptual system, its own ideas about the essence of a person.

Obviously, the search for the construction of a general theory of health flows in one direction with an ever-increasing desire to understand a person in recent years to understand the integrity of his being, in the unity of his spiritual and bodily began. It is important that it is important to realize that the problem of creating an integral health theory is associated with this – the most difficult – the problem of the human philosophy is the search for a single approach to it.

Philosophy, cultural studies, psychology, interdisciplinary research are striving for a holistic study of man. However, each of these disciplines generates only a partial idea of a person. Many studies convincingly show that different sciences about a person build different images.Is it possible to generally a single general theory of health at the current stage of development of sciences about a person? To clarify this issue, we will consider whether it is possible to combine traditional and non-traditional medicine concepts and on the basis of such an association to create an integral theory of health. Is it possible to combine the concept of integral medicine with the usual medical science theory? The second has its own philosophy of health, which is based on the idea of using the possibilities of energy-information levels of the world, universal laws of space.

Philosophy, cultural studies, psychology, interdisciplinary research are striving for a holistic study of man. However, each of these disciplines generates only a partial idea of a person. Many studies convincingly show that different sciences about a person build different images.Sociology is focused, for example, on a different image of a person than medicine and psychiatry. And theologians, politicians, biologists, ethnologists, economists all approach the problem of human integrity from their own points of view.

How, in such a situation, to build a general integrative theory of health? After all, the attitude to his health and the methodology of health procedures depend on the understanding of human nature. Indeed, if the biological, cultural, social, psychological and spiritual concepts of a person do not add up to a single theoretical system, then how can one unite the ideas about health that directly arise from these different concepts about a person?

It is obvious that integration is possible only if there is a certain core of initial ideas that can "glue" knowledge about a person and his health that arose in different sciences and set the general structure of this methodological operation. This should provide a conceptual basis for the combined theories and create a single conceptual field capable of combining data from different sciences into a single system. Reasons provide their understanding and interpretation. But, on the other hand, they are included in the infrastructure of science, ensure the coordination of new scientific achievements with the foundations of the culture of their historical era, its basic life meanings and values.

Therefore, to build an integral theory of health, unified worldview ideas about the nature of the world (whether it is material or spiritual) and the essence of a person are needed, which should form its prerequisite basis. The very formulation of the problem of creating a unified holistic health system should begin with the search for these common postulate foundations. It is with this that one must begin the development of the problem of creating such a theory. SA Nizhnikov convincingly writes about this. He argues that without the integration of worldview concepts, a unified theory of health is impossible. And therefore, from his point of view, the primary task is to find commonality in such seemingly alternative worldview systems as science and religion (Christianity, Buddhism, Hinduism, Taoism).He believes that it is necessary to create an integral worldview, synthesizing all the positive achievements of mankind, and only on this basis to create a synthetic theory of health. It should be noted here that we are very close to the integral view of the world and the person of the outstanding American scientists and philosophers Ken Wilber and Stanislav Grof. In solving many of the questions posed to us, we will rely on the original innovative approaches of these authors.

Sector-level methodology for solving problems of integral medicine

This is where meditative states become increasingly important. Unlike natural states (which give access to the psychic, subtle, and causal realms in the natural sleep cycle, but rarely in the waking or fully conscious state), and unlike spontaneous peak experiences (which are fleeting), meditative states give voluntary and long-term access to these higher realms. As such, they more steadily unfold the higher levels of the Universe, which, as practice continues, become permanent achievements or stages. In other words, psychic, subtle, causal and non-dual states can become stable structures in the human constitution, and that is why these names (psychic, subtle, causal and non-dual) are also used to designate the highest of the basic structures in the Universe. When they constantly arise in the development of the individual, their potentialities, once available only in transient states, become stable properties of the enlightened mind.

The levels of the Universe (basic structures of consciousness) are those levels through which various lines of development will pass, and if there are no basic waves, the self will have nothing to rely on. This is why these basic structures (whether they are understood as sheaths in Vedanta, levels of consciousness in Mahayana Buddhism, ontological levels of the Sephiroth of the Kabbalah, or the Sufi stages of the soul's path to God) are the backbone, the necessary framework on which most other systems rest.

