by chitat' ego posle znakomstva s praktikoj gurdzhievskoj raboty. "Vestnik gryadushchego dobra: pervyj prizyv k sovremennomu chelovechestvu" (The Herald of Coming Good: First Appeal to Contemporary Humanity, New York: Samuel Weiser, 1971) porazhaet menya kak eshche odin iz eksperimentov Gurdzhieva, kotoryj, po mneniyu samogo zhe Gurdzhieva, okazalsya neudachnym. Segodnya kniga predstavlyaet soboj skoree sugubo istoricheskij interes. DRUGAYA LITERATURA, OTNOSYASHCHAYASYA K |TOJ TEME Esli vam ponravilsya stil' izlozheniya materiala v etoj knige, to ya hochu soobshchit' vam, chto nameren i vdal'nejshem pisat' na etu temu, takzhe kak i na rodstvennye temy parapsihologii i izmenennyh sostoyanij soznaniya. Moi raboty budut opublikovany v Obzore Instituta poeticheskih nauk (Review of the Institute of Noetic Sciences) i v Byulletene Instituta poeticheskih nauk ( Bulletin of the Institute of Noetic Sciences). CHlenom etogo instituta mozhno stat', zaplativ godovoj vznos v 35 dollarov. V nazvannyh izdaniyah Instituta pomeshchaetsya informaciya o moih lekciyah i seminarah. V Institute mozhno zakazat' proshlye vypuski ezhekvartal'nogo vestnika "Otkrytyj um" (The Open Mind), kotoryj ya izdayu na protyazhenii chetyreh let, a takzhe moi knigi i audiozapisi. Adres Instituta - 475 Gate Five Road, Suite 300, Sausalito, CA 94965, U.S.A., tel. (415) 331-5650. Menya chasto sprashivayut, namerevayus' li ya organizovat' v Severnoj Kalifornii novuyu rabochuyu gruppu po probuzhdeniyu, podobnuyu moemu Treningu Povysheniya Osoznaniya, kotoryj ya provodil neskol'ko let nazad. Poka ya eshche ne znayu, no esli vy zainteresovany takoj rabotoj, pishite mne po adresu Instituta. O nachale formirovaniya rabochej gruppy budet ob®yavleno v izdaniyah Instituta. Bolee formal'noe nauchnoe izlozhenie moego ponimaniya prirody uma, v osobennosti togo, kak um proyavlyaet sebya v razlichnyh izmenennyh sostoyaniyah soznaniya, predstavleno v moej knige "Sostoyaniya soznaniya" (States of Consciousness New York: Dutton, 1975). |ta kniga mozhet predstavit' osobyj interes dlya psihologov i issledovatelej. Moya kniga "Izmenennye sostoyaniya soznaniya" (Altered States of Consciousness, New York: Doubleday, 1971) yavlyaetsya sbornikom statej, posvyashchennyh issledovaniyam gipnoza, snovidenij, osoznavaemyh snovidenij, meditacii i effektov psihodelicheskih preparatov. Kniga "Transpersonal'nye psihologii" (Transpersonal Psychologies, pervoe izdanie - Harper & Row) razvivaet temu parapsihologii, kak neobhodimoj osnovy dlya ser'eznogo duhovnogo razvitiya, i vklyuchaet v sebya glavy, napisannye razlichnymi avtorami i predstavlyayushchie soboj psihologii razlichnyh duhovnyh sistem (buddizm, joga, Gurdzhiev, Arika-trening, sufizm, hristianstvo i zapadnaya magicheskaya tradiciya). |ti knigi mozhno zakazat' v izdatel'stve Psychological Processes, P.O.Box 37, El Cerrito, CA 94530, U.S.A., tak zhe kak i kassetu s zapis'yu dlya uprazhneniya "muzykal'noe telo", o kotorom ya pisal v glave dvadcat' tret'ej. Kniga, s kotoroj ya sejchas napryazhenno rabotayu v moem sobstvennom duhovnom poiske, - eto trehtomnik "Kurs chudes" (A Course in Miracles, Tiburon, Calif., Foundation for Inner Peace, 1975)* . Gurdzhiev govoril, chto kogda-to my vse pridem k religii svoego detstva, i moj put' podtalkivaet menya k tomu zhe. Avtorstvo etoj knigi pripisyvaetsya Soznaniyu Hrista, chemu-to takomu, chto ne mozhet podlezhat' obychnoj ocenke, i popytka opredelit'dejstvitel'noe avtorstvo etogo teksta vstrechaet sil'noe soprotivlenie, no net somneniya, chto soderzhanie knigi polucheno s togo urovnya, kotoryj my za neimeniem luchshih terminov, mogli by nazvat' vysshim emocional'nym centrom. Ona predstavlyaet soboj chrezvychajno vysokij uroven' psihologicheskoj slozhnosti, v to zhe vremya, obrashchayas' neposredstvenno k serdcu. Naprimer: Vospriyatie mozhet sozdat' lyubuyu kartinu, kotoruyu um zahochet uvidet'. Pomni ob etom. V etom zaklyucheny ili Nebesa, ili ad, po tvoemu vyboru. Ili eshche odin primer: Kogda ya proshchayu sebya i vspominayu, kto ya est', ya budu blagoslovlyat' vseh i vse, chto uvizhu. YA eshche tol'ko pristupayu k popytkam ponyat' soderzhanie etoj knigi i vo mne est' sil'noe soprotivlenie po otnosheniyu k tomu, chtoby ego prinyat' (eto koe-chto govorit o moih bessoznatel'nyh ubezhdeniyah). Nekotorye momenty "Kursa chudes" sovpadayut s ideyami nastoyashchej knigi i rasshiryayut ih, a nekotorye poka nahodyatsya za predelami moego ponimaniya. Esli vy gotovy borot'sya s nasledstvom nashej iudeo-hristianskoj tradicii, to ya v vysshej stepeni rekomenduyu vam etu knigu. OBSHCHIJ SPISOK LITERATURY, POSVYASHCHENNOJ SOZNANIYU I TRANSPERSONALXNOJ PSIHOLOGII Kogda ya v 1969 godu vpervye opublikoval svoyu knigu "Izmenennye sostoyaniya soznaniya", trudno bylo najti dostovernuyu i nauchno orientirovannuyu informaciyu ob etih radikal'nyh, udivitel'nyh i principial'no vazhnyh sposobah izmeneniya sposoba funkcionirovaniya nashego uma. YA