-Scientific psychology and researcher’s, author of scientific discovery Andrey Davydov’s finding of the answer to the question “What is human psyche and what is its structure?” in one of the most ancient texts preserved in our civilization.
People of this civilization have long been convinced that each one of them is unknowable. This is not surprising since it is much easier for "the powerful ones" to control ignorant masses in order to use them. However, Homo sapiens was created in such a way that he does not stop being interested in what he is, and how his psychophysiology*—the sum of psyche and body—is arranged, despite that this interest could not find satisfaction for many centuries. Religion offered quite an amusing, to put it mildly, vision of these issues, and psychology, until recently, was unable to provide authentic information to the most elementary questions of an individual, such as "Who am I?", "What am I?" For none of the existing methods, which psychologists have, despite their variety, allowed to look inside the human soul.
Although psychologists tried to find a way out of this situation, from our point of view—these attempts were quite unsuccessful. Contrary to that words ‘soul’ and ‘psyche’ are synonymous (from the Ancient Greek ψυχικός "soul, soulful," from ψυχή—"soul"), representatives of scientific psychology separated them without much hesitation. Soul was taken out of the scope of their studies, declared a phantom and left to religion, while under the label "psyche" they began to study anything at all: "phenomena of consciousness", "direct experience of the subject," his behavior, intellect, etc. It got to that intellect was practically announced to be the soul. That is, psychologists are not even aware of that intellect is not psyche, but only a part of psyche. Moreover, it is a secondary part (more on this will be presented below).
All in all, it turns out that the science of psychology was never a science because it never had and does not have any idea about the subject of its study—the soul, psyche. Moreover, it persistently ignores its subject, even though "psychology" translated from the Ancient Greek means "science of the soul" (from the Ancient Greek ψυχή—"soul"; λόγος—"teaching"). Scientific status of psychology not only became the topic of extensive debates, but also is denied by psychologists themselves. As noted by A. V. Yurevich (the deputy director of the Institute of Psychology of Russian Academy of Sciences) in 2005, psychology occupies an intermediate position between science and pseudoscience. And, surprisingly, psychologists are fine with this.
However, despite everything, at the end of the XX century answers to questions "What is human psyche and what is its structure?" and many others—were found. To put it simply: the human soul was opened liked a tin can. Scientists decrypted one of the most ancient texts preserved in this civilization, and it turned out that this book contains a detailed description of the structure and mechanisms of work of human psyche. (Or human soul, whatever you prefer.)
The name of this ancient Chinese monument is 山海經 (Shānhǎi Jīng, Shan Hai Jing, translated as the Catalog of Mountains and Seas, Book of Mountains and Seas). Precise dating of this text is still not available, but some researchers date it XXIII century BC**. In the 1970s of the XX century, that is—almost 40 centuries after the presumptive appearance of the above-mentioned text in this civilization, sinologist and researcher of ancient books Andrey Davydov posed a question: "What is the Catalog of Mountains and Seas? Is it an unclear treatise or the richest collection of images, which are directly related to a human and his psyche?" This question was not empty because images of strange beings, often of chimerical nature, remained in practically all cultures of the world, but nowhere, except for in the Catalog of Mountains and Seas, these images were systematized into something whole that could be called a catalog. And, Andrey Davydov found the answer to this question. Shan Hai Jing indeed turned out to be a map of psychophysiological structure of Homo sapiens—the Catalog of human population.
This ancient source was qualified as the Catalog of the human population on the basis of the fact that Andrey Davydov found in it detailed descriptions of 293 archetypal structures of human psyche. This clearly indicated that the biological type "human" is divided into subtypes (subspecies), and Shan Hai Jing describes the psychophysiological arrangement of each one of them, similar to catalogs, encyclopedias about animals, anatomical atlases, etc.
