Bezpłatny fragment - Between Divinity and Schema

Part I. Study

Chapter 1 Positive psychology towards transcendence

The aim of this work is not to conduct a theoretical study of Oriental psychology in the context of mental disorders, but to collect methods that have proven effective in my self-therapy. I will focus on applying the techniques I have selected, presenting treatment results and conclusions regarding their capabilities in dealing with various psychiatric conditions.

As a religious expert and theologian, I work in the field of oriental issues, combining interests in spiritual self-realization with the need to search for and therapeutic solutions in the field of psychology. The terms Oriental psychology or oriental psychology are a compromise towards, on the one hand, the too narrow scope of meaning of the term, Indian psychology, and on the other hand, too broad in my opinion — positive psychology. Both trends indicate the right directions of therapeutic inspiration, but ultimately they do not withstand the test of practical requirements that life places on patients, openness to new and better solutions, and the changing nature of mental states and phenomena that permeate, surround and govern them.

Examples include: the application of the assumptions of the Triguna personality concept and its terminology within the framework of Indian psychology ¹ and the discovery of the immeasurable potential of bhakti (devotion and adoration) also in the context of Islam and Sufism.

Positive psychology, which is close to me, naturally constitutes an important point of reference, is a source of inspiration and discovers the connections between Eastern and Western psychology, which in turn encourages further exploration.

Unfortunately, many of its concepts and interventions turned out to be unsuccessful and impossible to use in a situation of a personal mental crisis and a sudden need to implement therapeutic action. The insufficiency of some positive psychology solutions comes from the nature of its approach — enthusiasm and faith in the effectiveness of instruction are not an advantage, but a disadvantage. It does not successfully pass the practical test, which I believe very much, of highly sensitive people who are more exposed to the variable reactions and feedback of the procedures used, of adopting specific ideas whose practical value is imperceptible. Moreover, my personal experience is that some of these positive concepts do more harm than good. They can lead to a deterioration of one’s mental state, which is not conducive to the development of personal well-being.

Contrary to this statement, I will cite a positive example that, in my opinion, is significant for this psychology, namely, the happiness diagram. This is a diagram of happiness factors according to Lubyomirski, Sheldon and Shkode in the form of a circle, a significant part of which — 40% is intentional activity, 10% — circumstances, 50% — genetics (set point) ². The results of this diagram verified in research are consistent with the experience and optics of the patient himself (my personal) who strives for self-fulfillment and achieving his full potential despite the disease and a number of accompanying limitations. The meaning of purposeful activity is based on the patient’s approach to the disease itself, as well as on the creative transformation of conditions, resources and abilities to neutralize the factors that determine the development of disorders. The test result actually strengthens the patient to make an effort and strive to overcome the disease by being active and creatively searching for ways of self-healing. I find this concept of positive psychology useful and motivating.

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It supports your own approach to self-therapy, so it deserves separate treatment in this book. In my view, four areas converge: positive psychology (broadly understood), Indian psychology, oriental psychology and independent therapy, which is the result of my search. Oriental psychology includes such peculiarities as Hinduism, Tantrism, Buddhism, Zen Buddhism, Taoism, Islam and Sufism.

The idea that progress can be achieved by including activity in our approach is expressed in Seligman’s construct: PERMA, where P stands for positive emotions, E stands for engagement, R stands for relations, M stands for meaning, and A stands for achievement. E as commitment means an active attitude, oriented towards a specific goal or several goals at the same time. Regardless of how we interpret the meaning of commitment, whether it serves to develop interpersonal relationships or whether it has an intrapersonal character and self-fulfillment, or whether it will in turn be focused on relationships with God, it becomes clear that commitment is the basic condition for achieving progress.

On the other hand, already at the stage of preliminary analysis, the relational nature of our activities emerges. It can be said that the importance of relationships is the universal key that allows us to connect with the world and ourselves. It points to two basic psychological dimensions — interpersonal and intrapsychic, and the third, very important (and, as it will turn out in a moment, decisive for the impetus, overcoming the impasse and blockade) — spiritually transcendent, and therefore concerning the personal relationship with God, fulfilled within the framework of great monotheistic traditions. We can call this dimension transpersonal, mysterious and indefinable due to the fact that this relationship is set in the space of the sacred, on the plane of transcendence and faith. At this level, the sense of the relationship, which is assigned to purposeful activity aimed at developing relationships, acquires characteristics in the sense of Seligman’s construct, marked as M. This is naturally one of the possible interpretations, but the sense of the relationship that emerges on these three levels (and additionally as the fulfillment of the postulate of meaning (M), which seems to be important for Seligman), is ultimately expressed in the fulfillment of (A), achievement and realization. The diagram itself does not seem abstract or too detached from empiricism, and it definitely fulfills its explanatory and illustrative function well, at the same time being helpful, not so much in reminding the crucial role of activity and involvement, but in associating them with the relationship and its deeper meaning. This orientation therefore appears as a starting point, a recommendation and a fascinating field of psychological, metaphysical and therapeutic experiences.

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Realistically, the world of people affected by various mental illnesses is so opaque and ambiguous that it is difficult to apply psychological models to them, developed in the quiet offices of research centers. The patient is often left to his own devices, and even if he undergoes pharmacological treatment, it does not always bring the expected effect. In one of the mental health centers in Warsaw, I met a person whose attending physician or, apparently, various psychiatrists, had been selecting various medications for over twenty years. During this time, she struggled with the symptoms of her schizophrenia, which undoubtedly must have been exhausting and painful. Poorly selected countermeasures brought only slight improvement. I went through the same thing. Either I did not tolerate neuroleptics at all, or I could take them for some time, but this period usually did not exceed two or three weeks. From the point of view of the patient and the doctor himself, this situation is a disaster. The impasse, which for the patient is associated with the lack of prospects for improvement in the quality of life, for the doctor means unreliability and lack of progress in treatment. Thanks to persistence and creativity, I managed to independently discover and create unusual methods of therapy, with better or worse results. Many of them disappointed expectations, while others showed symbolic effectiveness. They were perfect support and a great solution at the right moment when I needed them the most. An example is the wailing wall (WW) technique I developed, which emerged as an attractive new solution indirectly thanks to a cursory mention of emotional labeling. The technique itself was not explained to me in detail by anyone. Perhaps this made me think about how I imagine this method to be. This example shows that it is worth reaching for various sources about diseases, as well as the procedures themselves, presented either in the literature or during psychology and psychotherapy courses. Of course, I do not mean the often expensive four-year courses, although I do not see any obstacles for unstable people, if they feel capable, to deepen their knowledge in this subject, for example by pursuing postgraduate studies, which are relatively inexpensive and more available especially online.

People diagnosed with a mental disorder live under the yoke of their own limitations, so it is difficult to expect from them the same level of activity, commitment, creativity and self-awareness as in the case of healthy people. However, these features were close to me and did not disappear even when the disease appeared (initially schizophrenia-type disorders) or when its unpleasant symptoms intensified. The first symptoms appeared around 2007 (at the age of 36), so relatively late for this type of ailment, and the peak of my illness occurred in 2014 and has remained unchanged to this day (January 2023). Such a long incubation period ran parallel to personal development, carried out on several levels: private, intellectual, spiritual and professional. It was natural that I approached my dysphoria in an avant-garde and dynamic way, although the decision to go to a specialist came too late.

In the patient’s situation, certain types of activities are possible, while others are not. Personally, I was more inclined to self-analysis and use superficially prepared methods to calm the symptoms, rather than going to a specialist center for help and possibly taking part in therapy. Psychological sessions were out of the question at all. I still have a big problem with this. An additional certain drug that the doctor prescribed to me alongside other, more important and ineffective pharmaceuticals, made the obstructive urge forbidding me to participate in therapy calm down, so that with a bit of perseverance and without major emotional losses, I could go to group therapy. Nevertheless, it would not have been possible without my persistence and consistent fight against reputation and without overcoming my own limitations, often in spite of the duality of destruction/self-destruction that was reluctant to these attempts.

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Defying the machinations of these intuitive drives like ananke, mocking energy, and against fate, heimarrnene, was not easy, but it definitely had an effect. What determined the effectiveness of my approach was self-knowledge in the context of discerning the balance of cardinal forces, which I define using the concepts of sacred and profane. In my view, they complement another interesting idea — the drive of hatred and destruction. In his analysis, Arthur Schopenhauer perfectly showed the tension between the consumption of life and the excretion (excretion, as I mean this gloomy force, I also incidentally use the word, excrement) of the destructive drive. I’m not sure if the great thinker used this expression (excretion) at all, but when I read the study of his achievements, I had the impression that this was what he had in mind. In the course of my reflections, I moved away from using these designations, including the very definition of the hate drive, etc. (see: J.W. Goethe), despite their striking accuracy and compliance with my understanding of the sources of psychiatric anomalies. The reason for this was the negative reaction these ideas created in me, including an unhealthy fixation on their meaning. Simply focusing on these labels fueled the condition they defined, i.e. the condition of disease. For a moment I didn’t realize it at all. Today I understand that this was a preparation stage needed to adopt a more productive perspective, that is, the perspective of the sacred and the profane. Additionally, I notice that the new approach resonates particularly well with my type of ailments. However, I believe that the result of focusing on the optics of antinomy, consumption/ excretion (dialectical at least, with all the accompanying terms of the shadow, the drive of hatred and the drive of destruction) was a deepening dysphoria (I prefer to define this drive as destruction/self-destruction) in the case of Eliade’s antinomy of the sacred/profane there is no such danger. Moreover, this perspective becomes the basis for reflection on conditions conducive to recovery. The meaning of antinomy practically sets our view, is the starting point of psychotherapy, and creates real opportunities to overcome impasse and powerlessness. I don’t mean overcoming the disease altogether, but overcoming the impasse and increasing the chances of improvement. While remaining realistic in assessing the effectiveness of my approach, I neither overestimate nor underestimate its importance.