nadeyalsya, chto moya kniga, buduchi osnovnym istochnikom informacii ob izmenennyh sostoyaniyah soznaniya, stanet moim vkladom v delo priznaniya temy izmenennyh sostoyanij kak predmeta nauchnoj psihologii. S teh por proizoshlo ochen' znachitel'noe razvitie issledovanij soznaniya, no progress ne stol' velik, kak ya nadeyalsya. YA dumal, chto moya kniga ustareet uzhe let cherez desyat', no ee vse tak zhe prodolzhayut citirovat' v issledovaniyah, svyazannyh s etoj oblast'yu. Hotya my sejchas znaem mnogo novogo, ostaetsya nemalo nereshennyh voprosov. Obshirnuyu bibliografiyu literatury, opublikovannoj v prezhnie gody i svyazannoj s izmenennymi sostoyaniyami soznaniya, translichnoj psihologiej i drugimi blizkimi temami, mozhno najti v knige "Izmenennye sostoyaniya soznaniya", no eta bibliografiya, estestvenno, dohodit lish' do konca shestidesyatyh godov. Mne priyatno priznavat', chto sejchas eta oblast' nastol'ko shiroka, chto podgotovka dejstvitel'no vseob®emlyushchej bibliografii zanyala by gorazdo bol'shee vremya, chem to, chto u menya est'. Poetomu zdes' ya perechislyu lish' osnovnye knigi, poyavivshiesya posle konca 1960-h i posvyashchennye izmenennym sostoyaniyam soznaniya, translichnoj psihologii i drugim smezhnym oblastyam. |to te knigi, kotorye ya sam imeyu v svoej biblioteke, i kotorye ya schitayu stoyashchimi togo, chtoby ih prochest'. Oni perechisleny zdes' v alfavitnom poryadke. Te knigi, kotorye yavlyayutsya v bol'shej mere tehnicheskimi posobiyami, ya oboznachil bukvoj (t). Ajaya, Swami Psychotherapy East and West: A Unifying Paradigm. Honesdale, Pa.: Himalayan Publishers, 1984. Barber, T. (ed.) Advances in Altered States of Consciousness and Human Potentialities, vol.1. New York: Psychological dimensions, 1976. Cade, C. and Coxhead, N. The Awakened Mind: Biofeedback and the Development of Higher States of Awareness. New York: Delacorte, 1979. Carrington, P. Freedom in Meditation. New York: Anchor, 1977. Castaneda, C. The Teaching of Don Juan: A Yaqui Way of Knowledge. Berkeley: University of California Press, 1968. _________. A Separate Reality: Further Conversations with Don Juan. New York: Simon & Schuster, 1971. _________. Journey to Ixtlan: The Lessons of Don Juan. New York: Simon & Schuster, 1972. _________. Tales of Power. New York: Simon & Schuster, 1974. _________. The Second Ring of Power. New York: Simon & Schuster, 1977. '" The Eagle's Gift. New York: Simon & Schuster, 1981. The Fire from Within. New York: Simon & Schuster, 1984. Davidson, J., and Davidson, R. ( eds.). The Psychology of Consciousness. New York: Plenum. 1980. Davidson, R.; Scwartz, G.; and Shapiro, D. (eds.) Consciousness and Self-Regulation: Advances in Research and Theory, vol.3. New York: Plenum, 1983. (t) Deikman, A. Personal Freedom: On Finding Your Way to the Real World. New York: Grossman, 1976. ________. The Observing Self: Mysticism and Psychotherapy. Boston: Beacon Press, 1982. Dixon, N. Subliminal Perception: The Nature of Controversy. New York: Macmillan, 1971. (t) Dychtwald, K. Bodymind. New York: Pantheon, 1977. Ellwood, R. Religious and Spiritual Groups in Modern America. Englewoog Cliff, N.J.: Prentice-Hall, 1973. Emmons, M. The Inner Source: A Guide to Meditative Therapy. San Luis Obispo, Calif.: Impact Publishers, 1978. Ferguson, M. The Aquarian Conspiracy: Personal and Social Transformation in the 1980s. Los Angeles: J.P.Tarcher, 1980. Furst, P. Hallucinogens and Culture. San Francisco: Chandler & Sharp, 1976. Garfield, P. Creative Dreaming. New York: Simon & Schuster, 1974. _______. Pathway to Ecstasy: The Way of the Dream Mandala. New York: Holt, Rinehart & Winston, 1979. Galyean, B. Mind Sight: Learning through Imaging. Long Beach, Calif.: Center for Integrative Learning (767 Gladys Ave.), 1983. Goleman, D. and Davidson, R. (eds.) Consciousness: Brain, States of Awareness, and Mysticism. New York: Harper & Row, 1979. Grinspoon, L. and Bakalar, J. Psychedelic Drugs Reconsidered. New York: Basic Books, 1979. ________. (eds.). Psychedelic Reflections. New York: Human Sciences Press, 1983. Grof, S. Realms of Human Unconscious: Observations from LSD Research. New York: Viking, 1975. ________, and Halifax, J. The Human Encounter with Death. New York: Dutton, 1977. ________. LSD Psychotherapy. Pomona, Calif.: Hunter House, 1980. ________, anf Grof, C. Beyond Death: The Gates of Consciousness. London: Thames & Hudson, 1980. Halifax, J. Shaman: The Wounded Healer. New York: Crossroad, 1982. Hampden-Turner, C. Maps of the Mind. New York: Macmillan, 1981. Harner, M. The Way of the Shaman: A Guide to Power and Healing. San Francisco: Harper & Row, 1980. ________. Hallucinogens and Shamanism. London: Oxford University Press, 1973. Hendricks, G., and Weinhold, B. Transpersonal Approaches to Counseling and Psychotherapy. Denver: Love Publishing, 1982. Hillman, J. Revisioning Psychology. New York: harper & Row, 1975. Hoffer, A., and Osmondm H. The Hallucinogens. New