THE METHODOLOGICAL FOUNDATIONS AND MODELS
KNOWLEDGE OF GOD AND SCIENTIFIC KNOWLEDGE
The present monograph is the first research on the problem of creatology, a new universal scientific trend which investigates global problems of interaction between a creative personality and the existing level of development of scientific( and other) notions and paradigms ( the intellectual potential of the society ). Creatology is a new science which places a human being in the head of the corner as “a creator of all things “, as “ a microcosmos “ which is harmoniously connected with the whole Universe and with God. On the other hand, creatology unexpectedly throws light on the knowledge of God and scientific knowledge, on interrelation between the Eastern Orthodox religion and science. The book is written in a specific language style which, on the one hand, is the language of science and, on the other hand, is the language of the Orthodox theology. This is the first book, which is written for scientists or intellectuals, theologians and also for ordinary members of the Eastern Orthodox Church.
It means that creatology is not only aimed at investigating interaction between science and the Eastern Orthodox religion, but also it gives missionary force to the Christian message ( the Gospel ) of future publications within the framework of creatology which are intended for scientists, creative people in technology, medicine, art , culture and other spheres of knowledge, because the language of creatology is the language of science, culture, education, the language of publications of secular scientific journals, monographs, etc., the language which is understandable for people of these social groups and elites, but also it is the language of publications from the positions of the Orthodoxy. Besides, creatology proclaims the principle of eliminating borders between science and art, between science, culture, education, and also the principle of close interaction between science and the Eastern Orthodox religion.
The research, which was carried out by the author, investigated the problem: what is the mutual source of knowledge of science and knowledge of God?
The answer was found in the works of the Holy Fathers of the Orthodox Church. Saint Gregory Palamas and saint Maximus the Confessor display the picture of the influence of uncreated Divine energy on all the existing ( on people, on every living thing, on the Universe).
In the world everything is influenced by the Rays of Divinity. They are invisible,they function. The new systems of knowledge created by researchers in science and by talented people in other spheres of knowledge are the results of human mind energy ( the energy of thought). This thought is light thrown into the soul of the scientist-researcher. This light is the Ray of Divinity, uncreated Divine energy,Theophany which brings illumination, insight, intuitive enlightenment, which gives discovery. The development of scientific knowledge does not occur spontaneously, but it is directed by the Divine Providence to the necessary side.
In the book the following conclusion was made. The Rays of Divinity Theophany are the foundation of both theology and science. It widens the understanding of all types of theology and all types of modern sciences.
The second chapter of the book: ‘Science and the Eastern Orthodox religion” commences with the question: “ What is the essence of the thinnest border between science and the Eastern Orthodox religion? Why do not many scientists see the invisible?
The answer is very simple and very difficult.The aim of the majority of scientists in their researches is to discover the hidden code of the universe, to discover “the code of life”, “ Megalaw’, a certain universal regularity which underlies physical reality. The only motivation of such scientists is concentrated on studying the material Universe, its laws. They do not see the invisible, they do not have faith in God and in unmaterial spiritual world.
Knowledge and faith together produce such a synthesis which God, Who is the greatest mathematician, confides to the consecrated, to those who accepted the Orthodox religion, who opened their hearts to God. The Logos opens His ideas to those who deserve such knowledge according to the Divine Providence. God created the heavens and the earth, the Universe, planets and galaxies in it and reveals His mysteries to those whom He selects according to the Divine Providence; and such a scientist reaches the limits of knowledge never achieving them, because it is impossible to understand God’s Wisdom, the same as it is impossible to understand eternity. The rest scientists for centuries create new and new paradigms which permanently replace one another.
If we metaphorically imagine that knowledge is a sea, in this case the knowledge, acquired by science, would be “ a river in the sea, Gulf-stream”. But the sea is one and it includes Gulf-stream.There is no border between different types of knowledge: there is water there and there is water here. The source of knowledge in science and religion is one and the same and it is the Ray of Divinity, uncreated Divine energy, intuition.The essence of the thinnest border between science and the Orthodox religion is as follows: Volume and Profundity of knowledge. The knowledge given by religion is the limit to which science strives, but this limit is unachievable. The volume of knowledge which God gives through religion is endless. The profundity of knowledge which God gives through religion is potentially and actually bottomless. The knowledge given by God is mystically and symbolically wide and profound. The Divine mysticism in science awaits future researchers. This new trend is just beginning to appear as a weak allusion, as a reflection of light in the works of some modern physicists of Russia.
