Temporal Psychology and Psychotherapy. The Human Being in Time and Beyond

«Love is the only sane and satisfactory answer to the problem of human existence.»

Understanding and Transpersonal Experience: Viktor Znakov

In The Psychology of Understanding (2005), Viktor Znakov explores understanding as a psychological process through which eternal meanings are experienced in mystical experience.

The book analyses how understanding leads beyond linear time, linking it with love and creativity. Znakov highlights the role of the collective unconscious in the sense of participation in the eternal, drawing examples from literature. This is a work on transpersonal experience in which understanding acts as a key to transcendence, allowing the psyche to integrate timeless archetypes into a personal narrative.

Znakov supplements Jungian ideas by showing how cognitive processes contribute to going beyond temporal frames.

Synthesis of Ideas

Although this chapter focuses on the philosophy and psychology of time, the ideas of eternity resonate with other aspects. For example, in William James’s account of mystical experience (The Varieties of Religious Experience, Russian ed. 2001), eternity is felt as unity with the cosmos in peak experiences, similar to Eliade’s sacred rituals.

In Johannes Schultz’s Autogenic Training (Russian ed. 2005), relaxation evokes atemporal states close to Bergsonian duration. Creativity in Lev Vygotsky’s The Psychology of Art (2008) overcomes time through catharsis, and love in Viktor Frankl’s Man’s Search for Meaning (1990, Russian edition) connects the person with the eternal through meaning, echoing Fromm’s «being.»

The idea of eternity in the psychology and philosophy of time is not limited to abstract contemplation; it directly influences personal development and self-understanding. Experiencing atemporal states through meditation, autogenic training, creative activity, or deep interpersonal bonds allows a person to become aware of inner wholeness and of connection with a broader context of existence.

Symbols, archetypes, visual and cognitive anchors make it possible to «try on» eternal meanings in everyday life, helping to transform habitual reactions and motives. Love, creativity, deep understanding of events, and inner dialogue become tools through which the psyche integrates the eternal into its structures, forming resilience, spiritual flexibility, and the ability to see long-term perspectives.

Thus, working with eternity is not an escape from life, but its deep comprehension, capable of enriching daily existence and facilitating personal realization.

In conclusion, eternity as a psychological phenomenon is a transcendent state in which the psyche merges with the infinite, overcoming linear time through myths, archetypes, duration, being, and understanding. These ideas not only explain inner processes but also offer paths to self-knowledge, integrating the eternal into everyday life.

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In my book Dialogues of Souls I propose practical methods for developing inner dialogue as a tool of self-knowledge and of deepening the connection with eternity. Through exercises in mindful attention and work with images and symbols, the reader learns to integrate experiences of the unconscious, to expand the perception of time, and to feel participation in the infinite flow of meanings.

Literature and Commentary

1. Philosophy and Psychology of Time and Eternity

Bergson, H. (1992). Creative Evolution. Moscow: Kanon.

Bergson introduces the concept of «duration» (durée) as intuitive, qualitative time, in which eternity is felt through the creative process. He contrasts mechanistic time with duration, where life evolves through a creative impulse that moves beyond linear time. The book analyses evolution as a continuous flow in which mystical and creative experiences allow contact with the eternal. Bergson underscores that love and creativity are forms of duration in which the individual senses unity with the cosmos. This is a fundamental work for understanding the psychological experience of time in the context of mysticism and autogenic training.

Eliade, M. (2000). Myths, Dreams and Mysteries. Moscow: Progress-Traditsiya.

Eliade, a prominent historian of religions, analyses mystical experience and the perception of time in various cultures, emphasizing how myths and rituals allow humans to step beyond linear time. He describes eternity as a psychological phenomenon in which, through mystical experience, the individual feels unity with the cosmos and overcomes temporal limitations. The book includes a comparative analysis of archaic societies and modern beliefs, showing how dreams and mysteries serve as a bridge to the transcendent, which resonates with ideas of atemporality in creativity and love. This is a foundational work for understanding how mythology shapes the psychological perception of reality.

Fromm, E. (2004). To Have or To Be? Moscow: AST.

Fromm contrasts «having» (possession) and «being» (existence), arguing that eternity is attained through the mode of being in love and creativity. He analyses how consumer society alienates a person from the eternal, while love as being leads beyond linear time. The book addresses psychological aspects in which «having» leads to alienation, and «being» – to participation in the eternal through relationships. Fromm links this to mysticism, showing how love overcomes egoism. This is a key text for understanding the psychology of love as a transcendent phenomenon.

Jung, C. G. (1997). Psychology and Alchemy. Moscow: Refl-Book, Vakler.