Chapter 2 Balance of the antinomy of the profane/sacred and body/spirit as a strengthening of the healing process

Alternatively, I will use the term matter/spirit 4 or body/spirit antinomy. They seem to be exactly what I consider to be the pattern, the arche, and the main axis of inner, psychological, mental, and emotional tension that animates thought and action. Of course, this is the basic factor of spiritual development. Using its sacrum/profane form, I refer directly to the feeling that spiritual development determines progress in achieving normalization, relative mental stability, psychological well-being and subjective happiness.

This second approach is a clarification of the previous one. Their source is Greek philosophy (Plato), Gnosticism, both approaches are also the subject of Christian reflection. The spirit/body antinomy has a very practical application. It creates a formula or recommendation in terms of the art of living, it is a proportion of the practice of balanced living that ensures the maximum level of personal satisfaction. A question can be asked: What is this well-being and what are its main parameters? In answering this question, it is good to recall that in positive psychology, well-being takes the form of subjective, psychological and emotional well-being. Mental health is also worth mentioning. Subjective well-being consists of: satisfaction with life and positive emotions. Psychological well-being is: autonomy, positive relationships, environmental mastery, self-acceptance, life purpose and personal development (Ryff ’89). Mental health, according to Keys, includes three types of well-being: emotional, psychological and social 5.

The body/spirit ratio is in fact the method and object of meditation. This is its role, it is to become a guide, a model of ideal proportions, a superior scheme, the basis of harmony, a guarantor of achieving life goals and fulfillment. It can be said to be the basic model of happiness. Body/spirit is the ratio of managing autonomy — a critical feature for achieving psychological well-being. Understanding the importance of autonomy in life is not only a basic condition for mental health, but also means a higher level of individual and psycho-spiritual fulfillment in life. Every other form of balance that our experience and mindfulness takes part in seems to be only a splinter of the primary one, they appear to us as secondary and the effect of incorporating the basic arche into the orbit of consciousness. For balance and parallel arche is the nucleus of change and psycho-spiritual processes and is no different from the twin proportion known as the life-death drive.

Although I try to approach the latter with great respect, aware of the effects of delving into its meaning, this time I will make an exception, because it will allow you to better understand the meaning of the former. The paradox is that the terms body and spirit have an ambiguous meaning. The body is one thing to itself, and the body to the spirit, and vice versa, the spirit to itself and the other to the body. Both things (realities), categories want to express themselves and strive to be concrete in action. Each of them, however, understands the meaning of realization differently. They are two separate dimensions, arranged synchronously and in accordance with each other (!). The paradox is that the condition for concretizing the meaning, or perhaps better to say — the effect, is the loss of oneself or a fragment, which in practice means that the implementation of one’s own goals has a positive effect on the implementation of the opposing force, thanks to which we have a kind of axial mechanism (arche, the principle of things, the Logos), which is the drive of the course and psychophysical processes of the cosmos. The moment of losing a part of oneself (not completely, because there would be no conditions for concretization) is, in a way, the moment of death or dying, which serves as a necessary condition for maintaining the tendency of one’s own finalization. This principle applies to the realm of the body as well as the spirit. Thus, not only the body dies (fragmentally), but also the spirit. The death of the spirit is required to create room and space for the body, and the end of the body is necessary to allow the spirit to express itself more fully. In other words, the mechanism and tension of the arche drive is that the body must die to create the spirit, and the spirit dies so that the body can be revived. In this sense, death and birth (and on another level — hatred and consumption) are an inseparable unity and act as operational poles in the rotor of our experiences and lives.

The bipolar character of the forces expressed after Schopenhauer as the drive of hatred and the drive of consumption and life can be seen in the elements of the Indian concept of the jiva (living organism, soul). The jiva is characterized by three qualities: jnata (jnata), „to know”, bhokta, „to feel pleasure and pain”, and karta, „to act”. In the aspect of feeling the jiva, one can find a foreshadowing of Schopenhauer’s proportions, who apparently correctly read its parameters, did not underestimate them, and actually drew appropriate conclusions based on them.

Consumption, by the way, is not only limited to the senses, but also concerns emotions. Following P. R. Sarkar, one can articulate that the jiva consumes energies and aesthetic impressions coming from the surrounding world. That’s when it comes to the pleasure aspect.

In the opposite aspect — jiva as the subject of experiences and aesthetic impressions, but also at the level of jnata, „knowledge and information”, one can talk about return excretion, which creates the primal source of suffering and disease. At least, that’s how it looks from my perspective.

The fact of the force of reciprocating excretion is almost imperceptible or is not taken into account at all as a potential factor of dysphoria and neurosis by qualified therapists. The fault for this state of affairs lies with the state of education, current concepts and trends that do not draw on the resources and wisdom of philosophers or specialists in disciplines other than psychology and psychiatry. And it must be remembered that Sigmund Freud himself was determined to devote himself to philosophy at the beginning of his scientific career. Anyway, it is no coincidence that the name of this scientist appears here, because the idea of the hate drive, its correlation with the life drive and its impact on well-being can be best understood through the prism of the triad: ego, id, superego. The role of the subconscious, or unconscious, in the processes of revival of the destruction drive (the term is a substitute for the term hate or death drive) is enormous. An equally important factor is the superego, referring to higher ethical and moral standards, penetrating from culture and the Book into the subconscious.

The role of the superego is genuinely invaluable, especially when you consider unnecessary exposure to high content combined with environmental pressures and genetic factors. However, if we put the superego in the form of an engaging sacred, which is an intimate relationship, a personal reference, it completely changes our perspective. We stop looking for, despite some accuracy of assumptions, the causes of neuroses in the high superego program, and we start to notice the healing potential of the sacred, understood as a resilient space of the spirit, inclusive, encouraging a creative dialogue. The change of approach, meaning the replacement of the superego with the sacred, changes the optics, moreover, opens up new possibilities that psychoanalysis does not have.

Chapter 3 The dual role of the spirit (sacred) in relation to man

The task of the spirit (sacred) in the mental and emotional processes of man is genuinely twofold and paradoxical, and seems to be vague and confusing. The spirit has an unusual understanding of the good of man and has his own plans for him. The main task that the spirit sets before man is continuous development, which for him actually means functioning in a state of constant tension, awakening, increased vigilance and productive awareness. What can I say, the spirit set before man a difficult and worthy task. It has great expectations towards him, sets stringent requirements, often extreme ones. The spirit believes that man should devote himself to his higher calling and constantly consecrate, give the maximum, dedicating biology and the body, which it sees as tools necessary for the implementation of its ambitious plans. In this respect, the spirit exhibits unprecedented principles. It does not enter into discussion with the human attitude tainted by the lower nature of shirking duty, avoiding all painful and difficult confrontation, protracted interaction with the raging social tide, with all its lovely and painful sides.

In some exceptional cases, the propensity for continuous development can easily turn into its caricature and distortion. From the position of a person, the sense of the colossal demands of the spirit towards himself becomes the germ of the disease. Question: Is this truly a disease, or is it a full-scale spirit that manifests itself under certain conditions? The two positions seem to be incompatible. This time, both the spirit in its bright, avalanche form and the disease, a state that expresses itself through exaggeration, dynamism and the power of being aware of something, are at work this time. The fact that concentration, expressiveness and depth are an expression of an anomaly does not in any way prevent us from pointing to a spiritual cause. We cannot expect the spirit to start playing the role of a doctor, a guardian of mental regulation and an advisor who will inform us at every stage about the possible consequences of choices and risk factors. This is not within its remit. The spirit has a different role in relation to man. Its purpose is to push the creation towards metaphysical concretization, which is sometimes difficult and painful, and may be associated with a threat to health, including mental health, and in extreme cases even life. This aspect of the spirit, expressed as dharma, is recalled by the author of a Buddhist sutra, in which he claims that the revealed message is of greater value than human life. We can sometimes come across such statements when reading these specific works. By the way, the transcendent dimension of Buddhism and the parallel representative voice of the Orient are revealed to us.

The truths regarding the sense of the spirit are complemented by suffering, as well as its meaning and function that the spirit gives in the process of concretization. On the contrary, the spirit does not cut itself off from its function as spiritus movens of suffering. The spirit is the generator of suffering because all the uplifting demands of self-transcendence involve toil and effort. Practically, every smallest result on this path must be paid for with effort and pain. In Buddhist philosophy, duhkha is the basic, obligatory state ascribed to the human condition.

Suffering is present on every level of conditioned existence. Due to the fact that in Buddhism there is no concept of spirit as such, the concepts of knowledge, dharma and the nature of reality (mind) can be used for better understanding. Mostly Buddhism defines this aspect as immutable, i.e. it exists on an unconditioned level.