During annual conferences “Christianity and science “ which are held in the Moscow State University the participants discussed the problem of correlation between religion and science. Scientists and representatives of the Orthodox clergy, who, as a rule, have basic physical or mathematical education, took an active part in the work of those conferences.
The contents of the section :“ science and the Orthodox religion : Theophany, Knowledge of God and scientific knowledge within the limits of Creatology” are the results of the research the essence of which is as follows: the powerful procession of God out of His essence, these uncreated currents of Divine energy, the Rays of Divinity penetrate into every element, into every smallest particle of created world. God is light and His processing is light. Theophany literally means “God’s appearance”, procession of Divinity. St GregoryPalamas proved that the Rays of Divinity which penetrate everything are God Himself Who is unutterably present in every revelation of God’s grace. Thus, the whole world which is created by God is symbolically “the sea of light” which is invisibly present everywhere. This light proceeds from the Father of lights. Therefore, “His eternal power and Divine nature invisible though they are” (Rom 1.20) are “seen through the things He has made” (Rom 1.20).
Bishop HilarionAlfeev writes that some people think that mystical experience was the lot of ancient saints, and nowadays such experience is unaccessible. It is a strong delusion. In fact, any time there are no obstacles for a human being to realize that God is near his soul and be favoured with a special feeling of God’s presence.The experience of our contemporaries confirms it. Archimandrite Sophrony (1896 - 1993) was a disciple of StaretsSilouan of Athos (1866 - 1938) one of the lately canonized Russian saints. Father Sophrony wrote the book “StaretsSilouan” where he told about the spiritual way and mystical experience of his teacher. In another book named “To see God as He is”, father Sophrony described his own mystical experience. Also father Sophrony writes about the Divine light which he saw the same way as it was seen by the apostles on Mount Tabor, by apostle Paul and by stSymeon the New Theologian:
“...Sometimes the Divine Light is seen so that a man already does not perceive any physical objects. During prayer his spirit enters the sphere of mental Light and loses both the feeling of the surrounding material world and the feeling of his body. His spirit is being so tenderly taken inside this vision that he cannot give any account of what is taking place around him”.
Modern physicists under the influence of acquired knowledge of physical reality and a stream of new discoveries and facts in natural science tend to revise their views on religion and its role in the world. Such outstanding representatives of theoretical physics of the XX th century as W. Heisenberg, W. Pauli, N. Bohr, A. Einstein understood that the division between science and faith is artificial and such point of view would not hold for a long time.
Priest KirillKopeikin( Candidate of physical and mathematical sciences and Candidate of theology) affirms that physics came to the limits of formal denomination of natural structures. The main idea of father KirillKopeikinis as follows: in order to acquire objective knowledge, science should accept the participation of a creative person together with the obligatory influence on him of God’s grace (of Theophany) which allows to be in synergy with the Creator. And this is a purely creatological task.
Modern science, especially physics, reached the limit of its possibilities to understand the surrounding world, the Universe. Wonderful theories replace one another or exist simultaneously.
A number of modern scientists came up rather closely to the positions of Creatology which are based on the doctrine of st Gregory Palamas, stMaximus the Confessor and other outstanding theologian of the Eastern Orthodox Church.
Russian scientist V. Kassandrov in his article “The world created out of Light” showed that in fundamental physics there goes a search of a primary Principle which underlies the world. Kassandrov being inspired by the notion that a mathematical ( numerical, geometrical) structure probably underlies physics, proclaimed a neo-pythagorean approach to the construction of physical theories.
A neo-pythagorean paradigm became especially popular after the discovery of the genetic Code,the code of Life.
Kassandrov discovered profound connections between quaternion algebra and fundamental physical and mathematical structures. Kassandrov speculated that the initial way to algebraic physics throughquaternions , through Number seems the most successive both from mathematical and philosophical point of view.
After formulating the main principles of algebro-dynamics V. Kassandrov put forward the hypothesis of complex geometrical structure of the world.
