Transpersonal Approach in Russia and in the West. 1. The origins of transpersonal approach. Tatjana Kochetkova

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1 Transpersonal Approach in Russia and in the West Tatjana Kochetkova This presentation addresses critically the initial question of the conference: does the contemporary revival of interest to religion and spirituality in Russia mean a rejection of the rational or even the cult of nihilism? The broad umbrella of religiosity and spirituality covers the most different approaches, among which can be also irrational trends, or nihilistic occultism. However, to generalise all spiritual trends of contemporary Russia as reactionary or anti-rational would be a serious mistake. In the case of our specific focus the transpersonal approach we meet neither the irrational nor the anti-rational approach, but a constructive expression of the quest for the True, the Good, and the Beautiful. Far from any nihilism, the transpersonal movement in Russia, as well as in the West, aims at including the spiritual achievements of humanity as completely as possible. Moreover, in contrast to the shallow and dogmatic Soviet cult of humanism, the transpersonal approach appears as a working and exiting way to cultivate the sublime human spirit. Here I will, firstly, briefly trace the history of the transpersonal movement at its origins in the West. Secondly I will present the development of the transpersonal approach in Russia, and finally, I will draw conclusions on the nature of this movement, its goals and future prospects. 1. The origins of transpersonal approach Transpersonal approach is a name to a new spiritual orientation that originated from the counterculture movement of the 1960s in the United States and Western Europe, variously known as transpersonal studies, new paradigm thinking, contemporary holism, or integral approaches, and represented by thinkers like Carl Gustav Jung, Abraham Maslow, Carl Rogers, Fritjof Capra, David Bohm, Stanislav Grof, Ken Wilber, David Ulansey and others. We will call it transpersonal approach, because this term, no longer exclusively psychological, has acquired interdisciplinary uses. The transpersonal approach was expressed for the first time in humanistic psychology, with Abraham Maslow ( ) as its main spokesman. In contrast to the then prevalent behaviourism and similar schools of psychology, which studied human characteristics shared with animals, Maslow attempted to understand specifically human qualities so as to perceive the complete human being. Transpersonal psychology addressed a range of consciousness phenomena that were unexplainable to mainstream academic psychology and psychiatry. The transpersonal approach not only represents a new force in psychology, but also stands outside the dominant scientific paradigm it doubts what is called the Newtonian- Cartesian paradigm or the foundations of Enlightenment science. It started within psychology, but was soon complemented by parallel efforts in other disciplines. It aims at revising the assumptions of traditional science and transforming old conceptual frameworks in order to account for new experiences. Today s controversy between Enlightenment orthodoxy and transpersonal heresy is reminiscent of the old debate between scholasticism and Renaissance humanism. Like Renaissance humanists, contemporary transpersonalists focus on phenomena ignored by mainstream research. This situation of a growing interest in extra-paradigmatic phenomena probably indicates the possible approaching of a new scientific revolution, in Thomas Kuhn s terms. 1 In the last two decades, discoveries in various scientific fields present a further challenge to the prevailing scientific paradigm, like David Bohm s holomovement, Karl Pribram s 1

2 holographic model of the brain, Rupert Sheldrake s hypothesis of morphogenetic fields, John Barrow and Frank Tipler s anthropic principle, synergetic by Ilya Prigogine, Sergej Horužij s synergetic anthropology, the chaos theory, and others. 2 Their common denominator is to offer an alternative to reductionism, namely an increasing perception of the self-organising character of reality. A pioneer in this direction is Ken Wilber, whose integral approach aimed to synthesise all scientific knowledge and give us back the inner dimension of reality, lost in the flatland worldview, characteristic of contemporary materialism. Even though his gigantic attempt cannot be free of flaws in details, it is valuable as an overall vision for comprehensive understanding of reality. Another breakthrough is due to Ervin Laszló, the worlds foremost system theorist. 