York: Academic Press, 1967. (t) Hoffman, E. The Way of Splendor: Jewish Mysticism and Modern Psychology. Boulder: Shambhala, 1981. Houston, J. The Possible Human. Los Angeles: J.P.Tarcher, 1982. John, Da Free. The Transmission of Doubt: Talks and Essays of the Transcendence of Scientific Materialism through Radical Understanding. Clearlake, Calif.: Dawn Horse Press, 1984. Johnson, D. Body. Boston: Beacon, 1983. Johnson, W. Riding the Ox Home: A History of Meditaton from Shamanism to Science. London: Rider, 1982. Larsen, S. The Shaman's Doorway: Opening the Mystic Imagination to Contemporary Consciousness. New York: Harper & Row, 1976. Lee, P.; Ornstein, R.; Galin, D.; and Tart, C. Symposium on Consciousness, New York: Viking, 1976. Leonard, G. The transformation: A Guide to the Inevitable Changes in Humankind. Los Angeles: J.P.Tarcher, 1972. Lilly, J. The Center of the Cyclone: The Autobiography of Inner Space. New York: Julian Press, 1972. Mann, R. The Light of Consciousness: Explorations in Transpersonal Psychology. Albany, New York: State University of New York Press, 1984. Master, R., and Houston, J. The Varietes of Psychedelic Experience. New York: Holt, Rinehart and Winston, 1966. Naranjo, C. The One Quest. New York: Viking, 1972. _______, and Ornstein, R. On the Psychology of Meditation. New York: Viking, 1971. ________. The Healing Journey: New Approaches to Consciousness. New York: Pantheon, 1973. Needleman, J. The New Religions. New York: Doubleday, 1970. ________, and Baker, G. (eds.) Understanding the New Religions. New York: Seabury Press, 1978. Ornstein, R. The Psychology of Consciousness. San Francisco: W,H.Freeman, 1972. ________. (ed.) The Nature of Human Consciousness: A Book of Readings. New York: Viking, 1973. Owens, C. Zen and the Lady. New York: Baraka Books, 1979. Parker, A. States of Mind: ESP and Altered States of Consciousness, New York: Taplinger, 1975. Pearce, L. The Crack in the Cosmic Egg. New York: Julian Press, 1971. ________. Magical Child: Rediscovering Nature's Plan for Our Children. New York: Dutton, 1977. De Riencourt, A. The Eye of Shiva: Eastern Mysticism and Science. New York: Morrow, 1981. Ring, K. Heading toward Omega: In Search of the Meaning of the Near-Death Experience. New York: Morrow, 1984. Savary, L.; Berne, P.; and Williams, S. Dreams and Spiritual Growth: A Christian Approach to Dreamwork. New York: Paulist Press, 1984. Scwartz, G., ang Shapiro, D. (eds.) Consciousness and Self-Regulation: Advance in Research, vol. 1, New York: Plenum, 1976. (t) Siegel, R., and West, L. (eds.) Hallucinations: Behavior, Experiecne, and Theory. New York: Wiley, 1975. Shapiro, D. Precision Nirvana. Englewod Cliffs, N.J.: Prentice Hall, 1978. ________. Meditation: Self-Regulation Strategy and Altered States of Consciousness. New York: Aldine, 1980. Sugarman, A. and Tarter, R. (eds.). Expanding Dimensions of Consciousness. New York: Springer, 1978. (t) Tart, C. On Being Stoned: A Psychological Study of Marijuana Intoxication. Palo Alto, Calif.: Science and Behavior Boks, 1971. _______. States of Consciousness. El Cerrito, Calif.; Psychological Processes, 1983. _______. (ed.). Altered States of Consciousness. New York: Doubleday, 1971. _______. (ed.). Transpersonal Psychologies. El Cerrito, Calif.: Psychological Processes, 1983. Taylor, J. Dream Work: Tecniques for Discovering the Creative Power in Dreams. New York: Paulist Press, 1983. Tulku, Tarthang (ed.). Reflections of Mind: Western Psychology Meets Tibetan Budhism. Emeryville, Calif.: Dharma Publishing, 1975. Valle, R., and von Eckartsberg, R. (eds.). The Metaphors of Consciousness. New York: Plenum, 1981. Vaughan, F, Awakening Intuition. New York: Anchor, 1979. Walsh, R., anf Vaughan, F. (eds.). Beyond Ego: Transpersonal Dimensions in Psychology. Los Angeles: J.P.Tarcher, 1980. Wavell, S.; Butt, A.; and Epton, N. Trances. New York: Dutton, 1967. Well, A. The Natural Mind: A New Way of Looking at Drugs and Higher Consciousness. Boston: Houghton Mifflin, 1972. White, J. (ed.). The Highest States og Consciousness. New York: Doubleday, 1972. _______. (ed.). Frontiers of Consciousness: The Meeting Ground between Inner and Outer Reaity. New York: Julian Press, 1974. Wither, K. The Spectrum of Consciousness. Wheaton, 111.: Quest, 1977. _______. (ed.). The Holographic Paradigm and Other Paradoxes: Exploring the Leading Edge of Science. Boulder: Shambhala, 1982. Zukav, G. The Dancing Wu Li Masters: An Overview of the New Physics. New York: Morrow, 1979. PRILOZHENIE B: KAK ISKATX GURDZHIEVSKIE GRUPPY |to prilozhenie adresovano tem, kto nashel idei, izlozhennye v etoj knige, priemlemymi dlya sebya v takoj stepeni, chto zahotel najti gruppu razvitiya, v kotoroj special'no obuchayut gurdzhievskoj rabote, i prinyat' v nej uchastie. Konechno zhe, ya ne schitayu, chto eto edinstvennyj put' lichnostnogo i duhovnogo razvitiya, no eto dostatochno moshchnaya sistema, kotoraya