• Increase font size
  • Default font size
  • Decrease font size
You are here:
New psychology and the synthesis of all the currents of thought PDF Print E-mail
Psychology - Soul

7_sunriseIt is our profoundly held belief that as our spiritual approach, as humanity, will broaden out, the field of ideas will revert as the definitive feature of a new cycle of development of the apprehension of the soul and of psychology. Focusing on the field of ideas will prompt psychological inquiry and science towards a new development, in parallel with the progress of eco-psychological thinking and the development of the ecological sciences, the neurosciences, and the sciences of information and communication.

 

To this development their own contribution will be made by currents of thought, such as systemic theory, complexity theory - or, otherwise, the theory of historical holism and of the structures of diffusion, to give a more substantive name to chaos theory - as well as alternative non-local theories which are being developed in the field of the generalisation of quantum theory and of cosmological theories.

It is a primeval belief that the soul and the mind are interwoven with the archetypal and ontological review of ideas and of reason, or of the ideal, as that was highlighted in Plato, in a different sense in Aristotle, and was continued as far as Plotinus and Proclus, and then in Renaissance thought down to Leibniz and other later thinkers of the spirit.

There should be a rekindling of all these theories which link the soul and the mind and undoubtedly we must call attention to the part played by alternative currents of thinking and cosmic theory of esotericism.

A phasmatic way of looking at the soul

Basic issues - which remain open as convictions and not as knowledge - will be fruitful for questioning until we approach the issue of the soul as an entity and as the actor behind the roles and the theatrical unceasing transformation of the consciousness, of the individual and of organicity.

In any event, this remains an ancient psychological theory and school, comprehensively developed particularly in India and the Far East: the soul as thinker, the soul as creative Ego, the soul as an archetypal entity; the soul as Being and as evolutionary designer of developments, as an archetype for evolution, as mediator and as an inward dimension of timelife of being.

All these have been questions and will remain questions from the sensuous and appetitive aspect of the individual, of the personalist character of human experiencing of the subject, in the sense of:

(a) its differentiation from the machine and from the subjective isomorphic ontological ideal proportionality of the appearance of essence and form;

(b) the bringing out of a subject and aim;

(c) a musical coherence in time between audience and composer, performer of the work, or singer.

The soul as energy of an observer, as inherence, as esotericism of the being, detached and participatory, a decentralised and individualised entity, remains as a factor of attraction to the living consciousness of intellectual comprehension, identity, conscience, cultural creativity, and spiritual upward evolution.

The physical or biological magnitude has also been approached from other viewpoints which involve a psychological tinge. Such approaches have been the Newtonian universe through the 'eureka' of Poe, the optical theory of colours of Goethe and Fechner, and the anthropic principle, based on major statistical validity, the fruit of epistemological self-criticism and self-knowledge, without the strict reliability of concepts, which anticipates an evolutionary dynamic.

The whole undertaking of science to rid itself of a genealogy and expression of ideas which concern the subject, so vigorously defended by Husserl and existentialism - phenomenalism and existentialism as movements - has proved to be in vain. Also proved in vain has been the attempt at the definition of concepts by points and symbols without concepts attempted by Hilbert, in an effort to find a substitute for the Euclidean definitions which had ontological and conceptual allusions from on high.

By way of contrast, we believe that there will be a new - ontological - genealogy of concepts, and the dream entertained by neuro-science that it will be brought to a language without concepts having reference to the subject or the consciousness and a phenomenological knowledge of it will prove to be a Kelvinist triviality or utopia.[i]

The seven aspects of expression of the consciousness

What could be the outline of polyphasmatic psychology and the various perspectives of a reading of the organisation and dynamic of the subjectivity or of psychic expression?

As to the consciousness, we would expect certain things to be recognised:

1. The consciousness functions as will of motives or as a vital dynamic.

2. The consciousness functions as interpretation, communication, and insight, as love and wisdom, which are reflected in the relation with the subject-matter and the inwardness and transcendence of this relation in identification.

3. The consciousness emerges as active intelligence - creative by dispensation.

These are the three fundamental chromatic or actinic aspects which, nevertheless, are manifested also under the secondary and specialising dynamic:

4. The consciousness functions as an aesthetic dynamic of archetypes and harmony, or of musical cohesion, of harmony through strife, of dialectics as a relation, of bipolarity as unity, as well as a relation of pairs of opposites and as a relation of balance which reflects 'dispensation', coherence, and affection. Furthermore, it is this which can transubstantiate the dynamic of the motive and express the will, the vital force. Thus the consciousness also functions as a Promethean model.