3 Grof argues, Where Wilber outlined what an integral theory of everything should look like, Laszló actually created one. 4 Drawing on various non-mainstream theories of physical phenomena such as Bohm s holomovement, Pribram s holographic brain model, Prigogine s synergetics and Sheldrake s morphogenetic fields, Laszló has formulated a connectivity hypothesis that suggests the existence of a subquantum psi-field, holding a holographic record of all phenomenal events that have ever happened. 5 The ultimate goal of this new approach is a comprehensive synthesis of experientially based spirituality with science. 2. Transpersonal view on consciousness evolution Let us look briefly at the revolution in the view of human nature, brought on by the transpersonal approach, which introduced an evolutionary view of human consciousness. It aims at understanding and promoting complete, fully functioning human beings, including body, emotions, intellect, values and spirituality. This approach considers the currently prevalent types of consciousness as a temporary stage, which can be surpassed in the course of evolution. It claims that there is enormous human potential in consciousness development yet to be realised, and sees itself as an instrument to this realisation. It strongly embraces optimistic approaches (like Maslow and Rogers) as well as less optimistic ones (as Rollo May, Kirk Schneider or Alvin Mahrer), but in general, it holds a deeply positive view of human nature. Yet, as John Rowan put it, humanistic psychology both is and is not optimistic, because it considers growth possible if the right choices are made, but not at all guaranteed. Another emphasis of humanistic psychology is on knowledge-in-action or situational knowledge rather than abstract theorising. The umbrella of the transpersonal and humanistic approaches covers various practices, such as Gestalt psychology, Reichian bodywork, encounter groups, psychodrama, psychosynthesis, or neurofeedback. They all appear as divergent and, with their specific practices, all target different aspects of the human being, aiming at its development and integration into the whole of the personality. Yet, all these different methods seem to pursue a shared target of assembling the full human individual out of different parts. They are reminiscent of Rig Veda s myth about Purusha, the first man-cosmos, who was torn into different parts that became separate cosmic realities, like people, gods, plants, animals, and stars. Now, various humanistic approaches try to do something opposite to reassemble the primary Purusha, i.e. to build an integral human personality into full potential. Someone might criticise it as yet another Tower of Babylon, but its proud view of human nature seems justified to me. It claims that deep down all people are all right, and all our instincts are not animal-like but already human, thus they do not need to be tamed or suppressed to make us cultural beings, and we just need an adequate realisation of the creative, constructive potential of instincts. 2

3 Thus, the humanistic and transpersonal approaches are not so much about curing people as about assisting in psychospiritual growth, which can solve the pathologies of one stage by advancing a person to another. Thus, in contrast to other psychological schools, the humanistic approach does not aim for superficial adjustment or for reduction of anxiety, but at profound personality transformation, in bringing to consciousness all deeper suppressed feelings, liberating the person from dependencies, fears and superficial boundaries. Thus, rather than therapy, its goals can be better characterised as liberation and upbringing. A humanistic psychologist sees his/her mission not in being a doctor, but rather in what in the East was traditionally ascribed to a spiritual teacher or guru, guiding a client to selfactualisation. As a result, as a part of their vocation to continuously work towards personal growth, humanistic psychologists also use these techniques on themselves. Therefore, the training of a humanistic psychologist includes being a client and a participant of different encounter groups, and this reinforces the similarity with guru-adept relations. The humanistic approach differs from trends like behaviourism or cognitive psychology in its ontological assumptions: it is anti-reductionist, regarding people not as objects like computers, but as existence, i.e. as living, unique centres of consciousness, irreducible to anything external, like a thing or an object. This is incompatible, for instance, with the behaviourist s view of people s actions as following a pattern of stimulus and response and with the Freudian approach, which sees all cultural behaviour as derived from suppressed sexual instincts. One of the recent breakthroughs in integral knowledge on