On the source of wisdom and its influence on a beh

On the source of wisdom and its influence on a behavior of a person

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It has not yet been clarified how and for what reason the consciousness of the so-called sages is being formed, and why they always appear relatively few. Obviously, there is a certain pattern. Therefore, you can try to find out it, and at the same time see what influence it has on the human thinking and behavior.

What do we know about the sages?
But first, let's note that all people, with some exceptions, are characterized by rational thinking, guided by sensations, with a certain concreteness, but also using abstractions, mainly in the form of logical constructions.
All this shapes the human behavior in the form of a certain standard of consumption, with the exception of the creative people who are not so often found who can deviate from standard consumer values   towards such seemingly useless aspirations as identifying simply interesting things for them in cognition, technology, art, which ultimately boils down to the discovery of something new.
These creative people are joined by a very small number of individuals who are also capable of discovering new things, but prefer to identify general problems and trends in their research as they see them, and in everyday life, they, anticipating the development of events, as a rule, avoid getting into situations with an outcome that is unpleasant for them.
It is also curious that for this kind of people, the mind itself is not of paramount importance (they may be smart or not so), because they practically do not need to use it to analyze current events in order to get out of critical situations, since they manage not to get into them (therefore, they are designated sages), noting these "slippery" situations for themselves in advance.
But their advices during crises, if they offer it at all, rarely influences the existing surrounding, since the rationality of the people in this circle is incompatible with inexplicable insights, and the places at the helm of power are occupied by rational people who, as a rule, strive to preserve the reliable old (consumer society), rather than strive for a new one, whose future is unclear.
Therefore, they may listen to the advice of sages, but they are unable to absorb it with their formalistic, conservative minds, in which everything is predetermined, known, and understandable. As a result, for example, the reasonable, that is, rationalists, essentially who do not see beyond their nose, preoccupied with permanent consumption, always (and in vain) laugh at sages who predict the coming of disasters (the Cassandra effect).
Therefore, the reasonable people, living by certain standards and therefore assuming that tomorrow will always be the same as today, constantly find themselves in foolish situations, and the most outstanding (smart) among them are considered to be those clever ones who are able to extricate themselves with minimal losses, which they themselves, as a rule, create.
It is precisely these reasonable people that historians praise, although, for example, Napoleon's intellect, who has intended to unite the main countries of the civilized world in order to avoid bloody wars between them, did not prevent him from launching a foolish campaign in Russia; the intellect of the supposedly brilliant Churchill "helped" him collapse the British Empire after the last world war; the collective wisdom of the Soviet Politburo decided on a hopeless war in Afghanistan, and so on.
Incidentally, modern science, represented by its wiseacre-futurologists, categorically declares, within the framework of the standard extrapolation logic, the sheer nonsense that, in general, no one disputes: that human civilization will develop indefinitely, capturing ever new worlds and even galaxies. These futurologists either fail to realize or refuse to consider that the finite, material, is incapable of being a continuous infinity with a fundamentally unchanging quality: sooner or later, any formation inevitably loses its form, that is, crumbles to dust or takes on another form.
Therefore, it makes sense to define the basis that facilitates the automatic selection from the entire mass of the population in the civilized world of several main layers for management, criticism of this management and the “engines” of progress, that is, people capable of discovering something new and, therefore, capable to develop socium, as well as persons who mainly play the role of observers in a social motion, sometimes producing certain comments in the form of theories or hypotheses regarding this motion,
That is, society within the framework of a civilization in the form of states is divided into certain strata, namely: the ruling elite with the corresponding of it the force organs and legal application; the informal opposition to it; creative individuals in the fields of technology, science, art, and management; observers, or a kind of thinker-philosophers, who have their own view of the course of events; and also the mass of all the rest, the so-called ordinary people, or philistines, the spectrum of which is very broad – from the intelligentsia dependent on those in power, to workers in the production of goods, traders, service workers, small entrepreneurs, retirees, housewives, and other clerical workers, concerned, as a rule, only with their own well-being.
