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dialectic, systemic analysis of problems of personal and social harmonious development

Harmony - Philosophy&Practice
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Yoga - the path of personal harmony

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Analysis of modern socio-political processes

[KGB vs. Man ]
State vs. Man ] On conspiracy theories ][The End of Illusions ]   [The Requiem for KGB Russia]

Ways of social harmony

[Communism - New Vision of the Old Goals] [The Communist Manifesto - 2]

Methodology of analysis

[New Dialectics ]
  [A Glimpse into the Future, Science or Fiction?]

Fiction - as a more comprehensive and comprehensible way of talking about Harmony

[Play: Untrodden paths ]
  [On Freedom of Choice ]   [Ali Baba and 40 Thieves]

Personal blog

[Reflections of a dissident on social, political and private life in Russia]

Fragments of personal experience of KGB>FSB persecutions

[A letter to a friend working at the EU Human Rights Commissioner Office]

Dedicated to those who in their quest of Truth pass through Death...



 Harmony (Greek, Latin – “joint”, “accord”)

Philosophy & Practice


                               By   Andrei Shkarubo.


Part 1: Table of Contents:

  1. Introduction.

  2. Harmony - ways of pursuit.

  3. Social harmony - dreams and reality.

  4. Personal experience.

  5. Early works.

  6. Necessity of New Dialectics.

  7. New on the site.


To Reader’s attention: As one can see from the title of the work “Harmony – Philosophy&Practice”, the subject of harmony will be treated wholly, i.e. both in theory and practice.

In accordance with a learning principle “From particular to general”, the initial articles will be devoted mostly to practice; primarily to harmony problems, the most acute of which are visible in social and spiritual conflicts, as well as the crisis of human consciousness.


Only after this, an article is to appear, devoted entirely to theory: new dialectics (methodology), i.e. creation of harmonious, whole and full, vision of Reality; method of its assessment and interaction with it.

Only after full expounding of dialectics, ability to penetrate into the essence of any process or phenomenon, the focus will be shifted to creation of a model of harmony, which is one of the main goals of this work.


As there are but two major levels of theory comprehension: a) passive-consumer level, expressed in blind following of definite laws-commandments of some particular theory;

b) active-creative level, taking place when the following of the laws of theory becomes so deeply conscious, that it makes possible to create one’s own principles of such following, depending on the requirements of the rapidly changing Reality,

In view of this, theoretical issues are presented to the first level of comprehension with the help of analogies, understandable to all; while the second level is given an abstract core of the issue, often expressed in notions of physics, which at the moment give the most precise picture of Reality.


Many of this site’s materials are presented in information-compressed form so as not to break their wholeness. Such compression makes it practically impossible to comprehend this information adequately, if you “gulp” it all and at once.

For its complete and correct perception, one should bite, chew and swallow it gradually, in a measured and conscious way, the way a yogi consumes his food, assessing all aspects of the product: form, color, smell, taste, etc., because the goal of the reading, just like eating, is a full energy-information exchange with the surrounding world, without which no subsequent synthesis, creation of one’s own product, nor life itself, is possible.

One must stress that the intensity of such exchange, in other words, the depth of understanding-digesting of the product is greater, the less is the volume and speed of its consumption.

Those who consume information, like food, as a habit, or for the sake of enjoyment and entertainment would have to read those materials repeatedly, or discard them outright, for they will be useless to them: this information is for those who are seeking on their own to understand and reorganize their own experience into knowledge, and their own knowledge into outlook, after acquiring which the person no longer needs to bump his head against the wall so as to learn the Truth. From now on he can simply see it.


In cases of use of this site's materials the reference to their source is obligatory.                         


  Harmony – ways of pursuit.


Everything that has at least once been aware of its separation and vulnerability has personally experienced the shattering blows of the outside world, which has unexpectedly and unexplainably become strange and hostile, everything is seeking, consciously or subconsciously, an inner quiet, and equilibrium with the environment. They are pursuing it differently, choosing different ways, and passing on those ways different stages.

