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Abstract
The article presents an analysis of the spiritual practices of self-knowledge, based on the method of phenomenological reduction. In the paper, the author describes the features of such practices as methods of "purification" (expansion) of consciousness, liberation from mental, speech and behavioral stereotypes. The phenomenological method, implemented in the spiritual practices of self-knowledge, is aimed at restructuring individual consciousness through the rejection of egocentrism, the elimination of subjective-evaluative activity in relation to the outside world and to oneself. Overcoming egocentrism allows going beyond social and cultural stereotypes, overcoming the disunity of consciousness and being that serves as an obstacle to the reality’s objective perception. The author notes that the phenomenological reduction practice requires constant tension of existential potential, and in the methodological plan for cognitive activity aimed at the study of consciousness, it is necessary, along with epistemological criteria, to develop a number of axiological criteria for this activity.
Highlights
The philosophical problem of consciousness lies in the fact that, on the one hand, each person considers oneself the owner of consciousness, on the other hand, modern scientific knowledge about its functioning is fundamentally inadequate, since it is established by thirdperson observation and introspection
An interesting practice of phenomenological reduction offers the Indian philosopher Sri Ramana Maharshi. His method is aimed at a thorough study of the internal experience of the "I-concept." Usually, when answering the question “Who am I?” a person builds habitual rationalizations, relying on objectification, but such constructions are evidence of egocentrism
A contemplative attitude presupposes a complete detachment from everything that the familiar individual and socio-cultural self possesses, or a rejection of the installation of egocentrism and everything connected with this installation
Summary
The philosophical problem of consciousness lies in the fact that, on the one hand, each person considers oneself the owner of consciousness, on the other hand, modern scientific knowledge about its functioning is fundamentally inadequate, since it is established by thirdperson observation and introspection. Explaining the nature of consciousness, these theories go the wrong way, trying to establish its material substrate and through this to understand the essence of consciousness This is the same as trying to understand the meaning of a road sign by studying the properties of the material of which it is made. A significant drawback of this method is that the results of introspection cannot be the subject of empirical verification, since they were obtained in the process of studying mental objects that were not fixed by natural methods; it is impossible to speak of strict scientific objectivity of the results obtained. The implementation of these research objectives expands the concept of consciousness
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