In this regard, the controversy raises the question of whether the spiritual / transpersonal stages themselves can be considered higher levels of cognitive development. In our opinion, the answer depends on what is called "cognitive". If we have in mind what most Western psychologists mean, that is, mental conceptual cognition of external objects, then the answer is no, the higher or spiritual levels are not mental cognition, since they are often supra-mental, non-conceptual and non-external. If by "cognitive" we mean "consciousness in general", including superconscious states, then most of the higher spiritual experience, of course, is cognitive. But spiritual and transpersonal states have many other aspects as well—such as higher affects, morality, and a sense of self—so that even with the expanded definition of "cognitive," they are not simply cognitive. However, the term "cognitive" in its broadest sense means "conscious", and therefore various types of cognitive development form an important part of the spectrum of being and knowing. According to one of the dictionary definitions, "cognitive" is "pertaining to consciousness." If we follow this definition, we can consider that the development of the Universe (which at the individual level includes the deployment of higher and more comprehensive levels of consciousness) is in general very similar to cognitive development. Cognition or consciousness spans the range from subconscious to self-consciousness to superconsciousness, and it includes both internal and external modes of awareness equally. The problem is that "cognition" or epistemology, has acquired a very narrow meaning in Western psychology, which excludes most of the above. It has come to mean the perception of external objects. Thus, all kinds of "consciousness" or "awareness" (in a broad sense – for example, emotions, dreams, creative visions, subtle states and peak experiences) were excluded.If the content of consciousness was not any empirical object (a stone, a tree, a car, an organism), then it was said that it did not have cognitive certainty. And this applies to all really interesting states and modes of consciousness.

The insurmountable problem (the world knot) has always been how to relate the mind both to the body (or the lower inner levels of feelings and desires) and to the Body (or the objective organism, the brain and the material environment). As we know, physicalists reduce the mind to the brain or the Body, and therefore are unable to explain the mind's own reality, . while dualists leave the mind in limbo, cut off from its roots (in the body) and from the outside world (Body) – which gives rise to 1 unacceptable dualism. Nobel laureate E. Schrödinger cuts this “Gordian knot” with the statement: “Subject and object are one. It cannot be said that the barrier between them has fallen as a result of the latest discoveries made in physics, since such a barrier does not exist.

To solve the problem, an "all-level, all-quadrant" approach is needed, which places the mind in its own body and links the mind directly to its own Body. And, ultimately, this is achieved through the disclosure of post-rational, non-dual stages of development of consciousness. This means that the decision is partly due to the existence of higher stages of development. But how can we begin to untie the world knot if we ourselves have not yet reached these higher stages and cannot count on the fact that others have succeeded? It must be assumed that we can at least start by recognizing and incorporating the realities of all four quadrants into our model. That is, if we ourselves cannot yet be “all-level” in the development of our own consciousness (from matter to body, mind, soul and spirit), we must at least try to be “all-sector” (which, at least, means the inclusion of the Big Three in our attempts to explain consciousness).Ideally, the synthesis of science on the spirit and sciences about nature makes it possible to extend benars and dichotomies that are intractable at the preceding hierarchical level of social development.

Ontognitic problems of synthesis levels and sectors of integral medicine

The therapy of the full spectrum is the archeology of the self. If in this deployment of higher potential possibilities of any already appearing aspect of the self is omitted, lost or alienated, then, from a therapeutic point of view, "regression in the service service is necessary. It is necessary to return to the past, to a more superficial and shallow layers – to the material self, to the libidozing self, to early distorted scenarios, and so on. And re-enter into contact with these aspects, correct their distortions, reintegrate them into a continuous stream of deployment of consciousness in order to resume journey to real depths, without being distracted by these superficial shocks, in which many noise and rage do not mean anything or almost nothing. Most of the schools of "deep psychology" – for example, the Freud School – in reality, are the schools of "superficial psychology", which are not dealing with depths, but with the surface of the self.

The higher the person rises in the union, the deeper it is immersed in his own personality. Movement from egocentrism to ethnocentrism, world-centers and theocentrism (or, more precisely, to "pneumatic centers", or focus on the spirit, so as not to confuse an overnight sphere with mythical theism) is an ascent to large, wider and higher sectors and coverage, exception. and inclusion, freedom and compassion.

In our opinion, each subtleness exists as a subconscious or unconscious "I", the aspect of the immediate self, which was rejected by protective systems of consciousness, but remains enabled in consciousness, which continues to identify it (as with a hidden "I", which has its desires, aspirations, prompting, etc.).The nature of sublocity is largely determined by the level on which it was dissociated (archaic, figurative, mythical, etc.). These "small subjects" are all those hidden aspects of self, which were not transformed into objects. And also, in the future, which she did not drop, with whom he was not sacrificed, from which he was not distant and did not transcend them. And therefore they hold consciousness in their orbit.

Each time the immediate self is identified with some basic wave, the self exists in the quality of this wave: first it is material self, then the libidal / emotional self, then the conceptual self, then the role-playing self, then reflective "I", then integrated / Genuine self, then spiritual self, then spiritual self. It is in such a sequence that Wilber sees these identification. Each of them chorchically transcends and includes previous ones. When each "I" -cability is transcendent, it becomes part of an objective "I" -seability (for example, the felt body that was immediate self, it becomes simply a "my body" – part of the peripheral self or "objective I" – when the immediate self goes The next stage. Self in the first person as self-adequation and in the third person as a system of self, is rooted in dialectical intersubjective events at the level of the second person.

