Metaphysical interpretation of truth. Metaphysics of the revelation of truth

user2901512

What are the criteria for metaphysical truth?

So I know that one of the purposes of Metaphysics is to encode these fundamental truths, for example, primarily through Aristotle. So you have things like the Law of Identity, where anything is equal to itself, and the Law of Non-Contradiction, something either exists or does not exist (or partially, as stated in the Law of the Excluded Environment).

However, with such paradigmatically metaphysical truths, what of other truths such as Newton's laws? So would a law that states that “every action has an equal and opposite reaction” be considered metaphysical? How about Descartes Cognito Ergo Sum? that is, “I think, therefore I am.” Is this metaphysics?

When comparing what clearly are metaphysical truths (Aristotle's laws), I believe it will also help declare truths that clearly are not, such as "My name is Illuni Kokomoso" or "Ducks exist." The main difference here is that this is not always true, for example not all ducks can exist in all possible worlds (a depressing thought indeed). The second difference is universality, so Aristotle's laws apply universally to everything that exists, but not everyone is called Illuni Kokomoso.

So, necessity and universality are the criterion of metaphysical truth? Or are there some other criteria that are also necessary when combined with the criteria of necessity and universality are sufficient to be considered a metaphysical truth?

Mozibur Ulla

You can make Newton's third law - the one you refer to above - plausible simply by combining Aristotle's definition of force and atomism.

Mozibur Ulla

The other line to take is to go with Popper, who suggested that what demarcated that line was falsification; I don't find it ultimately satisfying, but there's something to it.

Conifold

The laws of identity, non-contradiction and excluded middle are traditionally considered logical rather than metaphysical laws, and physical laws are not metaphysical, and the sum of sogito ergo is not even a law (Leibniz called it a "fact of reason"). Metaphysical truths are usually truths that prescribe a "true being" if one believes such a thing. Thus, for Plato the existence of an ideal kingdom is a metaphysical truth, and for Aristotle it is the unmoved mover, for Christians, God and angels, etc. Necessity and universality are neither necessary nor sufficient.

user2901512

@Conifold Wait, wait, wait, of course Aristotle's laws are metaphysics. I mean, they even came from one of his books called Metaphysics, which is why I called such laws paradigmatic... Even if such laws seem to describe the nature of existence, isn't that what Metaphysics is about, in Part?

Conifold

Yes, Aristotle discusses logical laws in Metaphysics IV, among other places, where three different interpretations of it can be distinguished, one of which can be called "metaphysical" (ontological). However, this proved to be quite problematic, and subsequent tradition largely separated logic from metaphysics. According to modern opinion, logic should be topic-neutral, that is, there is nothing to say about what is, so logical laws cannot serve as “paradigmatic examples” of metaphysical truths.

Achieving true knowledge is the main goal and value of human cognitive activity. However, difficulties in understanding the nature of truth arise as soon as the word “truth” itself is uttered. The fact is that it is immediately associated in the mind with a whole spectrum of terms that are close in meaning: truth, correctness, conformity with the law, authenticity, reliability, correctness, evidence, accuracy, revelation, etc.

In philosophy today we can indicate the following concepts of truths:

· Classical theory of truths. Truth is the correct reflection of an object, a process in individual cognition.

· Coherent concept considers truth as the correspondence of some knowledge to others.

· Pragmatic concept. This concept says that what is useful for a person is considered truth.

· Conventional concept. Truth is what the majority believes.

· Existentialist concept. Truth is freedom. This is a process, on the one hand, in which the world opens up to us on the one hand, and on the other hand, a person himself is free to choose in what way and with what he can understand this world.

· Neo-Thomistic concept. It says that truth is God's revelation.

· Existential (ontological) aspect. Truth is seen here as a property of being itself and even as being itself.

Philosophical interpretations of truth:

· Materialistic interpretation. Truth is the correspondence of our knowledge to objective reality, which is established by socio-historical practice.

· Metaphysical interpretation. Truth is a kind of complete state, it is eternal, given once and for all, and does not require additional study or clarification.

· Dialectical interpretation. Truth is a gradual process of greater and greater agreement between an object and a concept.

Types of truth:

· Absolute truth- complete, accurate, exhaustive knowledge of reality that cannot be refuted. The development of science is characterized by the desire for absolute truth as an ideal, but the final achievement of this ideal is impossible: reality cannot be completely exhausted, and with each new discovery new questions arise.

· Relative truth- this is fair, but incomplete knowledge about something. Every discovery is a step towards absolute truth: in any relative truth there is some part of the absolute truth.

· Objective truth- this is knowledge that does not depend on human consciousness, it is the truth about an object in itself. An example of objective truth: The Earth revolves around the Sun.

· Subjective truth- knowledge about something that depends on the characteristics of the subject of knowledge. An example of a subjective truth: The earth is the center of the world. This is what medieval theologians thought.

Democritus 460-370 BC Democritus’s statement “the world is made of atoms” contains a moment of absolute truth. In general, the truth of Democritus is not absolute, since it does not exhaust reality. Modern ideas about the microcosm and elementary particles are more accurate, but they do not exhaust reality as a whole. Each part contains both a part of relative truth and a part of absolute truth.

