DOI: 10.7256/2454-0722.2015.3.13707

Abstract: Edward Tiryakian, American sociologist and philosopher of culture, examines various aspects of esoteric culture and analyzes its contents and influence on Western society and the relation between esoteric culture and modernization. As an actual example of esoteric culture Tiryakian examines the modern "occult revival" which became the subject of cultural and philosophical studies revealing its diverse manifestations in the spiritual life of modern society, especially among the educated youth. The problem field of esoteric culture is considered on the basis of its structural and functional features in conjunction with the dynamics of socio-cultural relations and processes taking into account the concepts of modernization and revealing the specifics of the socio-cultural innovation potential of esoteric culture. The paper analyzes the profound changes in social orientations and personal positions of the followers of esoteric culture as well as its general impact on the art, politics and science. In terms of philosophical anthropology, the image of man in esoteric culture is considered to be a special type of personality, that of the creator and the representative of a specific culture. Even though Balagushkin emphasizes that Edward Tiryakian provided a detailed and in-depth study of esoteric culture, he finds it difficult to agree with Tiryakian's general conclusion about the possibility of an epochal change of culture in modern society under the influence of the "occult revival".

Keywords: culture dynamics, modernization, secret societies, secularization of the demonic, neo-sacralization, occult revival, esoteric culture, counterculture, Edward Tiryakian, human identity

DOI: 10.7256/2454-0722.2015.3.66363

Abstract: Edward Tiryakian, American sociologist and philosopher of culture, examines various aspects of esoteric culture and analyzes its contents and influence on Western society and the relation between esoteric culture and modernization. As an actual example of esoteric culture Tiryakian examines the modern "occult revival" which became the subject of cultural and philosophical studies revealing its diverse manifestations in the spiritual life of modern society, especially among the educated youth. The problem field of esoteric culture is considered on the basis of its structural and functional features in conjunction with the dynamics of socio-cultural relations and processes taking into account the concepts of modernization and revealing the specifics of the socio-cultural innovation potential of esoteric culture. The paper analyzes the profound changes in social orientations and personal positions of the followers of esoteric culture as well as its general impact on the art, politics and science. In terms of philosophical anthropology, the image of man in esoteric culture is considered to be a special type of personality, that of the creator and the representative of a specific culture. Even though Balagushkin emphasizes that Edward Tiryakian provided a detailed and in-depth study of esoteric culture, he finds it difficult to agree with Tiryakian's general conclusion about the possibility of an epochal change of culture in modern society under the influence of the "occult revival".

Keywords: culture dynamics, modernization, secret societies, secularization of the demonic, neo-sacralization, occult revival, esoteric culture, counterculture, Edward Tiryakian, human identity

DOI: 10.7256/2454-0722.2015.4.14429

Abstract: The object of the research in this article is a psychological and social experience of mystic studies. An interest in the phenomenon is increasing in terms of the modern spiritual crisis in the face of the threat of national, religious, political and other conflicts when the whole world safety is very vulnerable. Mystics may allow to find the universal source of all religions which is very important in the situation of the global rivalry of a great number of seekers for the truth. The research of the psychological (introvertive) and social (extravertive) experience of mystic studies makes it possible to find practical methods of transformation of human being and society. Methodology of the research is based on the comparative philosophical and religious analysis. The main research method is the comparative analysis. General scientific methods used by the researcher also include analysis, synthesis, generalization, and individualization. The author comes to the conclusion that mystic studies combined the world religious experience and devepoled a complex transformation system of the mental life of a person where all the levels of individual consciousness interact. Education of mentally healthy and self-actualized personality is the consequence of it. Mystic studies developed practical ways for the improvement of the social life on the basis of love, compassion and mutual respect. Mystic experience involves tolerant attitude to the representatives of another culture, religious confession or nationality. It sets the borders of the tolerance which is provoked by the need of an egocentric consciousness limitation.

Keywords: transcendental immanent mystics, mystics, transformation, Absolute, egocentric consciousness, enlightened consciousness, self-actualization, immanent mystics, tolerance, methods of psychopractice

DOI: 10.7256/2454-0722.2015.4.66456

Abstract: The object of the research in this article is a psychological and social experience of mystic studies. An interest in the phenomenon is increasing in terms of the modern spiritual crisis in the face of the threat of national, religious, political and other conflicts when the whole world safety is very vulnerable. Mystics may allow to find the universal source of all religions which is very important in the situation of the global rivalry of a great number of seekers for the truth. The research of the psychological (introvertive) and social (extravertive) experience of mystic studies makes it possible to find practical methods of transformation of human being and society. Methodology of the research is based on the comparative philosophical and religious analysis. The main research method is the comparative analysis. General scientific methods used by the researcher also include analysis, synthesis, generalization, and individualization. The author comes to the conclusion that mystic studies combined the world religious experience and devepoled a complex transformation system of the mental life of a person where all the levels of individual consciousness interact. Education of mentally healthy and self-actualized personality is the consequence of it. Mystic studies developed practical ways for the improvement of the social life on the basis of love, compassion and mutual respect. Mystic experience involves tolerant attitude to the representatives of another culture, religious confession or nationality. It sets the borders of the tolerance which is provoked by the need of an egocentric consciousness limitation.

