Metaphysics of overcoming as a theoretical core of concept culture of overcoming

The Overcomer: Introduction. ¹ The lack of a person's ability to resolve situations generated by him- or herself is reflected in the moral

Креативная экономика и социальные инновации Creative Economics and Social Innovations aspects of global problems: violence against human beings or against nature and the spiritual and moral crisis of humanity [15]. The key problem of the deepening spiritual and moral crisis testifies how exceptionally significant the idea of a spiritually developed person as a monad is [11, p. 53]. One of the attributes of this monad is the ability for spiritual selfdevelopment - for overcoming one's own limitations in accordance with supreme human values. In this sense, man can be defined as an essentially overcoming being.

From the viewpoint of Scheler's approach [20], as well as that of H. Plesner [17], A. Gehlen [7], A. Bergson [4], man is a unique being that is immersed in the dynamics of culturally overcoming the internal and external challenges, the most significant of which are accompanied by a change in the self-realization opportunities. The phenomenon of overcoming itself remains virtually unthought in philosophy. This circumstance indicates the need for an integrated development of the total human experience content that describes, generalizes, and actualizes the situation of overcoming as the transcendence of human existence.

This experience is best represented in the eternal human quest to overcome the unremovable conflict of life and death. Philosophical understanding of culturally removing the dichotomy of life and death has allowed the creation of the metaphysics of overcoming [12] that models the dynamics of a human's spiritual space as the correlation between the part's immanence and the transcendence of the whole being. Let us briefly deploy the logic of creating this model.

The Metaphysics of Overcoming – propaedeutics. The apparent finality of all living things’ existence as a fact and the search for value and meaning of life pose the perennial problem of comprehending the opposition of life and death as one of the ultimate foundations of existence. However, the cultural and historical conditions affect the assessment, perception, and experience of the conflict of life and death. It is these conditions that can explain the diversity of historical forms of life’s transcendence, of a certain cultural "doubling" of Genesis. It poses deep questions before modern researchers of ancient funeral rites.

Presently, mutual influence of such cultural and historical phenomena as the funeral rites and the metaphysics of Life and Death are weakly and inadequately theoretically comprehended. As a result, the study of ancient burial ritualism by using individual scientific methods minimizes the possibility of understanding its mythical and ritual meaning. It occurs because when following the history of material culture, while in the topical

Креативная экономика и социальные инновации Creative Economics and Social Innovations boundaries of archeology and ethnography, we have to follow the way of induction.

We are building an alternative, hypothetical-deductive path based on general understanding of the problem at a philosophical level2. Stating the problem at a philosophical level entails changes to the object and the subject of the research, as well as to the research approach. It greatly expanded the research area.

The object of the study in our case was the opposition between Life and Death as the ultimate characteristic of Being, and the subject is death as an ontological phenomenon given to man in objectified forms of his spiritual perception. In the process of the studies, the existence of a single model (dynamic pattern) of death as Overcoming and having universal content that is most adequately expressed in contextual structures of the world’s mythological perception was hypothesized. As a result of our research, a model was created titled the Metaphysics3 of Overcoming.

The Dually Dynamic Metaphysics of Death . The state of science, in which the inadequacy of available resources to achieve the objectives becomes apparent, is referred to as crisis and may signal hidden disparities in the subject domain and the need to update the scientific methods. Philosophy certainly cannot take upon itself the responsibility of solving the problems of individual disciplines. However, using a philosophical approach to solving this kind of situations, on the one hand, provides additional research opportunities, on the other hand, leads us to particular aspects of a philosophical interpretation of reality.

By the end of the 20th century, a consistent focus on socio-economic trends in antiquity research developed in Russia’s archeology. The funeral rites are interpreted primarily as a set of rational actions that reflect the

Креативная экономика и социальные инновации Creative Economics and Social Innovations initial instinctive behavioral motives of "cleanliness" and "social attachment"or as a "mirror" of the social structure [21, p.162]. Funerary symbolism recognition for the sole purpose of social reconstruction is designated as a basic research precept [8, p.10].

This caused the prevalence of quantitative formalized statistical methods – the statistical research complex of funerary monuments according to their formal characteristics (the form comparison).

In 1990s, several researchers (M.F. Kosarev, V.S. Olkhovskiy, V.I. Gulyaev, etc.) defined the situation as crisis. They referred to the focus on indexing, categorization and classification of the ritual attributes as a trend that had largely exhausted its possibilities and didn't promise good research prospects [10, c. 2003]. Updating scientific research methods requires epistemologically grounded answers to the questions about heuristics, a research approach and an ancient funeral rites interpretation concept.

The potential heuristics issue in the context of our research involves a search for possible ways of the most productive ancient funeral rites interpretation. Studying the ancient rites, while bypassing their spiritual components, is no longer acceptable. A rite is a set of actions, established by the ritual, that embody mythological or religious views. By the same token, a ritual in itself has no value or utilitarian sense. It carries a basic symbolic message that expresses the subject's connection to the social relations and values system. From this perspective, the reconstruction of the ritualism's ideological sphere seems a very complex process as it involves using written, folklore, ethnographic, and other non-archeological sources.

Researchers and archaeologists' understandable aspiration to solve the pointed-out problem on their own takes their research beyond the subject domain of archeology, forcing them out of their element [9]. Such an unprofessional approach leads to a lopsided understanding caused by fragmentary interpretation of either written or archaeological sources only. It degenerates into a process of selecting suitable illustrations and quotes [9, p. 16] or "fudging" [10, p. 319]. In both cases, it reflects a general trend of stating the direct connection between the contents of the actual phenomena studied by archeology and mythological and religious beliefs on the basis of fragmentary individual correlations. At the same time, according to the researchers themselves, there is no serious criticism of the original assumptions or a theoretical basis for such comparisons.

According to M.F. Kosarev, the instructional techniques of the prevalent formalized statistical trend are "detached" from the common semantic basis of funeral rites as well as from its main semantic

Креативная экономика и социальные инновации Creative Economics and Social Innovations perspectives: philosophical, structural, and functional. As a result, the research's heuristic potential suffers losses. Moreover, absolutization of such methods is fraught with transferring the research into a formal plane [10, p. 319].

On the one hand, the research’s potential productivity is associated with taphology as part of thanatology as a more general discipline. However, V.S. Olkhovskiy believes that the rational kernel of these approaches is discredited by esotericism, parapsychology, ESP, and similar quasi-scientific trends [9, p. 13.]. On the other hand, M.F. Kosarev still partly connects the potential heuristics of this field with parapsychology, theosophy, analytical and transpersonal psychology fields.

In our opinion, eliminating the inconsistency of these positions is only possible through a correct problem definition at a philosophical level. This will theoretically justify using of and clarify the nature of non-archeological sources that are capable of providing qualitatively new and reliable results.