human evolution is presented in Ken Wilber s (born in 1949 in Oklahoma City) integral theory. Aiming at a conceptual synthesis of Western and Eastern psychology, he outlined a map of consciousness evolution, providing an interpretation of which structure of consciousness stands behind selfactualisation, which he called Centaur. Wilber divides the whole evolution of consciousness into two great realms: the personal and the transpersonal. This, as recognised by him, is identical to Assagioli s division into personal psychoanalysis, spiritual psychoanalysis and to Jung s division into the personal and collective unconscious. The transpersonal stage of evolution logically follows the personal stage, in the sense that it resolves the greatest problem of the personal stage: essential and basic anxiety caused by the existence of the separate self. This problem is basically solved at the transpersonal stage by means of giving up the sense of a separate self. 6 Wilber presented the evolution of consciousness using the logic of Chinese boxes: each subsequent box is of a larger size than the previous one, so that one box fits into the other, and they both fit inside the next box, and so on. Wilber s Chinese box of consciousness evolution follows this scheme, in which the integration of the conscious persona with a shadow makes the emergence of an adequate self-image or total ego possible. As Wilber puts it: persona + shadow = ego. 7 This is the stage of the Mental Ego, which is most prevalent and therefore considered normal in contemporary civilisation. The Mental Ego separates itself from its own body, and tries to control it as an external force. From this follows the recurrent image of the mind as the body s controller, as was also expressed in ancient philosophy, including Plato s. In contrast to this duality, the following stage is where the body and mind form one unity: Centaur. Wilber appeals to the mythological image of half-man half-horse to reflect the quality of unity between the psychic and the physical, achieved at this stage. It is the same stage as that which Maslow called selfactualisation, only Wilber provides a greater insight into its dynamics, structure and contradictions. He dissolved the illusion of some previous approaches by showing that the Centaur stage is neither the final stage in the line of evolution, nor free from pathologies of its own. Maslow has described some characteristics of self-actualising people, while Wilber provides a vision of what it is that constitutes the Centaur stage. 3

4 The Centaur stage can be attained when the tasks of the ego are fulfilled: the contents of the unconscious are realised and the body is integrated with the mind. In Wilber s formula, ego + body = centaur. 8 The jump to this new form of consciousness appears via the symbols of transformation, such as intentionality, body-mind union exercises, or vision-image. As Wilber says, the evolution to Centaur happens either via an individual s exceptional talents, or sometimes because of some dramatic situation of personal loss, or due to assistance, such as humanistic/transpersonal psychologists or a spiritual Master. One of the greatest internal obstacles to Centaur, as Maslow has already mentioned, is the fear of being too intense, of becoming fully open and realising one s true potential, in which the fear of death coincides with the fear of life. 9 Unlike Maslow, who believed self-actualisation to be the state of optimal psychological health, Wilber considers no single stage, except for Ultimate Enlightenment, to be free from pathology. Thus, Centaur forms no exception to this rule, and it also has its specific illusions and pathologies, by no means deserving glorification or worship. Wilber also mentions that autonomy, tangible at the Centaur stage, is in reality only an exaggerated attempt of the separate subject to remain a separate subject playing out its isolated tendencies, puffing up its limited potentials, assuming in its temporal character to be the Omnipotent and Autonomous God, taking aseity unto itself 10. From the organisational viewpoint, transpersonal movement in the West includes various research, educational, and therapeutic networks. They are represented by various national transpersonal associations as well as such global networks as European Transpersonal Association (EUROTAS) and The Association for Transpersonal Psychology (ATP). Both associations hold annual conferences, and ATP publishes The Journal of Transpersonal Psychology. 