A selection of answers that were received during spiritualistic seances from spirits of high rank. The sessions were held at a variety of times and through several mediums. The material was systematized by Kardec and with appropriate comments and additions.

Purpose of incarnation

What is the purpose of the incarnation of spirits?

– “God imputes incarnation in order to lead spirits to perfection; For some it is redemption, for others it is an assignment. But to achieve perfection, they must endure all the vicissitudes of bodily existence: this is redemption. The incarnation also has another goal, and this is the direct involvement of the spirit in the universal work of creation; In order to achieve this goal, in each world he takes for himself a body that would be in harmony with the basic matter of a given world, in order to carry out Divine orders there. Everything is arranged so that, while promoting the common cause, he himself advances.”

Does a spirit that has followed the path of good from the very beginning have a need for incarnation?

– “Everyone is created simple and ignorant; they are trained in the battles and torments of bodily life. God, in fairness, could not give them happiness without labor and work and, consequently, without merit.”

However, then, what is the use of spirits moving along the path of goodness if this does not free them from the hardships of bodily life?

- “The benefit is that they come to the goal faster; and the hardships of life are often the consequences of the imperfection of the spirit itself; less imperfection - less torment; whoever is not envious, not jealous, not stingy, not ambitious... will not have the suffering that these shortcomings give rise to.”

About the soul

What is the soul?

- “Incarnate Spirit.”

What was the soul before joining the body?

It turns out that souls and spirits are absolutely the same thing?

“Yes, souls are nothing more than spirits. Before connecting with the body, the soul is one of the intelligent beings that inhabit and temporarily put on a fleshy shell in order to purify itself and acquire knowledge and experience.”

Is there anything else in a person besides soul and body?

- “There is an intermediary ligament that connects the soul and body.”

What is the nature of this link?

– “Semi-material, that is, intermediate between spirit and body. And it is necessary that it be just like that, or the spirit and body could not communicate with each other. With the help of this very connection, spirit influences matter, and vice versa.”

Note. Man is thus formed from three constituent parts:

1. Bodies, or material beings, analogous to animals and animated by the same vital principle;

2. Soul, or embodied spirit, for which the body serves as an abode;

3. The mediating principle, or perisprit, of the material substance, which serves as the spirit’s first shell and connects the soul with the body.

Is the soul independent of the vital principle?

– “The body is only a shell; we repeat this to you all the time.”

Is it possible for a body to exist without a soul?

“Yes, and yet, as soon as the body dies, the soul leaves it. Before birth there is no final union between soul and body; but after this union has occurred, the death of the body breaks the threads connecting it with the soul, and the soul leaves it. Organic life can animate a body without a soul, but the soul cannot exist in a body devoid of organic life.”

What would our body be if there was no soul in it?

- “A foolish piece of meat, anything but a person.”

One and the same spirit, is it capable of incarnating into two different bodies at the same time?

- “No, the spirit is not divisible and cannot revive two different creatures at the same time.”

What can be said about the opinion of those who consider the soul as the beginning of material life?

– “This is a matter of words, not substance; we don't attach any importance to it; start by understanding yourself."

Some of the spirits, and before them some of their philosophers, defined the soul as a spiritualizing spark emanating from the great Whole; Why is this a contradiction?

– “There are no contradictions here; it all depends on the meaning of the words. Why don’t you have one word for every thing?”

Note. The word “soul” is used to express quite different concepts. Someone calls this the vital principle, and if we use figurative expressions, then it is quite possible in this sense to say that “the soul is a spiritualizing spark emanating from the great Whole.” The last words give indications of the universal source of the life principle, part of which is assimilated by every living being and returns to the Whole of this being.

This idea does not exclude the idea of ​​a moral being, independent, distinct from matter and preserving its individuality. And this being is also called “soul,” and it is in this sense that it is possible to say that the soul is an embodied spirit. Giving the soul different definitions, the spirits spoke according to the meaning they attached to the word, and according to the earthly ideas with which they were still imbued. All this is due to the insufficiency and imperfection of human language, which does not have one word for each idea, which is the source of many misunderstandings and disputes: this is why the Higher Spirits tell us to first find out the meaning of the word.

Is there any truth in the opinion of those who believe that the soul is external to the body, and it surrounds it, and is not located inside?

– “The soul is not locked in the body, like a bird in a cage; it radiates and pours outward, like light through a glass bell or like sound around a sound source; in this sense, it is possible to say that it is external, but because of this the soul does not become a shell of the body. The soul has two shells: one is thin and light, this is the first, the one you call perisprit; the other is gross, material and heavy: this is the body. The soul is the center of all these shells, like a nut inside a shell.”

What can be said about the theory according to which the soul of children is supplemented and completed in each life period?

- “The spirit is one; it is complete in both children and adults; Only the organs or instruments of manifestation of the soul develop and are supplemented. This is again a consequence taken for a cause.”

Why don't all spirits define the soul in the same way?

– “Not all spirits are equally enlightened about these matters; there are still limited spirits who do not understand abstract things; it is just like the children among you; There are also pseudo-scientific spirits who throw around words in order to give themselves significance: this again happens with you. And yet, the knowledgeable spirits themselves can be explained in different ways, with other words and expressions that have essentially the same meaning, especially when it comes to things that your tongue is powerless to express clearly; and then images and comparisons are needed, which you, however, understand literally.”

What should be understood by the “world soul”?