In the course of many years (from 1975 to 1995) of research, Andrey Davydov not only managed to create a unique technology for decryption of Shan Hai Jing, but also decrypted the information found in this book. This information included description of the arrangement and work of psychophysiology of 293 human subtypes, as well as details about the natural toolkit for managing a human in the form of descriptions of natural manipulation modes for each subtype, and a lot of other interesting information related to natural arrangement of Homo sapiens.
It became clear that the opinion (which is still widespread) that at the moment of birth a human is "a tabula rasa" ("a blank slate"), on which anyone, including himself, could write anything that he pleases, like on a blank sheet of paper, is a fallacy. Detailed descriptions of 293 structures of human psyche, which were discovered in the ancient Chinese monument, clearly demonstrated that every person is born with a natural program, in which everything is implanted: what he will be like, how he will live, down to the smallest details. It turned out that the soul does exist. And, it is not some kind of unknowable value or a phantom. Using the computer terms, the soul (psyche) is the "software" of Homo sapiens.
One’s own soul or the soul of another is no longer a mystery because from descriptions, which were discovered in Shan Hai Jing, it is possible to obtain any kind of information about any one of over 7,000,000,000 representatives of the biological type Homo sapiens living on this planet. However, it is not a mystery only to those, who have access to decrypted information from this ancient book. The rest still have to ask psychologists and society: "Who am I? What am I?" and receive absurdity and someone's imagination in response.
In parallel, psychology got a chance to be called science. After all, owing to many years of research work carried out by Andrey Davydov, answers to questions "What is the soul (psyche) of a human and what is its structure?" were found. They were discovered in the Catalog of human population, which turned out to be ancient writings, heritage of our ancestors or maybe our creators because the authorship of this book is undetermined. Decryption of Shan Hai Jing, as translation from the language of ancient images into the language of modern descriptions of life and functioning of 293 human subtypes, formed the basis for the Non-traditional Psychoanalysis, as a new direction in scientific psychology. This direction factually made it a science.
However, something else is more important. With the return of the Catalog of human population to this civilization, every person living on earth (and their descendants) has a chance to become a human. Currently, there is not a single human (according to the meaning of this word, which is recorded in the catalog that describes humanity) present on this planet. Ancient writings clearly state that one is not born a human, but one can become a human with the help of a certain, specific method—learning; learning as studying and mastering one’s own natural "software." Moreover, this includes going through multiple levels of development. However, it is not possible to become a human without the "textbook" called the Catalog of Mountains and Seas.
*We use the term "psychophysiology" because for us the issue, which is still being discussed by psychologists—"What is primary: psyche or physiology?"—has long been settled. We know that psyche is primary. However, having no relation to religion, we do not separate the body and the soul, and we do not consider the soul as something that exists by itself, apart from the body. And, in fact, this is not our personal opinion—this also is information from ancient books, which appeared long before Torah, Bible, and so on.
** To date, no one knows for sure who gave and preserved this knowledge, but after it was written down it got the title 山海經 Shan Hai Jing (translated from Chinese as Canon/Catalog of Mountains and Seas).
According to Artem I. Kobzev (a Russian historian of Chinese philosophy, Doctor of Philosophical Sciences, professor, author of over eight hundred scientific papers on the history of Chinese philosophy, science and culture), Shan Hai Jing is an anonymous monument, which presumably dates back to the late III century BC-early II century BC. It consists of eighteen juan (scrolls), combined into two sections: Canon/Book of the Mountains (Shan Jing) or Canon of Five Innermost Mountains (Wu Zang Jing) in five juan and Canon of the Seas (Hai Jing) in thirteen juan.
Legend claims that Shan Hai Jing was engraved on sacred vessels by Bo Yi—an assistant to the wise semi-mythical ruler of the ancient times Yu the Great, who lived in the XXIII century BC. Yu the Great entered the throne in 2205 BC. Authors of the Han epoch attribute authorship of the literary monument Shan Hai Jing to Yu the Great and his companion Bo Yi.
