Why do people prefer to think about what is unknowable, rather than about what seems to be well known and deceitfully lie right in front of their gaze? Is what is considered well understood less enigmatic? Thousands of years have been spent on speculating about the other life instead of analyzing human life and our tricky social nature. Why do people, in their desire to grasp reality, are ready to drop the world in which they live in order to focus on places far away? In this sense, today’s nuclear physicist and geneticist belong to the same ancient category of the analysts of the over-existential world, as the ancient Yogi. What is seen by our eyes and what is heard by our ears not attracting our mind – no, we want to dive into the unknown, we want to belong to the mysteries of the world. How stupid it is. We are victims of our imagination. We, humans are people of fantasies. Not of realities – of fantasies and weapons.

Today’s specialists are directed to focus on what is either too far or too small, or completely artificial. More and more they must choose between tiny boxes of technical research that are defined in advance by corporate needs to squeeze profit from matter (energy), from the human soul (money), or from human fragments (be it muscle or brain).

The Techno-Scientific area of analysis and imagination is adopted by modern technical sciences as an alternative of humanistic sciences. This artificial alternative to the realm of human relations and social systems is the area created by human interest in electronic bombast and in creating the robotic doubles of the existential world.

Super-human, techno-scientific and artificial interests distract our attention from the human world, pull our intellect away from the life, and tie it to the areas through which the powerful decision-makers of this world can upgrade their power and profit. Today the drastically disproportional investment in technical areas of research and activation of the need for traditional spiritual consolations leads to the loss of analytical attention to societal life.

It is as if the human mind preferred to dance around the realm of human life and is ready to invest itself into “cosmic nothingness”, into the area of after death and what lies “above us”, in abstract thinking, in technical science in huge disproportion to humanistic science, in astrology, in dazzling technological gimmicks.

If you are absolutely unable to avoid addressing the social reality, you take on the posture of a boss. You take the position of a super-human authority: ordering, commanding, designing laws, elaborating moral instructions and strategies of their enforcements. Or you try to master life through technical strategies: economic, political, juridical, technological, and pop aesthetic.
Humanistic-scientific thinking – psychology, sociology, philosophy, anthropology, history of arts, psychoanalytic linguistics, etc., is today again in mortal danger because of the growing of corpservative (corporate conservative) power and the activation of church- and flag-servatism (church conservatism and flag-conservatism or jingoism). American humanistic science of the liberal period has shrunken under the engulfing power of mass media and mass-culture and of religious and politico-ideological fundamentalism. Profane and vulgar images of religious and commercial propaganda are better suited for providing immediate satisfaction than humanistic-intellectual inspiration could ever do.

The audience of humanistically-scientific knowledge has hopelessly shrunk. What remains is the awful choice between either the philistine conformism plugged into entertainment, or the position of total escapism into pop- or esoteric-rituals of technical self-pleasing. “If the maya or unreality lies not in the physical world but in the concepts or thought forms by which it is described, it is clear that maya refers to social institutions – to language and logic and their constructs – and to the way in which they modify our feeling of the world… The absolute is not one reality set against another, the empirical. The absolute looked at through thought forms…is phenomenon… The latter, freed of the superimposed thought-forms…is the Absolute. The difference is epistemic (subjective), and not ontological… There is not the least difference between the world and the absolutely real. Transcended to thought, the Absolute, however, is thoroughly immanent in experience.” (Alan W. Watts, “Psychotherapy {East and West}”, Penguin, 1961, p. 51)

“Spiritual interests” in the traditional sense continue to have numerous adepts – the desperate human desire to achieve individual salvation is too strong, too “instinctive”, too rooted in our primordial past to become weaker as a result of our accumulating historical experience. Our panicky desire to get eternity as the ultimate refuge becomes stronger in periods of deteriorating socio-psychological conditions: “Very few modern authorities on Buddhism or Vedanta seem to realize that social institutions constitute the maya, the illusion, from which they offer release. It is almost invariably assumed that nirvana or moksha means release from the physical organism and the physical universe, an accomplishment involving powers of mind over matter that would give their possessor the omnipotence of a god. Aside, however, from some competent extrasensory perception and some imaginative use of hypnosis, no such powers have been demonstrated…demonstrations of occult powers are almost invariably trivial in their achievements…” (Alan W. Watts, ibid, p. 49-50) The more people’s social-psychological condition is deteriorating – the less we think critically and analytically and less sophisticated we become in our human relations (the more degraded people’s inner world becomes de-existentialized and fragmented of our experiences – the more need for individual salvation is articulated by our intuition). The more unchangeable the factual world seems the more we are prone to understand the spiritual alternative to the existing state of things as physically different – as dematerialized condition.

At this point, our intellect starts to work very hard to convince ourselves what we need to believe in. We unconsciously deploy our intelligence to make this belief look natural to our mind. The stunt performed by our technical intelligence is a good employee for such a task. To take a timely example, how it was possible to transform the absence of reasons for going into war with Iraq into the existence of such reasons? How to name failure success? How to call the tragically wasted young lives of our soldiers who are very often victims of either friendly fire or accidents – a heroic death of heroic people deployed for a heroic task? The human brain has been trained for this kind of tasks throughout human history. Human brains will not work productively if our existential intelligence (the mind of the psychological wholeness) doesn’t over-view its work. Without the holistic control the brains can easily screw up the task. Let’s consider the example when the brain functions only as a technician, albeit a resourceful one, and the question of the applications of the results of its work is addressed by irrational impulses. Even an impeccable technician can do more harm if the results of his/her work are used by compulsive motivations of people in charge. Another example is when the brain works through intuitive guesses that are secretly oriented on making us feel good, on pleasing our wishful thinking. Our brain can work tirelessly to make mistakes look like truth.