– “This is the universal vital and intelligent principle from which individuals are born. But those who use these words often do not understand themselves. The word “soul” is so malleable that everyone interprets it according to the will of their imagination. Sometimes the soul was also attributed to your planet, the Earth; by this we must understand the totality of devoted and selfless spirits who, when you listen to them, guide your actions along the path of good and who are the viceroys of the Almighty on your planet.”

How could it happen that so many ancient and modern philosophers spent ages arguing about psychological science without finding the truth?

– “Such people were the harbingers of the eternal spiritualistic Teaching; they paved the way. They were people and, of course, they could be mistaken; they often mistook their own ideas for the light of truth; but their very errors, revealing all the pros and cons, served to indicate the truth. Moreover, among these misconceptions there are great truths, which comparison will allow you to discover.”

Is the soul located in any specific and specific place in the body?

“No, but it is preferably found in the heads of great thinkers and all those who think a lot, and in the hearts of those who feel a lot and all whose actions are filled with philanthropy.”

What can be said about the opinion of those who place the soul in a certain center of vitality?

“This means that the spirit lives more in this part of your organization, because that is where all sensations lead. But those who place it in what they call the center of vitality confuse it with the vital fluid or principle. At least, we can say that the location of the soul is most likely in those organs that serve for intellectual and moral manifestations.”

Materialism

Why do anatomists, physiologists, and those involved in the natural sciences in general so often adhere to materialism?

“Physiologists reduce everything to what they see or what they are able to see. This is just human pride, imagining itself to be omniscient and which cannot allow the very idea that anything can surpass human understanding. Their very knowledge fills such people with arrogance; they believe that there can be nothing hidden from them in nature.”

Isn’t it unfortunate that materialism is a consequence of those very researches that, on the contrary, should have shown man the superiority and greatness of the Reason that rules the Universe? Is it possible to conclude from this that these studies are dangerous?

“It is not true that materialism is a consequence of these studies: only man himself draws false conclusions from these studies, because he is capable of abusing anything, even the most beautiful. Non-existence, however, can be more terrifying than they want to show, and the so-called “freethinkers” have more bluster than real courage. Most of them are materialists only because they have nothing to fill this void; at the abyss opening before them, show them a point of support - and they will rush to grab the opportunity to escape.”

Note. There are people who, due to some distortion of their minds, do not see in organic beings anything other than the action of matter, and reduce all our thoughts and actions to it. In the human body they could only see an electric machine; they studied the mechanism of life only as the work of the organs of the body; they could often see how life fades away with the breaking of the connecting thread, but they saw nothing more than this thread; they looked to see if there was anything left there, and because they did not find anything except dead matter, because they did not see, nor could they catch it in any way, they concluded from this that everything can be explained by the properties of matter and that, therefore, death means the absolute disappearance of thought, the non-existence of consciousness - a sad conclusion, if only it were so: because then they would become aimless; man would have been created only to think only about himself and to place above all his pleasures and the satisfaction of his material appetites; social bonds would be severed, and the most sacred feelings and affections would be irretrievably lost and broken.

Fortunately, such ideas are quite far from being universal; one might even say that they are not generally accepted and limited, representing only individual opinions, because they have not been elevated to doctrine anywhere. A society based on such principles would carry within itself the germ of its disintegration, and its members would devour each other like wild beasts.

A person has an instinctive thought that not everything ends for him with life; he has an instinctive aversion to nothingness. In vain he drives away thoughts of the inevitable future: when the last moment comes, there are few who would not ask themselves what will happen to him; because there is something heartbreaking in the very idea of ​​​​departing from life irrevocably. In reality, who could look with indifference at his complete and final separation from everything that is dear to him, from everything that he loves? Who could look dispassionately at the bottomless abyss of nothingness opening up before him, in which all our abilities and strengths, all our hopes will forever sink, and say to himself:

"Yes! There will be nothing left of me, nothing, only emptiness. Everything is over for me irrevocably, a few more days - and the very memory of me will be erased from the memory of those who survived me, and soon there will be no trace left of my stay on this planet. Even the good I have done will be forgotten by the ungrateful to whom I have obliged. And there is nothing, nothing to somehow brighten up all this, and the only thing that awaits me is that worms will gnaw on my body!

This picture is so creepy, so chillingly creepy! Religion teaches us that this is not possible, and reason confirms this to us; but this future existence, vague and uncertain, does not contain anything that would satisfy our love for the positive, and this is precisely what gives rise to doubt in many. Let us have a soul, but what is the human soul? Does it have any form or appearance? Is she a limited being or an indeterminate one? Some say that she is the breath of God, others that she is a spark, others that she is a part of the great Whole, a vital and intelligent principle; but what does all this tell us? What does it matter to us whether we have a soul, if afterwards it is lost in the vastness, like a drop in the ocean?!

Loss of individuality – isn’t this the same thing for us as non-existence? They also say that the soul is immaterial; but not a single immaterial thing can somehow relate to us; for us it is nothing. Faith in spiritual life teaches us that we will be happy or unhappy depending on the good and evil we have done; but what is it then, this happiness awaiting us in the Kingdom of God? Is hellfire a reality or a symbol? The church itself understands it precisely in this latter sense, but what kind of suffering then? In a word, what is being done, what is being observed in the other world that awaits us all? No one, they say, has ever returned from there to tell us this.