According to legend, Yu the Great dealt with a great flood, which fell upon earth and arranged it. The deedful ruler allegedly came to know its mountains, rivers, their spirits, as well as animals and plants. He ordered his assistant to describe everything that was seen. As a result, these recordings together with images of spirits, fantastic animals, birds and plants were engraved on nine ritual vessels-tripods. Later on, these sacred vessels were lost. However, according to historical annals, prior to their strange disappearance, the text of the Catalog of Mountains and Seas, along with amazing images of representatives of flora and fauna, spirits and deities were copied.
This answers the question why some date Shan Hai Jing back to III-II centuries BC, while others back to XXIII century BC—the Catalog of Mountains and Seas as the source of information appeared during the time of Yu the Great and it got the form of a text much later. We tend to agree with those researchers, who date Shan Hai Jing back to XXIII BC since according to Dan Zhu the Catalog of Mountains and Sea was recorded only after its long-term oral existence (this point of view is expressed in his commentaries to the famous monument Spring and Autumn - Chunqiu). Reports that Yu the Great and his assistant Bo Yi created the Catalog of Mountains and Seas exist in, for example, Wang Chong’s (27-97 AD) treatise titled Critical Essays: "When Yu and Bo Yi were taming the waters of the flood—Yu was engaged in calming the water, while Bo Yi in recording information about various "things." And, they created the Catalog of Mountains and Seas."
We will add that apparently in mythologies of almost all cultures of the world (those, which to continue to exist, as well as those, which already sank into oblivion) exist facts, which show that the Catalog of human population was present in these cultures. This is not difficult to trace by carefully studying the ancient, archaic cultural layers. However, the source itself was preserved only in one culture—the culture of China. This is not surprising since Chinese culture is not only ancient, but also, in spite of everything, the Chinese manage to preserve it and their traditions from the ancient times to the present day (unlike representatives of other cultures).
-What is the soul (psyche) of a human and what is the Catalog of human population?
Soul (psyche) of a human is an archetypal matrix. Or, if we draw an analogy with a computer, "a hard disk," on which natural "software" of Homo sapiens is recorded. Every person is born with an individual program and three manipulation modes; this can be defined as "software," based on which he lives, and on the basis of which all his psychophysiology functions.
Since all research related to the Catalog of human population was and is being carried out within a strictly scientific framework, the following is the scientific definition: "The Catalog of human population is a description of a human as a type by subtype structures. Subtype structure (synonyms: “psyche”, “soul”) is a combination of individual archetypes, recorded at the genetic level (principle). Expressions and interaction of subtype structures in manipulation modes and phenological algorithms are described with adjustments for gender, age and cultural differences. Information is recorded on six factors." This definition was formulated and introduced by Andrey Davydov—the author of the discovery and decryption of the Catalog of human population.
-Homo sapiens is a biological type divided into 293 subtypes.
The basis for cataloging of the "human" biological type was the discovery of existence of subtypes within this type. This discovery was made by the researcher-sinologist Andrey Davydov. It turned out that there are 293 subtypes of Homo sapiens. Each of them, using the language of science, is endemic. That is, representatives of one subtype cardinally differ from representatives of any other subtype due to particularities of arrangement and work of psychophysiology, qualities and characteristics, life algorithms, functional range, and abilities.
-How does a representative of one human subtype of Homo sapiens differ from a representative of another subtype?
It has long been noted that even though people are physiologically similar in principle (for example, they have two arms, two legs, two lungs, one heart, and do not have scales, a tail, horns, hooves, wings, feathers, etc.), they differ from each other in character, qualities of personality, life algorithms, values, preferences, and abilities. And, sometimes they differ cardinally On the other hand, there are people, who are similar to one another. This question remained a mystery to researchers for a long time, but with the discovery of the Catalog of human population it was resolved. It turned out that the reason is that humanity as a biological type is divided into subtypes.
