Vital rhythms of spiritual being in the foundations of canonical psychology
DOI:
https://doi.org/10.35774/pis2023.02.084Keywords:
psycho-spiritual potential, spiritual values, principle of action, cyclical-action approachAbstract
This article undertakes a methodological reflection of the concept of spirituality, which is ontophenomenally structured as a revealed aspect of human existence in the existential act of life. It emphasizes the interplay between noumenal and phenomenal forms in shaping the content of spirituality and their connection to the transcendental and existential dimensions of materiality. Spiritual phenomena are analyzed as concrete expressions of the existential substantiality of real human life, which prompt individuals (both intuitively and rationally) to feel the contradictions and doubts inherent in their existence, to place their own value accents, to make existential decisions, to perceive everyday life as a personal responsibility. Spirituality is considered a constantly renewed process of interaction between man and the world, occurring within the immediate unity of the transcendental (metaphysical and unknowable) and the immanent (natural and known). The core of an individual’s spiritual life, capable of integrating and focusing the potential for self-creation and serving as a source of self-motivation, is their inherent spiritual potential. This potential represents a person’s innate capacity for self-development and self-determination within the realm of motivational and value relationships, and it is an act-event of transcendence. The updating of this resource is a source of manifestation of a person’s spiritual testimonies. Its deployment, on the one hand, takes a person beyond the limits of the individual, and elevates it to transpersonal experiences, on the other hand, through self-reflection, directs it to the different world of its own inner world. From the perspective of the cyclical-action approach, the text delineates the attributive traits-qualities, groups of internal conditions, and dominant forms of self-organization within an individual’s psycho-spiritual potential. It is posited that the identified components of an individual’s spiritual potential (mental-experiential, cognitive-semantic, need-motivational, conative-volitional, spiritual-reflexive) constitute the substantial reality of the human spiritual world. Using cognitive-semantic components as an example, specifically spontaneity, intuitiveness, reflexivity, and creative activity, the text reveals a cycle for the unfolding of an individual’s spiritual potential. This cycle alternately visualizes the pre-situational, situational, motivational, active, and post-active aspects of supramaterial action.
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