Researchers explain the lack of reliable results by one-aspect interpretation of funerary monuments' statistical aggregates (social, ethnic and cultural, chronological, or religio-mythological). This is compounded by haphazard inclusion of concepts from different fields of knowledge into the terminology, explicit fragmentation of the marginal fields' research (archeology, cultural studies, linguistics, ethnology, etc.), the lack of a common approach and a unified methodology of interpretation.

Ways of resolving the challenge by creating a common research approach are connected with comprehensiveness, interdisciplinarity, including special methods for conjugation of different disciplines and sources, and creating a unified language. Identifying the connection between the funeral rites and the archaic ontology is recognized as important. Since it is assumed that the funeral rites canons include basic conceptual provisions of the archaic worldview: their ideas of the universe's structure, the soul, the cycle of life, etc., consequently, it creates the task of correlation between a fundamentally different scientific ontology and the ontology of myth. Additionally, the ontology of myth is not even reflected in the discursive forms, since the sources in question are ancient monuments of the preliterate cultures. There is a disproportion between the object and the subject of study that goes beyond not only individual disciplines’ studies, but also interdisciplinary studies.

The disproportion appears in the desire to standardize the language. From the point of view of an expert who combines the results of interdisciplinary research, the desire to standardize the language, i.e.

Креативная экономика и социальные инновации Creative Economics and Social Innovations systemize its definitions, is justified. But describing the ontology of myth seems extremely dubious. If the language machine unification procedure is to be defined as a method of eliminating semantic diversity by reducing the number of permissible meanings and standardizing them, it becomes quite obvious that we are dealing with the problem of understanding the ancient funeral rites, which consists of colliding between extremely rationalized and hermeneutically colored approaches. The first one, focusing on formalized statistical methods, minimizes the possibility of interpreting (comprehending the religious and mythological essence of) the rites. The second approach is meant as an alternative search for solutions and is not sufficiently justified epistemologically. These issues constitute a certain unidentifiability of the problem and require developing the funeral rites interpretation concept.

Any hypothetically complete reconstruction of the funeral rites does not signify complete understanding of their religious and mythological essence. Therefore, identifying the ideal burial model and deviations from it are considered main conditions for objectivity of judgment. The function of the philosophical and epistemological approach to the defined problem is not to provide study of the burial, of its "ideal model" and reconstructable rites separately, on their own, but as elements of a single system, i.e. as deeply interrelated parts of a whole.

M.F. Kosarev attempted to create an ideal intercultural burial model using ethnographic material from Siberia. The ideal burial model is idealization of a burial based on a set of attributes. Kosarev idealizes a burial based on the leading features that, in his opinion, reflect the main enduring universal worldview content ideas in funeral rites. According to M.F. Kosarev's concept, this ideal model is characterized by structural binomiality. His assumption is that the structural binomiality of a burial reflects pagan ideas about the Universe as the conjunction of a triune structural portions of the lower (chthonic, underground), the median (earth), and the upper (heavenly) realms. The underground part of the burial (bone chamber) shows a connection with the lower (chthonic) realm; and the aboveground part (the mound, etc.) – with the upper (celestial) realm. In M.F. Kosarev’s opinion, the burial’s functional bidirectionality combines the two ("lower" and "upper") worldview ideas of the postmortem that are determined by a specifically substantial mythological notion of the soul’s multipartite composition. Such notions are to some extent inherent to ancient Egyptians [5], ancient Japanese [2], Celts and other peoples of the antiquity [16]. According to M.F. Kosarev, this ancient scheme of the soul’s multipartite composition generally boils down to the 52

Креативная экономика и социальные инновации Creative Economics and Social Innovations notion of a dual and bidirectional soul as the union of the two main, dynamic in their content, life forces (the "dark", mortal, physical one and the "light" spiritual one). These are two dialectical opposites of a kind, nonexistent without one another. M.F. Kosarev’s position can be defined as a thesis on the dual dynamic structure of the soul’s notions displayed in the funerary rites.

V.I. Gulyaev and V.S. Olkhovskiy take the process of interpreting the funeral rites out of the traditional archeology’s boundaries. Since the traditional analysis of material culture exhausts itself at the ideological foundations’ reconstruction phase of the funeral rites, and the researcher enters into a completely different area of interpretation [9,p.12], it certainly demonstrates the inadequacy of the resources to solve problems in the domain of the traditional material culture studies.

Given the examined trends, it becomes apparent that adequate methods of understanding ancient burial ritualism may be formed on the basis of a philosophical approach's epistemological and ontological aspects. The practice of handling the dead, the emergence of the funeral rites is a sign of cultural overcoming of the Life and Death contradictory opposition. This method of overcoming is accompanied by the formation of a special spiritual sphere, in which mental "doubling" of Genesis, sacralizing of life, and development of metaphysical ideas of immortality are produced. It plays a significant role in shaping singular eschatological precepts - the scope of concepts of a specific individual's afterlife - as an integral part of the archaic worldview.

Singularly eschatological views, non-compliant with the framework of sensory perception, are manifested in ancient art, myth, and ritual. The ancient ritual's notion level is connected with myth as an integrated system of world perception that permeates all aspects of the archaic genesis.

Therefore, the process of understanding the religious and mythological ritual's essence steers us towards a risky step beyond any modern context. The presence of subjectivity and eclecticism in the results of such studies can be regarded as a "necessary evil" determined by the inevitable loss of a comprehensive mythological context. But, in our view, it can be partially disposed by creating progressive research methods.

There is a point of view that mythological context is shaped by the forms of thinking that are radically different from the forms of modern rationality [3]. It is constructed on the so-called analog principle that conjugates with the work of the psyche's non-rational structures. This is most evident in Indo-European myth.

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Therefore, we will most likely never be able to recreate all the real relations within the archaic genesis' integrity. The solution to this situation is purposeful work to identify links between the facts and our knowledge of the nature of the pattern - a certain set of events or objects, to some extent, providing a guess when the entirety is not available for research (G. Bateson). The gap between the greatly expanded subject area of the research and highly specialized scientific approaches could be compensated by the search of common binding patterns (lying beyond patterns).

A very reasonable point of view stating that there was insufficient scientific comprehension of myth on the basis of the linguistic mechanism [23] steers us towards rational comprehension of myth in terms of actions and processes. Additionally, relationships become the basis for all definitions of the research areas. And finding a connecting dynamic pattern – the principles of organizing the subject domain's observed processes and phenomena – becomes the goal.