Keywords: transcendental immanent mystics, mystics, transformation, Absolute, egocentric consciousness, enlightened consciousness, self-actualization, immanent mystics, tolerance, methods of psychopractice

DOI: 10.7256/2454-0722.2016.5.19564

Abstract: Russian researches of Buddhism psychology are mostly philosophical and offer explanations of Buddhist realities and their analysis from the point of view of modern science, however, there is very little that has been done in the sphere of their empirical verification. The present research intends to contribute to the creation of the 'psychological portrait' of contemporary Russian Buddhists. The subject of the research is distinguished features of communication stereotypes demonstrated by contemporary Vajrayāna Buddhists and atheists. These distinguished features are viewed as a proof of successful development of certain personal traits through well-directed Buddhist's practice. Attitudes demonstrated by Buddhists in their interpersonal relations are studied using Boyko's inventory. 70 Buddhists were studied. The results of their tests were compared to the results demonstrated by the control group of another 70 people. Within the framework of the present research attitudes are viewed as a psychological mechanism creating certain cognitive and behavioral orientation which, in its turn, sets the most probable vector of one's behavior. Buddhists demonstrate lower levels of aggression in response to aggresive actions and more positive attitude to others and events. Thus, well-directed Buddhist practice can develop and fortify certain attitudes, in thsi case - tolerance towards others and a positive attitude to interpersonal relations. 

Keywords: aggression, communication, interpersonal relationships, attitude, Buddhism, psychology of religion, spiritual practices, psychotechnics, expatriate religions, positive attitude

DOI: 10.7256/2454-0722.2016.5.68097

Abstract: Russian researches of Buddhism psychology are mostly philosophical and offer explanations of Buddhist realities and their analysis from the point of view of modern science, however, there is very little that has been done in the sphere of their empirical verification. The present research intends to contribute to the creation of the 'psychological portrait' of contemporary Russian Buddhists. The subject of the research is distinguished features of communication stereotypes demonstrated by contemporary Vajrayāna Buddhists and atheists. These distinguished features are viewed as a proof of successful development of certain personal traits through well-directed Buddhist's practice. Attitudes demonstrated by Buddhists in their interpersonal relations are studied using Boyko's inventory. 70 Buddhists were studied. The results of their tests were compared to the results demonstrated by the control group of another 70 people. Within the framework of the present research attitudes are viewed as a psychological mechanism creating certain cognitive and behavioral orientation which, in its turn, sets the most probable vector of one's behavior. Buddhists demonstrate lower levels of aggression in response to aggresive actions and more positive attitude to others and events. Thus, well-directed Buddhist practice can develop and fortify certain attitudes, in thsi case - tolerance towards others and a positive attitude to interpersonal relations. 

Keywords: aggression, communication, interpersonal relationships, attitude, Buddhism, psychology of religion, spiritual practices, psychotechnics, expatriate religions, positive attitude

DOI: 10.7256/2454-0722.2014.11.13378

Abstract:

DOI: 10.7256/2454-0722.2014.11.65792

Abstract: The subject under review is the synaesthesia as a system attribute of thinking. The author of the article tries to prove that in the Middle Ages the esthetic expressiveness of an artistic image was defined by the ability of all elements of the sacred art to act as a stimulus for sensory pathways and arising emotional resonance. The author establishes that the synaesthetic perception of cathedral arts comes with a synergetic effect created by the liturgical image which is viewed as a symbol, sacral bearer of divine energy and spiritual power of a prototype, sacral ontological phenomenon or spiritual archetype see by worshippers. Methodological base of the article consists of the general scientific method of generalization and comparison (to prove the integral nature of synaesthesia as an example of the principle of holism) and particular historical method allowing to define the main ideological factors that had an influence on the development of art during the Medieval Age. The article is devoted to the analysis of synaesthetic grounds of artistic thinking of the Middle Ages. This is the first research to view art from the point of view of synaesthesia as a system attribute of thinking and esthetic perception. The author proves the hypothesis that the esthetic perception of cathedral arts was defined by the fact that art and theology were mutually correlating poles that create the image of culture as a spiritual energetic field. The author also underlines the importance of interoceptive senses in the process of esthetic perception.

Keywords: synaesthesia, synaesthesia of artistic thinking, spiritual feelings, spiritual vision, spiritual eyesight, psychology of creativity, theology, Medieval art, cathedral art, esthetic perception.

DOI: 10.7256/2454-0722.2014.12.13582

Abstract:

DOI: 10.7256/2454-0722.2014.12.65936

Abstract: The article is devoted to the basic areas of scientific research of the mysticism phenomenon. The growing interest towards mystical teachings in the 20th century can be explained by the spiritual and cultural crisis and attempts to overcome it. Comparative religious studies and phenomenology of religion view mysticism as a complex phenomenon where the universal beginning combines with individual features of mystical traditions of the world. The present research of mysticism as a phenomenon has the following objectives: to study 1) the essence of mysticism; 2) universal features of mysticism; 3) individual features of mysticism in mystical traditions of the world; 4. the essence of the phenomenon of pseudo-mysticism in modern culture. The research methodology is the comparative religious studies. Zhirtueva has also used such research methods as the comparative-analytical method, individualization and generalization. She defines mysticism as the illusion of human mind and a essential core of religion. The universal beginning of mysticism is the striving for getting ‘united’ with the Absolute reality where egocentric consciousness is overcome as a result. Individual features of the world mystical traditions depend on the solutions of the issues regarding the essence of the Absolute and the balance between the material and ideal existence as well as methods of mystical psycho-practice. Unlike trans-egocentric mystical practices, pseudo-mystical teachings only try to satisfy the exaggerated human Ego.

Keywords: mysticism, mystical tradition, Absolute, universal features, individual features, pseudo-mysticism, egocentric consciousness, enlightened consciousness, psycho-practice, mystical experience.