But this is precisely what is wrong, this is precisely what is wrong, because the purpose, its historical mission is to enlighten us on this matter, so that not by reasoning, but with the help of the facts themselves, allow us to touch with our hands the future of this and see it with your own eyes.

The spine (columna vertebralis) is formed from 31-32 vertebrae (vertebrae). There are 7 cervical (vertebrae cervicales), 12 thoracic (vertebrae thoracicae), 5 lumbar (vertebrae lumbales), 5 sacral (vertebrae sacrales) vertebrae fused into one bone - the sacrum (os sacrum), and 2 - 3 coccygeal (vertebrae coccygeae) vertebra.

Vertebrae

35. Thoracic vertebra (VIII).
1 - processus articularis superior;
2 - fovea costalis superior;
3 - corpus vertebrae;
4 - fovea costalis inferior;
5 - incisura vertebralis interior;
6 - processus articularis inferior;
7 - processus spinosus;
8 - processus transversus;
9 - fovea costalis transversalis.

Thoracic vertebrae(vertebrae thoracicae) (Fig. 35). The posterior ends of the ribs articulate with them. They differ from the lumbar vertebrae in that the transverse dimensions of their bodies are smaller. The shape of the thoracic vertebral bodies approaches a triangle. At the upper and lower edges of the lateral parts of the body there are pits (fovea costalis superior et inferior). The upper and lower fossae are places for articulation with the head of the corresponding rib. The 1st vertebra has a fossa on the upper edge for connection with the 1st rib and on the lower edge for connection with the 2nd rib. The X vertebra has a fossa only on the upper edge. The XI and XII thoracic vertebrae each have one fossa for the corresponding ribs. An arch (arcus vertebrae) is attached to the posterior surface of the vertebral body by two legs (pedunculi arcus vertebrae), which have small notches. The arch limits the posterior vertebral foramen (for. vertebrale). Transverse processes (processus transversi) extend from the arch to the right and left. They are well developed, which is explained by the greater load due to the attachment of the ribs to them. On the anterior side of the I - X transverse processes, closer to their apex, there is an articular fossa (fovea costalis transversalis) - a place of articulation with the tubercles of the ribs. The spinous process (processus spinosus) is directed backwards. It starts from the posterior surface of the arch, faces back and down, thinner and narrower than the corresponding process of the lumbar vertebra. From the upper and lower edges of the arch, paired upper and lower articular processes (processus articulares superiores et inferiores) begin. The articular areas are located in the frontal plane.

36. Lumbar vertebra (III).
1 - corpus vertebrae;
2 - incisura vertebralis interior;
3 - processus articularis inferior;
4 - processus spinosus;
5 - processus costarius;
6 - processus articularis superior;
7 - incisura vertebralis superior.

Lumbar vertebrae(vertebrae lumbales) (Fig. 36). The lumbar vertebra has the largest dimensions of the body and spinous process.

The body (corpus) is oval in shape, its width prevails over its height. An arch (arcus) is attached to its posterior surface by two legs (pedunculi arcus vertebrae), which participate in the formation of the vertebral foramen (for. vertebrale), which has an oval or round shape. The processes are attached to the vertebral arch: at the back - the spinous process (processus spinosi), which has the shape of a wide plate, flattened on the sides and somewhat thickened at the end, on the right and left - the transverse processes (processus transversi), on the top and bottom - the paired articular processes (processus articulares) . In the III - V vertebrae, the articular surfaces of the processes are oval.

At the place of attachment of the pedicles of the arch to the vertebral body there are notches, more noticeable on the lower edge than on the upper (incisura vertebralis superior et inferior), which in the entire spinal column limit the intervertebral foramen (for. intervertebrale).

37. Cervical vertebra (VI).
1 - corpus vertebrae;
2 - tuberculum anterius;
3 - tuberculum posterius;
4 - processus spinosus;
5 - processus articularis superior.

Cervical vertebrae(vertebrae cervicales). The I and II cervical vertebrae have characteristic structural features and are described independently. The III - VII cervical vertebrae (Fig. 37) resemble the thoracic and lumbar vertebrae in structure, differing from the latter in the size of the parts. The upper edge of the body of the cervical vertebrae is groove-shaped concave in the sagittal plane, the transverse processes are presented in the form of an anterior tubercle (tuberculum anterius) (reduced ribs), a posterior tubercle (tuberculum posterius) (reduced transverse processes), and between them there is a transverse foramen (for. transversum) . The apices of the spinous processes are bifurcated. In the VII vertebra, the spinous process protrudes posteriorly more than the processes of other vertebrae, and is palpable through the skin, so the VII vertebra is called protruding (vertebra prominens).

38. Cervical vertebra (I).

1 - arcus anterior;
2 - fovea articularis inferior;
3 - for. transversarium;
4 - processus transversus;
5 - arcus posterior;
6 - processus costarius;
7 - fovea dentis.

The first cervical vertebra - the atlas (Fig. 38) has anterior and posterior arches (arcus anterior et posterior), which are fused with paired lateral masses (massae laterales). On the upper and lower surfaces of the lateral thickenings there are articular platforms: the upper ellipsoidal is the place of articulation with the condyles of the occipital bone, the lower spherical is the place of connection with the articular surface of the third cervical vertebra. The body of the first vertebra is absent. On the outside of the anterior arch there is an anterior tubercle (tuberculum anterius), on the posterior surface of the arch there is a tooth fossa (fovea dentis), the place of articulation with the odontoid process of the II vertebra. On the posterior arch is the posterior tubercle (tuberculum posterius).