In my opinion, knowledge, the nature of the mind and the spirit are intensifiers of subjective experiences, perceptions, feelings, etc., and thus everything that Buddhism calls skandhas (skandhas), existential aggregates and energies, which are five: body, feelings, perception, thought formations and consciousness. Immersed in elemental impermanence, due to the lack of unconditioned self-existence, they are not completely suspended in a vacuum, although it is believed that they are ontically empty and apparent. Being empty does not yet mean existing in a void, but in an environment of energy or the presence of nature (knowledge, spirit), which means that these clusters are not completely themselves. Consequently, one cannot say that the body is only the body and the emotions are only emotions. The same applies to the other clusters of personality — perception combined with the spirit (nature) that transforms it is not at all what it seems, and duration and evolution give rise to the effect of a resistant quality, which pushes ontic thinking to spirit; this perception is shaped — persistently and systematically, according to the model of the spirit, over the astronomical cycles of the primeval beginnings, in successive batches of activity. Generally, the trend of assimilation and transformation is noticeable here. Ultimately, our whole world can be presented as a processing plant of organisms and forms of consciousness, where knowledge and sophistication are carved out, based on the mode of metamorphosis — the higher structure of alchemy. Unfortunately, all this does not happen completely painlessly. Work progress and metamorphosis are accompanied by pain due to the ontic importance of the unconditioned goal. In my opinion, the nature of ignorance ascribed to human experience, entangled in various conditions and dependencies, is not to blame for this state of affairs. The reason for the complication is not only in the nature of the world, nor can it be considered in complete isolation from the spirit. The proper nature of the world, in fact extremely spiritual, is the cause of this state of affairs, where suffering inherently accompanies any aspect of life, and which the Buddhist doctrine shows by means of the category of aggregates. The principle is constant: the more consciousness, the more soreness and duhkha, because in the conditioned world, the Omnipotens is the only rightful superior of His fabrications (creations), starting from the body and feelings, and ending with perception, formations of mind and consciousness. This applies to suffering itself, which belongs to the spirit and originates from it.

Chapter 4 The duality of the role of the spirit and the management of suffering [Spiritus aggregatus. Autotherapy]

Suffering undoubtedly exists as a constant element of human experience, which becomes especially evident in relation to the spirit. For the spirit manipulates suffering, uses it to achieve its own goal, which is a complete transformation of human personality, in accordance with the paradigm of holiness. In a near-death experience where the line between disease and the state of mystical sublimation is blurred, the sick and mystic at the same time has the impression that he is being carried away by a spiritual rotor, which can be concretely compared to exposing himself to the action of a jet engine. We know examples of reckless inattention of airport employees who, while performing their duties, were suddenly sucked inside the mechanism.

Although this analogy may seem brutal and does not give a good testimony to the power of the spirit, it is important to be clear and refrain from exaggerated idealization of its behavior. This opinion, as far as the nature of the experience is concerned, is somewhat flattering towards this energy in the sense that it is an acknowledgment of its unimaginable power. In a more organized approach to the subject of my interests, which is suggested by the rituals of the sacred, the aspect of the omnipotence of the spirit is perhaps the most distinguished and self-evident, because what is the basis of faith if not the belief in the phenomenal nature of the Supreme, which this position implies grace and opportunities for those who want to use these resources? Agreed, it’s worth drawing on them, yes, but please also do it with your head! This message takes on unprecedented relevance, especially in the context of misinformation regarding the possible side effects of unrestrained exposure to spirit interaction. The ancients already had this rationality, it is enough to recall the matter of the fear of the name of God.

Asceticism in the use of the word, the name of God, most likely resulted from the orientation towards the power of this sphere and the riskiness of exposing oneself to it. Moderation and proper management as if by one’s own boldness would be highly recommended. In fact, they should concern each of the spheres of our activity, because any involvement requires awareness and self-control.

In order to be successful and to settle into a balance, feeling that we can control ourselves, we should manage suffering. It is natural that this function belongs primarily to the competence of the spirit. There is no doubt about that. For God is the chief overseer of suffering, and we meet in perfect order with the management of God, or the management of Logos and Nature. In the approach of the spirit to man, suffering becomes a special way of achieving goals, it is an attempt to draw him into the orbit of its influence until he loses his balance under pressure. It is most reasonable to regulate this influence of the spirit, which is necessary for our development, by generating and using our own methods of harmonizing mental states, starting from pain as a permanent element of the theater of existence.

The lesson of skandhas, clusters of personality, is invaluable in this context and meets the therapeutic commandment. Even the first skandha, the body, fits into the scheme of proportions, body/spirit, which is assigned the distinction between what is conditioned and unconditioned.

Working with this scheme, we can safely refer to the theory of the skandhas. If we analyze the rationality of the cluster theory and then internalize it, remembering the symmetry body / spirit (or — body / nature of mind), we will not lose sight of the true goal of life, which is the ultimate and unconditioned state of spirit, which additionally serves to overcome the limitations of existence (sansara) and suffering.

As we said, the omnipotent Sorrow Manager gets us interacting with Him, and it would be childish to think He’s unprepared for this role. He has all the necessary tools needed to sustain this unique relationship, which in any case resembles a romantic meeting of lovers, but not without jumps, emotional upheavals or crises of love, trust and faith. The fluctuation inherent in the dynamism of this relationship creates the appearance of weakness, in fact the spirit stands on it, and the plan of a trusted relationship and a common, fruitful future is based on it.

Drawing a man into the orbit of the influence of the spirit is a consequence of the lively activity and awakening of interest in the spirit, but it is also an expression of the dialectical alternation of the constant rhythm and the Logos scheme, where the thesis, let’s say the interest in the matters of the body, intensifies the influence of the spirit, from which, let’s be honest, there is no escape. Here we encounter a monumental scheme, thesis/antithesis, producing a world of synthesis that figures as a reconciliation of contradictory positions. This dialectic mechanism caught my attention a long time ago and, guided by this inspiration, I subjected it to analysis.

So perhaps this is a good opportunity to add some earlier comments to the current text. The management of suffering and emotions must be based on discerning the mechanics of the Logos in a dialectical context. Due to what I have already said, that the management of suffering is primarily spiritual and its main performer is spirit, not creation (which is confirmed by the fact that the Logos serves as the main agent of psychophysical processes), we cannot attribute a leading man in this process. In fact, the individual does not control the processes of change, nor is it a manager independent of the processes of the dynamics of the Logos, because the conditions it is subject to are precisely the work of the Logos or the spirit and parallel creator of the dialectical method of the basic forces of changing rhythm: thesis/antithesis/synthesis. Man undoubtedly exists as a product of the scheme and must turn inward in order to gain understanding through the noesis. At a later stage, he may consult with the source (arche) on matters of regulation and forms of manipulation. So we have some space of therapeutic freedom, but we must also be aware of the fact that we are quite limited in this. The conclusion that emerges from this is important, because the fact of constraints defining the core of conditioning (dialectical conditioning) means that the results of our efforts and efforts will be only fragmentary.

I occasionally use the term „manipulation” because I see the philosophy of self-healing as based on this very element. Manipulation specifically concerns one of the spheres — body or spirit — its form is stimulation, while the result takes the form of reaction.

A characteristic pattern of thinking and cognitive activity included in the therapy process is resistance thinking. This is genuinely dialectical thinking, immersed in the arche pattern, which is also characteristic of a whole range of forms of deregulation and mental anomalies.

Depersonalization as one of the symptoms of schizophrenia, from the point of view of arche conditioning, i.e. man’s dependence on its rhythm, exists largely thanks to noesis and the initiation, more or less consciously, of multiple manipulations. I can see here the important role of the process of upbringing and growing up in specific cultural conditions, where the influence of strong personalities and authorities is noticeable, which are not necessarily always model examples of emotional balance. The model characters are mostly borderline personalities, often suffering from multiple mental disorders. Modeling is done mainly in the realm of instinct.

To sum up, the influence of the spirit and authorities on the state of emotional balance is not unambiguous. Insufficient exposure to the spirit, for example in the form of an article or a book, will intensify the feeling of insufficiency and demand (according to Leub’s theory)6, tension and general excitement. The aggregative hunger drive (metaphysical hunger), if I may say so, or the motive of aggregated gratification comes to the fore, which is naturally also related to the agitation or tension within the field of the spirit aggregate.

In his study of learning theory, Harlow (1953), who observed that monkeys learn to solve mechanical puzzles without receiving a reward minimizing some organic drive in return, coined the term „curiosity manipulation” to describe these phenomena 7.

I think this need, later observed in humans, can be interpreted in terms of the spirit drive model, the aggregate metaphysical drive, or relatively such a motive. However, the reduction of this instinct is organized and follows a specific pattern. Suffering management will thus take more organized forms, i.e. patterns of specific interventions and manipulations, which I will try to show in more detail in the next chapter.

Chapter 5 Chart I: aggregates and merger

At the outset, I propose a certain innovation, consisting in replacing the model of the consumption/hate (or possibly destruction) drive (Schopenhauer…) with the model of the material/metaphysical consumption instinct. It seems that the latter is more general, more basic and objective, but most importantly — also consistent with the arche scheme. In relation to the instinct of the spirit aggregate, the drive of hatred is secondary and exists as a reaction of the unrealized or untamed instinct (aggregate) of the spirit. In the plane of specifying the spirit’s goal, failure to meet its expectations accumulates a feedback in the style of increasing the drive of hatred, which is a reflection of the imbalance in the system of arche harmony.

On the other hand, in the plane of ambivalence and vagueness of the spirit, it is not always the case that the drive of hatred is triggered in this way, i.e. as a response to the unsatisfied impulse of metaphysical consumption (or as a response to saturation with content and experience from the area of the material field), the opposite aggregate of which is the aggregate of matter.