3. Transpersonal movement in Russia The origin of the transpersonal movement is not in Russia, but in the West. Yet, according to the intrinsic characteristic of Russian high culture, as it appeared in the Silver Age, Russia should have joined this movement already a long time before that. It is because of the devastating impact of the Communist dictatorship that only in the recent years transpersonal movement in Russia came to full bloom. The history of the transpersonal movement in Russia can be divided into six stages. The first stage was during the end of the 19 th and the beginning of the 20 th century in Russia, when both there and in the West there were the intellectual seeds of the transpersonal. However, due to communist totalitarianism, these seeds remained unrealised or only underground in Russia. The second stage, from the 1920 s to the 1970 s, was pre-transpersonal. Subsequent stages were: the transpersonal underground (1970s and 1980s), legalization ( ), holistic romanticism ( ) and professionalism (from 2000 until now) The germinal stage of transpersonal approach: Carl Gustav Jung and Russia Already during the germinal stage of transpersonal approach at the first half of the 20 th century, it found an enthusiastic response in Russia. There were numerous biographical and theoretical links between the analytical psychology of Carl Gustav Jung ( ) and his Russian followers and friends, among whom were the publisher Emilij Metner and the allunity philosopher Boris Vyšeslavcev, as well as by students of psychology and medicine from 4

5 Russia: Tat jana Rozental, Faina Šalevskaâ, Ester Aptekman, Sabina Spielrein, and Maks Èjtington. 12 Metner published a Russian translation of Jung s works and actively spread his ideas in Russia; during Jung s polemics with Freud and his work on Psychological Types, Metner also was one of the few who understood Jung s ideas. 13 Jung s thoughts on the difference between the Apollonian and the Dionysian in the individual s psychology corresponded with the ideas of Silver Age Symbolist Vâčeslav Ivanov. 14 Jung s analytical psychology was one of the major influences on Vâčeslav Ivanov s theory of myth, expressed in his poetry. Their resemblance can be found in detail in Ètkind s work. 15 Jung s concept of the collective unconscious has a parallel with the unique structures discovered by Russian theurgist artists in search of the inner sources of human existence, as described by Marina Lobanova. 16 She correlated Jung s collective unconscious with the allunity of Solov ëv and his followers. 17 Jung influenced the philosophical anthropology of Semën Frank, who sympathetically referred to Jung s differentiation between ego and anima in his last work, Reality and Man (1956). 18 Frank saw the structure of personality in a way similar to Jung s. The difference between them is more in how they describe it than in what they see: Frank had an existential-phenomenological viewpoint and Jung had a more specifically psychological empirical basis. What is shared is their view of the psyche as a multilayered being relatively autonomous from consciousness, and encompassing the divine element. Analytical psychology of Jung was so favourably accepted by Russian philosophers and psychologists because his approach has filled the gap in their own approaches and answered their aspirations. Namely, those of them who belonged to Silver Age, were searching for a systematic spiritual practice directed at the anthropological limit. In reality, however, they had only philosophical theories with artistic correlations, but it did not answered the requirements of its own concept as to being systematic, holistic or methodologyoriented. At the same time, Jung s psychological approach and especially his psychological techniques fit in well into the logic of the Russian Silver Age s project of Divine Humanity and seem capable of making it what it was meant to be: a systematic, holistic practice aimed at realising the divine potential of the human being. Note, for instance, the close similarity between the ways in which Vladimir Solov ëv, Semën Frank, and Jung described the goal of human psychological evolution, which becomes obvious when their texts are compared. Let us first consider the logical links between these authors: 1) the view on psychological transformation and the relation between the instinctive and the spiritual in the human psyche; 2) the correlation between the Jungian collective unconscious and Solov ëv s theurgic idea; 3) similar formulations of the goal of human psychological development, be it as Divine Humanity or as Individuation; 4) the methodology of psychological growth, as elaborated in analytical psychology, which seems to fit in and complement the Divine Humanity project in such a way that it can become a practice rather than remaining an abstract theory (Jungian psychotechniques seem to provide a psychological ground for the Silver Age tendency to synthesise art and life or to create life); 5) the Jungian approach to the transpersonal in art, which is in accord with the specificity of Silver Age poetry: there are plenty of parallels in their ideas and imagery, especially in the poetry of Hodasevič, Vološin, Vâčeslav Ivanov, or Gumilëv. 5