Again, if we acknowledge the dual nature of the human consciousness - its animal component, oriented toward consuming what is available in one's own environment, and self-awareness, capable of directing a person to go beyond this framework to change this environment, first for a specific benefit for oneself, and then to an expanded knowledge of everything that is before him out of pure interest, as well as to change one's sensory base in the direction of its expansion and deepening for the decoration of one's own life, then one cannot help but note the different nature of dissatisfaction in each of the two forms of the human consciousness.
The dissatisfaction of the animal component of consciousness is primarily focused on survival, related to nutrition, reproduction, and, if possible, dominance, which facilitates the improvement of both food and living comfort, as well as the quality of sexual partners.
The dissatisfaction of the human self-consciousness is largely focused on his conscious development, which gives it many advantages over the natural world.
Naturally, the degree of manifestation of both types of dissatisfaction in the consciousness of each person affects the level of the corresponding components of his consciousness, as well as the interaction of the animal component of consciousness and self-consciousness, affecting, accordingly, the quality of individuality and personality, and ultimately, on a person’s behavior, his activity, propensity for one or another type of productive activity.
Therefore, the population cannot but be divided in accordance with the quality of consciousness of each person, which primarily depends not on upbringing and education, but on the genetic basis of the organism and the characteristics of the structure of its brain.
All this together gives society non-identical people.
Nevertheless, the created features of consciousness, which resonate in his body, in individual components can be quite close, largely determining, in particular, a person’s behavior in society.
At the same time, it should be noted that a person’s abilities are mostly due to a random combination of many factors influencing the structure of the genome and brain, which do not depend on any subsequent influences from the outside, that is, abilities and talents are only fixed in a particular person,  and no more than that, through upbringing, education and training.
Thus, for example, the predominance of the earliest formations of the brain originated at the primary stage of evolution, especially - the limbic part of the brain, in its impact on the human behavior means the primacy of the animal component of consciousness with all its egocentrism, and the predominance of the most recently formed parts of the brain already gives predominance to self-consciousness with all its altruism over the egocentrism of the animal component of consciousness.
As a result, the population within the framework of civilization is automatically divided, primarily, in accordance with these natural characteristics of each organism, into separate groups, and only secondarily, this division is corrected by education and upbringing, but they only play the role of consolidating its natural characteristics and, accordingly, - inclinations.
Nevertheless, the lack of upbringing and education or their low level obscures the outstanding abilities of individuals, not allowing them to use these qualities, which they may not be aware of, since they have no application.
For this reason, the overwhelming majority of the planet's population, especially in underdeveloped countries, leads a life close to plant life, engaged in agriculture, some kind of crafts, often starving, that is, finding themselves in a situation far from development.
Be that as it may, the division of the population into several main layers noted above, in accordance with the peculiarities of its consciousness, is typical for the entire time of the existence of civilization
These segments of the population can be briefly described as follows.
Even at present, with his developed science, high technologies, extraordinary achievements in culture, most of the world's population has practically nothing to do with these achievements, using at best its fruits, which are not always useful for it.
These people essentially lack access to education and the fruits of high art. They are cut off from development, and even in developed countries, the majority of the population engages in work that is completely uninteresting, simply earning a living. Therefore, even though they may have received some education, they lack the opportunity to develop even some of their abilities, which remain unused.
In other words, these people either lack the opportunity to live a fulfilling and interesting life, rather than simply exist, eventually becoming philistines indifferent to everything but themselves, or, due to their natural abilities, reflected in the weakness of both their animal consciousness and their self-consciousness, they do not strive for any lofty goals, feeling quite satisfied with their current consumption.
The philistines lack the aspiration to achieve something new through their own efforts, seeking a more comfortable life through the simple acquisition and consumption of its benefits.