Jung explores alchemy as a psychological process in which the symbols of transforming metals reflect internal changes in consciousness. He links eternity with archetypes of the collective unconscious, where mystical experiences such as union with the Self lead beyond linear time. The book treats alchemical texts as projections of psychic processes, showing how the symbolism of eternity appears in dreams and visions. Jung emphasizes that alchemy is a path of integrating opposites, leading to a sense of participation in the eternal – relevant for understanding creativity and love as transcendent states. This is a key work for analytical psychology, where eternity is viewed as a psychological reality.

Znakov, V. V. (2005). The Psychology of Understanding. Moscow: Institute of Psychology, RAS.

Znakov examines understanding as a psychological process in which eternal meanings are experienced through mystical experience. The book analyses how understanding leads beyond linear time, connecting it with love and creativity. He emphasizes the role of the collective unconscious in the sense of participation in the eternal, with examples from literature. This is a work on transpersonal experience, where understanding is treated as a key to transcendence.

2. Mystical Experience and the Experience of Eternity

Albrecht, C. (2019). Psychology of Mystical Consciousness. Crossroad Publishing Company.

Albrecht investigates mystical consciousness as a stepping beyond ordinary time, drawing on empirical data. The book focuses on atemporality, linking it with psychological models of personality and altered states of consciousness. It offers an integrative view of mysticism as both a subjective and researchable phenomenon.

James, W. (2001). The Varieties of Religious Experience. Moscow: Nauka.

James classifies mystical states as the basis of religious experience, where eternity is felt as unity with the cosmos. The book analyses peak experiences, including atemporality, with examples from various traditions. He emphasizes their noetic character, in which mysticism provides knowledge of the eternal, linking it with love and creativity. This is a foundational work in the psychology of religion.

Khoruzhy, S. S. (Ed.). (2017). Mysticism: Theory and History. Moscow: Institute of Philosophy, RAS.

A collection of articles on the theory and history of mysticism, including psychological aspects of atemporality. The volume offers interdisciplinary approaches to mystical states, combining historical, theological, and psychological perspectives, and is useful for understanding how experiences of eternity are framed in different traditions.

Maslow, A. (1997). Religions, Values, and Peak Experiences. Kyiv: Psycheya.

Maslow describes peak experiences as a sense of eternity found in love and creativity. He treats them as transcendent states that lift a person beyond ordinary time. The book analyses how such experiences support self-actualization and provide a sense of connection with something greater than the individual.

Shugurov, M. V., & Mozzhilin, S. I. (2023). «Interpretation of Religious-Mystical Experience within Analytical Psychology.» RSUH Bulletin.

The authors analyse mystical experience from a Jungian standpoint, showing eternity as unity with the unconscious. They discuss how archetypal imagery structures mystical experiences and how this can be integrated into psychotherapeutic practice, paying attention to both risks and developmental potentials of such states.

Stace, W. T. (2002). Mysticism and Philosophy. Moscow: Progress.

Stace analyses atemporality in mysticism as a stepping beyond linear time, comparing different traditions. The book classifies types of mystical experience and highlights the sense of unity with the eternal. He also links this with psychology, showing how mystical experience yields a sense of participation in eternity and can be discussed in philosophical terms.

Tart, C. (1969/2019). Altered States of Consciousness. Wiley.

A classic anthology on altered states of consciousness, including mystical experiences. Tart presents experimental data and theoretical models describing atemporal states and their implications for psychology and spirituality. The volume remains a key reference for research on consciousness and time.

3. Autogenic Training and Altered States of Consciousness

Green, E., & Green, A. (1977/2019). Beyond Biofeedback. Fort Wayne Books.

The Greens explore biofeedback and self-regulation, including experiences that participants describe as timeless. The book bridges psychophysiological methods and subjective reports of altered time perception, demonstrating how conscious control of physiological processes can open access to unusual states of consciousness.

Grof, S. (2001). Psychology of the Future. Moscow: AST.

Grof explores transpersonal states, including experiences of eternity, arising in psychedelic sessions, holotropic breathwork, and other techniques. He argues that such states reveal fundamental dimensions of the psyche and require an expanded cartography of consciousness. The book is central for understanding how altered states reshape the experience of time and self.

Lindemann, H. (1993). Autogenic Training: The Path to Restoring Health. Moscow: Fizkultura i sport.

Lindemann describes autogenic training as a path to health, including the use of atemporal states for psychological and somatic healing. He emphasizes the role of repeated practice, the integration of AT into everyday life, and the importance of safe guidance when working with deep relaxation.

Safronov, A. G. (2021). Psychological Practices in Mystic Traditions. Independent.