The pattern of natural death, associated with the other patterns in the integral genesis, stands significantly separate, because it cannot facilitate the verifiability of the constructed metaphysical concept. Therefore, considering a singular eschatology is a general problem that gravitates towards considering it as part of the general outline of "the metaphysics of death" [19]. This tells of expanding the research area that takes into consideration ancient forms of the metaphysics of death and competing scientific and philosophical concepts. The term “metaphysics” in our application is ambivalent. It reflects two different ways of transcending the reality of life, which use corresponding definitions to detail the differences in our study – “the metaphysics of return” and “the metaphysics of the finite”.

The relative truths of our study will not be viewed as statements, but as assumptions and hypotheses covering a vast domain and designating nodal points of theoretically justified correlations. In this sense, the method of hypotheses' unlimited proliferation (P. Feyerabend) is very interesting and would lead to a more productive research of the domain by constructing a meta-metaphysics – hypothetical and theoretical areas that are distanced from modern rational schemes of perception as well as integrate rational approaches, thus ensuring adequate understanding of the phenomenon under research.

In addition, the language of such a hypothetical and theoretical field should not be a singularizing, unified language, but a meta-language of metaphysics, that enables us to adequately disclose, integrate and

Креативная экономика и социальные инновации Creative Economics and Social Innovations generalize basic and potential semantic lines in the perspective of the death phenomenon's dually dynamic model.

The Metaphysics of Death Concepts Classification . In line with the study’s objectives, a classification of the thanatological concepts efficiency for solving the triune life-death-immortality problems (I.V. Vishev) in terms of the metaphysics of death as representations of immortality (V.S. Sabirov) was conducted.

Under this classification, we can distinguish several differing trends in the metaphysics of death. Scientific optimistic immortology (I.V. Vishev, M.V. Soloviov, L.E. Balashov, etc.) removes the phenomenon of death from the realm of being by denying the existence of an "invisible" posthumous existence – the actual sphere of the metaphysics of death [24]. Scientific thanatology, conjugated with I.P. Bakhmetiev’s teaching of anabiosis as the margin between life and death, provides understanding of death in its materialist interpretation. Religious and pessimistic thanatology includes Protestant theology of death concepts (M. Luther, J. Calvin, etc.), liberal theology (F. Schleiermacher, S. Kierkegaard, etc.), god’s death theology (D. Bonhoeffer), Protestant modernism (W. Pannenberg). Therein death is characterized by using the concept of the socially variable existence transcendence in a finite space of "fear and trembling" before approaching absolute nothingness. In all the above concepts, man as a spiritual and material entity – a holistic part of Being– is fragmented. This makes these approaches inapplicable for understanding death in its archaic interpretation.

However, thanatological teachings are not limited to the above options. Thanatology views death from different perspectives. Thus, phenomenological thanatology imparts spiritual content to the death phenomenon based on the notion of existence that is not manifested sensorially. Psychoanalytic thanatology introduces the concept of afterlife as melding of self or "impersonalized" elements with the infinite suprapersonal form of spiritual existence that combines the cumulative experience of past generations. These approaches implement a comprehensive, systematic study of death and open access to the study of individual eschatological issues from the perspective of an in-depth understanding of the socio-cultural, psychological, and spiritual reality of the past eras.

Religio-idealistic thanatology (I. Bryanchaninov, K.C. Clemen, P. Florensky, S. Rouz, A. Kurayev, P. Nellas, etc.) includes the phenomenon of death into the number of man’s essential characteristics, thus radically changing its ontology, and shifts attention to understanding death as a 55

Креативная экономика и социальные инновации Creative Economics and Social Innovations transcendent state of life, extracted beyond earthly existence, or as something alien, foreign to life, that is both the end of life and the beginning of otherness. Herein the fundamental difference between transcendental and transcendent understanding of death is defined. The mysterial experience of understanding death draws together the positions of religio-idealistic and religio-esoteric thanatology.

Religio-esoteric thanatology (R. Guenon, M. Heindel, G.O. Mebes, J. Evola, M. Eliade, Y. Mishima, C. Castaneda, J. Baines, D. Melchizedek, Y. Mamleyev, A. Dugin, M. Laitman, etc.) is based on the concept of man as a manifestation of the Absolute. In addition, corporality is considered as the lowest peripheral level of this manifestation. Religio-esoteric thanatology addresses the phenomenon of death in the broadest traditional and cultural spectrum. Both directions of thanatology under consideration use comprehensive, holistic approach to the issue of death and define death as a transition to personal otherness.

It should be noted that initial incompatibility with scientific teachings does not allow to synthesize approaches to the problem of death by active evolutionary immortology (N. Fedorov, A. Svyatogor , A. Agienko , A. Yaroslavsky , P. Ivanitskiy) and evolutionary spiritualist thanatology (E. Levi, A. Kardec, L. Denis, H. Blavatsky, Annie Besant, Helena Roerich, A. Klizovsky, R. Steiner, G. Gurdjieff, D. Fortune, etc.). These concepts are trying to remove the contradiction between the scientifically materialist interpretation of death (the natural end of a protein body existence) and idealistic teachings that include the soul doctrine. This translates into syncretism, transcendentalism and simplification of the authentic pre-scientific metaphysics of death characterization. The synthesis of active evolutionary immortology and evolutionary spiritualistic thanatology is an ontologically unbalanced attempt to use an integrated holistic approach.

The phenomenological and psychoanalytic concepts are based on a materialist interpretation of death. Approaching the concept of spiritual immortality, they do not operate it, nor reveal its ontological foundation. They do not reveal the structure and role of the spiritual immortality concept in culture, either, except for its socio-psychological aspect. Psychoanalytic thanatology creates the deep contemplative psychology of death, largely overlooking the "non-critical" material of the prescientific metaphysics of death. The “visionary” anthropology tries to overcome that, but its tendency towards direct contact with the object under study excludes from consideration an array of unproven metaphysical concepts of antiquity, as well. This occurs due to identifying mental and spiritual activity with the brain's activity.

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C.G. Jung adopts an advanced thesis of the collective unconscious, thus postulating "unfathomability" of the studied processes. In fact, he states that expanding theoretical studies of the vast prescientific metaphysics of death is possible. Integral traditionalism by R. Guenon takes an authentic and decisive step in this direction, thus correlating with some modern philosophical concepts, for example, the concept of Monomyth [23]. The result is an unlimited expansion of heuristics, as well as creation of a unified model that would include both modern and ancient versions of metaphysics. It does not emphasize focusing on occultism and syncretism, but on esotericism, integration, and synthesis, as well as a cautious attitude to any unorthodox and fashionable intellectual trends. Speaking of esotericism, Guenon appeals to the inner spiritual core of such spiritual traditions as Taoism, Kabbalah in Judaism, hermeticism in Catholicism, hesychasm and eldership in Orthodoxy, Sufism in Islam. Consequently, integral traditionalism has difficulty adapting in modern contexts.