This lack of the aspiration for a restless life is due to a low level of intelligence, a reluctance to use one's mind, even if it is relatively good, a weak sensitivity to the troubles and misfortunes of others, a lack of impressionability, decisiveness, sociability, curiosity, inquisitiveness, and dominance. In other words, the philistines have a kind of low-grade individuality and an unremarkable personality.
Moreover, their living conditions, low self-awareness, and limited interests do not facilitate the transformation of this entire mass of people into intelligent, educated, cultured, creative, energetic, and sociable individuals.
This "vegetative" life, to which they quickly become accustomed, is somewhat reminiscent of the existence of animals, who, as we know, are concerned only with issues of nutrition, reproduction, and achieving greater comfort.
Nevertheless, due to various natural fluctuations and social shifts, a relatively small number (a few percent) of the most energetic, resourceful, educated, sociable, and passionate individuals emerge from this inert mass, seeking to apply their abilities to one purpose or another.
True, their number is quite small, but it is they, in their collective efforts and through continuous struggle or interaction, who create the trend of social development.
In particular, the ruling elite is primarily composed of individuals with a high degree of dissatisfaction of the animal component of consciousness and its corresponding aspirations, and a lower degree of dissatisfaction of self-consciousness, which is generally reflected in insufficient attention to general development and culture, as well as the members of this stratum of society quite naturally prioritize egocentrism over altruism.
That is, the level of the animal component of their consciousness, with its striving primarily for a pleasant life in all respects, which is characteristic of animals, significantly exceeds the level of their self-awareness with its altruistic tendencies.
In contrast to these semi-animals who seize without sorting out the means for this, authorities, it is quite natural, although initially in relatively small numbers, personalities emerge from the population. They are characterized by a heightened sense of dissatisfaction of self-consciousness which produces a high degree of altruism. Therefore, they inevitably draw attention to the injustice of relationships in a society dominated by unworthy individuals, and they develop a completely natural aspiration to resolve social contradictions in order to bring harmony to society.
Similar oppositionists and critics of the authorities are not indifferent people of mental labor, intellectuals of various kinds, as well as a relatively few representatives of the rest of the population who have managed to somehow rise in their self-consciousness to the level that dictates their disgust for the immoral and selfish behavior of the power elite.
They are convinced of their rightness in the struggle for the people's good, but are not always critical of their ideas, mostly utopian. They are ruled by altruism.
In society also are individuals who are always overwhelmed with a deep sense of dissatisfaction with their environment, which comes to them from the animal consciousness in its desire to create great amenities for their own existence due to the original egocentrism of animal consciousness. However, this feeling is combined with the altruism of their self-consciousness, the dissatisfaction of which by insufficient social comfort, the development of science and culture, reaching a high degree, requires extending the achievements of civilization and culture to everybody.
But, at this, the properties of individuality, determined by animal consciousness, dominate, since the activity of these people manifests itself for the most part instinctively, without much thoughts, giving, nevertheless, the most creatively active persons of all living.
That is, the noted combination of the peculiarities of individuality and the personality of the individual persons, regardless of the presence of talents or just abilities, invariably entails them into creative activity, although it does not always give a positive result, that is, - the new effective devices and systems, or leads to the discovery of new patterns, the invention of convenient life support systems and the creation of high archetypes of culture, but creative individuals are precisely that relatively small group of the population that ensures the accelerated development of technological civilization in the conditions of the private property relations.
You can read more about the interaction between the two components of consciousness and how this interaction affects human behavior and the behavior of communities in my works: see e.g.: 1." Why and how do personality and individuality compete in a person? About the origin and manifestation of personality (collection). Chapter 1. 2022. [Electronic resource]. Access mode: Amazon. Nizovtsev Yury. 2. “The driving force and source of development of the person and his communities.” Word and Deed (collection of the most unusual). Part 4. 2026. [Electronic resource]. Access mode: Amazon. Nizovtsev Yury.
If all these active members of the population, with varying degrees of dissatisfaction of both components of consciousness, and the corresponding levels of these components, collectively now account for only a few percent of the population, then one can ask: what happens to people, and how many of them are there, if they have approximately the same level of the animal component of consciousness with its egocentrism and self-consciousness with its altruism, but are incomparably higher than those of the philistines?