This pursuit makes all beings, living or nonliving, move and interact with the environment, thus changing it and changing themselves, coming by and by to the understanding of Harmony, a science of integrated, proportionate and synchronized development with the aim of achieving inner and outer balance, prevention of conflicts, crises and decay - development's customary negative effects which the modern-day buffs of anti-crisis management are straining to escape.

Harmony is, in effect, an applied philosophy, which, first, requires possession of an integrated, deeply abstract knowledge, second, ability to realize it.

On individual level, the human pursuit of harmony is at the bottom line of the following of various esoteric teachings, of studying secret spiritual practices, which restore man’s unity with God and Nature, give powers to escape disease, old age infirmity, and death.

This path, the path of yoga (Sanskrit “joint”) has always been individual. It has been pursued by the few; its main goal, the enlightenment, has been reached by the tiniest fraction of them.

Those who chose this path inevitably fall out the society, which sooner or later becomes the impediment to their spiritual growth.

It’s not as if the society didn’t seek harmony. It’s just that the speed of society’s movement is much too low in comparison with the speed of its most impatient members; it's this disparity which often creates an illusion of their moving in opposite directions. Not to mention the fact that the movement itself is not always rectilinear…

The society’s pursuit of harmony, peace, and general well-being assumed the form of various religious teachings, with their invariable principle-commandment of love – of God and one’s neighbor – love as a means of achieving a state of general harmony – Heaven.

But the growing social division of labor (labor specialization) was making social relations increasingly sophisticated, which led to the rising influence of the state and its various structures on the life of its citizens and the society in general.

In such conditions, neither the commandment to “love your neighbor”, nor a politically correct advice to “give Caesar what is Caesar’s, and give God what is God’s” could assuage the growing class strife.

The growing estrangement between people was pointed out by Benjamin Disraeli, a 19th century British prime minister, who likened the rich and the poor to “two nations, between whom there is no intercourse and no sympathy, who are as ignorant of each other’s habits, thoughts and feelings, as if they were…inhabitants of different planets”.


Social harmony – dreams and reality


The dream of universal harmony, Paradise, was giving way to a dream of social harmony, Justice, which was expressed in various communist ideas, the topmost of which, Karl Marx’s “Communist Manifesto” was the first attempt to give scientific (dialectic) analysis of the evolution of social relations which, according to K. Marx, were conditioned by industrial relations.

The theory he created, dialectical materialism, was developed enough to be realized in practice, but it lacked wholeness, which made social relations resulting from it unstable. The human paradise proved short-lived and the communist system based on the Marxist-Leninist teaching collapsed.

 The mankind was again forced to go back to tackling its different isolated problems: like economy, ecology, humanitarian issues, including human rights, and so on.

But practice shows that by treating symptoms one cannot cure the disease; so the knowledge of numerous remedies, often contradictory, is useless unless one knows the root-cause of the disease, the mechanism and algorithm of its progress which in fact determines what remedy, when and how one should apply.

 Although Karl Marx’s dialectical materialism could no longer give a universal remedy for social harmony, the society was still seeking it: In early 1990s, for example, a Concept of National Security (“Water of Death”) emerged in Russia, a collective work presented by Gen. K.P. Petrov, an expert in the theory of management.

This work gave for the first time a really comprehensive, deep analysis of the social crisis in Russia and suggested its solutions. But being a collective work, it was painfully eclectic: It contained everything important and essential but lacked the understanding of interrelations and proportionality between its elements, which determines harmony.

The absence of wholeness created an effect of a curved mirror in which all elements seemed to be reflected correctly, but the overall picture looked totally distorted.

The absence of deep abstraction and, consequently, universality of understanding, was also evident in the authors’ language, which totally lacked simplicity and clarity, as well as bright analogies from every-day life comprehensible to all.