Although it is difficult at this stage to judge the nature of these answers, it seems that thanks to the temporary satisfaction of the spirit’s expectations, the experience of the instinct of hatred is transformed and its place is replaced by the experience of transcending oneself in suffering.

However, it is not the same suffering that we experienced at the moment of unleashing the energy of the hate instinct, it is quite different, ennobled, and this is due to the fulfillment of our soaring motive. The profile of this sublimation leaves much to be desired, because it implies the necessity of social isolation, therefore improvement is observed only in the intrapersonal aspect.

However, the interpersonal sphere continues to decline and it is difficult to find any effective antidote here.

In the case of the expected risk (feedback) of possession, i.e. depression and a surge of energy, creating coupled interactions, the following sentence can be proposed as part of therapeutic manipulation:

„The spirit generates hell in relations with other people” or: „The spirit generates discomfort in the interpersonal plane.”

Manipulation consists in raising awareness of the existence of aggregates responsible for emotions and the nature of nuisance. Depending on the type of threat or annoyance (attack), we turn to the body or spirit aggregate. Formulating criticism or fears does not necessarily mean starting a spiral of negative emotions, because we cognitively work on aggregates and drives, not on emotions in relation to the other person. This makes it necessary for the aggregates of the Logos to „address” the words of disapproval and admonition, and to respond to them according to their modus operandi. This is also the basis of the mysterious potential of insight.

There is a convergence here with the labeling mechanism based on the wailing wall strategy. This situation forces you to be attentive, self-observation, recognition of needs and knowledge of the very mechanics of spirit interference. Our competence deepens with experience, which is facilitated by self-reflection. Scheme 1 of aggregates and mergers is intended to strengthen this competence.

The chart below shows a man placed between the aggregates (springs, drives) of the body and the spirit. The ratio of these drives is reflected in the thesis/antithesis scheme in logical order, in addition, both thesis and antithesis are not permanently assigned to any of the drives. The aggregate of the spirit appears in the double role of factor (thesis) and reaction (antithesis). The same applies to the body aggregate — it takes the form of a feedback trigger on the basis of a dynamic coupled relationship.

An important moment is the ontic fusion, which can be called centric, aggregatetal or polarization fusion. In a logical order, it corresponds to its synthesis. Centric fusion is the zeroing of energy and drive potentials. This zeroing does not appear as a point moment, but rather as a sum of individual forces and interferences, so it is dynamic in nature. This makes equilibrium expressed in dynamic coupling and changeability, as well as skillful control over the element of instincts, which is possible mainly through orientation and the use of appropriate manipulations. It seems that the steady phase of equilibrium is the moment of the therapeutic benefit obtained, which is tantamount to calming down the movements of the ontic pendulum, which is more conducive to calming down tensions than inciting them.

As for the distinction between the therapeutic effect through the prism of equilibrium and calming, it is worth noting that this calming is uncertain and short-lived. Hence the conclusion that the center of gravity of the system of aggregates is not the moment of calm and improvement, but the turning continuum, which is ambiguously and only halfway towards stability. In fact, the illusory continuum of aggregates, under the guise of a chance of stabilization or modest improvement, draws us into a network of risky dependence. Ultimately, therefore, we cannot say whether we have made progress or whether we have sailed with the wave of the primary scheme that has taken over us.

Chapter 6 Chart II: diagram of resistance thoughts and pendulum alternation

Diagram 2 shows two aggregates (mental fields and thought resistance points), appropriate for a given aggregatetal and drive field. The two extreme points of resistance determine the maximum of interference, i.e. the intensity of a given field, and exist as the boundaries of the aggregate in a logical and dialectical order, corresponding respectively to thesis and antithesis.

In the biological order, this system harmonizes with the structure of the brain and the division into the left and right hemispheres, where the left hemisphere is responsible for analytical skills, rational and logical thinking (the right half of the body dominates), while the right hemisphere processes holistic images from all the senses and dominates the left half of the body. The polarization of the specialization of both hemispheres is consistent with the specificity of both drives (aggregates) — body and transcendence. The association of drives with the male-female polarity is intuitive. The aggregate of the body (matter) correlates with Prakrti (primary matter), and the spirit with Purusha (Purusha), (Spirit, self, consciousness) 8.

Chapter 7 Meditation on spiritus and corpus

The task of this technique is to equalize the voltage and energy of the spiritus and corpus aggregates. I think that this practice can bring a lot of benefits and satisfaction. It also refers to the esoterics of yoga and energy channels, nadi, mental and vital.

This meditation is mainly about giving the male-female principle in relation to the body. The very idea of nadi 9 seems to have evolved from abstraction to concretization. It is no coincidence that the construct spiritus/corpus aggregatus finds a number of references, such as pranic maps of yoga, the thought of Heraclitus of Ephesus and Plato, Taoist philosophy or Trika Shaivism.

It turns out that in the yoga system, the nadis are placed inconsistently with the anatomy of the brain, which complicates the matter. If the left hemisphere of the brain is to be responsible for logical processing (which corresponds to the mental specification of ida nadi — the passive, lunar and mind channel, which is probably located on the right side of the brain), then we are dealing with incongruity or inverted correlation. This would mean that brain functions with a logical and mental specification would correspond to the pingala nadi, serving as a vessel for vital and solar energy, according to the scheme of inverse proportion.

This meditation is about focusing attention on the body, meditating in terms of biology. We move our principle from the level of abstraction to the level of the body. We can think:

„The left hemisphere of the brain is responsible for the skills of rational, analytical and logical thinking, its nature is rational. The right half of the body is also »logical«. The right side is an emanation of my logical nature.”

We scan ourselves from top to bottom, marking a naturally diagonal line. The point of intersection of the parts is the point between the eyebrows (this also happens to be the „third eye”, ajnacakra). After descending (mentally) down, we focus on the right hemisphere of the brain. We say something like these in our minds:

„The right hemisphere of the brain is the transducer of the senses (5 senses: sight, touch, taste, hearing and smell). It is the sensual, vital part. The left half of the body is an emanation of my vital part.”

We scan or visualize a line from (part of) the head to the left foot. The line is diagonal. The symbol X (disproportionate) is formed, on which we meditate.

Chapter 8 Pharaonic Meditation

Standing or sitting, we cross our arms over our chests, as in the pictures of the famous mummies of the pharaohs. Place the left hand cross over the right one. The left arm is an extension of the right hemisphere of the brain (sensory, vital), and the right arm is an extension of the left hemisphere of the brain (rational, logical). This pose helps to balance energy levels and tensions. It is a combination of the left and right parts of the brain as well as the whole body in a body-mental (rational) union. Thanks to this exercise, we get a fusion of aggregates in terms of tensions and flows. We break (at least for some time) the dissonance of the polarization of forces, duality, and we calm down our system.

Chapter 9 Meditation with yonimudra

Yonimudra perfectly meets the criterion of homeostasis of the elements, symbolized by the sun and the moon. The hands are joined, the fingers intertwine, and part of the ida connects to the pingala. Ida means: time, stream, what is moving and flowing, water, intuition, night, subconscious, negation, excretion, antithesis, coldness of mind, emotional coldness, yin introversion, woman, inhibitory factor, reactive element, retorsion, darkness, atrophy, gnosis — prajna (prajna) (Buddhist tantra), theory, neurosis, spirit, yin winter and mental. It has the nature of the moon, and pingala — the sun, and is expressed by: fire, static, fiery, reddish color, vitality, day, awareness, affirmation, consumption, thesis, sensual fervor, emotional fervor, yang extroversion, and also as a masculine, factor initiating and causal, desires, clarity, vegetation, tool — upaya (Buddhist tantra), practice, regulation, stabilization, summer, body, yang, vital.

These two aspects are none other than the yin and yang of the „Yijing Book of Changes” and the cosmological and natural speculations of Taoism and Neo-Confucianism. Also in the verbal layer, the similarity of the words ida and yin as well as pingala and yang can be captured.

In yonimudra, the index fingers and thumbs of both hands are in contact, the other fingers are intertwined. The index fingers point down and the thumbs point up. The mudra is held in the abdominal area. Various yoga guides recommend it to women because it is supposed to relieve menstrual pain, and its regular use supposedly eliminates menopausal problems. Yonimudra is primarily supposed to heal, create positive energy.

In my personal experience, in a moment of tension in the morning, putting on this mudra actually brought relief, peace and tranquility. The pain in my right wrist was almost completely gone. It is true that he returned after a few hours, but the effect was similar to that after switching on a certain anti-inflammatory and analgesic drug. Paracetamol, in turn, did not help.

Thanks to the short meditation with yonimudra, my walk from home to the subway was in an exceptionally favorable atmosphere. The people we pass by are mainly young and beautiful people, cheerful and smiling. No superstition. Extremely few situations that get in my way. If they happened, I overcame these living obstacles calmly and completely in control. In the meditation phase, the flow of prana was felt. Heat flowed through his arms, energy seeping into the solar plexus. Attunement was made possible by the proper circulation of prana and apana in the channels of the sun and moon. I felt it as the inhibition of arousal and the combination of introverted yin with extroverted yang fire, where the latter also does not avoid eye contact.

Taking the subway towards Żoliborz to join a therapeutic group there, I was also pleasantly surprised — cheerful faces and a lot of positive emotions were everywhere. The meditation was effective. Something different on the way back. The effect of homeostasis was so noticeable that I was able to survive until the end of the session in good condition, although there was also a difficult moment and my return was marked by subtle complications, apparently as a result of feedback.