Naturally, similar phenomenon cannot but be quite rare, like the incident with a coin that suddenly lands on its edge, but it still happens.
Therefore, it makes sense to also examine how this event influences a person's thinking and behavior.
Clearly, a high level of the animal component of consciousness provides an extraordinary capacity for insight, while a high level of self-consciousness enables high-level logical thinking. This implies an optimal combination, as needed, of the targeted programs of self-consciousness, experience, knowledge, and skills with the automatic life-support programs of one's own animal component of consciousness.
As a result of this optimality, these people strive to reconcile, at critical (necessary) moments, the programs of their own animal component of consciousness with the targeted programs of self-consciousness, harmonizing their work within the framework of their own experience, knowledge, and skills. In this way, they always place themselves in the most advantageous position by anticipating the direction of future events.
Therefore, the most prominent among them look down on the entire chain of events, as if from above, without much reflection, and the course of events is obvious to them, although the true mechanism of this motion and its causes may remain unclear to them.
As a result, they rarely fall into trouble, anticipating traps and temptations in advance. Moreover, the world's consumer values are of no interest to them and therefore do not waste their time.
They mostly observe and regret, because they understand that they cannot persuade the representatives of the ruling elites, who are busy consuming power and the benefits it brings.
Nevertheless, these so-called sages do not live on a separate island, and they, like everyone else, must suffer from the tyranny and bias of "rational elites" who cannot see the forest (prospects) for the trees (benefits) but, as a rule, hold power due to their pragmatism and unscrupulousness.
Thus, the true sages act as observers in beingness, demonstrating the extreme passivity of the active through their conscious inaction. They thereby reveal the limitations of even the most advanced individual consciousness, which believes the world to be uncontrollable or, conversely, to be governed by unknown forces with goals inaccessible to human understanding.
Their advice is rarely heeded, as a belief in the omnipotence of intellect, science, upbringing, and education reigns supreme, whereas in reality, they merely serve as a catalyst for accelerated progress. This progress is ensured only by targeted self-awareness programs in harmonious, yet short-term combination with programs of the animal component of consciousness, which provide access, at a minimum, to hidden ancestral memory, that is, the ability to intuitively comprehend certain truths.
They, as a rule, retreat into the shadows, becoming mostly indifferent philosophers, because they understand that it’s impossible to do anything in the seething cauldron of life—no guiding star is visible, either for the individual or for humanity as a whole.
They are well aware that progress in the form of a gradual improvement in the lives of an increasing number of people in relative and absolute terms, their acculturation, their adherence to declarations of universal love and friendship, as well as tolerance, quite quickly leads entire nations to degradation and subsequent subordination to “wild” peoples or disappearance, as is clearly indicated by history and, in part, by what is happening at the present time (the pressure of Islam and the general degradation).
Therefore, true sages, such as Kant, understand that everything must continue as it does, since the meaning of existence, not only for a person but for all living things, lies in struggle, competition, the emergence and overcoming of contradictions, the negation of the old by the new, which in society often results in injustice for many.
Consequently, the complete elimination of contradictions, particularly in social life (harmony), is impossible. Nevertheless, the pursuit of harmony is not forbidden, but it remains, like a horizon, ever elusive.
This means that it is by no means a person and his civilization that must necessarily reach Garden of Eden, but a single consciousness in combination (and coincidence) are in harmony with the individual forms of this consciousness   on base of a hologram (see, for example, my article "Creation - a hologram at the base or a matrix (critical review)? 2021. Creation as the unity of eternity in time and nothingness out of time (collection).  Chapter 10.  [Electronic resource]. Access mode: Amazon.2024. Yury Nizovtsev). Their instrument must be the suffering person, who will never be freed from troubles, illnesses, and death, but who must be grateful to his own consciousness for being not a thing, not a plant, not an animal, but a being subordinate to no one, capable of expressing himself as he wishes and can according to his own understanding, no matter how vast or meager, that is, freely in endless series of lives of own consciousness.