5. The consciousness functions in the form of the Orphic model,[ii] as Mumford would say. It can, however, be expressed as a specific discourse, as instrumental knowledge, as concrete knowledge which can become a formative, technical, instrumental, constructive, analytical, and referential dynamic, and thus serve wisdom and cohesiveness; it can constitute knowledge and strength directed by will; it can express active and abstractive intelligence; it can express creatively and innovatively the intuitive apprehension of ideas and beings in the intellectual field.

6. Consciousness may be value-coloured as a confessed faith, in the sense of devotion, that is, as proclivity and commitment expressed also as formation of the ideal – as an ideal.

7. The consciousness acts as a force of organisation, in the sense of a cohesive collectivity, as a ritual and semantic or conventional relation between form and substance, matter, hypostasis, and detachment, in an allotropic dynamic which turns consciousness into a code, into software, making it the channel for the transcendent, and brings the interior and the consciousness into affinity with all the other colour-imparting radii or qualities.

This actinicity of the psychology and consciousness reflects a more transcendental spectrum of aspects or qualities and principles, beyond today's expression or impression, beyond today's attraction of the consciousness - just as, in any event, the bounds of today's consciousness are different from those of past millennia.

Within this framework, this spectrum is on the rise both qualitatively and as a breadth. It is a spectrum of qualities-radii, a chromatic spectrum, that is, which is refracted in every field - for example, in the mind; one mind may be volitional, another interpretative or philosophical, another may be, in conditions of a very specific polarisation, scientific - and so on.

Correspondingly, the same can also apply to the affective field, where the will is also reflected as desire. Just as wanting and will are reflected intellectually, so the phasmatic modificative dynamic or allotropy can be expressed in the concept of the energeticness or vitality of the active and vital base, which is interwoven with the physical phenotype, with corporeality, and, at the same time, it may in its interior be specialised as a type of organicity, as a dynamic of organicity and as a bio-energy base, and this, moreover, may be brought out with the most detailed - now phasmatic - dynamic.

In conclusion, we can, similarly, also seek this organic phasmatisation and concentration in the field of organisation, and, naturally, in the field of systemicism and sensibility. We are also speaking of a phasmatism of centres or organic qualities and focuses. And such a dynamic is suggested in the sense of the fundamental glands, for example, which express a psychosomatic dynamic of modality and a psychosomatic attunement in the body. We mean those archetypal dynamics which lie behind the nervous system, behind the organic functions, and, archetypically, are expressed as a cybernetic psychosomatic dynamic behind the glands.

 

Ioannis Zisis, Writer

Photo from Wikimedia
 

[i] Delivorias, Alexis, 'A Hundred Years from the Death of Kelvin', http://www.eugenfound.edu.gr 
"In spite of the fact that he himself (Kelvin) maintained that there was nothing new to discover in the natural sciences, reality was to give him the lie, because his age, that of classic physics, to which he himself had contributed so much, was drawing to a close. At the celebrations for his 50th anniversary as a professor, Kelvin told the public that: 'One word describes the most laborious efforts I have made for the advancement of science ... That word is 'failure'. I know no more about electrical and magnetic forces or about the relation between the ether, electricity, and matter , or about chemical affinity than I knew and attempted to teach to my students of natural philosophy 50 years ago in my first lecture as a professor.' In fact ... just two years before he died, an unknown young man, a clerk in a patents office in Bern, completed five scientific papers which were to change the world. He was Albert Einstein, and this is another story ... ."

[ii] Mumford, Lewis, Art and Technics [Greek edition], publ. Nisides, 1997, p. 41:
"the first teacher and benefactor of man was Orpheus and not Prometheus. That man became human not because he made fire his servant, but because he succeeded, with his symbols, in expressing companionship and love, in enriching his present life with vivid memories of the past and creative drives towards the future, in extending and reinforcing those moments of life which had value and meaning for him." 


You may also read:

PSYCHOANALYSIS LOSES ITS MYTH AS A PANACEA

THE CHALLENGES OF THE NEW PSYCHOLOGY

PSYCHOLOGY AND THE UNDISCOVERED SELF

THE QUEST FOR THE SOUL OF THE SELF AND OF THE COSMOS

FROM INFERIORITY TO FREEDOM AND SHARING

THE TRANSFORMATION OF PSYCHOLOGY INTO AN OPEN SYSTEM OF IDEAS

NEW PSYCHOLOGY AND THE SYNTHESIS OF ALL THE CURRENTS OF THOUGHT
 
Creative Commons License
You are free: to Share — to copy, distribute and transmit the work.  
Under the following conditions:
>>>