Relevance.The altered states of consciousness (ASC) phenomena are widespread and have functional significance in the cultural and religious practices. The recognition of the fact that these states exists have become itself the basis of criticism of the «dogmatic» Marxist psychology. The lack of cultural-activity approach in the study of mystical and religious altered states hinders the theoretical equipment of practical work with subjects of these ASC and the making of conditions of interfaith dialogue of full value.

Objective.To examine the methodological potential of cultural-activity approach in the study of altered states of consciousness (including mystical/religious ASC’s) and to consider the methodical means in the solution of corresponding research tasks.

Methods.The methodological analysis of the problem of ASC in religious practices from the cultural-activity approach positions.

Conclusions.The comprehension of culturally predetermined ASC as functional organs of activity derives from Soviet tradition of dynamic systemic formations research and contributes to the notions of structure, function and development of ASC. An application of structural schemas of activity and consciousness to reveal the constitution of means, induction methods and psychological mechanisms of the ASC is justified. Author considers the capabilities of using pattern of psychical processes, action and more fractional units in the ASC analysis. The significance of productive criteria for ASC presence is pointed out, and the capabilities of religious ASC research methods are discussed in appliance with the principles of modern type of scientific rationality. Author analyses specific methods allowing to reconstruct the ASC phenomena in religious practices, their requirements and restrictions. Explanatory possibilities of cultural-activity approach allow to give a holistic and consistent interpretation to the psychical phenomena of the alteration of the state of consciousness.

Abstract

The article was written in the context of creative legacy of A.A. Leontiev (1936—2004). Responding to the scientist’s call to intensify psychological methodology work and enhance “the criticism of notions”, the author analyzes the history and development of the notion of “functional organ” in the psychology of activity. Contrary to the popular recent trend defining mentality (psyche, mind) as a functional organ of individual or soul, the author insists on defining mentality (psyche, mind) as a functional organ of activity, which corresponds rather to the spirit than to the letter of activity approach in psychology by interpretation of A.N. Leontiev School . Such understanding may help to bring psychology out of dichotomy of mechanistic and spiritualistic theories. Even L.S. Vygotsky used to note that without overcoming this barrier the normal development of psychological science and practice is impossible.