A scientist from Novosybirsk U. I. Kulakov wrote in his book “The Prelude to the Theory of Physical Structures” that it is necessary to review completely and change the forms of interrelation between science and Christian culture making them closer and more open and tolerant. Finally, there is one more thing to understand: what place physics and mathematics occupy in the United World picture which includes not only reality but also a phenomenon of life, phenomenon of human personality and the existence of God as the Highest Superpersonal First Cause of all things.
U.I. Kulakov discovered strictly definite mathematical object (physical structure) which replaced a wage philosophical notion “essence” ( Kant’s “thing-in-itself’ ).Kulakov dared to restructure and construct the whole physics on the basis of the Theory of physical structures. This program is rather wide, important and perspective. Now, well known from school program physical notions, quantities and laws have already obtained new sense and taken their deserved place in the United physical picture of the world.
Kassandrov and Kulakov drew very near to the boundary of understanding by modern scientists of the relation between science and religion, to the ideas of Creatology. But in their research they do not take into consideration a creative person which was created in the image of God. The new paradigm which appeared in physics: the Theory of physical structures which was suggested in the works of U.I. Kulakov, a scientist from Novosybirsk and the above mentioned notion of the theory of algebro-dynamics by V.V. Kassandrov give a strong impulse to understanding fundamental structures of real physical world. But it should be stressed that they do not take into consideration a creative personality itself. Any paradigm is relative because it is based on the intuition of a theory creator ; intuitive foundations are relative as well; today one theory is triumphant, the next day another one appears. Science should stand on the basis of the Divine teaching which God gave to the Holy Fathers of the Eastern Orthodox Church, because the intuitive enlightenment of the creator of any theory is the Ray of Divinity , uncreated Divine energy.
Thus, the synthesis of faith and knowledge presupposes the action of the God’s will, or the Divine Providence which acts for the good of all people regardless of what people think about it. Consequently, the God’s miracle (the Divine Providence) acts in the world and the world itself is miraculously created. Proceeding from this there are no sources of knowledge outside God and , consequently, the synthesis of faith and knowledge is the most exact method of acquiring knowledge about the world.
The image of God in a human being, - as st Gregory Palamas confirms - is primarily seen in the ability of people to create. The gift of creation, according to st Gregory Palamas’s firm conviction , determines a special place of human kind in the universe distinguishing them from it.
The man who is called by God to creative activity is unable without God’s help to make a creative exploit of cosmic importance. All great artists testify that they experienced how a boundless superrational force entered them and the creative process was accomplished in the state of ecstasy under the influence of God’s grace very easily and rapidly.
Creatology investigates creative activity in interaction between a creative personality and a current of paradigms inherent in different forms of social consciousness, and obtains the unexpected conclusion: the Knowledge of God coming from religious intuition and scientific knowledge coming from intellectual intuition both proceed from God! Both types of knowledge are the gifts of God’s grace!
In chapter 2 there are also “ The Prolegomena to the symbolic theory of intuitive knowledge”
Great music, art, great inventions in the field of mathematics and technologypossess colossal , precisely concentrated energy in them. The sources of intuition nature were formulated by many outstanding thinkers such as Schopenhauer, Florensky, Lossky, Berdiaev; Teihard de Chardin worked on this problem all his life. Kant in his “critique of the ability of judgement” substantiated the ability of symbolical connection in art of two antinomical measurements of reality: nature and freedom. Here the notion “symbol” was for the first time recognized as a special method of spiritual assimilating of reality. Goete came to the intuition of “first phenomenon”, i.e. of a special type of symbol which was born by organic nature. Kreizer, Novalis, F. Schlegel, Schelling unfolded in romantic aesthetics a powerful philosophy of symbols connected with the following notions: creativity, genius. Philosophical and aesthetical principles of symbolism ascend to the works of A. Schopenhauer, E. Hartmann, F. Nietzshe, to the creative activity of R. Wagner. The symbolists tried to discover the mysteries of existence and consciousness and to see the supertemporal ideal essence of the world (“from real to more real” ) and its “undecaying” or transcendental Beauty through the visible reality. They also expressed their rejection of bourgeois point of view and way of life and the rejection of bourgeois positivism, longing for spiritual freedom, tragic presentiment of the world social and historical changes.