39. Cervical vertebra (II).
1 - corpus vertebrae;
2 - fades articularis anterior;
3 - dens;
4 - fades articularis posterior;
5 - lamina arcus vertebrae;
6 - processus spinosus;
7 - processus articularis inferior;
8 - processus transversus;
9 - for. transversarium;
10 - fades articularis superior)

The second cervical vertebra is the axial vertebra (axis) (Fig. 39).

On the upper surface of its body there is an odontoid process (dens), which represents the body of the first cervical vertebra that has moved here. Outside and behind the tooth there are two, anterior and posterior, articular surfaces (fades articulares anterior et posterior) for the formation of joints with the fossa of the anterior arch of the atlas and its transverse ligament (lig. transversum).

Sacrum(sacrum) (Fig. 40) after 16 years represents the fused 5 vertebrae of the sacral spine. Its upper part is expanded, showing the articular processes and the entrance to the sacral canal. The lower part of the sacrum is narrowed and has an opening for the sacral canal. On the anterior concave and posterior convex surfaces of the sacrum there are 4 pairs of foramina (forr. sacralia pelvina et dorsalia), similar to the intervertebral foramina. The bone substance located lateral to these openings (massae laterales) is formed by fusion of rudiments of the ribs and transverse processes of the vertebrae. On the lateral surfaces of the sacrum there are ear-shaped articular platforms (facies auriculares), behind them there are tuberosities (tuberositas sacrales). On the posterior surface of the sacrum, from the fusion of the spinous processes, the median sacral crest (crista sacralis mediana) is formed, the articular ones - the intermediate sacral crest (crista sacralis intermedia), the transverse ones - the lateral sacral crest (crista sacralis lateralis).

40. Sacrum. A - front view: 1 - basis ossis sacri; 2 - processus articularis superior; 3 - pars lateralis; 4 - lineae transversae; 5 - forr. sacralia pelvina; 6 - apex ossis sacri. B - rear view: 1 - canalis sacralis; 2 - processus articularis superior; 3 - tuberositas sacralis; 4 - crista sacralis intermedia; 5 - crista sacralis mediana; 6 - hiatus sacralis; 7 - cornu sacrale; 8 - forr. sacralia dorsalia; 9 - crista sacralis lateralis.

Coccyx(os coccygis) is formed by the fusion of 2-3 vertebrae and connects to the apex of the sacrum.

Ossification. From the ventromedial surface of the somites (see Initial stages of embryogenesis), a group of mesenchymal cells unites into the sclerotome, which surround the notochord, giving rise to the vertebrae. From two rudiments of adjacent sclerotomes, at the site of their contact, the cartilaginous core of the body of the future vertebra is formed. Such secondary segmentation contributes to the fact that the myotomes are fused at their ends with two adjacent somites (Fig. 41). At the 6th week of embryonic development, cartilage tissue is formed at the site of the mesenchymal anlage. The first ossification nuclei appear in the body of the XII thoracic vertebra at 6-7 weeks. In the remaining thoracic and lumbar vertebrae, ossification nuclei appear by the end of the 12th week, in the cervical and two upper sacral vertebrae - at the end of the 16th week. At this time, three paired ossification nuclei are formed in the cartilage behind the vertebral foramen: the legs of the arch are formed from the anterior ones, the lamina of the arch and the base of the spinous process are formed from the lateral-posterior one, and the base of the transverse process is formed from the transverse nucleus. Only in the 2nd year of life, starting from the cervical vertebrae, a complete bone arch is formed. In a 4-year-old child, the arches of the 1st cervical, 5th lumbar, 1st, 4th and 5th sacral vertebrae are still wide open. Their closure occurs in the 7th year.

41. Scheme of vertebral development (according to Clar). 1 - somite; 2 - myotome; 3 - discus intervertebralis; 4 - muscles; 5 - vertebrae developing from parts of two somites.

42. Scheme of ossification of the lumbar vertebra (according to Andronescu).
1 - primary middle nucleus;
2 - upper epiphyseal ring of ossification;
3 - lower epiphyseal ring;
4 - primary anterolateral and transverse ossification nuclei;
5 - secondary inferior articular nucleus;
6 - primary posterolateral nucleus;
7 - secondary ossification nucleus of the spinous process;
8 - secondary transverse core;
9 - secondary ossification nucleus of the mastoid process;
10 - secondary superarticular ossification nucleus.

In adolescence, secondary ossification nuclei appear at the vertebral bodies, having the form of plates (epiphyseal rings) (Fig. 42). Starting from the age of 15, initially at the thoracic vertebrae and ending with the lumbar vertebrae, synostosis of the epiphyseal rings to the vertebral bodies occurs.

A certain feature is the ossification of the I and II cervical vertebrae. At the 16th week, two primary nuclei appear in the tooth, which fuse with the vertebral body only in the 4th-5th year of life.

Anomalies. The most common anomaly in the development of vertebrae is non-fusion of their arches (spondylolysis) mainly in the sacrum, which contributes to the development of spina bifida. Less commonly observed is non-fusion of the halves of the vertebral bodies with each other. There is a complete absence of vertebral bodies (asomy), absence of half of the vertebral body (hemisomy), cessation of growth of the vertebral body in height (congenital platyspondyly).