Criteria of truth:

· Practice (experience, experiment, practical implementation)– the most reliable criterion. Only a statement proven by practice and the experience of many generations is recognized as true.

· Psychological criterion– that which does not raise any doubt is true.

· Aesthetic criterion– true knowledge is aesthetically harmonious and beautiful.

Scientific and extra-scientific knowledge. Scientific criteria.

The science- this is a form of spiritual activity of people aimed at producing knowledge about nature, society and knowledge itself, with the immediate goal of comprehending the truth and discovering objective laws.

According to the subject and method of cognition, the following sciences can be distinguished:

· nature - natural science;

· society - social science (humanities, social sciences);

· cognition and thinking - logic, epistemology, dialectics.

A separate group consists of technical sciences. Modern mathematics is a very unique science.

Main features of scientific knowledge (scientific criteria):

systematic

· theoretical completeness

· logical correctness

· confirmation by experience

· use of scientific methods.

Extra-scientific knowledge. In addition to the scientific, there are other forms of knowledge and cognition that do not fit into the above criteria of scientificity. Non-scientific forms include everyday, philosophical, religious, artistic, figurative, playful and mythological knowledge. In addition, non-scientific forms of knowledge also include magic, alchemy, astrology, parapsychology, mystical and esoteric knowledge, the so-called “occult sciences”, etc. This means that the theory of knowledge cannot be limited to the analysis of scientific knowledge only, but must explore all its other diverse forms that go beyond the boundaries of science and the criteria of scientific knowledge.

Is the world changing or is it static? The second most important major question of philosophy is about movement and development.

Depending on how the issue of development is resolved, two opposing concepts arise - dialectics, the doctrine of development, and metaphysics, the denial of development.

The division of philosophical systems in addressing the issue of development does not coincide with the division into materialism and idealism and is therefore not “party-forming”. Materialists in the past could be metaphysicians (especially in the 17th – 18th centuries), and idealists could be dialecticians (Plato, Hegel). However, it is wrong to think that recognition or denial of development is indifferent to the solution of the main question of philosophy, to the opposition of materialism and idealism. The deep connection between the issue of development and the general political action emerges as soon as we move from its formal, superficial understanding to the essence. If GP is a question about the nature of the world around us and our consciousness, and not about the formal “relationship” of consciousness to the world, then GP certainly touches on the question of whether the world and human essence are developing, or whether they are motionless and unchanging. Further. If matter is primary and consciousness is secondary, then this means that consciousness arises as a result of the development of matter. Thus, the question of development is part of the general phase; we are its special modification, or transformed form. Materialism and idealism in their deepest essence do not at all have the same attitude towards metaphysics and dialectics.

Historical forms of Dialectics and Metaphysics.

Dialectics

1) Dialectics of Heraclitus. Just because the largest group of fragments of Heraclitus is devoted to opposites, one can judge the central position of this problem in the teaching of the Ephesian. Unity and “struggle” of opposites - this is how one can abstractly express the structure and dynamics of existence. Unity is always the unity of the different and the opposite.

The ancients, and many modern interpreters of the philosophy of Heraclitus, often find his statement about the identity of opposites mysterious. However, many of his examples are quite clear. “Good and evil” [are the same thing]. In fact, doctors, says Heraclitus, who cut in every possible way, demand payment on top of this, although they do not deserve it, for they do the same thing: good and ill. Or: “The way up and the way down are the same.” “Donkeys would prefer straw to gold.” In every phenomenon he looks for its opposite, as if dissecting every whole into its constituent opposites. And after dissection and analysis comes synthesis - struggle, “war” as the source and meaning of any process: “The warrior is the father of everything and the mother of everything, she determined that some should be gods, others people...”

Heraclitus of Ephesus considered fire to be the primary matter, which underlies the eternal cycle in nature. The cycle has a “way up”: earth - water - air - fire and a “way down”, in the opposite direction. Heraclitus was the first major dialectician of antiquity, the founder of dialectics in its original form. He owns a well-known aphorism that expresses the general idea of ​​materialist dialectics - “everything flows, everything changes.” Presenting this idea in figurative form, Heraclitus argued that “you cannot enter the same river twice”: since water flows continuously, the next time we enter a different river.

Heraclitus expressed a deep guess about movement as a struggle of opposites: “We enter and do not enter into the same river, we exist and do not exist.” Heraclitus has the following interpretation of the unified world process. “The world, one of all, was not created by any of the gods or by any of the people, but was, is and will be an eternally living fire, naturally ignited and naturally extinguished.” Lenin called this fragment “a very good exposition of the principles of dialectical materialism.”

Of course, Heraclitus's fire was not literally fire either. The dialectic of Heraclitus, the first brilliant form of ancient materialist dialectics, had a historically limited character. It was rather a dialectic of movement rather than a dialectic of development. This is the dialectic of the cycle, the “squirrel wheel” (according to the profound assessment of A.I. Herzen). The statement that one cannot enter the same river twice, along with a remarkably deep dialectical idea, also contained an element of exaggeration, an absolutization of the variability of things, their relativity, i.e. an element of relativism (a concept that absolutizes the relativity of things). Later, Heraclitus' student Cratilus (2nd half of the 5th century - beginning of the 4th century BC), taking this element to its logical conclusion, argued that it is impossible to enter the same river even once. He believed that due to the continuous change of things it was impossible to name them correctly and therefore preferred to point at a thing with his finger.