Initially Russian Symbolism displayed possibilities of socio-cultural synthesis where different types of art, philosophy, positive science and religion ( certainly “new” and non-official) interacted in a complicated manner. Then Russian Symbolism was a syncretic phenomenon. Those peculiarities of Russian Symbolism became even more prominent after Briusov, Balmont, F. Sologub and especially “the third wave” of Russian Symbolists , so called “young symbolists” (Annensky, Viach. Ivanov, Blok, A. Beliy, Baltrushaitis and others), had joined Symbolists. AndreyBeliy in his article “Criticism and symbolism” quotes Schopenhauer’s reasoning. The sense of this reasoning concerns the essence of cognition. The possibility by means of intuition to omit intermediate forms of cognition is a distinctive faculty of genius cognition. Genius cognition is the cognition of ideas-levels of essence which appear in front of us in imagination.The cognition of ideas reveals in temporal phenomena their untimely eternal sense. This cognition connects reason and feeling into somewhat different from one and the other which covers them both. Therefore in cognition of ideas we deal with intuitive cognition. The notion about symbol which originates from a Greek word points to the connecting sense of symbolic cognition. To underline the idea in the image means to modify this image into symbol and from this point of view the whole world is “the forest full of symbols”. Russian Symbolists considered themselves not only poets,artists, writers in professional limits of such notions, but they considered themselves theourges, creators and prophets of future religious culture where science, philosophy, art become one united synthetic symbolic whole. Almost every symbolist constructed his own unique symbolic universe trying to think over the principles of its existence. The outlooks of Russian symbolists were concentrated on the future, they were the prophets of the future.
However, the Orthodox outlook does not accept the notion “ theourge” concerning a human being. Symbolists should have known a famous theological truth: God gives everything to a man when God wants and as much as He wants. The measure of the grace which God gives to a man is known only to God Himself and the man does not know it. How can a man be “theourge”? A man does not even know what will happen to him tomorrow. Therefore, at present “The Theory of symbolic intuitive cognition” - a new trend in intuition research - is being developed in creatology.
It is a new theory which is being developed by the author and according to the problems which were raised in the course of its realization this new theory is unprecendental in the world practice because it is based on the Holy Fathers’ understanding of the energy of the Rays of Divinity and energy of thought in creatology.
The true Symbolism of the theory which is being developed in the book is not art as Viach. Ivanov thought, it is much wider. It is not only art, but also science and religious creativity. Because religious creativity is not art, but it is a flaming union of phenomenal andnoumenal, because “through substance the Divinity is seen”. Why is it called “flaming”?
To explain this the author gives as an example such a creation of a faithful icon painter ( make note: not just a painter) as an icon. The problem of icon painting is the following: is it possible and how is it possible to portray the Divinity?
God reveals Himself to us in word, action and in images, what is more - many times.The Word of God / Logos / can be portrayed although, of course, He can never be adequately, perfectly portrayed. However, it is not necessary for the possibility to portray: for the latter it is necessary that the portrayals of the Incarnated Word , icons of Christ were not empty, but did have the Ray of Divinity reflected in them. On the icon of Christ God - man is portrayed. It means that an icon is not a portrait of a great man , but an image which reflects the Divinity of Christ. But this task goes out of limits of art into the religious sphere, it requires from the icon painter not only professional skills in the field of painting but also religious insight, vision. An icon is not only a specimen of art, but also aTheophanical act; two worlds : noumenal and phenomenal, are united in the icon. The icon painter is not only an artist but also has God’s grace. The image flaming by the Holy Spirit is mystically connected with the First Image. The icon becomes a union of phenomenal and noumenal, the icon becomes “radiator” of Theophany,the Rays of Divinity, it becomes miracle working. The icon becomes a symbol, the Eternity shines through it. But preparing for the exploit of icon painting, the icon painter fasts, accomplishes praying exploit, shortly, prepares himself for the act of acceptance of the Rays of Divinity, insight, intuitive enlightenment, because without Divine proceeding, Theophany, the icon will not be created. The icon painter knows that his artistic talent does not matter anything, because in creating the icon, two parts participate in synergy: God and the icon painter. At the moment of Revelation, intuitive enlightenment, the icon painter takes part in the process of intuitive symbolic cognition, because the icon created by him is a symbol which possesses endless profundity of God’s Wisdom.
In chapter 2 there is a very interesting section which is dedicated to the energy of the Rays of Divinity and the energy of thought in creatology (according to the Holy Fathers’ interpretation).