There are people who want to get to the bottom of the root cause of everything. They ask themselves questions that others do not care about because, in their opinion, they have no practical application. What comes first – the soul or the body? What is a soul anyway? What connection exists between soul and body?

Answering these questions, revealing these abstract categories, helps these people feel that there is meaning in life. System-vector psychology of Yuri Burlan determines their owners and fully satisfies their lack of knowledge of the structure of man and the world. In particular, it provides answers to the following question: why do we see the world as we are accustomed to seeing it, and not otherwise?

Illusion one: the feeling of one’s own uniqueness

The human soul and body are closely interconnected, to approximately the same extent as organs in one organism. It’s just that the soul, aka the psyche, is an “organ” that is not visible. Despite this, both the physical and metaphysical parts of a person live in a single system and determine each other. Psychosomatics - the effect of mental state on health - has been known for a long time. Does this mechanism work the other way around? Do body features determine our psychological sensations?

From the moment of birth until death, a person feels only himself. Your hunger and cold, your joy and pain. Some are able to sympathize with the condition of another person, but it is impossible to go beyond the boundaries of the closed capsule of one’s own body. Everyone feels separate from others, experiencing apparent autonomy. This “condition of the game” is one of the reasons for the first and very important psychological experience - the feeling of one’s own uniqueness.

The background of each person is accompanied by feeling of loneliness. This “curse” is imposed by the nature of our physical body.

However, this perception of reality is an illusion.

Indeed, each person’s body is a separate, closed system. But mentally we are not isolated, but on the contrary, we are connected into a single “organism” collective unconscious- one for all people.

Illusion two: first I receive, then I give

There is another feature of the body that we project onto psychological aspects. Every person has desires both physically and mentally. To satisfy a bodily desire, you first need to consume inside in order to give out. That is, first taking water and food, and then cleansing, obtaining energy for action. And nothing else.

In the psyche, this principle is reversed. To satisfy a mental deficiency, you first need make an effort that is, give it away, and only then comes pleasure. In other words, you first need to take a creative action, and pleasure will flow during the process and after.

Thus, the body, accustomed to receiving - eating, drinking, breathing, sleeping - misleads a person. And if you measure soul and body with one yardstick, then you can break your fate. After all, the desire to receive pleasure only for oneself, internally, without giving anything away with body and soul, deprives a person of pleasure from life.

So is it worth living according to the principles of a limited and finite body or changing your focus to the endless expanses of the unconscious?

Reality as it is

According to the system-vector psychology of Yuri Burlan, the human psyche is made up of vectors - innate groups of desires and properties. There are eight of them in nature; modern residents of large cities, as a rule, have an average of three to five.

A person is born with, relatively speaking, a perfect body: everyone has, plus or minus, the same set of organs and body parts. But the psyche of one person, his individual unconscious, is only a fragment. Relatively speaking, with our souls, each of us is an element, a component of one whole - the collective unconscious.

One person, for example, is born with. He is nimble, dexterous, calculating - never your benefit won't miss it. Another person with, his exact opposite - unhurried, attentive to detail, diligent and with an encyclopedic memory - adores learn and teach others.

A visual person is born with a powerful emotional amplitude ranging from fear to love. He cannot live without travel, art, vivid emotional experiences. His “elder brother” is a man with a sound vector. Quiet, loving to be in silence, darkness and solitude, reflecting on the world and himself: "What is a sense of life?"

People are different. They are born with different or similar sets of vectors, receive different development in childhood, and later go through different life paths... However, everyone is present with their psyche, like a piece of a mosaic, in the overall picture of the unconscious. And we all influence each other with our states.

People survive only together. Man is a social species. That is why understanding the structural features and development of the psyche of a species gives a person enormous advantages in life.

Harmony of soul and body

Despite the fact that this knowledge is not about material things, it is still completely practical, allowing you to radically change the quality of a person’s life.

Illusions of worldview formed by the body in any case affect the quality of a person’s life, even if he is not aware of their existence. Some live their whole lives with a feeling of melancholy, enduring loneliness, to the point of absolute despair. Others lament that they cannot take everything from life - they are looking for a source of feeling happiness, joy, satisfaction and cannot find it, not understanding the basic principles of the structure and work of the psyche, not realizing that they live in illusions.

Finding connections between soul and body, between our desires and possibilities means getting rid of old problems, find joy in life. Every person can get such a result if he fully reveals all the secrets of the unconscious. Learns the nature of each vector and the mechanisms of interaction between vectors. Will define its vector set and, accordingly, its place, your meaning in this world.

Tens of thousands of people have already decided to do this and reported positive results. Here are three of them:

“Worldwide misconceptions. In our world, there are many wrong attitudes and misconceptions that come to our minds and limit our development. During the training process, there is a rethinking, awareness of the causes and correction of incorrect attitudes and misconceptions, picked up during life from other conscientiously lost ones. As an example, I’ll give you one instruction that psychologists from pseudo-psychology give us, it’s called this: love yourself, don’t give a damn about others, causing harm to people. The correct attitude is to love your neighbor as yourself. During the training, there is a process of understanding why this is so and not otherwise, there is an awareness of the reasons and does not cause any contradictions.”

“Thank you for the opportunity to feel more happiness in this life, to feel the taste of life in all its manifestations. Feel life itself and touch what we call the meaning of life. To say with confidence that God exists. See beauty where before it was difficult to see it. Look at those around you with a clear, open gaze.