This failure most clearly revealed the cause of society’s inability to discover the secret of harmony: the eternal contradiction between the fragmentary nature of quantitative material knowledge and the wholeness of qualitative spiritual Knowledge;

between temporary knowledge, subject to personal or corporate interest, and the Eternal Knowledge, subject to Truth;

between knowledge obtained by labor and accessible to all and the Knowledge obtained by self-sacrifice, self-renunciation and accessible to the few.

The society held together only by personal interest manifest in the division of labor cannot achieve harmony, it’s doomed to self-destruction.


Personal experience


It so happened that I was to learn early the inadequacies and injustices of the society, and in such conditions the issue of achieving personal harmony became for me the issue of survival, both spiritual and physical.

This happened when my father, an Air Force officer, was transferred to the Cosmonauts’ Training Center, and I, a kid of 9 at the time, began to live in Zvezdny Gorodok (Star City), a closed military base where lives and thoughts of its residents were, and still are, under constant control of the security services.

 So my first brush with authority happened when I went to our local school in Zvezdny. Being a disciplined person, capable student and a loyal friend, I sincerely believed that my duty to the family, people and society was fully observed.

So when I was told privately that I was also supposed to snitch on my mates, I refused outright, esteeming my friends’ trust more than good disposition of those in power.

At the same time, and the same confidential proposition – to inform on those cosmonauts who “allow themselves too much” – was made to my mother. Her answer was equally negative. So to make an example of us a campaign of rabid persecution was launched.

As a result of which, a year later, I was infected with TB after receiving an anti-TB inoculation, which in my case was strictly forbidden, but nonetheless administered despite numerous warnings and protests. Of course officially TB was not diagnosed, unofficially they admitted it and promised treatment, if mother agreed to work as informant.

As any cooperation with those blackguards was out of the question, I, in order to survive, had to take up, at the age of 12, herbal medicine and yoga; studying it on my own, because yoga, as everything else which contradicted the official ideology, was deep underground.

 So 10 years later, I was already a staunch opponent of the regime, a dissident seeking, like most of us, to emigrate, appealing for help to international organizations and the US embassy in Moscow, living under constant surveillance of KGB, receiving ungratefully the free and generous psychiatric help of our most humane communist state which our sick minds libelously called fascist.

In short, I was obliged to learn the reality of social relations in a psychiatric hospital, and met my teacher there. The next few years of close contact with the enlightened one helped me figure out and summarize my life experience, both in the sense of personal spiritual development, yoga, and in the sense of relations with society. This man actually gave me a vector of further development, though he approved neither my adherence to classic yoga, nor my professional human rights work.


Early works


Years later, I acquired my own power of insight in the abstract core of things, resulting in my writing in 2000 the first part of my work on yoga “The Art of Human Harmonious Development” in which I expounded the principles of work of the physical body and the mind, the principles which are determined by the laws of wave physics.

It was evident for me that the living and the nonliving worlds exist and evolve in accordance with the same universal law, and the very division into living and nonliving results from the limited perception of the modern man.

I was pleased to learn that I was not alone in my beliefs when I met physicist Yuri Ivanov, an author of a line in physics he calls “Rhythmodynamics” which, many prominent scientists recognize, is becoming a methodology of natural science.


A 30-year experience of yoga practice, in the course of which I managed to get rid of a very difficult chronic form of TB, and the acquired knowledge of the mechanism of the work of human mind and body made me offer my help in treatment of tuberculosis, the epidemic of which in modern Russia is acquiring a scale of a national catastrophe.

 But the people to whom I turned with my offer of help, and in whose care the nation’s health was, used to ask me: “What’s in it for you?” - being clearly baffled by my proposal. Those who were initially willing to give it a try would soon scuttle away from me as if they’d seen a ghost – as I’d suspected and as it proved later, the cause of this was the FSB’s ban on any contacts with me…

 It became completely obvious to me that no physical and spiritual well-being, harmony, would be possible without changing the relations between man and state, first of all its security services, which had no interest in public and individual good because they live as long as Fear and Division live among people; the well-being of the man and society, the freedom and democracy spell only death to them.


