What is the role of an image for a human and his psychophysiology from the standpoint of Non-Traditional Psychoanalysis, as a new direction in scientific psychology?

Fundamental research in the field of human psychophysiology that was carried out by Andrey Davydov, the author of discovery of the Catalog of human population, showed that an image is a pattern, a blueprint, based on which nature creates Homo sapiens; an image is the basis of all human life activities.

However, even in the enlightened XXI century, unfortunately, few people know that the basis, the foundation of existence and functioning of any human being is specifically an image. Modern people even managed to make up a fairytale that a human thinks with words, despite that this contradicts logic and already elucidated scientific facts; for example, prior to emergence of any word in the human brain, first there is a representation of an object, phenomenon or action—that is, an image, a picture.

First, a picture emerges in the human brain, then a short “video,” and only then a person makes some actions, says some words, experiences some sensations or states. However, this process occurs at a great speed, and people do not manage to track it, but this does not change the essence. A thought, in essence is not related to words. And, it is not difficult to suggest that if Homo sapiens thought at the speed of their spoken words, then the speed of their thinking would not be any different from thinking of patients, who suffer from psychiatric illnesses.

An image is the basis of any action or state of a person. However, something else is more important here: according to discoveries made by geneticists, audiovisual “packets” of information, which cells of the human body exchange with one another, contain images*.

An image works at the cellular level. And, this means that a cell of a human organism executes orders of images unquestionably, without discussion. A human cell, figuratively speaking, is a soldier and executes the will of the image-general without contemplations, discussions, and even more so without arguing.

An image is a very powerful mechanism, it, so to speak, “gets into the holy of holies”—the human soul—and sets its own rules there. Probably it is not without reason that in the ancient treatise Tao Te Ching, the author of which is the sage Lao Tzu, an image is put ahead of everything else. When translation of this book is done correctly, it is stated there that Tao (Dao) births an image, which precedes the Primogenitor and so forth.

As Andrey Davydov found, the soul (psyche) of a human is the carrier of archetypal information, which defines the subtype structure of a human and, therefore, completely determines the work of his physiology. And, archetypes are images. In this connection, human psyche and body can be compared to characters from the famous work of Jean-Jacques Rousseau titled Pygmalion—Pygmalion and Galatea; where Pygmalion can be considered a psychophysiological algorithm and Galatea a body, which transforms depending on the creative potential of this algorithm. Pygmalion is psyche, as the carrier of the essence, and Galatea is physiology, space, as a field of action of archetypal essences.

The mythological story of Pygmalion and Galatea was mentioned for a reason. As Andrey Davydov and his colleagues found, if the image of Pygmalion is taken as a principal mechanism of influence on material, including on bio-material, then natural structure of the soul influences human physiology like the analogous mythological character. Form as a whole, as well as individual parts of a human are “conductors” of his psyche, which with time get characteristics that correspond to psychical analogues. The latter, as it was found, are a set of various forms that exist in the natural environment.

Results of many years of research done by Andrey Davydov showed that, if a myth is a psychical value**, and images are a connection of functional values that represent the entirety of a bio-form (human) and are peculiar formulas of psychophysiology of a human, then it makes sense to turn to 山海經 (Catalog of Mountains and Seas), as the only classified, systematized source that is understandable at any level, including molecular. Research and experiments done by representatives of Non-traditional Psychoanalysis clearly showed*** that ancient times have left us a wonderful method for determining archetypal human programs in the form of this ancient manuscript, which turned out to be the Catalog of human population.

Of course, this is a very brief summary of what an image is. However, it is easy to notice that results of many years of research of 山海經 (Shan Hai Jing), which took place and is continuing by Andrey Davydov and his colleagues, the author of scientific discovery of the Catalog of human population, led to a deeper and fuller understanding of what an image is than how it is presented in psychological and philosophical dictionaries**** because such definitions do not describe the true essence of an image and its true significance for a human.

* “…genetic code and genetic texts of living organisms are represented as image-semantic constructs of soliton type.” P. P. Gariaev, Wave Genome, Moscow, 1994.

** “…myths are first of all psychical phenomena, which express the deep essence of the soul.” C. G. Jung, Archetype and Symbol, Moscow, 1991.

*** If it is known what images from 山海經 (Shan Hai Jing) relate to a person of interest, as a representative of a particular subtype of Homo sapiens****, and there is knowledge of how to decrypt them, then it is possible to get a very detailed description of what psychophysiological properties this individual possesses, to learn how he lives in detail and what true motives lie behind his actions, as well as how his psychophysiological state and behavior can be controlled.

**** For example: “An image is a real and ideal form of reflection of objects and phenomena of the material world in the human consciousness; an image on the sensory level of cognition-sensation, perception, notion at the level of thinking-understanding, judgments, conclusions. Material forms of realization of an image are practical actions, language, various symbolic models. By content, an image is objective to that extent, to which it adequately reflects an object.” SES, Moscow, 1981, p. 920.