mozhet byt' ves'ma poleznoj dlya nekotoryh iz nas. Mne by hotelos' privesti zdes' dlinnyj spisok adresov takih grupp, chtoby oblegchit' vashu zadachu, no ya ne mogu etogo sdelat' po neskol'kim prichinam. Vo-pervyh, vklyuchaya v etot spisok te ili inye gruppy, ya by v neyavnoj forme odobryal ih deyatel'nost', predpolagaya chto oni obespechivayut tochnuyu i prakticheski poleznuyu peredachu idej i metodov Gurdzhieva. Odnako poskol'ku moe sobstvennoe ponimanie vsego spektra idej Gurdzhieva ogranicheno, s moej storony bylo by samonadeyanno pytat'sya odobryat' ili ne odobryat' gruppy, v kotoryh im obuchayut. Vo-vtoryh, mne prihodilos' slyshat' ubeditel'nye dovody, chto nikto ne mozhet dostatochno tochno uchit' ideyam Gurdzhieva, poskol'ku sam Gurdzhiev odnoznachno ne nazval svoego preemnika, kotoryj vypolnyal by rol' uchitelya. Vozmozhno, chto vse gruppy, pretenduyushchie na to, chto oni obuchayut metodam Gurdzhieva, sleduet schitat', v luchshem sluchae, lish' otchasti kompetentnymi, ili zhe prosto podrazhatelyami, i ni odnu iz nih ne sleduet rekomendovat'. S drugoj storony, Gurdzhiev masterski ispol'zoval vsyakogo roda neopredelennosti i namerennoe nesootvetstvie ozhidaniyam, chtoby zastavit' lyudej probudit'sya i dumat' i vosprinimat' samostoyatel'no, tak chto tot fakt, chto on nikogo oficial'no ne provozglasil svoim preemnikom, mozhet okazat'sya bol'shim blagom. Takoe otsutstvie pryamoj preemstvennosti ne yavlyaetsya problemoj dlya teh grupp, kotorye zayavlyayut, chto oni prosto vdohnovlyayutsya nekotorymi ideyami Gurdzhieva i ne pretenduyut na pryamuyu peredachu ucheniya. |ti gruppy mozhno ocenivat' po ih sobstvennym real'nym zaslugam. V-tret'ih, lyubaya razvivayushchaya gruppa, uchitel' kotoroj umiraet, podverzhena risku dogmatizma i zakosteneniya po prichinam, kotorye my obsuzhdali v glave dvadcat' pervoj. Otnosheniya perenosa, kotorye prevrashchayut uchitelya v idola i ne dopuskayut ni malejshih izmenenij v tom, chto on delal; social'nye potrebnosti, kotorye dolzhny udovletvoryat'sya putem sohraneniya struktury gruppy, i tomu podobnye veshchi sozdayut tendenciyu zastrevaniya gruppy na povtorenii proshlogo vmesto probuzhdeniya k nastoyashchemu. Est' neskol'ko grupp, liderami kotoryh yavlyayutsya ucheniki Gurdzhieva libo ucheniki uchenikov Gurdzhieva. Obespechivaet li eto podlinnost' peredachi, dobavlyaya silu gruppovoj rabote, ili zhe, naoborot, uvelichivaet veroyatnost' omertveniya metoda? YAvlyaetsya li otsutstvie novshestv priznakom razumnogo sohraneniya sushchnosti idej Gurdzhieva, ili zhe, naoborot, priznakom nedostatochnogo ih ponimaniya dlya togo, chtoby pytat'sya prisposobit' ih k sovremennym nuzhdam? YA ne chuvstvuyu sebya kompetentnym reshat' takie veshchi za drugih. Est' gruppy, lidery kotoryh "vdohnovleny" ideyami Gurdzhieva, no ne slishkom mnogo sami soprikasalis' s bolee tradicionnymi gruppami etogo napravleniya: ispol'zuya terminologiyu duhovnyh sistem, podcherkivayushchih vazhnost' neposredstvennogo kontakta, o nih mozhno skazat', chto oni ne yavlyayutsya chast'yu " peredachi po pryamoj linii ". Oznachaet li eto, chto takie gruppy svobodny ot omertvlyayushchih effektov dogmatizma i yavlyayutsya bolee dinamichnymi i zhivymi, ili zhe, naoborot, chto predlagaemaya imi "gurdzhievskaya rabota" svyazana v bol'shej mere s igroj voobrazheniya i s neadekvatnym ponimaniem, chem s dejstvitel'nymi ideyami Gurdzhieva? Est' gruppy, sushchestvuyushchie uzhe dolgoe vremya, i est' gruppy, voznikshie sovsem nedavno, v otnoshenii kotoryh mogut byt' postavleny takie zhe voprosy. Est' gruppy, kotorye "ortodoksal'ny" i sovershenno iskrenni v svoih namereniyah, no v otnoshenii kotoryh u menya voznikayut podozreniya, chto oni v izvestnoj stepeni podverzheny dogmatizmu i zakostene-niyu. Tem ne menee, vy mozhete nauchit'sya mnogim veshcham, dobrosovestno rabotaya s takimi gruppami. Ni odin iz moih uchitelej, kak v gurdzhievskoj rabote tak i v drugih tradiciyah, na moj vzglyad, ne byl polnost'yu probuzhdennym i sovershennym sushchestvom - na samom dele, poroj v ih haraktere byli yavnye nedostatki, no tem ne menee ya nauchilsya u nih chrezvychajno mnogomu. Est' i takie gruppy, veroyatno, rukovodimye sharlatanami, v kotoryh idei Gurdzhieva i ego zhestkij stil' raboty ispol'zuyutsya v celyah ekspluatacii lyudej. V ideal'nom sluchae lyubuyu razvivayushchuyu gruppu sleduet ocenivat' po real'nym rezul'tatam ee raboty. Tak, naprimer, universitet mozhet imet' vpechatlyayushchie zdaniya i horosho oborudovannye laboratorii, velichestvennogo vida professorov i mnogochislennye biblioteki, zamechatel'nye celi i plany. No v konechnom schete o nem sudyat po real'nym issledovatel'skim i prakticheskim dostizheniyam ego sotrudnikov i vypusknikov, a ne po ego zdaniyam, ego planam i ego mneniyu o sebe. U nas est' soobshchestvo uchenyh, kotoryh nashe obshchestvo schitaet kompetentnymi davat' podobnye ocenki. Nekotorye lyudi, sami sebya provozglasivshie duhovno prodvinutymi, berutsya