From this point of view, the ancient manifestationalistic background in living religious traditions proves to be a comprehensive esotericism - in mystical sects of Kabbalah, Sufism, Hermeticism [6]. It also determines the specific nature of approach to understanding mythological realities.

Thus, death's ontologization by religious idealistic thanatology shifts towards simultaneously understanding it as the end of existence and the beginning of reincarnation of things (metaphysics of the duality of existence); as a transcendentally validated state of achieving the fullness of Being (metaphysics of transition); as the effect of theoretically created forces (metaphysics of reincarnation). The existence (options) of metaphysics of transition and reincarnation brings this religiously idealistic thanatology closer to the religiously esoteric one that studies the metaphysics of death as a transition and reincarnation in its broadest possible traditional and cultural range. However, a contextual and semantic conflict with modernity complicates the philosophical relay and integration of the latter's theoretical ideas. Ontologically unbalanced attempts to remove the conflict by using active evolutionary immortology and evolutionary spiritualist thanatology profane the authentic domain of the prescientific metaphysics of death.

Understanding the Death Phenomenon: Hypothetical-Theoretical Core. A rationalist (scientific-optimistic and active evolutionary immortology, scientific, phenomenological, and psychoanalytic thanatology) and a non-rationalist (religio-pessimistic, religio-idealistic, religio-esoteric, and evolutionary spiritualistic thanatology) interpretations 57

Креативная экономика и социальные инновации Creative Economics and Social Innovations of the death phenomenon are easily distinguishable in our classification. The rationalist interpretation minimizes research opportunities and eliminates the life-death-immortality problem itself. The non-rationalist formulation of the problem, presented by the religio-idealistic and religio-esoteric trends, is the most productive for our study.

The important features of non-rationalistic trends are mysticism and a connection with secret doctrine’s spiritual traditions as special forms of collective delivery and learning of irrational meanings. However, there is a profound difference in the subject matter of this delivery, which is the traditional bases or sources of concepts that have emerged during the centuries-long process.

The traditional religious bases for irrational thanatologies were the unfathomable dogmatics of Abrahamic religions represented in the Torah (Judaism), the Old and New Testament (Christianity), the Koran (Islam). They determine the occurrence of such private eschatological sources as Western Christianity’s “Ars Moriendi”, or Orthodox “St. Theodora’s Journey through the Aerial Toll-Houses”, and a relatively modern spiritual experience of the Elderess Macaria. Steadfast adherence to dogmatic religious principles inevitably keeps orthodox religious thinkers within the framework of religion. The traditional mythological bases for irrational thanatologies are religious and philosophical systems (Brahmanism, Hinduism, Buddhism, Tantrism, Taoism, Shinto, etc.), the "natural" pagan beliefs (ancient primeval and modern primitive sacred mythological traditions, ritual mythological traditions; ritual ideological complexes, for example, those of ancient Egypt, ancient Mesopotamia, ancient Greece, etc.).

The difficulties of researching ancient private eschatology are connected with the absence of a mythological context or the inadequacy of its perception. The solution can be found in correlating the concepts of myth and esotericism from the positions of integral traditionalism. Esotericism is an ancient mythological background of the Abrahamic religions (mystic initiatory branches of Kabbalah, Sufism and Hermeticism) that has the mechanisms of collective traditional delivery and preservation of spiritual teachings’ irrational meanings in the changing historical contexts. Therefore, comprehensive esotericism that is in line with the living sacred tradition is seen as a potential heuristic field of our study.

In this sense, two groups of conventional sources can be of interest: the esoteric-initiatory sources affiliated with the teachings of Brahmanism (Rig-Veda), Judaism (Sefer Yetzirah, Haggadah), Mesoamerica 58

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(PopolWuj), Sufism (Scarlet Angel by Suhrawardi) European hermetism (The Book of Thoth, The Emerald Tablet, The Kybalion), medieval European alchemy (Archidoxes of Magic by T. Paracelsus) and the funerary cult myth and ritual sources that are presented by the ancient Egyptian (The Book of Amduat), ancient Indian (The Hymns of the Rig-Veda), Mayan (The Xibalba of the PopolWuj texts) and Tibetan-Lamaist (The Great Liberation through Hearing during the Bardo) religious mythological funerary cults.

These sources give our model special features that are taken into account in our study. With their help, the scientific problem of triune immortology takes on a private eschatological form, associated with the archaic complex of death expectancy. It is hereby assumed that the ancient private eschatological framework combines three lines of later animism: absolutization, socialization, and spiritualization. This framework is the basis of the metaphysics of death's dual dynamic proliferation in the direction of ontological foundations. Nevetheless, due to lack of a comprehensive mythological context, we can express these bases only relationally.

Thanatological concepts are variable and ontologically heterogeneous. They can be formally or essentially focused on the ontology that we do not suspect about. This stipulates our interest towards the traditional basis of thanatological concepts, since their ontology is thus determined.

Irrational thanatologies consider the sacredness of ancient metaphysics as a way of "doubling" genesis, the core of which was a transcendent act of going beyond the sensorial reality. Subsequently, a different type of metaphysics was established that considered genesis subjective and identical to the content of consciousness. Modern positive philosophy truncates religio-philosophical and mythological metaphysics that takes into account the concept of the soul and is in principle linked with the notion of the sacred. Therefore, the ancient meanings of death are "not visible" within the framework of the rationalist trends.

Proper understanding of complex material and spiritual unity of the human being in the integrated dual dynamic picture of the metaphysics of death is impossible without substantial pre-scientific notions of the soul. Clearly, hereby we complicate the subject area of study enormously. However, in our case, it is not the subject that adapts to existing methods, but new methods are being sought to comprehend the subject. Therefore, we complement the concept of metaphysics, as a concept of speculative studies on the common bases of genesis, with tolerance in considering philosophical, scientific, and mythological ways of transcending life. We 59

Креативная экономика и социальные инновации Creative Economics and Social Innovations view the phenomenon of death as the metaphysics of death or as a concept of death given in the corresponding ontological space. It should be noted that the term "metaphysics" is not used here in the Hegelian sense as a statement of anti-dialectics, but in the sense of "burdening" the research object with a selection of "non-critical" pre-scientific metaphysics that is not actualized in the modern scientific and philosophical situation.

We accept the thesis that religio-esoteric metaphysics is multilevel and symbolic. There are different levels of understanding in its structure, the composition of which is determined by the notions of superexistential bases. It is recognized that superexistential beginnings are related as similarity and symbolic correspondence to the images of the sensorial reality. Such metaphysics accepts the "what's on the surface is also underneath" esoteric correspondence principle ("The Emerald Tablet"). Symbol becomes an integral unit of mythological-pictorial knowledge. When trying to give a direct rational interpretation of symbol, it provides a whole range of potential interpretations. In this case, we are dealing with two different ways of transcending reality; a compromise between them is impossible as long as the priority of one of them is not determined (A. Dugin). However, creating a comparative system around a common one to both rationalist and irrationalist trends of a dynamic pattern of death is acceptable in this situation.