Safronov analyses psychological practices in mystical traditions, including autogenic training, meditative, and breathing techniques, as ways of achieving experiences of eternity and transpersonal states. The book offers both historical overview and practical guidance, making it relevant for clinicians interested in integrating such methods.

Schultz, J. H. (2005). Autogenic Training. Moscow: Meditsina.

Schultz presents autogenic training as a method of relaxation that can induce atemporal states close to mystical experience. The book focuses on psychophysiology, showing how AT helps achieve deep relaxation, modulate autonomic functions, and, in some cases, evoke experiences that transcend ordinary temporal perception.

4. Creativity and Eternity

Chernyak, M. A. (2020). «The Phenomenon of Mass Literature.» Philology and Culture.

Chernyak analyses mass literature as a social phenomenon that still touches eternal themes – love, death, meaning – thus connecting everyday reading with broader existential questions. The article shows how even popular genres can function as carriers of archetypal and timeless motifs.

Csikszentmihalyi, M. (2013). Flow: The Psychology of Optimal Experience. Moscow: Alpina Non-fiction.

Csikszentmihalyi describes flow as an atemporal state in creative and productive activity. In flow, a person loses self-consciousness and sense of clock time, while maintaining intense focus and joy in the process. The book offers practical conditions for generating flow and discusses its role in well-being and self-realization.

Rank, O. (2007). Art and the Artist. Moscow: Smysl.

Rank links creativity with the perception of eternity through the unconscious. He argues that artistic creation is a way of symbolically overcoming mortality and participating in the eternal. The book presents art as a psychological process of self-creation and transcendence.

Shamas, V. (2017). Deep Creativity. Morgan James Publishing.

Shamas integrates psychology and mysticism in the understanding of creativity, including experiences of timelessness. He proposes practical tools for entering deeper creative states, drawing on both empirical findings and contemplative traditions.

Vygotsky, L. S. (2008). The Psychology of Art. Moscow: Labirint.

Vygotsky analyses art as a way of overcoming time and encountering eternal meanings through catharsis. He shows how artistic form reorganizes emotional experience, allowing the individual to join a broader symbolic order that goes beyond personal biography. The book is essential for understanding the psychological mechanisms of aesthetic experience.

5. Love as a Psychological Phenomenon of Eternity

Buber, M. (1995). I and Thou. Moscow: Vysshaya Shkola.

Buber sees dialogue and genuine encounter (the I—Thou relation) as a path to eternity. In true relation, the other is perceived as a presence rather than an object, and the person touches the eternal «You.» The book is central for dialogical philosophy and for understanding love as a relational, transcendent event.

Frankl, V. (1990). Man’s Search for Meaning. Moscow: Progress.

Frankl sees love as an existential experience of connection with the eternal through meaning. Drawing on his experience in concentration camps, he shows how the image of a beloved person and devotion to values allow one to withstand extreme conditions and feel a link to something timeless. The book is a cornerstone of logotherapy and existential analysis.

Heinlein, R. (1973/2020). Time Enough for Love.

In this novel, Heinlein explores love and eternity through the theme of immortality. The hero’s extended lifespan allows reflection on the enduring nature of love and personal identity across time. The text is useful as a philosophical and literary exploration of temporal and existential themes.

Lewis, C. S. (2000). The Four Loves. Moscow: Progress.

Lewis analyses love as a transcendent phenomenon that leads beyond time. He distinguishes different forms of love (affection, friendship, eros, charity) and shows how, in their highest form, they connect the person with the eternal. The book bridges theology, philosophy, and everyday experience.

Morozova, E. A. (2021). «The Philosophy of Love in Russian Literature.» Philosophical Sciences.

Morozova analyses love as an eternal process in Russian literature, showing how classical texts treat love as a way of stepping beyond temporal constraints and encountering the eternal. She highlights narrative and symbolic strategies that connect personal stories with timeless meanings.

6. Additional Sources

Hufford, D. (2019). Psychological Perspectives on Reality. Palgrave Macmillan.

Hufford provides psychological frameworks for anomalous and paranormal experiences, including mystical ones, and discusses their implications for notions of reality and time. The book is relevant for understanding how experiences of eternity and altered temporality fit into broader models of mind and world.

Kozlov, V. V. (2006). The Psychology of Transpersonal Experience. Moscow: Institute of Psychotherapy.

Kozlov examines transpersonal experiences of eternity in mystical practices and psychotherapeutic contexts, including their risks and developmental potential. He offers clinical classifications and practical guidelines for working with such states.

Levin, G., & Steele, R. (2005). «The Transcendent Experience.» Explore: The Journal of Science and Healing.