ocenivat' uchenie Gurdzhieva, prichem odni schitayut ego ustarevshim, drugie - zhivym, no poskol'ku nashe obshchestvo ne imeet obshcheprinyatyh kriteriev dlya opredeleniya, kto kompetenten v voprosah duhovnogo razvitiya, a kto net, eti ocenki ne mogut imet' dlya nas osoboj pol'zy. Moj sobstvennyj opyt obshcheniya s lyud'mi, prinadlezhavshim k raznym duhovnym tradiciyam, govorit mne, chto nekotorye lyudi dejstvitel'no yavlyayutsya bolee probuzhdennymi i vzroslymi, v to vremya kak drugie ispol'zuyut razlichnye duhovnye puti lish' dlya samoobmana. Kak individy, pytayushchiesya probudit'sya i rasti, my dolzhny sami ocenivat' gruppu i reshat' na osnove etoj ocenki, stoit li nam vkladyvat' v nee svoyu energiyu, dazhe s uchetom togo, chto nashe suzhdenie mozhet byt' iskazhennym i neadekvatnym. Da, my mozhem prislushivat'sya k mneniyu drugih, no konechnoe reshenie my dolzhny prinimat' sami. Esli my prinyali pravil'noe reshenie i dostigli opredelennogo uspeha v sobstvennom roste pri rabote s kakoj-to gruppoj, - horosho. Esli my prinyali nepravil'noe reshenie i ne dostigli uspeha ili dazhe prichinili sebe vred v rezul'tate raboty s etoj gruppoj - tozhe horosho, tak kak my delali luchshee iz togo, chto mogli, i teper' mozhem popytat'sya ponyat', pochemu nasha ocenka ne opravdala sebya, i izvlech' iz etogo dlya sebya urok. Dlya etogo mozhet byt' polezen dogovor o duhovnom obyazatel'stve, obrazec kotorogo privodilsya v glave dvadcat' chetvertoj. Po vsem etim prichinam ya i ne mogu ni porekomendovat' vam kakie-libo odni gruppy posledovatelej Gurdzhieva, ni predosterech' v otnoshenii kakih-libo drugih grupp. Esli vy hotite najti takie gruppy, ispol'zujte svoj povsednevnyj prakticheskij razum: napishite pis'ma izdatelyam i avtoram zainteresovavshih vas knig, obshchajtes' s lyud'mi v magazinah duhovnoj literatury, rassprashivajte svoih druzej i znakomyh. V bol'shinstve krupnyh gorodov est' odna ili neskol'ko grupp, imeyushchih hotya by nekotoroe otnoshenie k ideyam Gurdzhieva. Kogda vy najdete dlya sebya potencial'nuyu gruppu, ispol'zujte te sovety, kotorye ya predlagal v etoj knige, chtoby opredelit', lezhit li u vas k nej serdce. Kak my uzhe obsuzhdali ranee, u gruppovoj raboty est' svoi opasnosti. Poskol'ku my yavlyaemsya obshchestvennymi zhivotnymi, ta vlast', kotoruyu imeyut nad nami drugie-lyudi, legko mozhet uglublyat' nash son. V etom sluchae lyudi, imeyushchie nad nami vlast', budut dejstvovat' zaodno s kul'turoj, vystupaya v roli gipnotizerov, a ne teh, kto sposobstvuet nashemu probuzhdeniyu. Mnogim iz nas soblaznitel'no idti po puti v odinochku i izbezhat' opasnosti vliyaniya drugih lyudej, no my ne mozhem tak postupit'. Vliyanie gipnotiziruyushchej nas kul'tury i mnogih drugih grupp uzhe zaprogrammirovano v nas: psihologicheski my uzhe prichastny ko mnogim "kul'tam". Rabota s lyubymi novymi gruppami dejstvitel'no sopryazhena s riskom, no ona takzhe daet nam vozmozhnost' osoznat' vliyaniya gruppy tak, chto eto pozvolit nam nejtralizovat' otricatel'nye effekty, kotorye na nas uzhe okazali drugie gruppy. Pomnite i to, chto esli vy voobshche ne budete rabotat' v razvivayushchih gruppah, to eto ne oznachaet, chto vy budete v bezopasnosti. Udachi vam v vashem puteshestvii samootkrytiya! PRIMECHANIYA Glava pervaya. Sostoyaniya soznaniya i prosvetlenie 1. C.Tart. States of Consciousness (El Cerrito, Calif.: Psychological Processes, 1983; vpervye opublikovano v 1975). 2. Kogda v etoj knige ya ispol'zuyu slova "ego" ili "on" (a inogda "ee" i "ona") v razlichnyh primerah, ya vo vseh sluchayah podrazumevayu, chto rech' mozhet idti kak o muzhchinah, tak i o zhenshchinah. 3. Tart, States of Consciousness, p.58. 4. Slabye emocii mogut voznikat' v razlichnyh sostoyaniyah, no kogda ih intensivnost' perehodit opredelennuyu kriticheskuyu tochku, proishodit reorganizaciya soznaniya v diskretnoe emocional'noe sostoyanie, kotoroe otlichaetsya ot togo sostoyaniya, v kotorom eti emocii poyavilis'. 5. Esli vas interesuet bolee tehnicheskoe i tochnoe opredelenie sostoyanij soznaniya, ravno kak i drugie temy, zatronutye v etoj glave, vam budet polezno prochest' moyu knigu "Sostoyaniya soznaniya". 6. Tart, States of Consciousness. 7. Sm. Tart, States of Consciousness, glava sed'maya, gde izlagayutsya obshchie principy vyzyvaniya lyubyh izmenennyh sostoyanij soznaniya. Glava vtoraya. Bog i real'nost' 1. Ustno peredavaemoe uchenie, pripisyvaemoe polumificheskomu Bratstvu Sarmuni. Glava shestaya. ZHizn' v imitatore mira 1. Obshcheprinyatoe sovremennoe nauchnoe vozzrenie sostoit v tom, chto um ne yavlyaetsya nichem inym, krome aktivnosti mozga, modeliruyushchego nash mir. |to to, chto obychno nazyvaetsya gipotezoj tozhdestva psihicheskoj i nervnoj deyatel'nosti. |ta teoriya polezna dlya nashih celej ponimaniya togo, chto my spim, i togo, kak imenno eto proishodit. No ya vse zhe hotel by otmetit', chto, po moemu mneniyu, svedenie soznaniya k odnoj lish' nervnoj deyatel'nosti oshibochno. Dannye