The school of sophists (Gorgias, Protagoras, etc.) brought to the point of absurdity the element of relativism inherent in the ideas of Heraclitus. Etc. The one who took the loan now owes nothing, since he has become different, etc.

Dialectics of classical German philosophy (Kant, Fichte, Hegel)

The philosophical system is divided by Hegel into three parts:

Philosophy of nature

Philosophy of spirit

Logic, from his point of view, is a system of “pure reason” that coincides with the divine reason. However, how was Hegel able to know the thoughts of God, and even before the creation of the world? The philosopher simply postulates this thesis, i.e. introduces without evidence. In fact, Hegel draws his system of logic not from sacred books, but from the great book of nature itself and social development.

The identity of being and thinking, from Hegel’s point of view, represents the substantial unity of the world. But the identity is not abstract, but concrete, i.e. one that also presupposes difference. Identity and difference are the unity of opposites. Thinking and being are subject to the same laws; this is the rational meaning of Hegel’s position on concrete identity.

Objective absolute thinking, Hegel believes, is not only the beginning, but also the driving force for the development of all things. Manifesting itself in all the diversity of phenomena, it appears as an absolute idea.

The absolute idea does not stand still. It is continuously developing, moving from one stage to another, more specific and meaningful.

The highest stage of development is “absolute spirit.”

The philosophical system of Hegelian objective idealism has some features. Firstly, pantheism. Divine thought that permeates the whole world, constituting the essence of every, even the smallest thing. Secondly, panlogism. Objective divine thinking is strictly logical. And thirdly, dialectics.

Hegel is characterized by epistemological optimism, a belief in the knowability of the world. The subjective spirit, human consciousness, comprehending things, discovers in them the manifestation of the absolute spirit, divine thinking. This leads to an important conclusion for Hegel: everything that is real is rational, everything that is rational is real.

So, logic represents the natural movement of concepts (categories) expressing the content of the absolute idea, the stages of its self-development.

Where does the development of this idea begin? After a long discussion of this difficult problem, Hegel comes to the conclusion that the category of pure being serves as the beginning. Being, in his opinion, does not have an eternal existence and must arise. But from what? Obviously, from non-existence, from nothing. “There is nothing yet and something must arise. The beginning is not pure nothingness, but such nothingness from which something must come; Being, therefore, is already contained in the same way at the beginning. The beginning, therefore, contains both, being and nothing; it is the unity of being and nothingness, or, to put it differently, it is non-being, which is at the same time non-being.”

If Hegel seeks to express the dialectical process of emergence with the help of the category of becoming, then the process of disappearance is expressed by him with the help of the category of sublation. It expresses spontaneous dialectics and its main feature: the identity of opposites. Nothing in the world perishes without a trace, but serves as material, the starting stage for the emergence of something new.

For Hegel, negation is not a one-time, but essentially an endless process. And in this process, he everywhere finds a combination of three elements: thesis - antithesis - synthesis. The new denies the old, but denies it dialectically: it does not simply throw it aside and destroy it, but preserves it in a processed form, using the viable elements of the old to create the new. Hegel calls such negation concrete.

As a result of the negation of any position taken for a thesis, an opposition (antithesis) arises. The latter is necessarily negated. A double negation or negation of the negation arises, which leads to the emergence of a third link, synthesis. It reproduces at a higher level some features of the first, initial link. This whole structure is called a triad.

In Hegel's philosophy, the triad performs not only a methodological function, but also a self-creating function.

In general, Hegel's philosophy is divided into three parts: logic, philosophy of nature and philosophy of spirit. This is a triad, where each part expresses a natural stage of dialectical development. He also divides logic into three parts: the doctrine of being, for example, includes: 1) certainty (quality), 2) magnitude (quantity), 3) measure.

The category of quality precedes the category of quantity in Hegel's logic. The synthesis of qualitative and quantitative certainty is a measure. Each thing, insofar as it is qualitatively determined, is a measure. Violation of the measure changes the quality and turns one thing into another.

Hegel's position on the nodal line of the ratio of measures should be considered a great scientific achievement. Having reached a certain stage, quantitative changes cause spasmodic and mostly sudden qualitative changes. Those points at which a qualitative leap occurs, i.e. Hegel calls the transition to a new measure nodes. The development of science and social practice confirmed the correctness of the dialectical law discovered by Hegel.

The dialectic of the transition from quantity to quality answers the question about the form of development of all natural and spiritual things. But an even more important question remains about the driving force, the impulse of this development. “Contradiction is the root of all movement and vitality; only insofar as it has contradiction in itself does it move, possess impulse and activity.”

The line of reasoning Kant: the attempt of the mind to comprehend things in themselves leads to antinomies, i.e. to insoluble logical contradictions. According to Kant, one should recognize the powerlessness of reason and the unknowability of the world. Hegel does not agree with this: the revelation of the contradiction testifies not to the powerlessness of reason, but to its power. Antinomies are not a dead end, but a path leading to truth.