The dissociated sublighter is formed when any aspects of "I" are dismissed, while consciousness is still identified with them. Therefore, they become not unconscious objects, but unconscious entities, with their own moral installations, worldviews, needs, etc. (which are determined by the level on which the rejection of sublocity occurred). In our opinion, this gives the key to the difference between displacement and transcendence. Dissociation (or displacement) occurs when the immediate "I" turns into a peripheral "I"; Whereas the transcendence (exceeding) occurs when the immediate "I" turns into a peripheral "objective I".

In dissociation, subjective identification/attachment (or "selfness") is retained but repressed (as an unconscious subject); in transcendence, the subjective identification breaks down and the unconscious subject becomes the conscious object, which is then integrated (transcendence and inclusion, not dissociation and repression). Therapy is aimed at turning hidden subjects into conscious objects. “Transcendence refers to the highest, most integrative, holistic levels of human consciousness, behavior and relationships”174. In this sense, "holism of hierarchical integration" is defined not as a means, but as a result that brings a person closer to his own essence, environment, humanity, nature, etc. Subpersonalities of the lower levels, for the most part, are preverbal (archaic, uroboric, magical [V-L]; brainstem, limbic system [V-P]); subpersonalities of the middle levels – verbal (mythical, role-playing, formal, post-formal [V-L]; new cortex [V-Sh); subpersonalities of higher levels have a supraverbal character (subtle [V-L]; theta-states [V-Sch). Each subpersonality invades consciousness in different ways: pre-verbal ones – in the form of impulses and indefinite aspirations; verbal – in the form of voiced or mental narratives; supraverbal – in the form of insights, higher knowledge and transcendental affects (from cosmic bliss to cosmic agony).

The Phenomenon of "Interpretation" of Postmodernism as One of the Immanences of Integral Medicine

Ancient wisdom has come down to us from the legacy of pre-modern times, and it is a map of the path to the Spirit, unfolding not in a predetermined way, but in the form of a gently attracting morphogenetic field of development. Modernity has made it necessary to recognize and value art, morality, and science, and to allow each of them to seek their own truths without being subjected to violence by others (this is what contributed to the birth of modern democracy and post-conventional ideals of freedom and equality).Distributing art, morality and science means to distinguish between "I", "we" and "it." If we deliver "I" and "We", this means that the individual has certain rights and freedoms that should not be violated by the team, the state, the monarchy, etc. – this is a distinction to a large extent contributed to the rise of democracy, the destruction of slavery and emancipation women. In addition, the merit of modernity in its discoveries relating to evolution in all sectors (this presentation at least does not contradict the idea of the integrity of the world, if we consider its horizontal deployment in geological, biological and cultural time).

We can talk about the "irresistible perspective" of constructive postmodernism associated with the association of all the best of the limit (higher levels of consciousness) and modernity (the distinction and evolution of a large triple) in the integral "all-level, all-secret" approach.

Consider how precisely postmodernism is consistent with all-level, all-in-part views. It represents the front edge of today's cultural evolution. Many people simply do not make references to any "postmodernist" – so complex and non-deciphering has become everything that is related to postmodernism. For example, the famous philosopher D.I.Dubrovsky gives such a review about him: "Philosophy is obliged to act as the therapist of the Spirit, herself to treat himself, be healthy, actively withstand the alarmism, despondency and depression, in particular, – postmodern fashion with its nihilism and extreme relativism, media of this fashion, absurdity pipes, so often exhibiting their fusing sore as a sign of chosen "237. This attempt to be a comprehensive – holistic and comprehensive in the best sense – partly became a reaction to the regrettable slipping of modernity to Flatland, where the dissociation of a large triple allowed the powerful science to colonize and subjugate to itself (as well as marginalized) all other forms of being and knowledge.Postmodernism has become an attempt to include the whole large triple, instead of simply differentiating and dissociate its components. If modernity differentiated a big three, then post-law tries to cover its trinity – all many "I", "we" and "it" – coming to a more comprehensive, integral and non-exclusive position. And in this, strictly speaking, there is an incredit truth, the integral truth of the main movements of postmodernism.

In postmodernism, as in modern times, there are its negative sides. When the differentiation of a large three turned into dissociation, the dignity of modernity became a disaster of modernity. In the same way, the Rainbow Perspective of Constructive Postmodernism turns into a nihilistic deconstructivist postmodernism, when pluralistic comprehensiveness turns into a nauseous equalization of all qualitative differences. Trying to avoid Flatland, postmodernism often becomes her the most vulgar defender. In other words, post-law, just as modernity, has its advantages and disadvantages.