A review of transcendent experiences, including psychological aspects of eternity and altered time perception. The authors summarize empirical findings and propose directions for further research linking physiology, phenomenology, and spirituality.

Rubinstein, S. L. (2002). Being and Consciousness. Moscow: Akademiya.

Rubinstein offers a philosophical-psychological analysis of being and time, providing conceptual tools for understanding how consciousness relates to temporality and eternity. The book is important for grounding discussions of eternal experience in a rigorous theory of personality and activity.

Witt, A. V. (2015). Mystical Experience. Self-published.

Witt discusses mythopoetic creativity and the search for eternal principles in human experience. The work combines philosophical reflection with literary and experiential material, illustrating how individuals interpret and narrate contacts with the timeless.

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Visual Symbols of Eternity (by Region and Culture)

Each item includes the name, region/culture, brief meaning, and psychological semantics (how the symbol can function in the context of experiencing eternity).

Visual Symbols of Eternity

Europe and the Mediterranean

1. Ouroboros – Egypt → Greco-alchemical tradition.

Meaning: a snake biting its own tail – eternal circle, self-generation. Psychology: an image of completeness and cyclicity, the «closing» of life narratives.

2. Spiral / Celtic spiral – Celtic and prehistoric Europe.

Meaning: development, growth, inner/outer dynamics. Psychology: a guide toward the center of the personality, movement toward wholeness.

3. Triskele (Triskelion) – Celts, British Isles.

Meaning: three-part dynamics (life cycles, times of day, triads of meaning). Psychology: a felt sense of moving through different levels of time.

4. Greek meander (Greek key) – classical ornament.

Meaning: continuity, flow. Psychology: a linear yet closed structure that gives a sense of stable continuation.

5. Lemniscate / infinity symbol (∞) – early modern Western emblem (mathematical).

Meaning: infinity as abstract continuity. Psychology: a cognitive symbolization of «boundlessness.»

6. Armenian symbol of eternity (Arevakhach) – Armenia.

Meaning: symbol of eternity, the sun, continuity of national memory. Psychology: collective continuity and a historical «self.»

Middle East, Egypt, Iran

7. Ankh – Ancient Egypt.

Meaning: key of life, eternal life. Psychology: hope of continuation, a symbol of life transcending death.

8. Ancient Persian and Zoroastrian circular motifs

Meaning: eternal return, cosmic orderliness. Psychology: a felt sense of a cosmic axis and constancy.

India and South Asia

9. Mandala / Yantra – Buddhism / Hinduism.

Meaning: sacred map of the cosmos and core wholeness. Psychology: a tool for centering, a «path to the center,» an experience of out-of-time wholeness.

10. Sacred swastika (pre-20th century use) – many ancient cultures of Asia and Europe.

Meaning: movement, cyclicity, solar rotation. Psychology: symbol of renewal; requires caution because of 20th-century historical stigma.

11. Sri Yantra / geometric symbols of infinite order

Meaning: mathematical and symbolic representation of the infinite structure of the universe. Psychology: a support for contemplative practices.

Tibet, China, East Asia

12. Endless/Eternal Knot (Shrivatsa) – Tibetan Buddhism.

Meaning: interweaving of causes and effects, absence of beginning or end. Psychology: experience of interdependence and the absence of linear causality.

13. Yin-Yang – Daoist symbolism.

Meaning: continuous interaction of opposites. Psychology: cycles of shifting states, wholeness through dynamic balance.

14. Tomoe – Japanese spiral emblem.

Meaning: rotation, cosmic movement. Psychology: contemplation of cyclicity and rhythm.

Africa

15. Adinkra: Sankofa (Ghana)

Meaning: «Go back and fetch it» – learn from the past. Psychology: connection of generations, the eternal wisdom of ancestors.

16. Adinkra: Gye Nyame (Ghana)

Meaning: supremacy of the divine, eternity of God. Psychology: reliance on a transcendent factor in human experience.

Oceania and Polynesia

17. Koru – Māori (New Zealand).

Meaning: fern frond spiral – birth, growth, and return to roots. Psychology: cyclical renewal and connection with lineage.

18. Polynesian spiral and interlaced patterns

Meaning: continuity, memory of the tribe. Psychology: collective identity as a path to experiencing «out-of-time» states.

The Americas (Indigenous Peoples)

19. Medicine Wheel – North America.

Meaning: cycles of life, four directions, wholeness. Psychology: a model of time as circular experience and restoration.

20. Peruvian—Mesoamerican images of the serpent and rebirth (Quetzalcoatl, Kukulkan)

Meaning: serpent as a symbol of cyclical renewal and connection with the cosmos. Psychology: archetype of rebirth.

Universal / Modern