International Conference on Prospects of Preservation and Development of Unified Civilization of the Planet: Culture, Ecology, Cosmos.
Moscow (Russia), 2002.
Presentation: Catalog of Human Population.
Translated by Kate Bazilevsky.
Dear Ladies and Gentlemen,
This report is devoted to the topic of Systemic Research in the Field of Human Psychophysiology. In this topic, the following question was interesting to me: why with principled psychophysiological sameness of humans, qualities differ? It can be noted that processes of describing, explaining, prognosticating are being continued, and in this report I will try to briefly describe my attempt to make some contribution to this fundamental research. I share the view, in which the search for answers to questions that are part of this topic is simultaneously being undertaken in different fields and is not limited to some separate branch of science.
From the beginning, the main interest was and is the method of managing the behavior of a system and management of artificially created systems of needed behavior. A system stands for the human species in general and a specific person in particular. Information in this field allows speaking about form and the functional diapason of form in the environment, but not about consistent rules of characteristics of the functional diapason. Here, a form stands for human psychophysiology. Research in the field of physiology, in my view, is very much ahead of achievements in the field of psychology. The latter, as it is admitted by some psychologists, accumulated great experimental material, developed unique methods of experimental study of psyche; however, today psychology is at an impasse. It lost the very subject of its application— determination of its place in the solution of the main problem of psychology: what is psyche.
Initially, my research focused on the ancient Chinese monuments: I Ching (better known as the Book of Changes), Shan Hai Jing (or the Catalog of Mountains and Seas), and some others. As for I Ching, academician Vasiliy M. Alekseyev stated the following in his comments on the first translation of the Book of Changes by Julian K. Shchutsky: “Of course, you will not succeed in solving the mystery of I Ching, as it is insolvable until there is new archaeological data: after all, not a single text (in the full sense of the word) has yet been dug out! And, fragments are not text (this should be understood).” It has not been dug out to this today. Despite that research of the Book of Changes quite closely relates to the topic of Systemic Research in the Field of Human Psychophysiology, Alekseyev’s comments prompted me to try researching other ancient Chinese books, approximately of the same dating, and to put aside the Book of Changes until a certain point.
The next subject of research was the ancient Chinese rarity—Catalog of Mountains and Seas (hereinafter Catalog). Inability to decrypt and use the Catalog led Confucius to that this catalog, due to its ancient origin, he classified as one of the sacred books of China and shielded it from research for many years, stating that a normal person should not communicate with devils and demons described in the Catalog. On the one hand, he closed the topic of research and on the other hand—Confucius issued a kind of writ of protection for the following centuries, which allowed to preserve and “…to bring to us the most ancient layer of mythological tradition, not darkened by subsequent buildups and re-comprehensions.” (Electra M. Yanshina, Formation and Development of the Ancient Chinese Mythology.) Not only Confucius was powerless before riddles of mythology. Opinion of the famous ethnologist and scholar of religious studies James G. Frazer can be categorized as odd: “I hope that … I will not be blamed for that I am a supporter of mythology, which I consider not only fallacious, but preposterous and absurd.”
Returning to the topic, which Confucius authoritatively stamped as demonic, it is necessary to illustrate it first. “…The river of evaporations begins there, flows to the west and flows into the river Tan. There is an animal there similar to a mouse, but with head of a rabbit and body of a moose. His cry is similar to howling of a dog…” It is quite difficult to imagine such a monster. Or, for example: an animal, which resembles a rabbit, but has a bird’s beak, eyes of an owl and tail of a snake. There are so-called “mythical” images, which are simply listed in Shan Hai Jing in a particular order and a specific scheme. Although it is necessary to note that until present time real, in our understanding, myths with action and storyline have survived in China, as well as in other nations of the world.