Mind, intellect, reason, and rationality define the same thing: the product of varying efficiency in the functioning of the centers that process incoming information from the senses, which is quite comparable to the operation of a computer, which, as we know, is incapable of discovering anything new on its own. Although, of course, the self-consciousness inherent in any person influences the processing of information flows, which, to a certain extent, occurs consciously with elements of abstraction and logic, that is, in an explicit form.
Nevertheless, instinctive forms of consciousness always manifest as a tool that allows a person to interact more effectively with the environment, but sages merely state this process of interaction between both components of consciousness, distancing themselves from active participation in what was happening before them.
That is, with the help of reason, a person's more or less effective, but only partially conscious, interaction with the environment is achieved, further limited by the fact that in everyday life, people are typically guided by habit.
Therefore, the dominance of reason, with its formal, logical thinking, while leaving people with an understanding of themselves as the subject of action, paradoxically places them closer to the animals, since a rational person mostly tries to adapt to their environment, but does not attempt to change this environment to suit themselves by seeking new forms of knowledge. Although they may desire to do so, their fear of risk prevails.
Reason is pragmatic, more inclined toward repetitive, well-practiced actions—that is, standard algorithms—as if believing that the best is the enemy of the good. The mind strives to make life stable, convenient, and consistent, and is limited by this. Such human consciousness is incapable of effectively responding to significant changes in the environment: it either perishes in its bearers, unable to compete in a rapidly changing world, or, in critical moments, it entrusts itself to creative people who readily embrace anything new but can lead into impenetrable jungle.
People intuitively understand wisdom as a person's possession of a quality higher than mere reason.
In reality, wisdom is a combination of a person's instinctive and rational nature, in a balance of the highest levels of both components of consciousness, whereby a person is able to consciously, rather than spontaneously, connect the target programs of self-awareness to the instinctive within.
This process occurs only when the level of the animal component of consciousness (with its egocentrism), and self-consciousness (with its altruism) coincide. However, the level of these components of consciousness is incomparably higher than that of the ordinary people.
At this, a high level of the animal component of consciousness provides an extraordinary ability for insight, and a high level of self-awareness provides the ability for high-level logical thinking, which means an optimal combination, as needed, of targeted programs of self-awareness, experience, knowledge and skills with automatic life-support programs of one’s own animal component of consciousness.
Due to such optimality, these people try to reconcile at critical (necessary) moments the program of their own animal component of consciousness with the target programs of self-awareness, harmonizing their work within the framework of their own experience, knowledge and skills. Thus, they always put themselves in the most advantageous position by anticipating the direction of events.
However, both they themselves, observing what is happening detached, and those in power, acting according to their rational understanding, do not directly influence the development of society, the motion of which towards the new is ensured by the creative personalities with their prevailing the dissatisfaction of animal component of consciousness, but at the same time – almost the same dissatisfaction of self-consciousness.
A person's reason in its "pure" form works like a computer according to given programs, being a consequence of the action of centers that process information coming from the senses. Therefore, the preponderance towards rational activity for a person means a tendency to patterns, that is, following a habit and other already beaten paths, which indicates a relatively weak development of his consciousness as a whole, which therefore believes, in particular, that an artificial intelligence is the panacea, which will lead, at least the elite, to a true garden of pleasures, freeing them from the burden of managerial efforts.
So, do sages play any role in Creation?
The most outstanding among them are most inclined to create, based on their insights and their ability to logically translate them, general theories, which, in truth, usually bear only a relative resemblance to reality, but nevertheless provide food for further researches.
Examples of such sages-thinkers include R. Descartes, who gave birth to rationalism; G. W. F. Hegel with his phenomenology of the spirit; A. Bergson with his theory of the vital impulse; N. F. Fedorov with his teaching, "The Philosophy of the Common Cause."