It is exactly the same as it is arranged in the world of animals, birds, fish, plants, etc. Among birds exist hummingbirds, and eagles, and sparrows, and ostriches; among fish there is a shark, and a carp, and a guppy or a dwarf pygmy goby; among snakes there are anacondas, and vipers, and grass snakes; among dogs there are huge Great Danes, and miniature Italian Greyhounds. And, as it is known, anacondas do not live like vipers, sharks like carps, and Great Danes like Italian Greyhounds—they all lead different lifestyles, have different qualities, functionalities, and abilities. As it turned out, it is the same within the biological type Homo sapiens.
-How does one individual differ from another, as representatives of the same subtype of Homo sapiens?
In principle, they do not differ in anything. Externally, representatives of the same human subtype, unlike animals of the same subtype, might differ, including by the color of their skin, for example. However, they have the same qualities of personality, lifestyle, abilities, and functionalities. Despite that externally representatives of one subtype of biological type "human" usually do not look similar, their internal physiological processes are analogous. For example, if we consider the possibility of normal existence in different temperature regimes, then that what is natural and desirable for a representative of one human subtype might be completely unacceptable to a representative of another, etc.
This occurs because all physiological processes are determined by the structure of psyche, and it is identical for all representatives of one human subtype. Representatives of the same subtype of Homo sapiens are born with the same subtype program, and therefore, in terms of psychical structure they are identical. The structure of psyche (subtype program) is a natural imprint, a matrix, and it does not change from individual to individual within a subtype.
Social environment, upbringing, cultural traditions, and education introduce some adjustments, but they are minor since they do not change the essential—subtype structure ("program") of a person. Real differences between people are defined specifically by the natural subtype program, nothing else.
The study of Shan Hai Jing revealed that every person, belonging to some subtype, has stable characteristic properties of this subtype; and, regardless of race, nationality, place of birth and residence, parental guidance, and so on, as these are only minor correctors, which do not change a subtype program. Though, the same pattern is observed with animals. Living in different areas (as some animal subspecies, as well as human subspecies can be found almost all over the globe), the representatives of the same subtype may have different adaptive properties, but these properties do not in any way alter the subtype program: a horse remains a horse, a bear remains a bear, a bull does not turn into a ram, and a snake does not become a crocodile. Only here it will be a pony, somewhere else a percheron, and elsewhere—an Arabian horse. Regardless of the territory where an animal lives, it retains stable properties of its subtype. We see a similar situation with humans: the representatives of the same human subtype might have different skin color, be of different nationalities, but each retains those personal qualities, life algorithms, preferences, talents, functioning that are inherent in his subtype.
Cultural factors, national traditions, even parental upbringing (which, by the way, plays a big role for representatives of some subtypes) are only additions, layers, and do not alter the subtype program of a human. Since, in the case of biological species Homo sapiens, children are not direct continuation of their parents, as it is the case with animals. More often than not, children and parents are members of different subtypes.
-Why and in which cases children are not antenna-like continuations of their biological parents?
As it turned out with the discovery of the Catalog of human population—since humanity as a biological type is divided into 293 subtypes, having a purely external similarity ("exterior") a child does not inherit natural psychophysiological characteristics of his biological parents, except for when he is a representative of the same subtype as one of his parents (a mother or a father).
In the case of representatives of the biological type "human," children are not antenna-like continuations of their biological parents, as it is the case in the world of animals and plants. In the world of Homo sapiens in most cases parents raise a representative or representatives who are not the same as their own subtype. This is the root cause of the well-known "problem of parents and children." This is why children, even though they resemble their parents externally, in most cases do not get all characteristics and qualities of their characters, do not copy their way of life exactly as it happens in the animal world. And, sometimes they cardinally differ from their parents by nature.
As for similarity of characters, habits, attitudes, etc. observed in parents and children—this has nothing to do with their nature, and is only related to artificial "software." We have fully researched this issue and it is described using popular language in the book called "Ahnenerbe"—Your Killer Is Under Your Skin by A. Davydov and O. Skorbatyuk.