Metaphysics

1) The Eleatics - Xenophanes, Parmenides, Zeno (late 6th - early 5th century BC) considered the sensually visual world as a world of “false opinions”, i.e. a world of feelings that distorts the real world. In essence, behind the changeable false world of external phenomena, there is hidden an absolutely motionless and unchanging existence that has a spiritual nature.

Parmenides completely rejected Heraclitus's view of the contradictory nature of existence. The logic of the Eleatics’ conclusion about an absolutely motionless being, which turned out to be thought, is clearly revealed in connection with the aporia (“difficulties”) formulated by Zeno: “Dichotomy”, “Achilles”, “Arrow”, “Stages”. The meaning of the aporia “Arrow” is the statement: “A flying arrow is at rest.” Zeno's line of reasoning, moving somewhat away from the literal, can be summarized as follows: at each moment of time, the tip of the arrow must be at a certain point in space, but this means that movement is the sum of moments of rest. Movement, therefore, exists only in false sensory perception, while true existence is motionless. The merit of Zeno of Elea (whom Aristotle called “the inventor of dialectics”) is that he discovered the real contradiction of movement. However, this contradiction was captured by him in a paradoxical form, and was understood and interpreted in the spirit of denial of movement. To overcome Zeno's “difficulties” means to create a new way of thinking, based on a deep consideration of the contradictory nature of the existence of things and man himself. In its original form, this method was created by Heraclitus. His interpretation of the problem of “entering the river” also contained a solution to the “Arrow” aporia.

2) Metaphysical and mechanistic materialism of the 17th-18th centuries (Bacon, Spinoza, Locke) - Philosophy of modern times.

Descartes The origins and objectives of methodological doubt, justified by Descartes, are as follows. All knowledge is subject to the test of doubt. According to Descartes, one must leave aside judgments about those objects and entities, the existence of which at least someone on earth can doubt, resorting to one or another rational arguments and grounds. The meaning of doubt is that it should not be self-sufficient and limitless. Its result must be the original truth.

The famous cogito ergo sum - I think, therefore I am, I exist - is born from doubt. When we reject everything that we can doubt, we cannot equally assume that we ourselves, who doubt the truth of all this, do not exist, therefore “I think, therefore I exist” is true.

The metaphysics of Descartes' system is the doctrine of the world as the unity of two substances: extended and thinking, which is the basis of dualism. The basis of dualism is that the metaphysical picture consists of a spiritual world (res cogitans) and a material world (res extensa). They have equal rights, are independent, and there are no intermediate steps between them. Descartes: “The nature of matter, taken as a whole, is not that it consists of solid and heavy bodies, having a certain color, or affecting our senses in any way, but only that it is a substance extended in length , width and depth."

“And you will know the truth, and the truth will set you free.”

What is truth? Why do we need it? To become proud and thereby get closer to the gods? Yes, it’s easy - said the sons of Noah and began to build a staircase to heaven in order to ascend to the divine Olympus, learn the truth there and become free, and therefore immortal, like gods. As you know, the Babylonian adventure was interrupted by the Creator, and in order to prevent them from doing so again, He scattered the sons of men throughout the entire earth, giving them different languages ​​so that they could no longer understand each other’s speech. Since then, people have been encouraged to seek the truth in dispute.

Arguing is a normal, natural behavior of the inquisitive human mind. It is human nature to behave like an opponent arguing, defending his own position. However, none of this touches on the truth. You can defend your own opinion in a dispute , but I don’t know who came up with this ridiculous expression: “The truth is born in a dispute.” Nothing like this. I can confidently assure that In a dispute, truth disappears forever. Probably someone will decide that this statement of mine is also controversial.

Time passed, and the evolution of human consciousness followed steadily. And so many of the sons of men realized that there is a shorter path to the truth and that it is not at all necessary to build a stairway to heaven, but one can come to the truth through knowledge of oneself. Let man not be God, but he is similar to Him, and through similarity one can come in freedom, which may not be the freedom endowed by the Creator, but it will still be freedom similar to divine freedom. And let it not be divine immortality, but still freedom from human death.

And then humanity gave birth to the science of metaphysics - the doctrine of the primary foundations of all being, or the essence of the world, and the essence of the world was proposed to be known through human essence, its metaphysical essence.

In this article, the reader will be shown the path to the truth through the metaphysical study of man. So let's get started.

What is the truth in human understanding?

The Newest Philosophical Dictionary (edited by Gritsanov) gives a definition of truth: “the universal of culture of the subject-object series, the content of which is the evaluative characteristic of knowledge in the context of its relationship with the subject sphere, on the one hand, and with the sphere of procedural thinking, on the other.” Let's think about it, truth is...an evaluative characteristic of knowledge, etc.

Why do we need such truth as an evaluative characteristic? No, we need reliable truth that will lead us to freedom, to immortality, like God. However, it is worth thinking about this: when building your individual Tower of Babel, will there not come a moment in the construction when the Creator will see what the son of man is up to? He will destroy the structure, as he once did with the Tower of Babel of the sons of Noah. Don't worry - this won't happen. The fact is that in those distant times, after the flood era, humanity desired to achieve divinity, but in fact without demonstrating at all the readiness ... for a safe existence near God.