6 Relating the two approaches logically, one can see that analytical psychology fills a gap in the project of Divine Humanity: while having basically the same ultimate end, Jung, with greater clarity, steered the path towards this end in the inner world of the individual. In Silver Age terms, this would relate to the sphere of free theurgy (integral art) rather than to that of free theosophy (integral knowledge) or of free theocracy (integral society). The advantage of analytical psychology is that it related ancient metaphysical ideas to immediate experience, thus providing them with an empirical base. The technè or know-how of inner growth is the kind of knowledge that is vital to each potentiality human project, like Divine Humanity. Jung had the distinction of opening doors into the realm of the collective unconscious and of clarifying ways of dealing with this primordial ocean, full of dangers and creative potentials. As we have seen, there were biographical links between Jung and the Russian Silver Age, and analytical psychology had a significant impact on such figures as the philosopher Boris Vysheslavtcev and the poet Vâčeslav Ivanov, also finding a sympathetic response in Semën Frank. Still, this impact was less than it could have been, if the transforming potential of Jung s approach had been related directly to the aims of Silver Age project of Divine Humanity Transpersonal approach in Russia today The transpersonal approach was temporarily hindered in Russia because of the violent suppression of the Silver Age by Communists during the late 1920 s and all the 1930 s. However, in the 1970 s a new period started, driven by underground groups of enthusiasts who, despite the iron curtain, still managed to get access to journals and books on transpersonal psychology and applied their practices. The next stage, called legalisation by Vladimir Maykov, began in the 1990 s, when Russian psychologists founded the Humanistic Psychology association, which included a transpersonal subdivision. This made it possible to hold seminars and training programmes, and two Russian-American conferences on humanistic and transpersonal psychology were organized by the Academy of Sciences, the papers by Stanislav Grof were legally published and the Transpersonal Institute was founded. The fifth stage, which Maykov, transpersonal psychologist and president of the Russian transpersonal association, calls holistic romanticism, was that at which the transpersonal movement had not yet become professional, and associated with the popular New Age; transpersonal groups were very amateurish and superficial. The contemporary stage of the Russian transpersonal movement is characterised by growing professionalism, at which the core of the transpersonal movement is formed by qualified specialists who meet international academic standards. The transpersonal movement is still somehow marginal in the West, yet in Russia it has become part of officially recognised psychology and sociology, and a number of books have been published in the series Texts in transpersonal psychology, edited by Maykov. To the most established educational centres belong the School of Intensive Integrative Psychotechnologies; there are various courses in transpersonal psychology in major cities as Moscow, St. Petersburg, Novosibirsk, Yaroslavl, and Rostov-on-Don. In 2001 in Moscow was hold an annual conference of the EUROTAS, where Stanislav Grof organised (and was the main speaker of) a seminar on the current spiritual crisis. This situation provided an inspiration to create a professional transpersonal association. As a result, the Russian Transpersonal Psychology and Psychotherapy Association was officially founded during its first conference in May 2002 in Moscow and 6

7 was dedicated to the theory and practice of personal growth. Apart from the official foundation of the ATPP, this conference covered topics such as the latest psychotechnologies utilizing altered states of consciousness and aimed at intensifying the processes of individuation, integrating the consciousness and restoring the mental integrity of a person. At the conference was established a publication of the Association, Vestnik Integrativnoy Psikhologii (Integrative Psychology Review) with Prof. Kozlov as the chief editor. Among the goals of the association are creating a common information space, conducting theoretical and practical research and development of methods of transpersonal psychology, organising