Firstly, the outstanding idea of Divine Maximus the Confessor is quoted. He wrote in his “Scholia”:
“For the indivisible into three Persons Unit, the creative providences and benefactions are mutual, i.e. creating new creatures , giving life to them, giving them reason..
It is underlined: “giving them reason” and “creative providences”. What does it mean?
St Gregory Palamas said that the Providence is called “the force of God’s Prevision”, and also “the creating force” and “the force, preserving all created existence”. According to Great Dionysius, one of these forces are the forces of life giving, and the second forces are the forces of wisdom. In the book the author comes to the conclusion: great number of forces exist, and Divine Dionysius calls them the forces of wisdom. They are everywhere, these Rays of Divinity, they penetrate everything, the whole Universe, the whole nature, all living things, all the people. They fill the mind of every human being. “Our mind possesses the ability to think, owing to this ability it sees the conceivable, and descending from itself comes to speculation, “ a great number of speculations is scattered, and these are types of mind in some way. The mind itself is simple and indivisible; the Cause of any mind, of any wisdom and consciousness is Logos – Wisdom .This Wisdom owns every will; any knowledge and consciousness are from It, and “all the treasures of wisdom and knowledge are hidden in It” ( Col 2.3)
St Dionysius the Areopagite says that the ability to think is given to human souls from outside, while angels being God seeing, think between themselves and inside themselves. What does “outside” mean?
God gives life to every human being and this existence is such that it can constantly make oneself more and more capable to contain God’s grace. This force which everyone receives from the Transcendental Source ,from God, and in which everyone has a vivid image of All Power Divinity Force, is free will. Using it, everyone can widen or limit his capacity to contain God’s grace.
Every rational man longs to know, because understanding is the life of intellect, and it is also his desirable existence.
The author explains the extract from the work of st Dionysius the Areopagite about the Bible’s book “Wisdom of Solomon”. It is said there that Wisdom is “the artist of all “ (Wis 7.21), and in the book of Proverbs: “I was an artist by Him” (Prov 8.30 ), and David said : “Everything by wisdom You created” (Ps 103.24 ).
God is Light, God is Wisdom. Light - Wisdom effuses Itself on the created world in the form of uncreated Divine energies, and enters human soul, his mind. his consciousness.
Apostle James said: “Every generous act of giving with every perfect gift is from above, coming down from the Father of lights...” (Jas 1.17 ). N. Kuzansky writes that “ it is only left to us to think over the saying of apostle where he calls God the Father of lights. He does not say that God is light, but the Father of lights; and ,of course, he does not want to say that whom he considers the Father of lights, is darkness, but He is the source of lights”.
Our God desiring by His own grace to reveal Himself, allows different lights to discend from Him, these lights are called Theophanies, and through all lights He reveals the riches of His glory shinings. The Father of lights unutterably bore in Light - Word, in the First born Son, all the descending phenomena so that all revealed lights are compactly enclosed in the Son. We see
clearly that the Son of God is the veritable Light, the same way as the Father is the veritable Light (”The Father and I are one” ( Jn 10.30) and the involvement of people in Light depends on the variability of gifts of the Divine Holy Spirit, and the degree of acquired light which is given to a man by the Holy Spirit who improves everything.
Our intellectual force potentially possesses true unutterable riches of light. As they are in potential, we do not know that we possess them until one of intellectual lights which began acting, reveals them to us and shows the method of realizing them in reality.
What are the results in the course of all these reflections on the basis of the Holy Scriptures and the Holy Tradition, and also on the basis of the Holy Fathers’ theology?
Thought is the light thrown into the soul of a scientist researcher. This light represents the Ray of Divinity, giving insight, intuitive enlightenment, giving discovery. The development of scientific knowledge does not take place spontaneously, but it is directed by the Divine Providence to the necessary direction. Active influence of the Divine Forces on the process of scientific cognition is expressed in such facts as inexplicable help in the choice of the research subject, the search of necessary scientific literature on the problem being solved, appearance of sudden and “happy’ ideas which lead to unexpected discoveries, ignoring paradigms which retard the process of the appearance of brilliant inventions or of new scientific achievements.
Every intermediate “insight”, every new idea which enters consciousness, is the result of the process of unconscious reasoning in the course of solving the problem when a personality is penetrated by uncreated Divine energy, by light.