Research in the field of mythological images leads to interesting results, which sometimes, at first glance, seem absurd. Currently, it is acknowledged that the main peculiarity of a myth is that positions and information expressed in it are perceived by people as indisputable verities. These verities allow a person to have a holistic, noncontradictory picture of the world, in which а myth is characterized by remarkable stability and is reproduced with amazing precision, but requires eidetic (holistic) memory that is inherent in children and “wildman.” By the way, even children of different cultural communities are very similar in terms of direction of their interests. As for us, adults, our passion for logico-discrete thinking leads us to recognition of the “…impasse of the so-called “magisterial way of development of world civilization,” i.e. American and West European model of post-industrial society and the entire “spirit of capitalism,” which stimulates newer and newer consumption and forms new and greater needs and attachments in the name of increasing production that brings new profits, again and again increasing the level of spiral of consumption…. This path cannot be imperative for all humanity…” because “…resources of the planet and its biosphere … simply would not withstand…” ubiquitous standard of living of an average American and all of us “…would get horrors of Apocalypse.” These are some excerpts from a wonderful work by Evgeny A. Torchinov titled Religions of the World: Experience of the Transcendence—Transpersonal States and Psychotechnics. However, for this report, the interesting moments in this book relate to research in the field of psychological approaches in religious studies and transpersonal levels of consciousness. Especially moments when transpersonal experience brings to the thought that was already voiced by Carl G. Jung: “Practically no attention was paid to that myths are first of all psychical phenomena, which express the deepest essence of the soul.” At a certain point, this was that what prompted to consider the Catalog, conditionally called a mythological reference, as a system of archetypal images, which make up the “essence of the soul” of a human, but requires a holistic, eidetic perception.
It is necessary to remind of that chimeric constructs are used in the Catalog. All of them are original transformers, assembled from separate parts of animals and plants, on which research work was carried out to varying degrees and functional diapason of parts of chimeras is known. Description by our ancient ancestors of some particularities of character of a particular person followed by an attempt to holistically pass on information about these qualities to another person, who has never seen, for example, the person being described, is quite chimerical. Similar rudiments are observed today as well: dumb as a stump, a sly fox, a snake in the grass, strong as an oak, etc. More impressive chimerical examples can be found in various names of weaponry of all countries of the world. You know them perfectly well and it does not make sense to list them here. Even more refined actions related to use and artificial creation of chimeras are observed in advertising and cinema. A principled approach to the use of chimeras prompted to think about the possibility to consider functional psychophysiological diapason of a human through chimerical images. Another stimulus to such, seemingly paradoxical, idea were results published by Stanislav Grof and cases when people consciously reach states of consciousness, in which they self-identify with animals, plants, etc. These cases are well-known from the ancient shamanic, yogic practices, as well as from modern research. However, why identification by specific people was with some specific animals and plants? Why did other subjects identify with other animals and plants, often with chimeras? There must be a certain scheme in this. First of all, I turned to phenology. After turning to the phenological studies, it could be summarized that “even the stork in the sky knows its seasons, and the dove, the swallow, and the crane observe the time for migration. But my people do not know the requirements of the Lord” (Jeremiah 8:7). “Fresher” research, for example, migrations of animals, showed that “physiological stimuli, which cause migration and reproduction, are determined by the interaction of biological clock with annual cycle (biological calendar) and phytoperiod measured by biological clock with 24-hour cycle” (John Cloudsley-Thompson, Animal Migration). I hypothesized that “inset” of functional diapason of psychophysiological structure of a human is somehow connected with phenological algorithms. Regardless of whether he wants to or not, a human obeys the existing laws of vital functions of biogeocenosis. Research in this area illustrates this quite impressively. For example, reproductive processes of various species of fauna and flora obey the phenological schedule. In any specific period a certain form of species is born with a specific functional diapason, by researching which we have classification systems of the organic world. In the case of a human, we have basically one and the same form, but different patterns in characteristics of the functional diapason of the form, which, by all appearances, was determined in the ancient times by chimerical formations, such as in the Catalog of Mountains and Seas. It was necessary to identify the algorithm of distribution of the human species and description in the Catalog in phenological cycles and then—compare. The development of this hypothesis led to the distribution of chimeric complexes of the Catalog according to the annual cycle. The same was done with a human.
There was the final stage left—experiment. Experiments were carried out. Jumping ahead, it is possible to say that results of experiments were somewhat striking.
In them we began to receive data, which had to be distributed somehow. Six factors were introduced for this: intellectual, physical, nutritional, sexual, emotional, and environmental. The intellectual factor accumulated information that characterizes the power of intellect, its ability to accumulate and process information, generate ideas, perform analytical work, and so on. The physical factor included information related to the attitude of the research subject to his physical parameters, hygiene, field of applications, texture and color characteristics of clothing, etc. The nutritional factor summarized information related to preferences of a specific menu, frequency and form of consumption, and so on. Information in the sexual factor included data on power of potency, frequency and ways of sexual relations, choice of monogamy and polygamy, sexual orientation, attitude towards offspring, and so on. The emotional factor contained information about the emotional algorithms of the subject of research. Finally, the environmental factor considered facts of education, profession and career choice, and well as choice of interior, migration and other processes. Naturally, these factors were considered in time interaction: daily, monthly, seasonal, annual cycles.