Such a compromise presents epistemological difficulties. First, the specific sacred character of myth is inevitably factored out. Secondly, a phenomenon that inherently belongs to one paradigm cannot get an adequate assessment in the coordinate system of a different paradigm. This has contributed to the transition towards extraordinary research to the detriment of unconditionally maintaining a rationalist paradigm, which does not fully meet the needs of the research. Anthropological philosophy does not want to belittle the dimension of human existence, thus developing into metaphysical anthropology that entails the interpretation of all things in general [22]. The crisis of the funeral rites theory stems from the insufficient balance of rational and irrational trends. The solution is in forming hypothetical and theoretical bases of the unified concept, which leads to the search for common points in anthropology (J. Frazer).

One of these common points is the research’s tendency to illustrate the meaning of the funeral rites using the Way mytheme linked with archetypal concepts of Death and Transformation. Its meaning comes down to the subject traveling along the way, suffering losses and even repeated death, undergoing an inevitable transformation of its original essence. Focusing

Креативная экономика и социальные инновации Creative Economics and Social Innovations the given pattern only on psychoanalytic thanatology turns into psychologism, loss of metaphysicality, and heuristics.

Apparently, both in the funerary and initiatory sources, a unified scheme is present, the meaning of which can be generalized by the keyword "Overcoming". This scheme reflects the inner-dynamic leitmotif of such narratives as "self-denial", "overcoming death by death". The subject matter of overcoming the gap in the ontological cycle of the concepts of immanent resurrection4, self-overcoming as a tendency of the apophatically denying metaphysics relates to this scheme (A. Dugin).

The further proliferation of hypotheses is performed on a theoretical basis of the metaphysics of Overcoming as a dynamic line in the dual structure of the metaphysics of death. The ultimate goal of such proliferation is to create an integral version of interpreting the phenomenon of death, presumably dating back to the archaic tradition. The integral metaphysics of death should be based on ontology that takes into account the archaic5 notions of the universe's structure and of the soul.

In this sense, it is not an interdisciplinary approach that is epistemologically justified but an interparadigmal one. Researchers striving for interparadigmality that is mistakenly "driven" into the framework of an interdisciplinary approach cause the hopes to be pinned on advancing heuristics to such areas as parapsychology and theosophy. The much-needed synthesis turns into syncretism (eclecticism) and the desire for interparadigmality appears in ontologically unreflected manner. Therefore, the principle of interdisciplinarity should be applied consistently, only after the implementation of an ontologically grounded interparadigmal approach. An attempt to bring about the integration based on ontologically grounded interparadigmality is considered epistemologically productive.

Thus, rejecting unfounded and unwise analogies and unjustifiable extrapolations, we propose the metaphysics of Overcoming as a hypothetical basis for the ancient meanings of death that eliminate the processes of desacralization, socialization, and profanation. The further formation of the integral version of the metaphysics of death, correlated with ancient traditions, will be carried out on the basis of the myth ontology reconstruction.

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The Metaphysics of Return - Ontology. In this part of our study, in connection with our adopted thesis of theoretical pluralism that states that mythological, religious, philosophical and scientific approaches to the problem of death have equal right of implementation, the problem of mutual tolerance among private eschatological concepts is under study, even though in some respects, these private eschatological concepts may be incompatible or even antagonistic.

As mythological, religious and scientific-philosophical worldviews generate fundamentally different onto-epistemological schemes of philosophical reflection, tolerance can only be applied when there are very general laws of consistent paradigmatic patterns of forming Being and not-being concepts as the basis for philosophical interpretations of death. Extremely general paradigmatic patterns predetermine the interpretation of death's meaning that is common to a series of conceptual systems. Understanding them allows us to determine private eschatological features of conceptual systems, elusive on the levels of history or cultural science.

In particular, it concerns the erroneous tendency to bring any versions of mythological and religious worldviews down to creationism. The ontological characteristics of every mythological worldview are disclosed by us on the basis of the notion of manifestationism as a fundamental general principle of ideological systems in sacral (prescientific) civilizations’ traditional society.

The ontology of myth’s feature can be narrowed down to the view of a direct substantial connection between the world, life, and consciousness and the Prime Cause (the Absolute) that is located in the world itself. The ontology of myth is specifically dialectical and interprets the part and the whole (the Absolute) relation in a special way. Dialectics of the Absolute’s descent into the peripheral world of phenomena is complemented by an invisible phase of phenomena’s compensating upward movement from the periphery to the Absolute. In view of this kind of the Return ontology, death is presented as the beginning of the return phase in a continuously repeated "ascent - descent" cycle. We define such ontology of death as the ontology of Return.

The Ontology and Metaphysics of the Finite . The Return ontology is contrasted to the ontology of the finite that absolutizes the principle of Nothing and rejects the perception of the human being as an inalienable part of the Whole. The ontology of the finite that underlies rationalistic interpretations eliminates the archaic spiritual dimension of death. The Ontology of Return is opposed to another model - the ontology of the finite that absolutized the principle of nothing and rejects perceiving the human 62

Креативная экономика и социальные инновации Creative Economics and Social Innovations being as an inalienable part of the whole. As a consequence, the ontology of the finite underlies rationalistic interpretation sand eliminates spiritually archaic dimension of death. Philosophical scientific worldview is based on fundamentally different paradigmal ontological foundations. It absolutizes other principles thatdo not correlate with the return ontology and their desacralized antipodes.

This section draws attention to the fact that the philosophical scientific worldview is based on fundamentally different paradigmatic-ontological bases. It absolutizes other principles that are inconsistent with the ontology of Return—their desacralized antipodes.

In this section, on the basis of contrasting infinite loop manifestation and demanifestation ontological models with linearly creationist ontoepistimological "finitudal" model ("creation-or-birth-life-death as a transition into oblivion"), we could identify some common principles of forming the death concepts are approached in different ways of "the finite metaphysics".

The metaphysics of the finite desacralizes the realm of the spiritual, atomizes Being (divides Being into discrete essences of the material, the material-spiritual, and purely spiritual natures), overemphasizes the principle of Nothing, profanes the return-ontological understanding of animism and corporeality.

Focusing on syncretism as a type of thinking and functioning of man’s essential powers, the metaphysics of the finite rejects holistic understanding of Being as universal, holistic, and continuous; discards the notion complex that interprets a human being as an inalienable part of a whole, holistic, and unified existence. Identified with Nothing within the metaphysics of the finite, death loses its archaic spiritual dimension and acts as the end of the desacralized corporeality’s existence.