In the book the following conclusion is given: receiving scientific knowledge for talents and geniuses (talents of higher level) presupposes the action of the One All Powerful Creator and Law Giver. We are on the threshold of the appearance of a new cardinal paradigm: scientific thought is coming back to the position: the anthropocentric principle in world creation, the existence of the final aim of world development and action of the Divine Providence, comprehension of the world as the united living organism. As a result, contradictions between scientific, philosophical and religious knowledge are being eliminated and the united whole and uncontradictious point of view , declared by Creatology, is being constructed.
The Eastern Orthodox Tradition speaks about the Creator in very simple terms: “You have arranged all things by measure and number and weight”
(Wis 11.21). Therefore, all the relations of natural phenomena which are investigated by science, can be expressed mathematically. Therefore, the famous Pythagoras’s saying: “World is Number” , is worth being thoroughly investigated. Therefore, many scientists when deeply analyzing the problem, feel that the invisible personal Force rules their work. It becomes evident for the scientist that his intuition which leads to the discovery is the relation with God, and often he has to admit that the Eastern Orthodox spiritual foundation plays the leading part in cognition of reality. Thus, cognition is the process of familiarizing human reason with eternal ideas (logoses) of the Divine Wisdom, and the process of cognition itself is directed by God according to the Divine Providence about this particular man and about the world.
In the book the author observes “The methodological foundations of creatology” (chapter 1).
“The methodological foundations of creatolody” represent a methodological cluster which includes a great number of internally interrelated between themselves methods of scientific cognition which form a certain complete system of means most adequately accommodated to the cognitive servicing of specific reality the aim of which is to investigate the interaction of the system: “gifted personality - intellectual potential of the society”.
The methodology of creatology itself - a doctrine about methods, means and procedures of scientific activity in creatology is examined in the book as one of the forms of the world outlook of science, because the object of its analysis is creative activity which contains the interaction of talented personality and existing paradigms of social consciousness and their subsequent harmonization in the course of which new knowledge is worked out. The actuality of creatoligy as a new global scientific trend, consists of an accent of scientific analysis on the investigation of “the creator as the measure of all things”, as a united reality which influences the intellectual potential of the society.
If we consider science and education , in this case, the actuality of creatology consists of diagnostics and selection of talents and talents of higher level while influencing them with the stream of paradigms, modeling mental structures, while creating new scientific knowledge, investigation of novelty of intellectual product which is created by a personality, investigation of the influence of talented personalities on the intellectual potential of world civilization.
The object of methodology of creatologyincludes the investigation of universal procedures which are inherent to all types of cognitive activity connected with global questions of interaction between a creative personality and monads of the highest level. If classified by the nature of acquired knowledge, the methods of creatology are methods of theoretical cognition.
The methods of creatology are meant to reveal and analyze researcher’s creative activity which obtains specific forms in knowledge.Considering creatology as science about the interaction of the system: “creative personality - intellectual potential of the society”, we see it as a united reality influencing intellectual potential of the society, the reality which anticipates daring foreseeings about the inevitability of unification during a certain period of development of the society of natural and social sciences, and religion into one science on humankind.
In the section “ Theoretical views of depth psychology” the author analyzed the foundation for the influence of the unconscious on the basis of intuitive cognition during creative process of the researcher. This problem is very difficult and can not be interpreted synonymously because different researchers in this field do not have one and the same understanding of this problem.
The author analyzed theoretical opinions of Freud, Cohn, Granovsky,Jung, Maslow,Spranger, Conde, Nalimov on the role of unconscious in creative process. All these scientists share one mutual point of view that the collective unconscious is the source of intuitive cognitions.
Analyzing the section “ The main principles of creatology” we can see that creatology acts in the stream line of teaching and traditions of the Eastern Orthodox Church which are based on the Holy Scriptures and the Holy Tradition, The Conciliar nature (consciousness ) of the Church; here the principle of eliminating borders between science, culture and education and the principle of close interaction between science and the Eastern Orthodox religion is at work. Creatology stands on the principle of creative assimilating and acquiring knowledge, the principle of spiritual cognition of truth; and uses (as concerns the learners) the principle of combining education and morals.
Creatology proclaims freedom of creativity both in teaching people and in researches in the fields of science, education,culture; and creatology proclaims the Eastern Orthodox morals understanding of all spheres of creative and social life.