It can be said that working with yonimudra has proven itself as a flow regulation technique. The downside is the direction of activation of the solar plexus energy, which, according to yoga theory, means entering the range of cosmic and spiritual energy. Practitioners of yoga know the experience of energetic overloads, leading to fatigue. These overloads are the standard of the yoga experience and the condition for other additional activities, which are supposed to ensure comfort and safety in terms of maintaining contact with the environment. At the same time, we should calculate the necessary effort that is associated with cognitive and mental activation, bringing a feeling of tension, which means that the adopted strategies that do not meet expectations need to be replaced with others, such as yonimudra. Its undeniable advantage is that it serves as a supplement to the main practice (abhazya), not its basic form.

Chapter 10 Yin/yang in the vidya/avidya horizon [Anxiety and stress. Individual and collective]

The yin/yang and ida/pingala ratios seem to exist in a different format than the spiritus/corpus ratio. The latter also finds its replacement in the coupling of knowledge/ignorance (vidya/avidya), which marks the cardinal axis of Indian philosophy.

In the psychological plane of neurotic experiences, this basic symmetry takes on a more specific form, anthropomorphizes itself as a generalized pattern of a hero and an antihero. The hero combines the best features and abilities, including intellectual advantages and a sense of morality, while the antihero and antagonist is the complete opposite: he is mindless, unaware, acts irrationally and recklessly, has no knowledge, spreads chaos, sows destruction. In the psychological register, the antihero finds his exemplum in the psychopathic personality, which is characterized by a high degree of dissociation, rejection of social norms, deprivation of feelings, cold calculation, stubbornness, lack of fear, irresponsibility. In life, it is often the case that those who do not feel fear are more likely to cause fear in others. This is the homeostasis of emotions, the economy of fear, the storage of fear, the anxiety commissariat, according to the criterion of traits and basic tendencies, where the former are the givers and the latter are the recipients.

The balance is thus maintained and the anxiety distribution system is functioning and efficient. If you know where this fear can be stored, it matters less who and what role in it. What counts is the very fact of maintaining order — homeostasis, but only in the social aspect, not in the individual aspect. For in the hierarchy of importance, the collective context always stands above the individual.

We Europeans are accustomed to assign excessive importance to the individual. The individual stands above the collective and wants to stand out. If European thinking, focusing on individualism more than collectivism, boils down to consenting to dissocial behavior of these individuals, the Eastern approach draws conclusions from this and prevents possible side effects of taming the ego, giving priority to the collective in its system of values. It seems that the wisdom of the East lies in the ability to notice the individual’s place in the collective system, and the individual conducts his or her own discernment in relation to the collective with which he or she connects in his interpretations, because he is aware of living and inseparable bonds with it.

He is aware of the priority of collective balance over individual balance. He knows that the former has a critical influence on the latter. Even if there are situations in which the influence of an individual on the masses is greater than traditionally, these are rare situations and do not constitute a rule. I think that the roots of this approach lie in distance and calm, it is from them that the Eastern mentality gets the tendency to put the collective above the individual. For collectivism is characterized by a greater tendency to bestow peace than individualism.

Individualism tends to sow ferment and discord. Its counterpart is aggression, dissatisfaction, competitiveness, resentment and dissatisfaction. The anatomy of individualism signals that it favors forms of egotism. Ahakara (egotism) in Indian philosophy and psychology is treated as a limitation and a serious problem, additionally it is the equivalent of spiritual ignorance in the knowledge / ignorance scheme. Ahakara, one might say, serves as a manual for the anti-hero, thoroughly scrutinized and seen through. Drilled into the core of the creature, its „I” was brought to the surface. An antihero is a dissocial, egotistical primitive and I give you my word that I don’t know which of the following terms — dissocial, psychopathic or egoic — belong to a deeper layer and thus are closer to the truth. The egoic modern troglodyte is a tool of collective order, operating with fear and stress, or rather fear, which demonstrates exceptional efficiency in meeting its expectations. Two meanings of this phenomenon are revealed to us. In the first aspect, a large role is played by the need to conform to a general, collective pattern that does not allow to stand out and stand out above the average. Departure from mediocrity results in breaking the rules on which the order of collective life is based. This order is given a certain rank by the collective element. On this basis, it can be deduced about the validity and integrity of the rights of the collective. Its basic commandment is mediocrity, typicality, shallowness, standardization, but in parallel — assimilation, normalization, harmonization … Unification is the most elementary norm of collectivism. Another aspect is democracy, which, while imposing a number of obligations and restrictions on people, does not go as far in its intentions as pure collective sense does. The executioners of the punishment are ordinary people and even animals as members of the collective mass. They are ordinary in the sense that as those whose minds have not given rise to the thought of awakening or even emphasizing their own uniqueness, they are best suited to act as enforcers. This does not mean that such people or animals are not required to have special competences. They are indispensable, because the executioners of the judgments of the collective court cannot be people who are uncertain or unchecked by the system of this power and its special departments that recruit their soldiers. In that case, we’re back to square one, because apparently the power-of-mass system likes to use people with the parameters of avidya — inattentive, immersed in the egoic abyss and ignorance — for its tasks.

From this point of view, the etiology of fear, stress or neurosis has a collective context, let’s call it the context of the collective body. The balance of the collective body is therefore a factor in the creation of anxiety and stress, and individual people on this path are only obedient executors of its provisions.

It would be naïve, however, to think that the power of collective surveillance is driven solely by a base intention to harm heroes who have barely escaped the surveillance of assimilation. Let’s add a second reason and at the same time the goal of managing our own resources of stress and anxiety, which turn out to be only tools leading to it. Although the didactic nature of these themes seems abstract, on closer reflection the real reason seems obvious — the intention of the collective element is to get the outstanding individual to share his achievements with others.

Reluctance or insufficiently developed awareness of this need, as well as the absence of the context of collective power at the stage of planning and concretization, determine the nature and degree of annoyance of punishment, in the horizon of symmetry: distinction / unification and individual / collective.

If this is the case, as we see it, it can open up new perspectives for us in the interesting context of the yogic combination of pingala with ida, i.e. the sun and the moon of gnosis (perhaps also the unconscious, considering the analogy of „ida” and „id” also ego extroversion). In addition, let us focus on the analogy of the preconscious mind with the central sushumna channel (sushumna), symbolizing the pure intellect towering over the other components 10.

Chapter 11 The yogic triad and the psychoanalytic triad

When we look at Freud’s superego, it is hard to resist the impression that it corresponds to the tantric sushumna channel and its essential meaning. The whole Freudian triad: id, ego, superego finds its bizarre counterpart in the tantric theory of pranic channels: ida, pingala and sushumna. We’ve already said enough about ida and pingala, so here’s some information about channel three.

The English-Sanskrit Spoken Dictionary under suSumNA (f.) lists „particular artery or vein in body” and also „very gracious and kind” 11. This second explanation corresponds to Eliade’s mystical quotations: it is in the form of pure intellect, it is the gate of Brahman, it is like nectar, it remains inside as in the abode of mahasukha (great bliss) 12.

In light of these data, the sushumna undoubtedly figures as a mystical synthesis, having the nature of all the components of the arteries and the arteries themselves, it is also fire, which probably arises from the union of the moon and the sun. The Brahman channel at its center, the ultimate thread in yet another thread, the citrini, which the Sanskrit dictionary identifies as „a woman endowed with many talents” or „wearing bright ornaments”, culminates in the parabindu the most important point located in the „uppermost circle.”, in the sahasrara chakra 13.

Interestingly, this central channel „extends from the center of the head to the kanda”, an organ situated between the anus and the linga 14. And yet, when we look at the superego and the id (which corresponds to the coupling: sex drive/ self-preservation instinct — judgment), there is a similarity to the border points of sushumna, the initial — kanda and the closing — sahasrara. The line of the main artery of prana connects the extreme points, while on the Freudian axis, the id is correlated with the superego on the principle of counterpoint.

Also noteworthy is the collective meaning of the superego, taking into account the tension between the individual and the community, so basic in activating fear and stress and apparently playing a certain role in the process of metamorphosis. I quote from the encyclopedia: „superego is an internal representation of moral values and ideals recognized by a given community, which are passed on to the child by parents in the process of socialization. It is a »moral« instance, striving for perfection (as opposed to the id, which is guided by the pleasure principle). Main the function of the superego is to inhibit the impulses of the id, transmitted to the ego to replace realistic goals with moral ones.” 15.

In the light of the above, the superego refers to the sahasrara in sushumna nadi as well as to the spirit (aggregate, instinct), and the id corresponds to the kanda and muladhara chakra (releasing pleasure, facilitating the fulfillment of material desires). The role of ida and pingala in explaining psychoanalysis’s linkage model is that the nature of the ida moon characterizes the sex drives, the ego in turn reflects the characteristics of the solar pingala, which is day, brightness, vitality, extroverted and self-aware. The influence of the moon element is visible in the nature of the superego as well as the spirit, which would only confirm my guesses about the relationship between the superego and the id when it comes to the beginning of the activation of the unconscious sphere, which serves as a trigger for interactions and some unpleasant actions of the environment. The general characteristics of the superego are based on the elements of the sun as well as the moon. Because moral values initially exist in the order of consciousness and are available to cognition, then they pass into the memory, from where they control the processes, imparting an impulse to action through the use of communication with — the unconscious — all actors of interaction in a joint flow. The universal character of values and norms of morality corresponds to the balance of the rotation of conscious, preconscious and unconscious in the collective and individual aspects. The function of rotation at all levels is to harmonize positions and unify the state of knowledge, dispersed into separate levels, both in the unit-collective system and in multi-vector references.