In fact, the Creator destroyed the tower and thereby saved people from the inevitable death of self-destruction. Unprepared human bodies would literally burn out from contact with the divine world, leaving not even ashes. It takes a long time to adapt human bodies (primarily brains) to the divine “consuming fire,” which separates the divine world from the world of human existence, to which man must adapt and even accommodate it within himself. The fiery world, thus, is a barrier separating the world of the existence of gods from the world of human existence.

And if a person in his swords tries to somehow imagine the divine world of existence, this is nothing more than a fantasy of the mind. But our world of human existence is a dream in the Mind of God, although for humans it is the most objective reality. But here is what the science of Theosophy says about this. Theosophy (Greek theos - god and sophia - wisdom, knowledge) - divine wisdom, mystical knowledge of God, which already existed in ancient times - claims that ... our world is unprincipled, does not express any principle of the Creator and is, in fact, an illusion , mayey.

“The devil will break his leg from all this revelation,” the reader will exclaim, and he will be right. If your brain is boiling, it’s better to stop here. Only an inquisitive and trained mind can master what follows, because knowing the truth is a dangerous plunge into a whirlpool of fire. But otherwise there is no way to know what reality is, what the essence of truth is.

Cognitive dissonance arises due to the fact that there are, as it were, two mutually opposing theories of knowledge of truth. One of them is idealistic philosophy, which asserts the primacy of consciousness over matter, and the other, Marxist-Leninist philosophy, on the contrary, asserts the primacy of matter over consciousness. So, the definition of truth that is familiar to most people - “knowledge that correctly reflects reality” - is simple and, at first glance, even understandable - is based on the concept of materialist philosophy. Isn’t it true that there is a certain sense of uncertainty and understatement? This is because the truth here is associated with the reflection of reality and, of course, in the brain of the knower. But who can guarantee that the brain reflects correctly?

For me, the closest definition of truth, based on an idealistic concept, looks like this: truth is “not of this world.” But what does it mean? What worlds are we talking about and what is the essential difference between the worlds?

Three worlds of human existence

Let us first consider the phenomenal world - well known to us thanks to the developed five senses and the mind that synthesizes them into the sixth sense. The phenomenal world of phenomena is close and understandable to us. If something is even unclear, then science will help us, explain something, give us advice if something is unclear. However, it is no secret that in the phenomenal world not all phenomena are observable. However, what is invisible can be recorded using instruments. For example, a person cannot recognize most of the frequency spectrum of electromagnetic waves. We are able to at least feel thermal, infrared radiation as heat. We can observe the other side of the spectrum - ultraviolet radiation - indirectly, for example, as a manifestation of summer skin tanning. This is because the human eye is capable of perceiving an extremely narrow part of the spectrum of electromagnetic waves, in the range of approximately 400 to 780 nm. We detect electromagnetic waves in the radio frequency range using simple household receivers, telephones and many other gadgets.

All forms, all phenomena of our life, even those invisible and in no way perceptible by our senses, still belong to the world of phenomena. And if we do not register them, even with the help of instruments, this most likely indicates the imperfection of the recording devices or the inability of science to explain the phenomena. There are phenomena that we observe, but cannot explain their phenomenality. For example, ball lightning. However, there are cases when an object shows traces of its existence or impact on the phenomenal world of phenomena, but it is in no way possible to record the existence of such an object. For example, ordinary human conscience. It will bite her to death, but no one has ever seen her, and no one has recorded her with instruments.

In his article “The Crisis of Western Philosophy” Vl. Solovyov describes such phenomena, something that does not belong to the phenomenal world - this is “... an incomprehensible, irrational element in any phenomenon, obviously, is its internal essence - Ding an sich, independent of our representation and relating to this latter as content to form” (V.S. Solovyov, Works in two volumes, volume 2, p. 57). It is clear that this subjective “something” belongs to another world. In contrast to the phenomenal world (the world of phenomena), let us call this world, in which the subjective principle of forms exists, the world of meanings.

For a person, the world of meaning is most often the world of his mental and mental existence. It also contains all sensory experiences, as well as the moral principles of the human race. In the world of meanings lie the origins of culture, traditions, all religions, as well as most mystical experiences. In the world of meanings lie the clues to many historical events, such as, for example, the causes of the October Revolution in Russia and the collapse of the USSR.

There is another world, even more inaccessible to human perception than the world of phenomena. This is the world that initiates all events and all phenomena, even hidden ones. Based on this, let us call this world the world of causes. In fact, this world is the cause of everything. Everything that we observe and perceive with the help of the five senses, and then synthesize with the mind, is known to us as the world of phenomena; everything that is revealed to us thanks to mental and spiritual development is a world of meaning. So, both the world of phenomena and the world of meanings - all this is conditioned and generated by the world of causes.

In the world of causes lies the purpose and meaning of human evolution. In the world of causes lie the purposes of the existence of nations. In the world of causes lies the meaning of the mission of great human and divine avatars such as Buddha and Christ. From the world of causes the Great Initiates initiated the Great Atlantic Flood, and from the world of causes our planet is governed in the broadest and deepest sense. But here's what's important:

It is in the world of reasons that the RUSSIAN NATIONAL IDEA exists. To this day, there is no national idea in Russia precisely because they are looking for it in the wrong place.

Let me give an intermediate summary: I have very briefly presented three worlds - the world of phenomena, the world of meanings and the world of causes - in which a person exists, but does not always recognize them. The world of phenomena that is most accessible to human perception is known by a person with the help of the five senses. Like is known by like, says the ancient wisdom. Therefore, it is also possible to cognize the world of meanings and the world of causes with the help of appropriate instruments of perception, which are human attributes and belong to the corresponding worlds. Just as in the case of the world of phenomena, events in the world of meanings and the world of causes must be reflected in the human mind and recorded by the brain. To understand how this works, it is not enough to understand the anatomical structure of a person, and here we cannot do without the science of metaphysics.

Man is a metaphysical construct

A newly born person, regardless of his spiritual status, until the age of seven is under the control of one animal soul, which forms instincts in a person, develops his sensitive and emotional nature, and also forms the rational mind responsible for rational thinking. The majority of people living on our planet live their lives in this way, limiting themselves to the control of only the animal soul. In the diagram (Fig. 1), the manifested person is a quaternary. The individual we personally observe can exist in manifestation only because of these four principles. In the diagram of Fig. 1, these four principles are indicated by points numbered 7, 8, 9, 10. Each principle expresses itself through a corresponding vehicle, or body. The destruction of any of these principles ceases the existence of a person in a dense body, but does not necessarily lead to death as an individual. In a word, for some people ordinary death does not mean the cessation of self-conscious existence in other bodies. But this is not typical for all individuals.

Let us take a closer look at the human quaternary, which determines the existence of man as an individual. The dense human body is one of the principles, and in the diagram (Fig. 1) it is represented by point 10. The remaining three principles of the human quaternary are represented by its three bodies: the rational principle (manas) is expressed through the mental body, or the body of the mind (in the diagram this is the point 7); the principle of desire is expressed by the sensual body (in the diagram this is point 8); the life principle (prana) is expressed through the etheric vehicle (in the diagram this is point 9). These three principles form in man his animal soul, just as in any creature of the animal kingdom. In the diagram (Fig. 1), the human animal soul is represented by a green triangle with vertices 7, 8, 9. The animal soul operates in four-dimensional space and consists mainly of astral, or sensory, matter.

There are two more triangles in the diagram. One of them, the blue triangle, is the human soul, which gives a person self-awareness, which distinguishes the latter from an animal. The human soul is located in five-dimensional space, and its body of manifestation consists of mental matter, or the matter of the mind. In occultism this vehicle is called the causal body. The human soul is a conductor of three principles: the principle of the concrete mind (point 5), the principle of spiritual love (point 4) and the principle of mental will (point 6). It is this soul that is considered (relatively) immortal and it is this soul that, after the usual earthly death of a person, is reincarnated again, taking control of the person after the age of seven. By the age of 21, the human soul completely restores its previous qualities achieved in the previous incarnation.

The third yellow triangle in the diagram is the divine triangle. It is about him that the Gospel says: “...Christ is in you, the hope of glory” (Col. 1:27). It is the conscious presence of man in the body of the divine soul that is the goal of his evolution. The divine soul is located in six-dimensional space, and its body of manifestation consists of buddhic matter, or the matter of divine love (there is no other way to say it, because there is no corresponding term to describe the substance of which the matter of this plane consists). The divine soul is the conductor of three principles: the principle of the higher mind, or abstract mind (point 3); the principle of buddhi, or divine love (point 2); the principle of atma, or divine will (point 1). And if the human soul is active in approximately 1/3 of all humanity, then the divine soul is manifested in a very, very small number of sons of men.

In the diagram Fig. Figure 1 presents the metaphysical construction of a person who expresses himself through 10 principles. And when we talk about a perfect person, this means that all 10 principles are fully expressed in a person. But I haven't met anyone like that. Even Christ and Buddha do not express a full ten. And the reason is not in them, but in the fact that on our planet there is no corresponding substance from which it would be possible to build bodies that perfectly implement all 10 principles.

After we have examined the tools of human expression through its principles, we can now begin to examine directly the three worlds of human existence - the world of phenomena, the world of meaning and the world of causes - which are also designated and each highlighted in a corresponding color in Fig. 1. For greater clarity, in Fig. Figure 2 shows another diagram of a person, but based on the Kabbalistic spiritual tradition. Those who are familiar with the science of Kabbalah will see in the diagram the usual ten Sephiroth - from Keter to Malkuth - correspondence to the ten principles of man; ein soph, which corresponds to the triangle SPIRIT (Fig. 1), as well as the same three souls and three worlds: the world of phenomena, the world of meanings and the world of causes. The points expressing the principles in the diagram in Fig. 1, correspond to the numbers of the sephiroths of the diagram in Fig. 2. The two diagrams also contain “rainbow bridges”, antahkarana, connecting sephiroths 7, 5, 3, which corresponds to the 13th and 8th paths, according to Vladimir Shmakov’s book “Great Arcana of the Tarot”. It is these “rainbow bridges” or antahkarana that we will now discuss. But first, I suggest watching a short video posted on YouTube by the famous Siberian entrepreneur Andrei Kaletin. There is also an article on the Internet “The science of the antahkarana - the science of the new century”

In his ordinary life, a person always comes into contact with the phenomena of only the phenomenal world, which he registers with his five senses. A person’s rational mind, the sixth sense, is an instrument that synthesizes all five human senses and draws directly in the brain images of those phenomena to which a person responds. Let's look at the diagram. Let's take an ordinary person and consider him in relation to the diagram (Fig. 1). Such a person will lack the rainbow bridge (antahkarana), which connects the points (7, 5, and 3) on the diagram, the “rational mind of a person” with the “concrete mind of the soul” and the concrete mind of the soul with its abstract mind. That’s the whole (schematic) difference between an ordinary person with an unawakened human soul, and a person with an awakened soul, actively participating in the life of the individual.

Outwardly, people with a “sleeping” soul will actually be no different from those people whose human soul is active. On the planet, people with a “sleeping” human soul are the majority. These are ordinary people, and they are even more attractive to others. They are extremely emotional, savvy, smart, and sometimes even cunning. It’s easy to communicate with such people; they are the soul of any company. Such people have greater health and better adaptability to external factors. This incident is easily explained by the fact that when the soul begins to delve into the life of its personality, it certainly begins to make its own adjustments to the life of the subject and, most importantly, begins to prepare its instrument - the personality - for itself, taking into account its mission, its own goal. If such an event suddenly happens to a person, then in this case the individual first of all begins to change his environment. His temperament also changes, his values ​​change, and many other things change in his life.

Let me give you an interesting example from the Gospel of Matthew. We read: “...I came to divide a man with his father, and a daughter with her mother, and a daughter-in-law with her mother-in-law. And a man’s enemies are his own household.” (Matthew 10:36) Why do people suddenly close to a person suddenly become his enemies? The explanation is simple. When a person’s soul awakens and begins to take an active part in the life of the individual, the first thing that happens is that the environment changes. His family are people associated with the life of a person under the influence of the animal soul. The human soul, taking control of the animal soul, and therefore the personality, changes the person’s environment to a new group - those with whom the mission will be carried out.

I hope you have watched the video about the antahkarana, which means I don’t need to write much about it. Let me just add: this term, present in the spiritual tradition of Buddhism, is also used in the Hindu practice of Raja Yoga. However, this concept is also found in Christianity. For example, in the Bible we read: “I set my rainbow in the cloud, that it might be a sign of the [eternal] covenant between me and the earth” (Gen. 9:13) and also, “And I saw another mighty angel descending from heaven, clothed with a cloud; over his head was a rainbow, and his face was like the sun, and his feet were like pillars of fire...” (Rev. 10:1).

In the first excerpt - from the Old Testament - we are given two symbols: a rainbow and a cloud. Helping us understand these symbols is a second excerpt - from the New Testament - which explains the essence of the cloud. An angel descending from heaven symbolizes the descent of the spirit, which must necessarily take on some form. The symbol of this form is a cloud. The entry of the spirit gives birth to a son and this will be the spiritual triad or divine soul of man (see the diagram in Fig. 1), symbolically represented as a face shining with the sun. Since he descends from heaven, it means that he is a god-man, or an adept, and the rainbow indicates the fact that he has completely built a spiritual bridge (antahkarana), and therefore he is present on earth, being in the consciousness of god.

The rainbow bridge, which connects the rational mind of a person (point 7) with the manasic principle of his own (human) soul (point 5), makes a person aware of the existence of this very soul. And when this happens, a person’s life changes. It can be smooth and slow, but it can also be sharp. Saul of Tarsus, who was constantly surrounded by soldiers when he was transformed into the Apostle Paul, very quickly changed his environment to those with whom he had to fulfill the mission of Jesus. In three days, Saul's human soul took control of his personality and completely turned his life around. Yes, so much so that it didn’t seem like much. At the same time, the soul opened up a new world to the newly minted Paul, a world of meaning.

It is thanks to the antahkarana that a world of meaning opens up to a person. The world of meanings is perceived by the human soul in the same way as the world of phenomena is registered by the five senses, and the result is analyzed by the rational mind of a person and recorded directly by the brain. The soul has a concrete mind, and if the person who has built the antahkarana connects the rational mind with the concrete mind of the soul, then the truth will appear before the person not only as a certain phenomenon or occurrence, but the meaning of the revealed phenomena will also be revealed. From this moment on, a person becomes aware not only of the objective essence of all things and historical events, but also of their subjective component. Now a person has a new tool for studying existence, and the truth opens up additional dimensions of objective reality for such a thinker.

For example, a historian no longer needs to explain some events with other historical facts. Now he is able to recognize their meaning. As a result, many historical events that seem interconnected at first glance may actually turn out to be due to completely different reasons. In the world of meanings, plans for the development and decline of many nations and civilizations are drawn up. In the world of meanings lie explanations for most historical events in the life of Russia. Nevertheless, the true origin of these events is determined by a completely different world - the world of causes, and this will be discussed further.

On the plane of mind there is one more point - the abstract mind - which belongs to the divine soul of man. If the body of the human soul (causal body) is formed from mental substance, and therefore the human soul has another name - the son of the mind, then the divine soul arises as a result of the direct entry of the Spirit into matter and, as a result, the birth of the Son, or immanent God. The divine soul of man is Christ, present in everyone, as the Apostle Paul said. So, it is the divine soul of man (spiritual triad) that is capable of contact directly with the Creator Himself! With its third aspect, the abstract mind, the Divine soul of man (spiritual triad) comes into contact with the Intellect of God, its second aspect becomes a conductor of Divine Love, and the first aspect of the spiritual triad expresses the Will of God. This is an extremely important awareness, since it gives an understanding of how a person can make mental contact with the Creator and, by penetrating His Mind, become aware of His Plans and Purpose.

When the human soul of a developed personality reaches the peak of its own maturity, it continues further construction of the rainbow bridge, antahkarana, (in the diagram of Fig. 1 from point 3 to point 5) and thus the specific mind of the soul unites with the higher mind belonging to the divine soul, which responds on the Intelligence, Love and Will of God. Now the world of causes will appear before the admiring gaze of the human soul, and the truth will be fully revealed. Such a soul, in incarnation, will already play the role of a prophet.

Eventually…

Let us return, however, to the beginning of the article – the problem of “Truth”. It’s probably now more clear why the truth is “not of this world.” To understand the essence of things and phenomena, it is necessary to perceive their objective and subjective components. To do this, it is necessary not only to operate with the phenomena of the phenomenal world, but also to penetrate into the worlds of meanings and reasons. Of course, this is not easy to implement. Moreover, this cannot be achieved without a positive attitude towards accepting the concept of the existence of three worlds - the world of phenomena (phenomenal world), the world of meanings (spiritual world) and the world of causes (the world of divine expression, the world of the divine soul). Accepting this theory, it is now possible to define truth. Truth is a philosophical category that demonstrates the completeness and depth of human perception of the world, any things and phenomena from the position of their manifestation in three worlds - the world of phenomena, the world of meaning and the world of causes. To summarize, it should be added that the world of causes is the world of energies, the world of God’s Purpose and His initiating Will, just as the world of meanings is the world of God’s forces and Plans, and the world of phenomena is the world of activity and the final realization of what the Creator intended.

Most people, trying to understand some phenomena of social life, explain some events by other events if there is a correlation between them. However, few people realize that all phenomena in the phenomenal world are caused by the world of causes. Let's take this example. While studying Napoleon's military campaigns, historians, tracing events in time and space, tried to understand his historical role by resorting to the study of historical facts. The intricacies of historical events indicated their obvious interconnection.

The true meaning of the Napoleon phenomenon remained hidden for a long time. As a result, it turned out that at the Congress of Vienna he was recognized as “the enemy of all mankind.” Only after a long time, having penetrated deeper into the essence of the historical events of Napoleon's time (that is, actually penetrating into the world of meanings), the true meaning of his European campaign became clear. The soul of the great conqueror used ambition as an instrument of Napoleon's personality and directed his actions to destroy the rule of monarchical dynasties in Europe. The reason for all this was the single goal - the unification of Europe.

Let's move on to politics - one of the most active areas of human activity. At first glance, everything in politics is always confusing, nothing is clear, much is hidden. This happens because people operate with phenomena, or facts, that often seem interconnected. In fact, they have nothing in common with each other. Moreover, it can be difficult to find explanations for some political and economic events, and then they resort to conspiracy theories. They say that there are some hidden organizations (masons, secret lodges, secret governments, etc.), which, by pressing on certain springs, control the authorities of states.

This is all nonsense. It’s nonsense – it’s not that there are no such organizations. They certainly exist. It is nonsense that they rule the planet. Although these organizations are called secret, they exist in the world of phenomena. We don’t see or know them only because additional tools are needed to recognize them. For example, if you use hidden microphones, satellites, some other new recording, tracking equipment, etc., then you can find similar organizations, and quite easily. As they say, it’s all about technique and there would be a desire.

However, real management on the planet is carried out according to a higher Plan, and this Plan is made up in the world of meanings. The Plan implements the Goal. The goal is static, the Plan - the projection of the Goal in time and space - is dynamic and changes depending on the circumstances, time and place. In addition, we must not forget about the so-called “free choice of man,” which also applies to any nation.

I conclude: Only by delving into the world of meanings will we be able to understand the history of human existence on the planet. Only by penetrating into the world of meanings will we be able to understand, for example, the reasons for the outbreak of the First and Second World Wars (although this is the same war with a break). Only by penetrating the world of meaning can we understand why so many Jews died in World War II. Only by penetrating into the world of meanings can we understand what happened to Russia in 1917. Only by penetrating into the world of meanings will we be able to understand the true reason for the collapse of the USSR. Only by delving into the world of meanings will we be able to understand a lot not only in relation to our country, but also other states and world processes in general.

And most importantly: only by penetrating into the world of meanings will we be able to understand what we – living on the territory of a great country called Russia – should do next, where to go, who to call ourselves (Russians or Russians), what policies to pursue within the country and beyond its borders .

By penetrating into the world of causes, one can comprehend the Purpose of the Creator, thereby expressing His Will on the entire planet. In relation to such a great nation as Russia, this will be its national idea.

And in conclusion, I suggest watching the video “National Idea” from Russian businessman Andrei Kaletin - half a million views on YouTube alone