Experiments included audiovisual division between research subjects and the analytical group, which used the Catalog, and those, who communicated with research subjects independently and worked on the basis of existing psychological methods. Results of experiments made it possible to draw conclusions. First of all, information obtained by testing covered psychophysiology of the subject of research at the same time instant and not in any one of phenological cycles. Secondly, there was no classification grid in distribution of information received by psychologists. Thirdly, there was significantly more information obtained using the Catalog compared to information obtained by the method of testing and there was data that did not relate to psychology. Fourthly, as it turned out, research subjects themselves belonged to different groups: 1—those who never wondered about patterns of their functional diapason; 2—those who wondered about this question when necessary; 3—those who considered this question completely unsolvable in principle. Proceeding from this, sources of identification of received information using the Catalog could be permanently realizable physiological desires of research subjects, which they themselves highlighted as vital and top-priority, as well as data from the group that communicated with them with the goal of testing. It was the comparative analysis of information obtained from experiments that was somewhat striking for me. Vital psychophysiological needs of test subjects completely matched data obtained using the Catalog, were supplemented by this data about seventy percent and were perceived as a guide to desired actions. To some extent there was a match with materials of testing, although there was significantly less volume of information obtained in the latter and they were formulated somewhat amorphously, which in general is characteristic of psychological products of similar kind.
Now, moving on to manipulation modes; by manipulation I mean natural and artificially creates schemes, application of which puts the research subject in obedient, equal, and leading positions and when combined causes actions that research subjects themselves consider necessary, but which are already prognosticated and described in advance in a certain hierarchical scheme.
Allow me to tell a little about where the idea of manipulation modes itself came from, or, to try to put it another way, about interaction of different systems in a manipulation mode. For me, it was of great interest to try to overcome some discrepancies between information received with the help of the Catalog and other methods, which, as it seems to me, makes sense to balance both in quantitative and qualitative aspects. Manipulation in the conceptual framework that I allowed myself to define could become that tool, which would provide an opportunity to fill the manipulation scheme as a whole and provide additional information. What I mean here is not selecting an individual for a so-called clean experiment, but rather considering a human and the environment (system) surrounding a human, including social, as a single system to begin with. And, this is what was done.
As it seems to be, now it would be more appropriate to discuss subtype characteristics of human species because obtained information lies in psychophysiology of a human as a whole and not in psyche and physiology separately. Based on obtained information, it is possible to discuss characteristic patterns of functional diapason of human form in different time cycles. This gives reason to consider that it is necessary to divide human species into certain groups of people—carriers of characteristic patterns. Understandably, it is logical to call such groups subtype groups because the term “subtype” is a taxonomic unit, a rank lower in the taxonomy of plants and animals, but represents totality of geographically separated populations of the same type, representatives of which differ from representatives of other populations of the same type by specific, rather stable characteristics—this is the goal that was pursued in the title of this report.
In conclusion, I would like to say the following: if part of the organic world, to which abovementioned animals and plants belong can be considered bio-forms with software, by which classification as such is made, then a human can also be considered as a programmed by nature part of this world.
I think that possibilities that open us with the help of this research could to some degree influence the state of affairs of Russian Federation. If basing on that the main resource of civilization is a human, his abilities and characteristics, then a more adequate use of this resource can provide a more goal-oriented vector of the development of civilization. Especially since in interaction of characteristics of being studied patterns of such a scheme as Universe—Earth—Human, a Human becomes a better known component.
Davydov, A. (2002). Katalog Chelovecheskoy Populyatsii [Catalog of Human Population]. Presentation at the International Conference on Prospects of Preservation and Development of Unified Civilization of the Planet: Culture, Ecology, Cosmos (in Russian), Moscow (2002). [Mention in Parlamentskaya Gazeta: “…The most luminous were reports by … A. Davydov about the program that he developed, which opens up the best, but often hidden qualities of a human…” (Umоrov, I. (2002). Chelovechestvu Otpushcheno Tol’ko Tri Goda [Humanity Has Only Three Years]. Moscow: Parlamentskaya Gazeta, Sphere of Reason, 129 (1008), para. 4. Retrieved 13 May 2015 from http://old.pnp.ru/archive/10082921.html.)]
© 2002 Andrey Davydov. All rights reserved.
Translation © 2015 Kate Bazilevsky. All rights reserved.