So in 2001, I wrote a work “Spiritual Rape of Russia” which was devoted to this issue, the more so, as the human rights NGO, “Glasnost” Foundation where I had worked since its inception, was tackling the problem of relations of the Russian society and the secret services, as well as fighting the abuses of the KGB-FSB; in other words, my understanding of this problem wasn’t limited to my subjective personal experiences.

 Although the work was devoted to concrete issues: the principles of manipulation of both the individual and national mind, the spiritual genocide perpetrated by the Russian secret services against their own people, this work, like the previous one, paid much attention to the abstract core: by expounding the structure of the mind and the principles of its functioning, it outlined a methodology applicable for analysis of any process or phenomenon.

 Although I knew that my attempts to attract public attention to the fact of planned destruction of spirituality in Russia would be utterly futile, I nonetheless tried to offer my work for publication both in the independent and opposition press, with invariably zero (neither “yes”, nor “no”) result.

Still attention was attracted, for I soon received a couple of proposals. It wasn’t difficult to guess who was behind those proposals, judging by their deliberate ambiguity both in form and content.

Thanks to this ambiguity, I went on pretending that I saw nothing in their haze of hints and allusions, until I was openly offered to lead an occult group for Kremlin officials and big businessmen. Seeing that this proposition roused no interest on my part, they added “Money and women no problem…” The latter argument made me burst with laughter, and I was forced to say that I simply didn’t like “to throw pearls before swine”. As usual in such cases, the reaction of swine took form of reprisals.

 The failure of my attempt to bring the knowledge I’d obtained to those people and social strata which might need them most showed that the ruling regime, its secret services, sought to create in Russia a hierarchy (“the vertical of power” they call it) based both on wealth and information division – a crazy idea in the age of information revolution, and suicidal to the state, too.


It was evident that the issue of “the man and secret services” had to be extended to “the man and the state”, which was done in 2002 in my next work “The Logic of Political Absurdities” provoked by absurd, farcical legislative initiatives of the ruling party.

 The methodological part of this work, unlike its predecessors, presented a model of an utterly abstract system functioning on universal principles of old Hegelian dialectics, the principles, which were expressed with the help of physics, its notions and laws, which at present time give the most precise picture of the world.

 Applying this model for the assessment of the present regime’s characteristics and its current policies, I came to conclusion that the rule by arbitrary lawmaking would soon be replaced by arbitrary judicial-administrative rule, which would most likely deteriorate into open arbitrariness, the rule by terror – an inevitable outcome, considering that the high-handed regime has turned into brazen one from permissiveness and impunity, and has now been baring its fangs and raging mad each time it encounters any sign of opposition to its arbitrary rule.


Need of New Dialectics


Half a year later, I had for several months to examine, within the framework of NED program implemented by our “Glasnost” Foundation”, the situation with non-governmental organizations in Russia. The majority of their representatives, mostly from the human rights NGOs, confirmed my conclusions on the political situation and perspectives of its development, saying that the human rights movement would be unable to withstand the all-out attack, which the ruling regime of the Russian secret services launched against the civic society, unless the human rights movement itself becomes an independent political force which would exercise power not for the sake of class interests, i.e. control over the division of public product, but for the sake of the rights of an individual and interests of society.

 Although we’d reached understanding that what mattered for the present Russian society was not so much the nature of a goal it might choose, but the democratic mechanism of its realization, without which, as life has proved, neither the social justice of communism, nor the free enterprise of capitalism were possible, because the striking idiosyncrasy of the present regime in Russia is that it’s capable of sponging on any form of social relations;

despite this understanding, we, nonetheless, could hardly do anything about it: The barely concealed systematic destruction of the opposition didn’t bypass “Glasnost” