annye ne obespechivayut
adekvatnogo podkrepleniya bazovym predpolozheniyam, predstavlyayushchim soboj
kraeugol'nyj kamen' materialisticheskogo monizma. Vdobavok ob®em dannyh,
kotorye polucheny iz issledovanij soznaniya i, po idee, dolzhny zamalchivat'sya i
ignorirovat'sya, bystro rastet. Nedostatochno pokazat', chto pretenzii
transpersonal'noj psihologii nesovmestimy s mirovozzreniem
materialisticheskoj nauki. CHtoby zamolchat' konceptual'nyj vyzov, nuzhno budet
prodemonstrirovat', chto nablyudeniya, poluchennye iz transpersonal'noj
psihologii i issledovanij soznaniya, vklyuchaya opisannye v etoj knige, mogut
byt' adekvatno uchteny i ob®yasneny v kontekste materialisticheskoj paradigmy.
242
PRILOZHENIE
YA ser'ezno somnevayus', chto tradicionnye kritiki-materialisty preuspeyut
v vypolnenii etoj zadachi bol'she, chem sami issledovateli transpersonal'noj
oblasti. Mne vypalo schast'e znat' mnogih iz etih issledovatelej lichno. Vse
oni imeyut akademicheskoe obrazovanie i zatratili mnogo usilij, pytayas' najti
tradicionnoe ob®yasnenie svoim nablyudeniyam, prezhde chem reshilis' na poiski
principial'no inogo istolkovaniya. YA znayu po sobstvennomu opytu, chto istokom
transpersonal'noj psihologii byli ne ikonoborcheskij pyl i ne vostorg, no
neudachnye i muchitel'nye popytki ob®yasnit' novye dannye pri pomoshchi staroj
paradigmy.
Vazhno podcherknut', chto kosmologiya, izlozhennaya v etoj knige, ne
protivorechit faktam i nablyudeniyam lyuboj nauchnoj discipliny. Pod somnenie
stavitsya umestnost' filosofskih vyvodov, sdelannyh iz etih nablyudenij. Idei
etoj knigi ne menyayut specificheskih momentov, opisannyh materialisticheskoj
naukoj. Oni prosto obespechivayut metastrukturu dlya yavlenij, sostavlyayushchih
obshcheprinyatuyu real'nost'. Soglasno materialisticheskomu mirovozzreniyu,
vselennaya est' mehanicheskaya sistema, kotoraya po suti sama sozdaet sebya, a
soznanie yavlyaetsya pobochnym effektom material'nyh processov. Dannye
transpersonal'noj psihologii i issledovaniya soznaniya utverzhdayut, chto
vselennaya mozhet byt' tvoreniem vysshego kosmicheskogo razuma, a soznanie -
sushchestvennym aspektom bytiya.
Net takih nauchnyh dannyh, kotorye demonstriruyut pervichnost' materii po
otnosheniyu k soznaniyu i otsutstvie v mirovom poryadke tvorcheskogo razuma.
Dobavlyaya k dannym materialisticheskoj nauki insajty (prozreniya), otkryvshiesya
pri issledovanii soznaniya, my obespechim bolee polnoe ponimanie mnogih vazhnyh
aspektov kosmosa, dlya kotoryh poka chto otsutstvuyut udovletvoritel'nye i
ubeditel'nye ob®yasneniya. |ti aspekty vklyuchayut takie osnovopolagayushchie
voprosy, kak sotvorenie vselennoj, proishozhdenie zhizni na nashej planete,
evolyuciya vidov, a takzhe priroda i deyatel'nost' soznaniya.
Krome togo, neot®emlemoj chast'yu novogo videniya real'nosti yavlyaetsya
bogatyj spektr holotropnyh perezhivanij i svyazannyh s nimi yavlenij. |to
obshirnaya i vazhnaya sfera bytiya, dlya kotoroj u materialisticheskoj nauki ne
nashlos' razumnyh i ubeditel'nyh ob®yasnenij. Posle neodnokratnyh neudachnyh
popytok ya sam poteryal nadezhdu na to, chto sumeyu ob®yasnit' svoi perezhivaniya i
nablyudeniya v kontekste ponyatijnoj shemy, kotoruyu dalo mne akademicheskoe
obrazovanie. Esli kto-libo iz kritikov transpersonal'noj psihologii sumeet
sformulirovat' ubeditel'nuyu, trez-
243
KOSMICHESKAYA IGRA
vuyu i prizemlennuyu materialisticheskuyu teoriyu, ob®yasnyayushchuyu udivitel'nyj
mir holotropnyh perezhivanij, ya pervym pozhmu emu ruku i prinesu svoi
pozdravleniya.
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