Chapter 12 Manipulation of the moon and sun — healing and restoring balance

When do we know that our body needs the implementation of the blue element of the moon or the red element of the sun? What are the available forms of this implementation? When, finally, do we use the third form — the middle fire?

As a starting point, let’s take the Chinese perspective, where yin is the shaded side and yang — the sunny side of the hill. Yin corresponds to blue ida, yang to red pingala. On another level of homology, the body aggregate is essentially yin and the spirit aggregate is yang. From the Chinese perspective, yin tends to yang and vice versa — yang tends to yin. An image of this is the fluctuation of fire, where the intensification of the flame is the transition of yin to yang, the reduction of the flame until it is completely extinguished — the transition of yang to yin 16.

Because the yin/yang model can genuinely help explain the „structure and order of the universe,” I believe that disruptions in the rhythm of this pattern lead to diseases, including mental disorders such as anxiety, stress, depression, bipolar disorder, and paranoid schizophrenia. The symptom of the disease may manifest itself in the form of insomnia, which is a sign that the mind of the sufferer is so deeply immersed in yang that the dream of the yin nature begins to waver, and finally disappears due to excessive exposure to yang. It can be said that the mind of a person suffering from bipolar disorder or schizophrenia was lifted by the influx of yang. The energy and impetus of the induction beyond the correct norm triggers the association of an attack. We encounter a situation in which this power jumps out of its bearings, gaining destructive power. The nature of yin does not retreat and yang reciprocates in the same way, therefore it acts similarly unnaturally and, like that one, takes control of the spheres previously given under a different management. Yang and yin behave unnaturally. Yang violates the rules of the interference margin, which causes a yin response that does the same. The roles assigned to both powers are mixed. The problem also appears deeper, in terms of the program and drivers, the initial project of which was to ensure survival and persistence in harmony, thanks to the harmonious cooperation of forces.

With regard to the forms of healing and restoring the harmony of yang and yin, we can distinguish between symptomatic and causal treatment. In this system, I combine both variants. Symptomatic treatment of dysphoria in the yin/ yang system, i.e. the moon and the sun, is temporary and is a system of element manipulation. An example would be napping during the day as the antithesis of tension or fatigue, which is the result of unnecessary exposure to the spirit element that corresponds to the sun — yang. From experiments in the aspect of energy, i.e. bio-plasma, it is known that high atmospheric pressure and sunlight serve mental activities such as learning, reading, thinking. The sun creates ideal conditions for these activities to develop, which apparently also has to do with the fact that when the sun is active, the sahasrara, the highest chakra, is active. Solar activity naturally harmonizes with the availability of the „highest circle” on the basis of cosmic micro-macro compatibility including parabindu — the highest point.

The sun at its climax is the physical illustration of the transition of the energetic homeostasis of the sun and moon to the vital activity of the aggregate of transcendence that convenes with yang. For clarification, we can also say that Heaven, tian, completes Earth, din. Although it is obvious that, according to Taoist cosmology, the union of yin and yang creates Heaven, Earth and Man (ren), undoubtedly din and tian are bathed in nature with ying and yang 17.

Another form of counterbalance to the intensity of yang/tian is relaxation, lying on the stomach. Firstly, the horizontal position of the body, as opposed to the vertical one, is within the female ying interference, secondly, turning the face and front to the ground additionally strengthens the effect of the shadow’s „energy” field, which, while maintaining the right proportions, can harmonize the mental tension and the bio-field caused by the activation of mental (intellectual) activity with the spiritual characteristics of Tian — Heaven. In addition, lying comfortably on the stomach, we massage the internal organs and stimulate them in the favorable yin — tian position.

An important role in the process of harmony of intensity is played by mindfulness and concentration. Care must be taken not to get totally caught up in the exercise or let the thoughts wander off to other resolutions, especially those on the opposite shore of interference. A job well done in yin interference will allow us to continue to enjoy its results when we fall into the yang range and vice versa. Volatility is something achievable and simply inevitable. This is due to the nature of the Dao (as well as the Logos, arche, eternal ideas, sefirot), the inexpressible Truth, which was first depicted as tian di dao, „the way connecting Heaven and Earth.” 18. The Way is not meant to be looked at and to admire it, but to walk on it; it implies the sense of movement, transformations and „activity of things experienced by the senses”.

The mindfulness exercise known as body scanning also seems to be an example of ying (body) work because we focus our attention on the body, not the mind, etc. Mindfulness of yin activities creates mindfulness of yang. This completes the full cycle of transformation. By performing an act in mindfulness, we are pulled up into a higher ontic index — sublime and concretized. It can be said to be a register of self-actualization of the transcendental type, as articulated by Maslow. An act performed consciously, in accordance with the laws of nature and the rules of alternation and unity, is the drive of internal energy and incomprehensible agency in the catalog of transcendence and spirit. Including mindfulness in the course of observing any object, for example held in the hand, has the value of regulating yin/yang tensions and flows. Self-regulation in the yin/yang consciousness spontaneously becomes a component of the Dao style and proceeds exemplary through the reading of appropriately selected sketches considering the nature of the Dao. Reading becomes a form of practice, ensuring attunement in the field of bioplasma, qi, and, by the way, incorporating the ancient idea of Dao into the circle of one’s thoughts. Thus, interiorization becomes a method of treatment closer to the pattern of causal treatment, because it penetrates with its program more precisely than inaccurately encapsulated consciousness, in addition, it places consciousness in the index of the goal and harmonization processor, which in turn increases the impetus and range of the impact itself.

Reading, this elementary mental activity, hides a powerful therapeutic and developmental potential. I have observed that the reading of certain writings may additionally bring adverse changes such as exacerbation of tension, sensitivity and attention, which makes the environment unusually uncomfortable and unpleasant. Even if these changes occur only in a few, it does not mean that the phenomena or reactions that arise cannot be considered a tangible manifestation. A secondary factor is the ability to anticipate an event, something we expect, such as meeting someone we like. The reaction to our attitude (accompanied by various positive emotions, such as joy) can take the form of crossing our path, a crowd, a blockade or a physical collision with a pedestrian. Interestingly, I know from my own experience that blockers are most often women, less often men. This has a kind of explanation in the style of yin/yang feedbacks and aggregates, because yin is a response to yang intensities and has the nature of the unconscious, night and shaded part of the hill, for this reason the natural collector of these features is usually a young, staring woman, obsessively focused on herself.

An initial or parallel source of these experiences is reading, accompanied by tension or susceptibility to the stimuli in the form of topics, which in turn leads to the activation of thischannel. When we talk about using the sketch in the conscious self-regulation of emotions and tensions (which also comes down to observing the yin/yang, moon and sun circulation), this approach seems to support the yogic precept to stick to the middle way. Even if the method of „cutting off two wings” has a derivative and variable form and is reduced to a reaction to the dynamization of any aggregate, I presume that such a strategy is right and brings the expected effect. On the one hand, this approach makes its health goal real thanks to the correct attitude and motivation, on the other hand, it cannot completely remain beyond the scope of the emanation field of osmotic concretization in the field of transcendence, because both dimensions exist side by side and penetrate each other. Therefore, we cannot propagate an approach that favors only spiritual concretization, because then we would enter the role of agitators of yoga or a different way of realization. However, I am aware that an approach reduced to procedures enabling the achievement of results with the least effort, i.e. without embarrassing joining a deeper and more demanding transformation process, may at some stage turn out to be illusory. Minimalism in the pursuit of regulation without sacrificing something in return may prove insufficient and antinomic in relation to the plan and requirements of life, which assume a much wider horizon of ambition than ourselves. In this perspective, I expect that it will be ideal not to narrow the range of goals and methods to strictly therapeutic or intellectual ones. Undoubtedly, some caution and distance from incentives to follow the path of rigorous sublimation is recommended, which may prove fatal and disappointing for us. If, moreover, we were to take the recommendations of Taoist insight quite seriously, we would also apply logical moderation to the premises of ennoblement, allowing our situation to develop calmly, without rushing anything or putting ourselves under too much pressure.

The incomprehensibility and tearing of the human condition, placed between the imperative of development and the need to ensure one’s own comfort, is connected with the tangled sense of the spirit. Principle in the pursuit of ambitious goals should be harmonized by distance from the interference of the spirit. Conservation, moderation, gradation and space will allow you to get better optics, position yourself in relation to this element in accordance with the feng shui rule. This will allow you to optimize rotations or, if necessary, give you the opportunity to escape, wait out the attack turn… Counting our position in relation to the spirit is perfect not only from our perspective, but also from the spirit. As a result, we become valuable, and the spirit only gains from our distrust, because by accepting this state of affairs, it has confirmation of prospective synergy, because only a healthy mind, not forced by the energy of compensation, will meet the demand for harmonious and friendly cooperation.

Experimenting with a model Tao text strewn with philosophical evidence is a kind of curative Taoist sadhana. It combines elements of a strictly spiritual transformation of consciousness with the additional goal of achieving homeostasis on this path. Although the results of this sadhana-therapy will be surprisingly good, there are additional side effects in the form of osmotic disturbances inherent in this type of meditation. A feature of the adopted perspective is the feeling of connection with the world, with people who have become closer and more gracious, as they have become an inseparable part of the vision of the world, i.e. the idea of the unity of opposites, previously internalized in the form of sadhana — therapy. The mind calms down, settles in the energy of harmony, the mood is positive, thinking is undisturbed, perception is no longer just perception, but enriched with a unique mood to which thought and feeling are subjected. In fact, this post-meditative state is also meditation. Contentment and a different perspective are strongly present. In response to this long list of benefits, disturbances may arise, such as an ambulance siren blaring past or a stray dog barking for no apparent reason, but because it runs amok and the barking doesn’t stop, we finally realize that it will spoil our mood. There is a tangible cause-and-effect relationship of the vague alignment of the unifying and erosive experience. We will again reduce this synergy to the law of opposites yin/yang, where what is unifying and good is covered by the circle of yang, again what is painful and reactive — yin.