parapsihologicheskih issledovanij ubeditel'no demonstriruyut, chto um yavlyaetsya chem-to bol'shim, chem prosto nervnoj deyatel'nost'yu. Pragmaticheskie soobrazheniya trebuyut ot nas byt' dialektichnymi i vosprinimat' um kak otchasti nervnuyu deyatel'nost', a otchasti chto-to eshche. YA razvil etu mysl' v svoej rabote "An Emergent-Interactionist Understanding of Human Consciousness", opublikovannoj v knige: V. Shapin & L. Coly (eds.), Brain/ Mind and Parapsychology (New York: Parapsychology Foundation, 1979), pp. 177-200. Za isklyucheniem glavy dvadcatoj ya ne budu kasat'sya v etoj knige parapsihologicheskih tem, tak kak oni mogut vyzyvat' soprotivlenie u nekotoryh chitatelej, meshaya etim peredache poleznoj informacii. YA mogu zaverit' teh, komu ne nravyatsya parapsihologicheskie idei, chto bol'shaya chast' poleznoj informacii v etoj knige budet imet' dlya vas smysl dazhe v tom sluchae, esli vy priderzhivaetes' gipotezy tozhdestva psihicheskoj i nervnoj deyatel'nosti. Glava sed'maya. |mocii 1. Tart, States of Consciousness, glava vos'maya. Glava devyataya. Gipnoz 1. Tart, States of Consciousness. 2. R. Shor, "Hypnosis and the Concept of the Generalized Reality Orientation", American Journal of Psychotherapy 13: 582-602; R. Shor, "Three Dimensions of Hypnotic Depth", International Journal of Clinical and Experimental Hypnosis 10: 23-38; sm. Takzhe C.Tart, (ed.). Altered States of Consciousness: A Book of Readings (New York: Doubleday, 1971). 3. YA takzhe izbiratel'no vydelyayu nekotorye momenty v celyah podgotovki k obsuzhdeniyu problemy soglasovannogo transa v glave desyatoj. CHitateli, zainteresovannye v bolee polnom obzore temy gipnoza, mogut obratit'sya k moej knige States of Consciousness i k sootvetstvuyushchim glavam v knige Altered States of Consciousness. Glava desyataya. Soglasovannyj trans: son povsednevnoj zhizni 1. Vidimo, process navedeniya soglasovannogo transa nachinaetsya eshche do rozhdeniya. Nejrohimicheskie processy v tele materi v nekotoryh sluchayah mogut vozdejstvovat' na zarodysh, otrazhaya te ili inye ee emocional'nye sostoyaniya. Nedavnie issledovaniya takzhe pokazali, chto zvuki rechi ochen' horosho slyshny zarodyshem v utrobe, tak chto struktura yazyka, kotorym pol'zuetsya nasha kul'tura, ravno kak i te emocional'nye sostoyaniya, kotorye otrazhayutsya v krike, vozbuzhdenii i volnenii, mogut okazyvat' opredelennoe vozdejstvie na zarodysh. 2. Inogda pri obychnom gipnoze ispytuemyj bessoznatel'no proeciruet svoi detskie otnosheniya na gipnotizera. Takoe yavlenie perenosa pri gipnoze my obsuzhdali v glave devyatoj. |to opredelenno uvelichivaet sposobnost' gipnotizera izmenyat' real'nost' ispytuemogo i kontrolirovat' ego povedenie. 3. CHitatel' smozhet zametit', chto i v etom i v drugih primerah proyavlyaetsya moya obuslovlennost' kak belogo cheloveka, predstavitelya srednego klassa. Dlya prostoty ya v dannom sluchae ignoriruyu klassovye, etnicheskie, rasovye i subkul'turnye razlichiya, sushchestvuyushchie v Soedinennyh SHtatah. 4. V kachestve interesnogo primera proizvol'nogo haraktera nashego modelirovaniya real'nosti, ya odnazhdy obuchil neskol'kih vysokogipnabel'nyh ispytuemyh modelirovat' svoe lichnoe prostranstvo inym obrazom. Ob®yasniv im osnovnuyu ideyu pod gipnozom, ya vnushil im, chto oni mogut vosprinimat' ili chuvstvovat' ee takim obrazom, kotoryj yavlyaetsya dlya nih osobenno znachimym. |to chuvstvo ili vospriyatie dolzhno bylo ostat'sya u nih pri vozvrashchenii v sostoyanie soglasovannogo soznaniya, i oni dolzhny byli provesti svoj obychnyj den', zapisyvaya v bloknote vse nablyudeniya v otnoshenii lichnogo prostranstva. Rezul'taty byli ves'ma udivitel'nymi. Nekotorye ispytuemye perezhivali svoe lichnoe prostranstvo kak oshchushchenie prikosnoveniya, a drugie - kak okruzhayushchij ih tusklyj svet ili tuman. Neyavnoe, avtomatizirovannoe i bessoznatel'noe stalo "neposredstvennym chuvstvennym" opytom. Konechno, v dejstvitel'nosti eto ne byl chuvstvennyj opyt, a on byl lish' imitirovan takim obrazom, kotoryj sootvetstvoval ego vnutrennej real'nosti. 5. |tot i predydushchij primery bessoznatel'nogo uravnivaniya yavlyayutsya, konechno zhe, uproshchennymi, no i sam bessoznatel'nyj um chasto rabotaet v uproshchennoj, "bukval'noj" manere. 6. My ne govorim zdes' o tak nazyvaemyh gallyucinaciyah, kotorye mogut byt' v opredelennoj stepeni real'nymi, kak, naprimer te, chto peredayut parapsihicheski libo intuitivno poluchennuyu informaciyu. 7. Sm. J. Lilly and J.Hart, "The Arica Training", in C. Tart (ed.)., Transpersonal Psychologies (El Cerrito, Calif.: Psychological Processes, 1983). 8. C.Tart, "The Hypnotic Dream: Methodological Problems and a Review of the Literature", Psychological Bulletin 63: 87-99. Glava odinnadcataya. Otozhdestvlenie 1. Tart, States of Consciousness, p. 130. Glava dvenadcataya. Sostoyaniya tozhdestvennosti 1. P.D.Ouspensky, In Search of the Miraculous: Fragments of an Unknown Teaching (New York: Harcourt, Brace & World, 1949), p.59. 