The outlined above dialectics of the whole and the part, the infinite and the finite is a field of serious competition and even constructive dialogue between rationalist and irrationalist forms of the philosophy of death.

The Spiritual Realm of Overcoming . In the arena of the centuries-old conceptual struggle between various ideas, as a result of ontologically unfounded combining the metaphysics of the finite with the metaphysics of return, numerous syncretic models of the metaphysics of death have appeared. Those models bring paradigmatic inconsistencies into the research.

Variability of the "finitudal" metaphysics of death is explained by the different ways of applying their basic positions to the ontology of the finite.

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Naturalistic and religious pessimistic thanatologies, as well as optimistic scientific immortology, are defined by this criterion. Moreover, variability of the "finitudal" metaphysics of death occurs as a consequence of different ways of interaction with the ontology of Return. It is typical for active-evolutionary and noosphericimmortology and evolutionary spiritualist thanatology.

A striking example of syncretism is the philosophy of modern reincarnationism. This postmodern phenomenon can be viewed as a projection of esoteric understanding of the soul's inner renewal in the transcendental plane (in the Kantian sense), as an expression of exoteric hope for a mysterial-initiatory rebirth, a complete idea of which is present only in religious-idealistic thanatology and religious-esoteric thanatology.

In this regard, we reconstruct notions of the correlation between corporeality and the soul naturally coexisting and interconnected that are expressed in a unified meaning of the holistic funeral ritual as part of a dynamic picture of the Return metaphysics of death. Characterizing man as a unified corporeal-animistic essence brings us closer to a balanced ontological interpretation of human nature based on a holistic approach. Man, in this case, is viewed as entity of matter and spirit that reflects the integrity of Being.

General principles of Return ontology are transcending animistic (spiritual) factors beyond the world of peripheral phenomena, sacralization of corporeal spirit or spiritual corporeality, absolutization of Something. The principles of the return metaphysics correspond with mysticism. The basis of mystical experience is the irrational level of psyche that operates at the level of the archaic analog consciousness, non-verbalized, non-spoken formations of densely melded together images and Bateson's "something like" principle. We tend to interpret the space, designated by the elements of mystical experiences as a hypothetically full spiritual realm of the metaphysics of overcoming. We introduce the definition of such space as "a theoretical equivalent" of the real mythological context that was lost in modern times (myth realms), "closed" by the whole development process of human consciousness and mind.

Mystical Dynamics of Overcoming. Mystical experience in the metaphysics of death is interpreted as actualization and realization of the chance "to get a chance", based on the analysis of "stoicism" traditions (traditions of warriors). This experience is characterized by a specific affirmation of life, the dynamics of the denial of death, the recognition of initiation. This experience is reflected in the principle of world order's multi-sphericity in the traditional metaphysics of death.

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The symbolism of death as self-denial, as a sacrifice in the name of holistic life's movement is fundamental here. A refusal to sacrifice is seen as tantamount to recognition of not-being, the negation of life itself. Mystical experiences of this kind are characterized by cosmicality, ineffability, intuitivism, dynamism. It is an experience of awareness, living a life as if it were the interconnection of part and whole, both entirely placed inside life. In mystical experience, an elusive, inexpressible feeling of connection between life and death takes shape. It extends into the depths of nature, as if all that exists occurs only in the present.

The idea of a mysterial perception of death is interpreted as an illogical way of total and comprehensive reconciliation with mortality, a way that occurs on the basis of the non-rational structures of the psyche. Mysterial removal of the contradiction between life and death, its conversion into a contradictory unity of life and death rest with initiation as an imitation of intravitammysterial overcoming of death.

On the basis of identifying different interpretations of the transcendence of existence, their essential ontological features are distinguished and compared. One of those features is a mysterial approach to perception of death as a deliberate passage into Otherness brings together psychoanalytic, religious, and esoteric concepts, which allows to more fully reveal hypothetical dynamics of the archaic metaphysics of death.

This section reveals the original continuity of animism (the soul) and corporeality in archaic mythological human understanding, analyzes the internal dynamics of the unity between body and soul from the standpoint of apophatic denial as a specific method of transcending life in the manifestational cyclical dialectics of return. The essence of human existence within archaic mythological human understanding is interpreted as a realization of a metaphysically dictated necessity of development towards overcoming the mundane reality .

The development, moreover, includes transcending life, overcoming, transformation, metamorphosis via collective, traditionally initiatory, personal, or ascetically self-devoting ways of natural boundaries of human species, including going beyond the mundane clichés of human mind. The notion of a human being within the outlined approach of the method of ontological delineation of man as an animate subject turns into a means of interpreting man as a process of self-overcoming the finitude .

The Ontological Grounds for the Necessity of Sacrifice . In general, the metaphysics of overcoming is characterized by such meanings of human existence as "true" and "untrue" life and death. The essence of the contents

Креативная экономика и социальные инновации Creative Economics and Social Innovations of death is revealed by special meanings: natural death as the birth in the absolute and artificial metaphysical realization of the individual in life as a stage of ascent to the absolute connected with initiatory symbols. Both of these concepts in the metaphysics of overcoming are united by theunified principle of transcendence, and the phenomenon of death is revealed as a fundamental principle of the ascent towards the absolute. Hence, the metaphysics of death in the structure of the ontology of return is referred to as the metaphysics of Ascension.

This interinfluence of the natural death forms and lesser death as quality sex and age changes determines the effect of the lesser death psychology on the formation of the contents foundation of the natural death's pattern. The image of the natural death has a significant influence on the formation of the symbols of lesser death. Perceptions of the ways of life transcendence are formed on the basis of the intertwined symbols of the natural and lesser deaths and include a mandatory element of the semantic indications on the state of overcoming.

Due to the mutual, figurative overlay of natural cyclical patterns and production and process patterns of qualitative transformation with visually open and closed cycle periods (e.g. the annual cycle in agriculture, pottery, and ancient metallurgy), a special archaic perception of death is formed.

The existence of such patterns is associated with the mechanism of apophatic transcendence of life that takes into account the phenomenon of death as the moment of necessary spiritual growth, transcendence (filling with transcendent meanings) of life into reality. Spiritual growth as a level of filling the finite life with transcendent meanings, sufficient to give a new ontological content to the finite life, is carried out according to the concepts under study, in the form of symbolic death as removing ontologically irrelevant content of life.

Death as a natural transcendence of life acquires a meaning of nonrealizability of possibilities that are inherent in the finite life. Both lines (of spiritual growth and death) are linked by a unified symbolism of overcoming as renunciation of the visible in favor of the invisible, renunciation of the finite in favor of the infinite, renunciation of the part in favor of the whole. The result of overcoming is imparting the quality of the whole to a part, the quality of the infinite – to the finite, the spiritual content to the sensorial. We interpret overcoming as overcoming the destructive role of death in the fabric of life through self-sacrifice – sacrifice as a personal initiative of the giver.