In the book there is a special chapter (chapter 3) which is dedicated tothe modeling of scientific potential of a researcher’s creative personality. In the section “About the modeling of scientific potential of a researcher’s creative personality” the abilities of some mathematical and psychological models in their interrelation are displayed in detail.
The model of management of scientific potential of researcher’s creative personality is very interesting.
To describe the model of scientific potential of researcher’s creative personality the author introduced new notions and for the first time applied unusual for psychology mathematical apparatus: methods of the theory of catastrophes, method of potential function, equation of non-linear diffusion.
The last chapter of the book (chapter 4) :“The investigation of the main factor of creative personality potential - intuition”, is the key chapter because this chapter analyzes the most mysterious and unmeasurable factor(psychic process) of the creative personality as intuition.
Firstly, the author introduces a new term: the volume of personality’s creativity.
The term” the volume of personality’s creativity” K in psychological treatment means that described by A.F. Lazursky, the grouping of psychological characteristics of personality in the direction of creative activity for every personality has its limits; this particular parameter K characterizes creativity of personality, the more K, the more talented is the personality. Derived by the author on the basis of new notions “ The model of influence of density of personality’s characteristics population on the volume of personality’s creativity” is original and does not have any analogies in Russia and abroad, neither from the point of view of mathematics nor from psychological point of view.
On the whole, Creatology uses every sort of new models (psychological, mathematical) based on researching intuition.
Let us remind that from psychological point of view intellectual intuition represents a process of transition of unconsciously formed mental structures (associations) into the sphere of consciousness.
The most interesting mathematical model worked out by the author was obtained on the intersection of such mutually distant fields of knowledgeas psychology, psycho-analysis, depth psychology, the theory of fluctuations of brightness of the Milky way /astronomy/ and the theory of Markov process. Here is its denomination: “The probability model of a fluctuating density field of the current of the ejection of intuition sonde” ( was published in 1990 ).
While investigating such ingenious and deep processes as intuition the author uses achievements of the theory of fluctuations of brightness of the Milky way (astronomy) and the theory of Markov process. The author analyzed the astro-physical problem according to the works of Bhrarucha-Reid and Ramakrishnan where the theory of fluctuations is developed in supposition that the probability process which is connected with brightness of stars and nebulas, possesses Markov characteristics. The author saw the undoubted analogy in processes which take place in interstar nebulas and in accumulation of stars, with processes which take place during creative search of a separate talented scientist (or any researcher who tries to solve non-trivial problems in science).
On the basis of well known paradigms of psychology, psycho-analysis and depth psychology the author uses in the book the intuitive idea that there is a fluctuating density field of the current of the ejection of intuition sonde. The fact is that modern psychology of creativity, cognitive psychology and the experience of brilliant scientists who describe the process of intuitive cognition speaks for the fact that when there is a concrete problem and strong motivation the original “field of knowledge” is formed, and it is radiated through “insight” by means of using all sides of psycho. It is enough to know the names of those who studied intuition during the process of their own discoveries: R. Descartes, G. Galilei, Poincare, Heiting, A. Einstein, Adamar and etc..
However, the main problem in investigation of the basic factor of creative personality - intuition - is the problem of intensification of science, in other words, the problem of achieving new levels by one or another country in different spheres by means of realization of ideas of talented personalities or geniuses.
The search and concentration of using talents is the basis of the problem of science intensification. The laureate of Nobel Prize in physics, academician P. Kapitsa stressed that the majority of scientific discoveries in physics, chemistry, biology, medicine, new tendencies in technology are made “when gifted creative people with great enthusiasm work on them”. The main problem here is the problem of selecting talents. How “to diagnose” a talent?How can one see a talent?
Therefore at the end of the fourth chapter of the book you can see “ The principles of the theory of evolutional diagnostics of researcher’s creative personality in science. The principles of forming on the basis of this theory of new tests of evolutional diagnostics of geniuses and talents in science”.
The author of the book introduced the notion “ evolutional diagnostics of creative personality”, and carried out creative research on the evolutional diagnostics of personality in scientific (and technical) creativity, which were published. The elaboration of new tests for the evolutional diagnostics of researcher’s personality is the instrument for choosing geniuses and talents in science ( and also in other fields of knowledge). This is a new task, nobody has ever solved it in Russia and abroad.
The author suggested a mechanism of inventing new tests (tests of evolutional diagnostics) which can measure intuition.