program for professional training of specialists in transpersonal psychology, and further implementation of integral research in various fields of transpersonal psychology. Back to the conference of 2002, its range included both academic papers as well as shamanic mysteries. The transpersonal movement in Russia is distinctively multifaceted; the holotropic breath traditionally associated in the West with the transpersonal modality is just one of the types of integrative psychotechnologies known in Russia. Furthermore, breath techniques are not used in the neat form but as a component of an artfully concocted recipe of individual authors techniques. The systemic approach, diversity of methods and extension of the toolset for studying a person and restoring psychological integrity are the implementation of the idea expressed by Grof at the Tenth EAP Conference in Moscow. From the mid-1990s, Russian masters have been aware of this idea and successfully developed it, creating their own original psychotechniques based on principles and methods of deep and transpersonal psychology and containing elements of body-oriented therapy, art therapy, dance/motion therapy, mythodrama, oriental spiritual practices and mystic traditions as fundamental components. Besides the classics of the transpersonal genre, methods based on or using the process of breathing, the program of the conference included presentations and workshops on other principal lineages of Russian integrative psychotechniques. The most emphasized transpersonal areas in Russia are: - Transpersonal epistemology - Emotion Training - Body-oriented and holotrophic approach - Thanatotherapy - The erotic dimension of personal development Transpersonal epistemology This transpersonal approach uses the experience of the unusual states of consciousness to gain epistemological insights. It applies the concept of anthropological dream by Foucault, which combines the notion of illusion and sleep of everyday life with the psychoanalytic ideas of transfer. Transpersonal epistemology considers that our perception of the work is a copy of our state of consciousness. It sees certain unusual states of consciousness as breaks in the anthropological dream, which make possible an adequate perception of reality. The waking from the anthropological sleep is the goal of the training program, established by Vladimir Maykov at the Transpersonal Psychology Institute at Moscow. 19 Emotion Training This is training for obtaining control over emotional states based on acting techniques and author s specialized method (the author is an actor and director by profession, as well as a personal development and personal efficiency trainer). 7

8 By extending the personal potential, the course develops the skills of controlling attention, basic control of oneself, emotional flexibility, emotion control and developing emotional microclimate, physical and mental unwinding, activation of body s expressive power, acquiring grace and freedom, awareness and development of creative abilities, generating and locking in the state of inspiration and drive. The training develops self-assurance, promotes self-perfection through a psycho-emotional play and lining up favourable situations. 20 Holothropic and body-oriented psycholechniques These techniques are based on the special (holothropic) breathing techniques, described by Stanislav Grof, which allow efficient access to the deep areas of unconscious. Discovered by chance, these drug-free techniques happened to be a powerful mode of promoting personal growth, of understanding and resolving psychopathologies, of self-understanding and ontological and creative insights. Interpretation, therapeutic, and educational use of holothropic experiences is the subject of this approach. Thanatotherapy It is known that near-death experiences have sometimes an effect that promotes personal growth, and brings deep transformation. This phenomenon is used by an approach of tranatotherapy, and by means of various psychotechniques models the psychological neardeath experiences, which brings a deep transformation and extending the spiritual vision of the subjects. 21 Dreamwork The techniques are developed to allow make the process of dreaming conscious, which allows one to recognise the moment of dreaming and remember dreams in greater detail. It is suggested that detailed account of one s dream as well as experience of conscious dreaming allow deeper self-knowledge and epistemological and ontological insights. Erotic component of personal growth This approach considers love and romantic relations as spiritual practice, which requires the transcendence of one s Ego towards the object of romantic affection. Spiritual practice of love includes analysis of meta-motivation, altered states of consciousness, transcendence of space, time and somatic limitations. This approach is developed by Gennady Brevde, Lev Teternikov, Nina Adreyeva, and Nikolay Kudryashov. This synthetic approach uses Jungian techniques, body-oriented therapy, Tantric practices aiming at individuation process Conclusion: The transpersonal project Despite its many achievements, the transpersonal project in Russia is still in its child shoes. Among its significant theorists is Vladimir Maykov, an original scholar who is personally acquainted with Stanislav Grof, and also is sympathetic to other Western theorists, like Wilber. 8