This single example clearly shows the nature of the coupling of elements — mitral, axial, conditioning and reinforcing in the dialectical play of statements and negations, confirmations and negations, creating a creative-threatening dynamic, constantly rotating around its own axis, which presumably symbolizes unity and equilibrium, harmonized in incomprehensible complexation of coexisting dimensions of the phenomenal world and the abyssal void.

The law of combinations of duality, convergent with the meaning of the Trinity of Gods, Brahma, Vishnu and Shiva (and its colors — red, blue and white) is so common that patterns of experience, multiple reactions and inspirations could not manifest themselves without the support of the Universe for this mode. The installation or the plan of the entire Universe is the aforementioned principle. In the most important cross-section, it appears as a two-part being/non-being reflecting the mastery of proportions, similarly to the yin/yang scheme. One can talk about a centuries-old bond of spheres, a close parentage, a paradox, an overlapping of domains. This equivalence combines, as in the paintings of Tantrism, the changeability of phenomenalness and the immovability of the inhibition segment, i.e. the yogic suppression of activities. In Taoism, this prehistoric complementarity characterizes the Dao, which is divided into the Dao revealed in the Universe as the Order of Nature and the Primary Dao 19. The Primordial Dao is a substitute for sushumna, which in turn, according to Sadhguru’s description, is dormant, devoid of features and characteristics, like empty space, which seems to create ideal conditions for creation 20.

Can sushumna (Dao) with its description help us in the healing process? Personally, Mircea Eliade’s approach is very appealing to me, as he often uses the term „unity” (samarasa) in the performance of sushumna. Without delving too much into the implications of Tantrism, as detailed in this Author’s work, I will merely apply his position, assuming it will have a good effect. Alternatively, our lengthy text about the nature of Dao can be replaced with a more modest phrase: „everything is one” and work by including meaning in the circle of your own experiences. The goal we have achieved by reading mileage reports, i.e. overcoming sadness, reduced mood and depression, is easily achieved thanks to this popular credo.

For better results, we can use the description of sushumna and the ontic plane in this exercise: Sushumna is dormant, featureless, characterless, like empty space, which is brilliantly creative 21.

Chapter 13 Goals in a coherent approach

In my approach, where I carefully observe the reasoning of tantric yogis, the idea of liberation as a goal consistent with the logic of the principle of things, which is additionally a free consequence of noesis, is of considerable importance 22. Taoist tantrics distinguish this goal slightly differently, whose motivation was not to achieve the state of nirvana and saving the essence of life and prolonging life and youth 23. The next intention of contemplating the aggregate of nature is self-healing, i.e. healing, where the dynamics of feedback is immediately and consistently analyzed and one’s own solutions are implemented or the use of valued procedures, like mindfulness, however, interpreting them in the light of one’s own claims and orientation. Chronologically, the goals follow in alphabetical order:

— Self-regulation through homeostasis

— Prolongation of life and youth; saving the essence of life

— Liberation from the cycle of transmigration through fulfilled wisdom or understanding (in the Christian perspective, it harmonizes with conversion)

The coherent approach makes use of this threefold perspective. As a result, a synthesis is born in which sacred gnosis is combined with psychotherapy.

Chapter 14 The Wailing Wall

In psychology, as you know, there are two main regulating programs, the first is the emotion-focused strategy, the second is the problem-focused strategy. The most nodal part of the second method is the starting point: defining the problem. Naturally, it is important to identify the problem we are facing. „My” invention is to lay out the definition notation 24. First we define the problem, and then we carefully write it down. In the notation created by us, we get a therapeutic instrument that we can successfully use in work on emotions and in feedback on the axis: behavior — thoughts — understanding — emotions. The whole approach is truth, it is the emotional and subjective truth of our thinking about certain events that have left a cognitive and emotional mark on us.

Due to the fact that our judgments are difficult to separate completely from emotions, the definitions we draw up are also characterized by a strong emotional charge. In this sense, a specific element of the program that aligns it with a problem-focused strategy becomes something more — a combined strategy, where the solution lies not only in a specific action, but also partly in the emotional description of the circumstances. Notation-definition creates a psychological tool for a wide-range register of situation components with behavioral, cognitive and emotional overtones. Circumstances taken into consideration in the transpersonal plane are temporary and existential.

The record of a situation, state of consciousness or perceived annoyances from others becomes a useful tool for change, overcoming inertia or another problem thanks to the unique operability of behavioral, cognitive and emotional notation. I call this program the wailing wall (ww), because it is confusingly similar to the Jewish prayer in front of the wailing wall in Jerusalem. We write down our problem, as on a piece of paper, with the difference that we do not fold it, but hang it on the wall in a visible place. Statements can be written down, for example, with a thick blue felt-tip pen. The coincidence with the Jewish prayer is purely accidental here, however, what is essential and what determines the effectiveness of this method is the form of writing. It is disproportionately more effective than oral. The same applies to working with a ready-made text, then selecting sketches based on their character, characteristics, „vibrations” and psycho-tension resonance of confidential tones, smoothly passing on the corpus/spiritus or yin/yang neck.

The Western Wall is a notation that has its own psychotherapeutic function. I have experimented with it many times and I can say that it is an effective self-regulation tool. Its central concept is to resonate the response and unlock the power of the subconscious, which in our description has the features of gnosis, intuitive cognition and yin dialectically coupled with the question and painful experience of yang (consciousness and ego).

The definition should be arranged in the form of a sentence, which is a message, opinion, evaluation. Here are some examples:

— „I am locked in a hermetic bubble of helplessness and failure.”

— „Notorious viewers stare at me in an annoying way.”

— „The cold in the apartment destroys me” (epithet).

— „This hideous lampucer is terrible. She bangs loudly on the door and brazenly ignores me. Total darkness of prejudice.”

— „The police completely ignore my testimony and side with the cynical liar, rendering themselves completely useless in my case.”

One or two sentences contain the heart of our problem, it is an emotional message that states a subjective fact. The truth of failure is processed to change this state of affairs. The assumptions of various psychologists, usually correct that focusing on negative content can start a spiral of self-fulfilling prophecy, are not confirmed this time. Our confidential precedent is a careful report on the situation. The comprehensive, emotional truth contained in it intensifies the liberating dynamism. Let me repeat, the sentence should be written with a thick marker or pen on a piece of paper or A4 sheet, because over time it will be filled with additional messages. We hang it in a visible place on the wall or bookcase and start a resonance between us and the message. We can assume that this method works with resonance on the unconscious at the junction of the conscious and the subconscious. The procedure provides liberation by creating closure or overcoming irritation and pain immediately, because it is based on the principle — you state the problem, there is the solution. In addition, focus plays an important role as part of the procedure and part of overcoming the problem. A flash of coupling is used, which is exemplified by the motto — „if you seek, you will find” or — „seek and you will find”, „ask and it will be given to you” or finally — „you ask, so you get the answer” that assure us of successful completion. The very approach to the problem, therefore, has the potential of a solution, which is what I relied on in this method, which certainly brings to mind prayer, which it is a match for.

We come into contact with the reaction of response as light emerges from the darkness, yin reorients itself to yang, the expressed form bows to the unexpressed, the self conducts a confidential discourse with the unconscious again. This causes the breakup to redesign itself into its antithesis, that is, effective closure. Nodal are truth and authenticity, because cancellation germinates from them. What anguish, such a cancellation. Realism is everything, because the shots of the cases as well as the coming resolution are sincere, not pretended.

If we have already hung a piece of paper on the wall, we read the text carefully, we stop. This is the phase of summarizing and confirming one’s own motivations and actions taken. We only expect profit to sprout, which usually happens quickly, rarely forces us to wait, it happens that the effect does not come at all, because it depends on the scale of abstractness and generality of the shorthanded topic in the structure — the more specific the approach, the greater the chance of a good result and successful closing. And vice versa — the higher the degree of generality in terms of the causes of the problem, the lower the chances of success. The effect usually comes in the form of relief and relaxation, which proves the effectiveness of this variant of psychological labeling, which I call the wailing wall.

Chapter 15 Insomnia

i.

I’d like to quickly share some of my own insomnia remedies now that I believe may have some effect. I was surprised by the results myself and decided to give someone some advice. It so happened that this person was a man suffering from schizophrenia. This man suffered from insomnia, and the medications he was taking were ineffective. Unfortunately, I cannot say whether he used my solutions or with what effect. I myself am an example of the fact that some of my own solutions sometimes have an effect, although this effect is additionally determined by visible factors, such as subjective predispositions or temperament. In addition, the results of the procedures used are largely determined by the delicacy and the degree of sublimation, which people on the schizophrenia spectrum do not have to worry about. Most often, however, they lack sufficient motivation and faith in the efficiency of the chosen method.