The evolutional test of intuition is the test with flexible reorganizing structure which is easily adapted to the changes of both motivation and the course of solving problem situation.
The unique synthesis which was given by the author in five chapters of this monograph is the first research concerning Creatology - a new global scientific trend, which investigates problems of interaction between creative personality and the existing level of knowledge of the world civilization. The book forces us to look upon the human being “as the creator of all things”, as “a microcosmos” which is harmoniously connected with the whole Universe and with God. God continues acting in the world, the Divine Providence still exists, therefore, all processes in science, culture, religion (the Eastern Orthodox one) are real Theophany, and the world as God’s Revelation is Theophany. As a result, this unexpected point of view on God’s knowledge and scientific knowledge, revealed by creatology, and new and fresh interrelation between the Eastern Orthodox religion and science.
Among a number of models in the framework of creatology theory relevant to the intuitive knowledge and motivation there is an interesting model of a motivation collapse. This model was obtained on the intersection of the following mutually distant fields of knowledge: psychology, psycho-analysis and depth psychology; the mechanical problem of the general theory of relativity - gravitational collapse of a massive cool star (the section of astrophysics); non-Euclidean space (topology); the theory of catastrophes and dynamic models of science. This model is known neither in Russia nor abroad. The notion “motivation collapse” was introduced by the author for the first time in the theoretical aspect of creatology. Chapter V where this model is described is entitled: “The motivation collapse of a talented personality in science and Theophany”.
In the book creatology is shown from several sides.
CREATOLOGY IS A SYSTEM OF KNOWLEDGE which gives possibility to real interaction between rather distant notions such as science and art, science and culture, science and education, etc.. It humanizes science, intellectualizes art, makes culture and education spiritual ( under the influence of the Eastern Orthodox Church ), widens the criteria of scientific objectiveness by addition of spirituality and moral assumption of scientific ideas. This is a guarantee of true evaluation of immoral and spiritualless “truths”.
CREATOLOGY IS A SCIENCE, a new scientific trend which investigates global problems of interaction between a human being and monads of higher level ( monads of higher level are understood as systems of knowledge which are created by people : science, culture, education, etc.). Creatology comes forward as an instrument of selecting creative, talented personalities for using them in different fields of knowledge and creativity. Creatology allows modeling the potential of creative, talented personality and the influence on it of unfavourable factors and borderline life situations.
CREATOLOGY IS A PHILOSOPHY OF CREATIVITY.Creatology as a philosophy studies problems of the creative personality sense and of the creative origin of the Universe, of the regularities of God’s grace participation in creative processes of the Universe and a human being ( within the limits which are given to people by God ).
CREATOLOGY IS ART, the essence of which is free expression of the whole fullnessand unique nature of discovering the new and reevaluating the old ; it is, first of all, the art of thinking, discovering, going towards the truth in its unique way ; it is a process of cognition of very complicated micro-,macro-,mega-rhythms, spectra of colors, sounds,thought, information under the influence of The Holy Spirit’s grace; it is a union of exact logics with spiritual wisdom, with the art of legends, myths and other cultural values.
CREATOLOGY IS THE CULTURE of personality formation, of interrelations between them and their social surrounding, the culture of their spiritual and physical health, motivation and thinking, system of values and interests. Creatology as culture is not only a kind of activity which includes interaction between a creative personality and intellectual (or other) potential of the society, but also the whole totality of innovating production of the creative personality, beginning with new scientific paradigms and ending with language, works of art, moral norms.
The author presents a new outlook on the problem of the boundary between science and religion from the positions of the Eastern Orthodox religion. The theoretical investigation which was carried out by the author came to an unexpected conclusion: the Rays of Divinity, of Theophany are the foundation of both theology and science. It widens understanding of all types of theology and all types of modern sciences. It is proved: there are no boundaries between science and religion, there is only one root of the tree of knowledge, and both science and religion grow from this root.
This book will be useful for scientists, politicians, for people who take decisions in selecting personnel for the higher levels of state administration, as well as for highly educated intellectuals who aspire to open their minds; the book is of a certain interest for theologians, clergy, laity of the Eastern Orthodox Church, as well as for philosophers, culturologists, psychologists, artists, mathematicians, physicists and other representatives of creative intellectuals. Students of humanitarian and non-humanitarian fields of knowledge also can obtain a lot of new ideas.