9 What is surprising in the Russian transpersonal approach is its enormous variety, theoretical and methodological richness, and willingness to go forward. To the potential challenges belong the task of verifying integral methodology, and establishing the credibility to its epistemological assumptions, rather different from the mainstream approach. It is undogmatic and pluralistic, actively learning from all accessible sources from Platonism to Sufi, and Buddhism, Christian mystics, Shamanism and academic psychology and experimental science. The transpersonal approach in Russia is deeply constructive both due to the optimism and high spiritual and moral stance and academic standards of its founders (Maykov, Kozlov, Brevde, Teternikov), and due to its efficiency in alleviating spiritual suffering and in discovering the eternal bliss of human life. It is optimistic in its vision of the human being, which is seen as an embodiment of the transcendent nature of reality, with infinite potential of perfection. It is constructive in its willingness to accept rationality, while including it into the more advanced forms of consciousness, which is seen as evolving entity. It is scientific and Enlightened in the sense that it acknowledges the omnicompetence of criticism, i.e. that every statement can be critically checked with facts and arguments. The reason why the transpersonal approach stands marginal in contemporary scholarship is not its manner of research, but its focus on extra-paradigmatic phenomena, usually ignored and unexplained in the standard approaches. However, the ignorance of an entire range of phenomena cannot lead to the adequate view of reality, and those who pursue truth must also strive at comprehensive approach. References: 1 Thomas Kuhn, The Structure of Scientific Revolutions, 2 nd ed; University of Chicago Press; Grof, Brief history of transpersonal psychology, at: 3 Grof, Brief history of transpersonal psychology, at: 4 Stanislav Grof, Brief History of Transpersonal Psychology, at: 5 Ervin Laszló, Science and the Akashic Field: An Integral Theory of Everything, Inner Traditions International, 2004, see also: Ervin Laszló, The Connectivity Hypothesis: Foundations of an Integral Science of Quantum, Cosmos, Life, and Consciousness, SUNY Press, Wilber, K. Odyssey: A Personal Inquiry into Humanistic and Transpersonal Psychology, in The Collected Works of Ken Wilber, Vol. 2, Shambhala, 1999, pp Wilber, K. Odyssey: A Personal Inquiry into Humanistic and Transpersonal Psychology, in The Collected Works of Ken Wilber, Vol. 2, Shambhala, 1999, 23 8 Wilber, K.; Odyssey: A Personal Inquiry into Humanistic and Transpersonal Psychology, in The Collected Works of Ken Wilber, Vol. 2, Shambhala, 1999, 24 9 Wilber, K.; The Atman Project, in The Collected Works of Ken Wilber, Vol. 2, Shambhala, 1999, Wilber, K.; The Atman Project, in The Collected Works of Ken Wilber, Vol. 2, Shambhala, 1999, See presentation at 12 V. V. Zelinskij, Carl Gustav Jung and Analytic Psychology, in: Carl Gustav Jung, Psychological types (in Russian translation by Sofia Lorie), ed. Zelinskij, Spb.: Azbuka, Ètkind, Aleksandr, Vâčeslav Ivanov and Psychoanalysis, in Cahiers du Monde russe (Paris), 35 (1-2), janvier-juin: (in Russian); also: V. V. Zelinskij, Carl Gustav Jung and Analytic Psychology, in: Carl Gustav Jung, Psychological types (in Russian translation by Sofia Lorie), ed. Zelinskij, St. Petersburg, Azbuka, Metner, E., Foreword from the editor of Russian edition of 1929, in: Carl Gustav Jung, Psychological types (in Russian translation by Sofia Lorie), ed. Zelinskij, St. Petersburg, Azbuka, Ètkind, Ibid. 9

10 16 Lobanova, Marina, Mystiker, Magier, Theosoph, Theurg: Aleksandr Skrâbin und seine Zeit, Hamburg: Von Bockel Verlag, Lobanova, Marina, Mystiker, Magier, Theosoph, Theurg: Aleksandr Skrâbin und seine Zeit, Hamburg: Von Bockel Verlag, Frank, Reality and Man, (in Russian), Moscow: Respublika, 1997, Vladimir Maykov, МЕДИТАЦИЯ КАК МЕДОДОЛОГИЯ ПОЗНАНИЯ ТРАНСПЕРСОНАЛЬНОГО ПРОЕКТА, at 20 See presentation at 21 See more details at 22 See Russian tantra site at 10