Thank you for the opportunity to smile more often. Just from understanding other people. Thank you for the opportunity to understand the world in which we live by looking into the human soul. To accept another person’s world as your own, to feel his desires, to see the world through his eyes, to share his suffering, not to pass by in difficult times - this is real happiness!”

“I lived in some kind of unreal world I invented. He lived in illusions that had nothing to do with real life. Now I look back and feel fear from understanding what all this could lead to.

Problems, or rather, what I used to call problems, are no longer such. My view of them completely changed; they ceased to exist for me. I now clearly differentiate my states, my desires, feelings and thoughts. I understand their roots. Now I know myself more than ever before, and this is an incomparable thrill!”

You can get to know yourself better at the free online training "".

The article was written based on training materials “ System-vector psychology»

The skeleton of the body (Fig. 11) consists of the spinal column, the chest and is part of the axial skeleton.

Rice. eleven.

(front view):

1 - skull; 2 - spinal column; 3 - collarbone; 4 - rib; 5 - sternum; 6- humerus; 7- radius bone; 8- ulna; 9- wrist bones; 10- metacarpal bones; 11- phalanges of fingers; 12 - ilium; 13 - sacrum; 14 - pubic bone; /5 - ischium; 16 - femur; 17- patella; 18 - tibia; 19- fibula; 20- tarsal bones; 21- metatarsal bones; 22 - phalanges of the toes

The vertebrae in different parts of the spinal column have not only common features and structure, but also characteristic features associated with the vertical position of a person.

A vertebra (vertebra) consists of a body (corpus vertebrae) and an arch (arcus vertebrae), which, when closed, forms the vertebral foramen (foramen vertebrale). When all the vertebrae are connected, the spinal canal (canalis vertebralis) is formed, in which the spinal cord is located. Two upper and two lower articular processes, the right and left transverse processes, extend from the vertebral arch. Posteriorly, along the midline, the spinous process extends. At the junction of the arch and the vertebral body there are the upper and lower vertebral notches, which, when the vertebrae join, form the intervertebral foramen (foramen intervertebrale). Blood vessels and the spinal nerve pass through this hole.

The cervical vertebrae (vertebrae cervicales) differ from the vertebrae of other sections (Fig. 12). Their bodies are small in size and elliptical in shape. Their main difference is the presence of an opening for the transverse process. The first two vertebrae are involved in the movement of the head and are connected to the skull (this is why they differ from other cervical vertebrae).

1 - superior articular process; 2 - vertebral arch; 3 - vertebral foramen; 4 - spinous process; 5 - vertebral arch plate 6 - lower articular process; 7-posterior tubercle; 8- groove of the spinal nerve; 9 - opening of the transverse process; 10 - anterior tubercle; 11 - vertebral body; 12 - body hook; 13-transverse process

Under the influence of increasing load, the bodies of the cervical vertebrae increase from the III to the VII vertebrae. The spinous processes of the cervical vertebrae are bifurcated, except for VII, which is much longer than the others and can be easily felt under the skin. The anterior tubercle of the VI cervical vertebra is better developed than in other vertebrae. The carotid artery runs close to it, so it is called the carotid tubercle. To temporarily stop bleeding, the carotid artery is clamped at this point.

The thoracic vertebrae (vertebrae thoracicae) are larger than the cervical ones (Fig. 13). Their vertebral opening is somewhat smaller than that of the cervical ones; on the lateral surfaces of the body there are upper and lower costal fossae, which are necessary for the formation of joints with the heads of the ribs. The height of the thoracic vertebral bodies (from I to XII) gradually increases. The spinous processes are somewhat longer, directed posteriorly and downward, overlap in a tiled manner and limit the mobility of this part of the spine (especially extension).

1 - pedicle of the vertebral arch; 2- superior vertebral notch; 3, 7 - transverse process; 4- superior articular process; 5.9 - upper costal fossa; 6- spinal canal; 8 - spinous process; 10th costal fossa of the transverse process; 11 - lower articular process; 12- lower vertebral notch; 13, 14 - lower costal fossa; 15 - vertebral body

The lumbar vertebrae (vertebrae lumbales) have a more massive body than other vertebrae (Fig. 14).

Rice. 14.

(view from above):

1 - spinous process; 2 - superior articular process; 3 - costal process; 4 - vertebral arch; 5 - vertebral foramen; 6- pedicle of the vertebral arch; 7- vertebral body; 8- accessory process; 9 - mastoid process

The body of the lumbar vertebra is bean-shaped, its transverse size is larger than the anteroposterior one. The body of the V lumbar vertebra is the largest in height and width. The spinous processes are massive and directed backward almost horizontally, and the articular processes are directed sagittally. This gives significant mobility to the lumbar spine. The vertebral foramen, which is larger than in other sections, is triangular in shape, with rounded edges.

The sacral vertebrae (vertebrae sacrales), connecting with each other, form a single bone - the sacrum (os sacrum). The sacrum (Fig. 15) has the shape of a triangle, the base of which is connected to the V lumbar vertebra, and the apex is directed downward and forward.

Rice. 15.

(front view):

1 - base of the sacrum; 2 - superior articular process; 3 - anterior surface of the sacrum; 4 - transverse lines; 5- apex of the sacrum; b- anterior sacral foramina; 7- cape; 8 - lateral part

On the concave anterior pelvic surface there are four transverse lines, which are traces of fusion of the sacral vertebral bodies. On the convex (dorsal) surface, the longitudinal sacral ridges are well defined.