The symbol of the presence of the whole is the presence of higher and lower links in a holistic natural system (solar symbolism). Like the sun, the 66

Креативная экономика и социальные инновации Creative Economics and Social Innovations giver sacrifices a part of himself not for his own sake, but for the sake of developing a lower level of the whole that is similar to the part. It unites both parties (the giver of sacrifice and the receiver of the gift) into a unified entity that implies infinite interconnected links of one chain.

The interpretation of sacrifice as self-denial differs from the definition of sacrifice as a substitute offering and relates to it as an esoteric aspect of the sacrifice ritual that finds its reflection in religion (Christian understanding of death, trampling death, bloodless sacrifice). This symbolism can be applied to understanding of the funeral rites as well as of initiatory art.

Both lesser and natural deaths of a human being appear as involved in a single metamorphosis cycle of the manifestationally interpreted cyclic genesis. The experience of a "unifying" mystical feeling on different ontological stages of human life under the sign of a unifying image of death had to have a common basis and form of objectification in mythological thinking. In our opinion, the only thread for the modern understanding of the archaic perception of death is the notion of ritual as objectification (rational discursive "appearance") of the irrational and mystical perception of death.

The Metaphysics of Overcoming – Objectification of Notions. In light of the above-written, we will put forward idea that an intuitive, mystical "grasp" of death as of an element of the total Being involves a fundamentally different role and degree of reason's participation in the perception of death. The irrational experience of that perception cannot be given a rationale, but it is expressed through objectification (another type of rational-mental phenomenon). If a rational perception of death dominates initially within the metaphysics of the finite, then rational mental forms can participate only in the process of objectifying non-rational experience within the limits of the absolute Something metaphysics.

The archaic metaphysics of death can be perceived through the prism of the interpenetration between the patterns of lesser and natural deaths. Given the interpenetration of death patterns and natural cyclic patterns and production-transformation processes, we claimthat funerary ritualism should be interpreted as an objectification of ideas about total interrelations of death and initiation with a holistic absolute "living space". This allows us to say that the grandeur of archaic humanity's initiatory ritual activities is erroneously interpreted as ritual necrologic (means dedicated to death) activities.

In the light of the problem of the relationship between myth and ritual as an indigenous theoretical problem dealing with complex interpretations 67

Креативная экономика и социальные инновации Creative Economics and Social Innovations of ancient burial sites and burial rites, it will be important to take into account the existence of different concepts of mythological perception of death that are based on its original irrational nature [24]. They are ethnic-psychological(British anthropological evolutionist school: E. Taylor, E. Lang, H. Spencer), socio-psychological (French sociological school :E. Durkheim, L. Levy-Bruhl; psychological interpretation of myth by F.B.J. Kuiper; structural plan by Levi-Strauss), ritualistic concepts(so-called ritualistic doctrines of myth are based on J.G. Frazer's thesis on the priority of ritual over myth: D. Harrison, F.M. Cornford, A.B. Cook, G. Murray, S.H. Hook, T.H. Gaster, E.O. James), concepts of ritual-mythological unity (doctrine of the principal union between myth and ritual, for example, K.T. Preuss's), of parallel coexistence (functional conformity) between myth and ritual (in particular, by the Australian anthropologist E. Stunner), of myth's functional doctrine (B. Malinowski), of realistic holistic synthesizing approach (new realistic posing of the problem on the study of death by I.T. Frolov), of the concepts of mytho-ritual method for introducing supranatural genesis (M.K. Mamardashvili), of a groups of death's archetypes (D.B. Demidov), mytho-ritual re-enactment of existential integrity(R. Guenon, G. Wirth, A. Dugin).

Based on the latter of these concept types, we view the connection between myth and ritual as the correlation of the ideological content, the meaning of mythological metaphysics and a tangible expression of this meaning in funerary rituals. The ritual in this context is viewed as objectifying the idea of correlation between part and the Whole (Absolute), part imitating the Whole (Absolute), or part reproducing the Whole (Absolute).

In other words, the idea of the unlimited, the absolute, the infinite is foreshadowed via ritual in the limited and specific finite. The objectification concept is based on taking into account the mysterial-initiatory ritual that is total and universally compulsory in the ancient society, as well as on taking into account the inextricable link between the metaphysics of myth content and its ritual (operative) part. The objectification concept is consistent with the findings of structural anthropology, of integral traditionalism and psychoanalysis in the part where the listed concepts disclose simultaneous existence of two initially conflicting levels of human psyche that combines rational and irrational elements.

Paradoxical maintaining of fundamentally irreconcilable, ontologically critical, controversial position creates a deeply problematic issue of irreversible logical, rational, linguistic alienation of human beings 68

Креативная экономика и социальные инновации Creative Economics and Social Innovations from the illogical, irrational, ontologically complete Whole (Absolute). This maintained controversy makes the perception of human existence absurd (in the outlined context), causes cultural dynamics to develop in the direction of overcoming this disharmonious opposition.

The archaic mytho-ritual method to resolve the destruction is defined the image of the Way as Overcoming, as transformation into the genesis of totality, as the Way into absolute Something. The image of Overcoming correlates with the universal symbolism of the Way into mystical initiatory branches of orthodox religions that are based on the idea of painless symbolic death – the removal of metaphysically irrelevant levels of the subject’s being and the realization of the subject at the ontological level of life’s reality that is appropriate for his aspirations. In a broader sense, the archaic ritual is a non-verbalized tool to objectify the idea of overcoming ontological alienation of the finite man as if he is part of the world as a whole, the idea of eliminating the destructive tendencies of death and the figurative consolidation of agreement with the universal totality of Being. A successful transformation filling the finite human subject with transcendental meanings of the whole is achieved by mediatory relations with the transcendent "root" of the soul. The perception of the transcendent "root" of the soul allows us to perceive death as a continuation of existence in Otherness.

Ritual as a non-verbal phenomenon tends to eliminate the language as a means of reflection, appeals to the human being as a particle that is inextricably linked with the sacred-holistic microcosm. The ideal model for such a connection is death as a global initiatory act of human transformation, an act that combines in one mysterial impulse both the material and the spiritual parts of human essence.