2. Ernest R. Hilgard, Divided Consciousness: Multiple Controls in Human Thoughts and Actions (New York: Wiley Interscience, 1977) and "The Problem of Divided Consciousness: A Neurodissociation Interpretation", Annals of the New York Academy of Sciences 296 (1977): 48-59. 3. Tart, States of Consciousness. Glava trinadcataya. Mehanizmy zashchity 1. Lilly nd Hart in Tart, Transpersonal Psychologies. 2. Dlya mnogih lyudej ogranichennaya vo vremeni praktika namerennoj i soznatel'noj lzhi mozhet byt' ves'ma poleznoj dlya rosta. No eto i dovol'no slozhnaya zadacha. V nekotoryh sluchayah ya daval uchastnikam moego Treninga Povysheniya Osoznavaniya "prostoe" zadanie rasskazyvat' pyat' korotkih i polnost'yu vydumannyh istorij kazhdyj den' na protyazhenii dvuh nedel'. YA podcherkival, chto lozh' v etom sluchae dolzhna byt' bezvrednoj i ne imet' real'nyh posledstvij ni dlya togo, kto rasskazyvaet eti istorii, ni dlya okruzhayushchih lyudej. Odnako lyudi obychno chuvstvovali bol'shie zatrudneniya i napryazhennost' pri popytkah vypolnit' eto uprazhnenie, libo zhe ih soprotivlenie sostoyalo v tom, chto oni postoyanno zabyvali o neobhodimosti delat' eto. 3. Lilly and Hart v kn. Tart, Transpersonal Psychologies. Glava chetyrnadcataya. Uravnoveshennost' i neuravnoveshennost' trehmozgovyh sushchestv 1. Hotya i est' nekotorye dokazatel'stva, poluchennye pri sovremennyh nejrofiziologicheskih issledovaniyah anatomicheskih otlichij etih treh tipov mozga, zdes' rech' idet o funkcional'nyh, nablyudaemyh kachestvah etih tipov mozga. YA namerenno budu prodolzhat' ispol'zovat' slovo mozg, govorya o trehmozgovyh sushchestvah, no ne sleduet bukval'no sootnosit' eto s fizicheskim mozgom. Tak, sam Gurdzhiev poroj upotreblyal termin "centry", a ne "mozg", govorya pri etom takzhe o drugih centrah i o bolee tonkih podrazdeleniyah etih centrov, no v dannom sluchae eto ne imeet otnosheniya k nashej teme. 2. Sm. Ouspensky, In Search of the Miraculous, p. 45. 3. U nas net eksperimental'nyh dannyh iz oblasti parapsihologii, kotorye pokazyvali by, chto namerennoe kul'tivirovanie v sebe intensivnyh emocij sposobstvuet parapsihicheskim sposobnostyam, no tem ne menee dramaticheskie i spontannye parapsihicheskie proyavleniya obychno svyazany s tragicheskimi sobytiyami, kotorye porozhdayut sil'nye emocii. Sm. moyu rabotu Psi: Scientific Studies of the Psychic Realm (New York: Dutton, 1977). Glava pyatnadcataya. Lozhnaya lichnost' i sushchnost' 1. S.Spender Selected Poems of Stephen Spender (New York: Random House, 1964). 2. Ouspensky, In Search of the Miraculous, p. 251-253. 3. C. Tart, On Being Stoned: A Psychological Study of Marijuana Intoxication (Palo Alto, Calif.: Science and behavior Books, 1971). Glava shestnadcataya. Na puti k probuzhdeniyu 1. |to chereschur ogranichennaya tochka zreniya na psihopatologiyu, no dlya celej etoj knigi ona vpolne podhodit. Glava vosemnadcataya. Samovspominanie 1. Sm. Tart, States of Consciousness, gde privoditsya bolee podrobnoe obsuzhdenie processa stabilizacii. Glava devyatnadcataya. Vysshie urovni soznaniya 1. Tart, Transpersonal Psychologies. Sm. takzhe S.Tart, "Skrytye okovy: predposylki zapadnoj psihologii" ("Hidden Shackles: The Assumptions of Western Psychology") - audiokasseta, kotoruyu mozhno zakazat' v izdatel'stve Psychological Processes, Box 37, El Cerrito, CA 94530. 2. Nekotorye formy raboty s nochnymi snovideniyami mogut byt' ves'ma poleznymi v processe rosta. Pravil'nyj analiz snovidenij mozhet, naprimer, privesti k ponimaniyu mehanizmov i dinamiki lozhnoj lichnosti. Mozhno takzhe kul'tivirovat' osobyj tip osoznannyh ("prozrachnyh") snovidenij, shodnyj s processom samovspominaniya v sostoyanii soglasovannogo transa, kotoryj mozhet vesti k ochen' interesnym dostizheniyami. Zdes' ya ne budu razvivat' etu ideyu, no ej posvyashcheny nekotorye glavy v moej knige "Izmenennye sostoyaniya soznaniya"; podrobnee ya pishu ob etom yavlenii v svoih stat'yah, opublikovannyh v 1, 2 i 4 vypuskah 1-go toma zhurnala "Otkrytyj um" (The Open Mind), a Stiven Laberzh nedavno opublikoval zamechatel'nuyu knigu "Osoznannye snovideniya: sposobnost' byt' probuzhdennym i osoznayushchim sebya v snovideniyah" (Lucid Dreaming: The Power of Being Awake and Aware in Your Dreams, Los Angeles Jeremy Tarcher, 1985). 3. V nashej zhizni dovol'no redko byvayut momenty, kogda ob®ektivnoe samosoznanie voznikaet u nas samo po sebe, dazhe esli my pered tem i ne predprinimali popytok samovspominaniya. Esli eti sostoyaniya pravil'no ispol'zovat', to oni mogut byt' poistine blagoslovennymi. Oni mogut byt' ochen' vdohnovlyayushchimi, a mogut bystro zabyvat'sya, v zavisimosti ot togo, chto vy budete delat'. Vosprinimajte ih s blagodarnost'yu po mere togo, kak oni poyavlyayutsya, i pytajtes' nauchit'sya chemu-to v etih sostoyaniyah, no ne bud'te zavisimymi ot ih. Priyatno najti na ulice den'gi, no soglasites', chto eto trudno nazvat' nadezhnym sposobom zarabatyvat' na zhizn'. 