The first technique is an excerpt from Tibetan sleep yoga within the Gelugpa sect of which Tsongkhapa was a representative. It turns out that a number of procedures of this esoteric yoga can have a completely different application than just obtaining the ability to dream lucidly, and can also be helpful in the treatment of insomnia. According to the norm of sympathetic and homeopathic magic (as reported by James G. Frazer and William Crook), Tsongkhapa’s technique would be related to the new idea — antipathic magic. Let no one be put off by the term „magic”, for in this expression there is in fact a key psychological and natural mechanism responsible for the alignment and dynamics of the rotation of forces.

In sleep yoga, Tsongkhapa uses meditation on the chakras as he progresses through the stages, then recommends meditation on the crown chakra, which is supposed to eliminate drowsiness. However, this meditation often causes sleep difficulties, so it is recommended to move from the crown chakra to the linga chakra, which is specifically located at the tip of the penis. Complementing the program is combining the life winds by performing the breathing technique of pranayama (pranayama) 21 times with kumbhaka (kumbhaka), holding the breath 25.

In order to overcome insomnia, meditation on the tip of the penis seems to be not too bad. In this case, the object of meditation and its psycho-energetic meaning cause a descent of consciousness, together with perception, from a higher ramp unfavorable to dreaming, to a lower one, creating ideal conditions. In this case, the antipathic magic of feedback cannot, of course, work, because this meditation falls within the current of homeopathic magic with a personal purpose.

If anyone would like to try this meditation during the day and for a purpose other than overcoming insomnia, I sincerely advise against it. For those who are fragile, this meditation can set up a hostile dynamic, which will certainly not have a strengthening effect. Unfriendly people, which is typical this time — young, dangerous men are a side effect of the recalled exercise during the day; but apart from the fact of unpleasant consequences, it must be admitted that this exercise restores calm and suppression. With this in mind, I do not recommend meditation in this form, but as a panacea for insomnia, it works flawlessly.

ii.

Even better results can be achieved with the sleep recession and sleep reduction method. According to this idea, sleep is perceived as something particularly undesirable. We create the impression that sleep is an obstacle to the realization of our unspecified intentions. This reversal of the sense of motivation is simply technical, and it is all about reprogramming the mind in order to enliven the desired feedback. An example of such reprogramming is thesentence:

„Sleep is not good, sleep is bad” or „Sleep is unfavorable, sleep — unnecessary, sleep — poor.”

The purpose of recoding thinking is to use the law of circular resonance, which is conducive to transforming any topic into its opposite. Principle resonance works brilliantly in redesigning evaluative thoughts, signaling the relative nature of our judgments, especially when we stick to them and use terms.

The recoding effect provides a mind free from inconsistent forms of programming such as a textbook or reading esoteric writings before falling asleep, which revives thinking and trains of thought during sleep. So we cannot assume that we will get both at the same time. I understand that the purpose of flipping through esoteric or philosophical sketches or excerpts at bedtime is to overcome numbness and boredom in order to introduce some elements of intense thought and antaraxis 26. This is undeniably at odds with the desire to go to sleep.

However, if the sleep recession strategy doesn’t work, you can use postering (the wailing wall) and wait for resonance and feedback. Then we will usually receive any signal from the unconscious, an allusion or a significant inspiration.

iii.

Going a bit further in time, but in accordance with the topic discussed here, I would like to propose a simple technique, based on a macrocosmic lever, as part of my system of feedback therapy.

To fall asleep or relax, read (repeat in your mind) the phrase:

„It is estimated that the entire visible universe contains 2 trillion galaxies (20000 0000 0000

0000).”

Other variants of this contemplation are possible. The mechanism of the cosmic lever is used here, consisting in the use of a mental counterbalance of the axial elements (holistic triad) at the moment of emotional swinging. To do this, focus on the symptomatic facts and markers of the aggregate. This time, what is characteristic of corpus aggregatus is the visible universe. The technique works on the principle of leverage, because by assimilating to the corpus range in this model, we reduce the pressure of the spiritus range, which in my opinion is responsible for the swing and deregulation.

Chapter 16 Prayer as a turning point [Homology of the „fusion of opposites”. Virtue Te. Cases of transgression. Chaos Cosmic Entanglement]

Another option worth including is prayer, which would be worth devoting a separate chapter to, given its effectiveness in overcoming stagnation. The most important thing in all this is not to succumb to the nightmarish passivity. Involuntary prayer is a good panacea in the fight against all kinds of troubles, adversities and oppression of the environment, it is a weapon and a shield more than a wand that allows you to conjure up something more. However, I encourage you to try it in both of these activities. As a tool in dealing with troubles, prayer meets the recommendation of general homeostasis, which consists in separating experiences into two categories — positive and negative, thus allowing for difficult and sometimes painful interactions with the environment. This also explains its ability to quell the pressure of unfavorable energy of decay — rampant inertia with its drive to rule over all. One of the crown prayers of Shaktism (Shri Vidya) is premeditated with the title: Khadgamala Stotram, which can be translated as: Hymn of the Garland of Swords. Naturally, this is not a prayer that I could have dreamed of, because it lacks, firstly, simplicity, and secondly, it is a prepared work containing a large cosmic charge. This entails heavy demands and psychological implications, creates an original programming of values in the scheme of transcendence. Not such a prayer can free us from the grip of stagnation, or Mara, to use that archaic Buddhist name which, in principle, expresses the sense of undesirable decay.

Regardless of its forms and barriers, prayer is a kind of turning point in our osmotic clashes, taking the form of disturbing clinical symptoms, but it seems that even if we attribute such great importance to prayer, it is justified by the fact that, firstly, it should be to the order of the spirit (yang), which determines its liberating function, and secondly, it is itself a specific method or approach where one’s own energy is used or the fact of adherence to a non-physical register.

Such a view opens us to the range of the variety of entelechy, 27 manifested in cosmic symmetry, the basic characteristics of which were spotted by the currents of ancient philosophy and encapsulated in their own concepts. It is not surprising then that there are people who easily find themselves in various, seemingly incompatible, trends of sacredness, switching from one to the other and vice versa. Because all these trends grow from one root, and what distinguishes them is over-interpretation, any unique aspect that gives the impression that we are experiencing something original that cannot be replaced anywhere. The impression of the peculiarity of a given form of belief, of a cardinal idea, gains strength thanks to the hundreds of historical, cultural and linguistic growths with which these ideas have managed to grow over vast segments of the passing time. Examples could be multiplied, although it is undoubtedly much easier to juxtapose traditions similar in terms of developed syntheses. An example is the Indian advaya, complete non-dualism, the mood experienced by the yogi in maximum combination of breaths, or more precisely, the state acquired by the retention of breath, thought and semen, which is irrevocably fulfilled in sahasrara as mahasukha, „great bliss” 28.

Advaya is associated with Tao (Dao), inexpressible nature, way and power. Similarities of „pairs of opposites” can also be observed in another layer. In Indian tantrism, these will be: the sun and the moon, Shiva and Shakti, ida and pingala, Buddhist tantrism again popularizes mainly prajna (prajna), wisdom and upaya (upaya), the means to achieve it, symbolizing the sensual bliss activated in the inner process of tantra. The next pair is: sunja (sunya) — emptiness and karuna (karuna) — pity or compassion 29.

In Taoism, apart from yin/yang, we also have a „combination of opposites”: Tao/Te (virtues) 30. With regard to Tao (Dao), the distinction between Primordial Tao and Tao Revealed in the Universe as the Order of Nature reminds us. On yet another level, the dichotomy, waidan/neidan, of the two currents of Chinese alchemy emerges — the „external elixir” and the „spiritual elixir”, synonymous with the axial pair of aggregates — corpus and spiritus. It is interesting that the word dan originally meant cinnabar, mercury sulphide (HgS), the main ingredient of potions that give immortality, wisdom, power and leadership 31. The metaphysical sense of this axis will undoubtedly keep coming back to us, meanwhile it is possible to observe that hermeneutically what determines the union of Te with the act of natural prayer is the essential and great de, and thus virtue. It seems that selected concepts of Taoism are inspiring and useful in interpreting the irrefutable filiations and proportions of the instruments of sacral regulation aimed at emotional well-being, which is why combining seemingly such distant phenomena as those we are looking at makes sense and can shed more light on this matter.

*

Defensive prayer, offensive prayer, an armed arm in the campaign against the onslaught of decay, stagnation and disintegration — this is the approach to prayer I have in mind. Therefore, the question arises: Since the effectiveness of this instrument has already been demonstrated, does it always and in all conditions manifest in the same way? In order to answer them, it is first necessary to explain in more detail the function of the mentioned instrument as a regulator and a factor of change, etc.

In my personal experience, the natural prayer that I directed to Allah, „the only God”, in times of crisis due to ill health (the psychiatric diagnosis clearly confirmed that my problem was serious), whose ancestral source, in my opinion, are the upper bio-plasma vibrations, which had an impact on general functioning, especially in the company of other people, was such a model turning point. Undoubtedly, sincere prayer is a factor of great healing potential. The condition for success is authority, trust, faith and respect implying previous experiences in a given trend of spirituality or in related trends, so I emphasize the role of a special type of self-actualization that requires a special approach.

The turning point in my reaching relative and not yet full, but nevertheless normalization was initially the Arabic dua prayer. These positive experiences, as well as the various obstacles to maintaining a psycho-emotional form, inspired me to search more vigorously, which resulted in recognizing the strengths of natural prayer. In the context of these specific experiences, data collection and self-awareness expansion, I want to look at the practical function of the contemplation of virtue, Te, and its infiltration into the system of self-regulation, taking into account the importance of offensive prayer used when you feel threatened by people (anti-heroes) and in connection with unfavorable penetration.