The ritual and mysterial option of spiritual ascension does not absolutize separately either soul (absolute immortality option) or corporeality (absolutization of death and bodily existence). Both soul and corporeality are equally subject to sacralization or correlation with the realm of the absolute. This implies dialectically returnable, dual-dynamic removal of irrelevant layers of Being that are postulated by metaphysics. The mystery of death the removal is embodied in the image of birth in a fundamentally different ontological formation of Being, untouched by the influence of death the nonbeing. Initiatory death becomes a model of metaphysical ideas about the possible content of natural death. This model mutes the tragic anguish of death’s perception. Total social obligation of the initiatory ritual, its systematic, traditional repetition were a guarantor of existentially individual social steadiness in the face of destructive 69

Креативная экономика и социальные инновации Creative Economics and Social Innovations tendencies of consciousness. The funerary initiatory ritual fit into the big picture of the world as a regulator of human life balance in the social and the natural environments.

A similarity exists between the ritual reflecting death as the final initiation and the ritual reflecting initiation through death. Archaic meanings of death are combined through a unified perception of death as a returning Ascension to absolute spirituality. These meanings, involved in a single mythological picture of eternal manifestation of the Absolute in existence, bring together models of initiation of both death and death as initiatory act. The archaic perception of death appeals to the absolute, to transcendence (the metaphysics of myth). However, additionally, it also involves non-verbal existence (ritual). This allows to essentially bring closer to each other the meanings of funerary (natural initiatory) and initiatory rituals.

We view archaic funerary rituals here as an initiatory action towards the one being buried who is in the process of natural metaphysical realization - overcoming the transcendent threshold of Being, introduction to the absolute, or yet another initiation. Any funerary ceremony in this regard is hypothetically an initiatory phenomenon, a reflection of a spiritual experience – a mytho-ritual, mysterial overcoming of death. A funerary ceremony is an initiation that is associated with the metaphysical realization of a person at a certain level of mythologically perceived Being that guarantees his metaphysically perceived safety and growth in the space of Otherness formation.

Conclusions . Summing up the main results of the study, I would like to emphasize the following points. The metaphysics of Overcoming correlates with the contradicting nature of mythological transcendence. Consequently, the dynamics of the relationship between the parts of the carnal-spiritual human existence is characterized by the concept of inner self-sacrifice, a radical part of which is the act of self-denial and selfsacrifice. At the heart of this model lies the perception of sacrifice as an active initiative (that sacrifices) in favor of the Whole, as a hierarchical aggregate of constituent (receiving) parts. The inner (sacrificial) dynamics of the relationship between parts of the carnal-spiritual human existence is the basis for understanding the initiatory act as death and for understanding death as a global natural initiatory act.

The metaphysics of Overcoming as a result of understanding death implies a specific correlation in the work of the mental structures that form it – domination of non-rational perceptions and their rational design (objectification). The ritual method of objectifying this metaphysics 70

Креативная экономика и социальные инновации Creative Economics and Social Innovations inextricably connects people with the surrounding social and natural environment; from these positions, funerary initiatory activities are viewed as a link in the total ritual chain of transcending life, of including man into the universal Whole by continual recourse to death.

Objectifying the metaphysics of Overcoming is subject to diachronic cultural development, which can be simultaneously viewed as the evolution of objectification methods and as the degradation of the deep meanings given to the metaphysics of Overcoming. The understanding of those meanings depends on the disappearing contexts that include complete rejection of these meanings by the human mind. Deep rootedness of the mental structures that generate the metaphysics of Overcoming is manifested in mythological form: in the traditions of "warriors", in the religious (Orthodox) traditions of holiness and in its spiritual phenomena of asceticism, martyrdom, foolishness for Christ, and in atheistic worldview -in existential acts of spontaneous and deliberate heroic civil sacrifice. It seems certain that all of the presented issues require further, more in-depth, development and study. In the author's opinion, further development of a research line on the designated problems is the most promising if taken in the direction of understanding the mechanisms of ancient initiation and in line with the leading Russian school of philosophy by A.B. Nevelev "Being Human—the Dialectic of Objectivity and Energy" [13].

Prospects for further study . In our previous reasoning, we explained that overcoming, as the principle of the correlation between the parts and the whole, is impressively presented in the initiatory practices. Repeated overcoming of an ascetic's own sensorial reality is the ultimate self-denial of a finite limited part for the sake of filling it with transcendental contents of the infinite integrity of Being. The Return ontology, the oldest semantic basis for the initiatory act, contains a marker of death-birth in its structure, which represents a cyclic transformation of the biological (living) into the abiological (inanimate) and vice versa. The subjective energetic approach [14] directs us to biosocial foundations of this model [18].

According to Aristotle [1], the singular knowable being is a combination of "form" and "matter". Comprehending timeless being acts as an understanding of the "form", an energistically saturated image of an object in the mind. The energistic component develops the driving reason doctrine that can be interpreted as a human activity where man transforms a thing into action and then into a thought. The thesis of the metamorphosis of those three forms of being (things, actions, and thoughts) becomes particularly relevant in connection with the problem of overcoming.

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Radical overcoming of the instinct's dominance in the human species formation is associated with introducing abiological content in pre-man's life [18, p.143.], with a systematic targeted usage of material tools under the influence of a powerful objective challenge. This leads us to the category of the "beginning" in the form of transformation, as "a process of establishing a new form, a new type of structural connection"[18, p.103]. The overcoming, the active time of the "beginning", turns the prerequisite connection to corresponding conditions by creating a "gap" in the previously uninterrupted horizon of the uprigth man's instinctive life, by placing the biologically insignificant into the scope of his attention.

Man opens to the world, his focus on using tools changes his species characteristics. Ineffability, fundamentalism, discontinuity of the original practice of the transition from one identity (biological, living) to a fundamentally different one (abiological, inanimate) is expressed in the initiation institution, in the models of the archaic doctrine of immanent (permanent) resurrection. Such is the nature of the initial overcoming of man's dependency on his own biological nature in a long, difficult process of "holding back desire" that is comparable to the "construction of a dam" (F. Engels). Having given freedom, it forms the mechanism of the values', ideals', and culture's origins.

Strengthening the role of the abiological leads to I identifying with the inanimate, the material starts prevailing in culture. It ends with the apotheosis of the capitalist market, "the game of identity" when things replace man and man replaces things (Karl Marx). Now, more than ever, there clearly arises a need to overcome the abiological focus of consciousness. The second overcoming's problem requires returning to restoring the significance of the living, while preserving the results achieved by the civilization. The objectivity of the nothing philosophy can systemically take us beyond the depencency on thingness [14]. "Nothingness" (M. Heidegger) puts man on the border of the living and the nonliving and philosophically distances us from both, while allowing to create a reasonable combination of both. The second overcoming can be viewed as salvation on the background of the loving thought of philosophy, ”the return of the spirit into the world” (A. Nevelev). In fact, the understanding of the overcoming phenomenon essence, as well as its cultural mechanism, the significance of this principle, and the consolidation of these positions in the concept of the culture of overcoming is highly relevant.

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