4. Sm. moyu rabotu "Sostoyaniya soznaniya i nauki, obuslovlennye sostoyaniem soznaniya" (Tart, "States of Consciousness and State-Specific Sciences", Science 176 (1972): 1203-1210; Tart, States of Consciousness; Tart, Transpersonal Psychologies. Glava dvadcataya. Duhovnaya real'nost', rabota i molitva 1. Sm. moyu rabotu "O vozmozhnyh "parapsihicheskih" snovideniyah, s nekotorymi dopolnitel'nymi rassuzhdeniyami o prirode takih snovidenij" (Tart, "A Possible 'Psychic' Dreams, with Some Speculations on the Nature of Such Dreams", Journal of the Society for Psychical Research 42 (1963): 283-298; C. Tart and J. Fadiman, "The Case of the Yellow Wheat Field: A Dream-State Explanation of a Broadcast Telepatic Dream", Psychoanalytic Review 61 (1974): 607-618. 2. R. Stanford, "An Experimentally Testable Model for Spontaneous Psi Effects: I. Extrasensory Events, II. Psychokinetic Events", Jounal of the Society for Psychical Research 68 (1974): 34-57, 321-356. 3. Dopolnitel'naya informaciya o psi-fenomenah mozhet byt' najdena v moej rabote: Tart, Psi: Scientific Studies of the Psychic Realm, ili zhe v otlichayushchejsya polnotoj knige Handbok of Parapsychology by Wolman etj. al. (New York: Van Nostrand Reinhold, 1977). 4. C. Tart, "States of Consciousness and State-Specific Sciences", Science 176: 1203-1210 5. Ouspensky, In Search of the Miraculous, pp. 300-301. Glava dvadcat' vtoraya. Problemy s processom gruppovoj raboty 1. Daniel Goleman, "Early Warning Signs for the Detection of Spiritual Blight", Newsletter, Association for Transpersonal Psychology, Summer 1985, p. 11. Sm. takzhe Dick Anthony, Bruce Eckev, and Ken Wilber (eds.J. Spiritual Choices: Recognizing Authentic Paths to Inner Transformation (New York: Paragon House, 1986). Glava dvadcat' tret'ya. Sostradanie 1. T. Gyatso (the Dalai Lama), Kindness, Clarity, and Insight (Ithaca, H.Y.: Snow Lior Publications, 1984). Glava dvadcat' chetvertaya. Vybor duhovnogo puti 1. Cit. po Ouspensky, In Search of the Miraculous, p. 364. 2. I. Shah. The Sufis (New York: Doubleday, 1964) 3. Lilly and Hart v kn. Tart, Transpersonal Psychologies. SSYLKI Crabtree.A.MultipleMan.New York: Praeger,1985. Gyasto, T.(the Dalai Lama). Kindness, Clarity and Insight. Ithaca, N.Y.: Snow Lion Publications, 1984. Hilgard.E.Divided Consciousness: Multiple Controls in Human Thoughts and Action. New York: Whiley Interscience, 1977. _______. "The problem of Divided Consciousness: A Neodissociation Interpretation". Annals of the New York Academy of Sciences 296 (1977): 48-59. Keyes, D. The Minds of Billy Milligan. New York: Random House, 1981. LaBerge, S. Lucid Dreaming: The Power of Being Awake and Aware in Your Dreams. Los Angeles: Jeremy Tarcher, 1985. Ouspensky, P.D. In Search of the Miraculous: Fragments of an Unknown Teaching. New York: Harcourt, Brace & World, 1949. Shah, I. The Sufis. New York: Doubleday, 1964. _______. Tales of the Dervishes. London: Jonathan Cape, 1967. Shor, R. "Hypnosis and the Concept of the Generalized Reality Orientation". American Journal of Psychotherapy 13 (1959): 582-602. _______. "Three Dimensions of Hypnotic Depth". International Journal of Clinical and Experimental Hypnosis 10 (1962): 23-38. Spender, S. Selected Poems of Stephen Spender. New York: Random House, 1964. Stanford, R. "An experimentally Testable Model for Spontaneous Psi Events. 1. Extrasensory events. Journal of the American Society for Psyhical Research 68 (1974): 321-356. Tart, C. "A Possible 'Psychic4 Dream, With Some Speculations on the Nature of Such Dreams". Journal of the Society for Psychical Research 42 (1963): 283-298. _______. "The Hypnotic Dream: Methodological Problems and a Review of the Literature". Psychological Bulletin 63 (1965): ): 87-99. _______. (ed.). Altered States of Consciusness: A Book of Readings. New York: Doubleday, 1971. (Pervoe izdanie v 1969). _______. On Being Stoned: A Psychological Study of Marijuana Intoxication. Palo : Alto, Calif.: Science & Behavior Books, 1971. . "States of Consciousness and State-Specific Sciences". Science 176 (1972): 1203-1210. _______. States of Consciousness. El Cerrito, Calif.: Psychological Processes, 1983. (Vpervye opublikovano v 1975). _______. Psi: Scientific Studies of the Psychic Realm. New York: Dutton, 1977. _____. "An Emergent-Interactionist Understanding of Human Consciousness". In B.Shapin & L.Coly (eds.). Brain/Mind and Parapsychology. New York: Parapsychology Foundation, 1979, pp.177-200. _______. "Lucid Dreams: Entering the Inner World". Part 1. The Open Mind 1, No. 1 (1983): 1-4. _______. "Lucid Dreams: Entering the Inner World". Part 2. The Open Mind 1, No. 2 (1985): 1-5 "Lucid Dreams: Entering the Inner World". Part 3. The Open Mind 1, No. 4 _______. and J. Fadiman. "The Case of the Yellow Wheat Field: A Dream-State Explanation of a Broadcast Teleparhic Dream". Psychoanalytic Review 61 (1974): 607-618. Wolman, V., L. Dale, G. Scmeider,