Neither (median, intermediate and lateral). On both sides of the surfaces of the sacrum there are four pairs of sacral foramina, through which branches of the spinal nerves emerge from the sacral canal. The massive lateral parts have an ear-shaped surface designed to connect with the corresponding articular surfaces of the pelvic bones. The junction of the sacrum with the fifth lumbar vertebra is a protrusion directed forward - a promontory (promontorium). The tip of the sacrum connects to the coccyx.

The coccyx (os coccygis) consists of 1-5 (usually 4) fused rudimentary vertebrae vertebrae coccygeae (Fig. 16). It has the shape of a triangle, curved forward, its base is directed forward and upward, its apex is directed downward and forward. Some signs of the vertebra are observed only in the first coccygeal vertebra, the rest are much smaller in size and rounded.

Fig 16

(back view)

1- coccyx; 2-coccygeal horn

The rib (costa), 12 pairs, consists of a long posterior bony part and a short middle cartilaginous part (costal cartilage). Seven pairs of upper ribs (I-VII) are connected to the sternum by cartilaginous parts and are called true. The cartilages of the VIII, IX, X pairs of ribs are connected not to the sternum, but to the cartilage of the overlying rib; such ribs are called false ribs. Ribs XI and XII have short cartilaginous parts that end in the muscles of the abdominal wall. They are more mobile and are called oscillating.

A rib has a head, body and neck. Between the neck and the body in the upper 10 pairs of ribs there is a tubercle, the ribs. The rib has an inner and outer surface, an upper and lower edge. On the inner surface of the rib along its lower edge there is a groove - the place where the intercostal vessels and nerve pass. On the outer surface of the rib, between the body and the neck of the rib, there is a tubercle of the rib, the articular surface of which articulates with the transverse process of the vertebra.

The ribs vary in shape and size (Fig. 17, 18). The shortest are the two upper and two lower ribs. The first rib lies horizontally, on its upper surface there is a small tubercle for attachment of the anterior scalene muscle and two grooves: the anterior one for the subclavian vein, the posterior one for the subclavian artery.

Rice. 18.

(inner surface):

1 - articular surface of the rib head; 2 - articular surface of the tubercle of the rib;

3 - tubercle of the rib; 4 - rib neck; 5 - rib angle; 6 - rib body

The sternum (sternum) is an oblong flat bone that consists of three parts: the manubrium, the body and the xiphoid process. In adults, all parts fuse into a single bone. On the upper edge of the manubrium of the sternum there are the jugular notch and paired clavicular notches. On the anterior surface of the body of the sternum and along its edges lie the costal notches.

The xiphoid process can have different shapes and sizes, and is sometimes bifurcated.

The spinal column (columns vertebralis) performs a supporting function, connects parts of the human body, and also performs a protective function for the spinal cord and the roots of the spinal nerves emerging from the spinal column. The human spinal column consists of 33-34 vertebrae. The last 6-9 vertebrae fuse and form the sacrum and coccyx (Fig. 19).

There are five sections in the spine: cervical - consists of 7 vertebrae; chest - out of 12; lumbar - out of 5; sacral - of 5 and coccygeal - of 2-5 vertebrae.

The human spinal column is characterized by the presence of curves. A bend with its convexity directed forward is called lordosis (cervical and lumbar), and a bend with its convexity directed backward is called kyphosis (thoracic and sacral). At the site of the transition of cervical lordosis to thoracic kyphosis there is a protruding VII cervical vertebra. At the border of lumbar lordosis with sacral kyphosis, a forward-facing promontory of the sacrum is formed. The curves of the spinal column (lordosis and kyphosis) perform spring and shock-absorbing functions when walking, running and jumping. As a result of a violation of symmetry in the development of muscle mass of the human body, a pathological (lateral) bend also appears - scoliosis.

1 - cervical vertebrae; 2 - thoracic vertebrae; 3 - lumbar vertebrae; 4- sacrum; 5- coccyx

The chest (compages thoracis) is formed with the help of the thoracic spine, ribs, sternum and articular joints, and limits the chest cavity, where the main human organs are located: the heart, lungs, blood vessels, trachea, esophagus and nerves (Fig. 20).

WHY DO WE NEED BODY, MIND, SOUL AND MOOD?

For life on earth, nature has given everyone three essential resources: body, mind, soul.

How much do we know the potential of our own resources?

How environmentally and rationally do we use them?

How aware are we of the consequences of their disparate use?

ABOUT BODILY POTENTIAL

The body is a resource for action. It manifests our thoughts and feelings in the world around us.

The body is limited by real space and real time. It can only act here and now.

The body needs safety, regularity in nutrition, physical activity and care, a balance between activity and rest, and attention.

The choice is ours:

• overeat, concentrating on the programs on TV, or eat a balanced diet, feeling saturated with energy from high-quality and sufficient food;
• complete a marathon once a year and then fall into bed, or run three times a week;
• drink beer or play football;
• relax in bed or go to the theater;
• play computer games until the morning or go to bed;
• to rush and not do it, or not to rush, but to do it.

This is neither good nor bad. This is a choice that determines the quality of life.

If the body is not happy with something, and this is often associated with negative and unbridled thoughts and a closed soul, it speaks about it through tension. If we don't clear tension from the body, it turns on pain. The body has no other way to tell.

ABOUT INTELLIGENT POTENTIAL

The mind is a resource for creating thoughts. It collects information from outside through the senses and transforms the information into a single understanding for subsequent expression. The mind is familiar to us.

The mind creates a database to support our actions in the world around us. Thought gives rise to human action. To the extent that the way of responding to an event is meaningful and felt inside, it will manifest itself in the outside world in words and actions.

The mind is not limited by space or time. He can “chew” the past, fly to Mars in the future, tearing us out of the present moment.

The mind needs to be kept in check, purity and discipline and developed in it flexibility, mobility and progressiveness.

The choice is ours:

• chase information across the surface that “a black cat crossed the road means trouble” or verify from personal experience (if you can’t let go of this belief) that three jumps on one leg remove superstitions in an instant and lift the spirits of me and those around me;
• sigh “you can’t run – it’s bad for your joints”, grieving about your past and imagining yourself powerful in the future, or explore possible options for playing sports depending on your body’s characteristics and go to the pool for a swim at the next session;
• limit yourself to “my time is gone”, “there is no time for personal life” or honestly understand the reasons for your own inaction and find, implement ideas and balance in the present;
• to be hostage to one’s own illusions or to free oneself from them by understanding the difficulties and pain that arise.

This is neither right nor wrong. It is a choice of supportive or limiting beliefs.

Working the mind and wandering the mind are two opposite alternatives. The mind is afraid of change and blames the causes of difficulties on external circumstances.

If we do not free the mind from rigid knowledge, the mind becomes an obstacle. If we do not implement ideas into actions, information intoxication occurs in our minds, and we lose the meaning of life. The mind turns into information noise and a “thought mixer”.

ABOUT SPIRITUAL POTENTIAL

The soul is a subtle and difficult to describe resource. We feel it in our chest and heart. It’s as if she sees, hears, touches, smells and feels us from the inside. This resource is unusual for us, as it goes beyond the mind due to the inability to touch it and defies logic. It's not something that becomes an association. This is what it feels like.

The soul is a filter for the mind and body. She supports and approves the thoughts and actions within, if not hidden in her own internal fortresses. The mind often resists, doubts, evaluates. But the soul does not have the answer “I don’t know.” She clearly says “yes” through positive feelings (good, comfortable, happy) or “no” through negative feelings (bad, uncomfortable, anxious).

In our souls we carry the feelings and emotions of our ancestors. The states that they felt at that time and in that environment. Rod stands behind us and supports us. Due to the interpretation of the mind, we are not ready to hear and accept the information of our ancestors, which we often feel as Conscience.

The soul needs trust, without proof.

The choice is ours:

• unconsciously carry the experiences of their ancestors within themselves and spend resources on anxiety (afraid to earn money because the grandfather was repressed; afraid to choose creativity in a profession because the grandmother, after the dispossession of the family, had to play the role of the father of the family,)
• or find situations in the family in which a limiting event first occurred, realize and understand the reasons and decisions at that moment, restore connection through memory, respect and gratitude to the family.

Feelings and emotions need to come and go, consciously express themselves and disappear, but not be held constantly inside. Then positive feelings expand and negative feelings are transformed.

When the soul says “No”, we feel a heaviness in the chest, heart and closedness. If we do not open our souls to true feelings and emotions, we close ourselves off from the world around us and suffer. This is how the soul calls on the mind to rethink the chosen path to solve the issue at its root.

ABOUT THE MOOD OF THE SRI

Life is spontaneous. Every moment new events occur. And the mind resists changes that do not correspond to its associations and requirements. The body produces automatic and predictable reactions, it is tense and the mind is not oriented to the variability of the external world. The soul whines in the prison of the mind. Each resource is important, but separate from each other.

Words "I am here and now"– our inner awakening and presence in every event of life. This is your own center for conscious control of bodily, intellectual and spiritual potential, their balance, interaction and complementarity.

Simultaneously comprehending three resources together in the current circumstances of life - body, mind and soul - was difficult for us at first. As awareness grows, self-esteem and self-image fall. You see that the current state, with the exception of a few cases, is consciously or unconsciously organized by you. But when you find clear answers to the questions: “Why?” and “What and how do I do?” and you implement them in life, integrity and energy that cannot be expressed in words appear inside.

Coming to harmony is possible only through independent awareness. It's like putting a stationary flywheel into rotation. To make it move a fraction of centimeters, we make efforts without stopping for a second. A little bit more. A little bit more. And the flywheel slowly spins. If we continue to apply the same effort, the rotation speed becomes higher. And there comes a moment when the flywheel rotates on its own without any external effort.

The issue is not about self-improvement. The value of awareness is that you:

• you can make choices and change circumstances;
• you understand that every choice has a price and pleasure, and therefore you become realistic in your choice and are responsible for your actions;
• Having made a choice, you follow it without regrets or fear;
• manage resources: lack and difficulty in one resource is a chance to improve and renew another resource;
• You understand that rather than waste energy on pity and searching for reasons in external circumstances and people, it is better to be responsible for your own current life.

We are in the mood if the THREE - body, mind and soul - are in harmony and cooperation. We are upset if the body, mind and soul are running in opposite directions or each pulling the blanket over itself.

When we consciously manage potential, we control ourselves and feel an incredible surge of energy to naturally realize ourselves in the outside world and respond to events in life.

When we rely only on self-regulation, when events occur that are contrary to what we expected, energy is spent on local internal dialogues of the mind and the uncomfortable state of mind and body, or is directed to remove the body from stress.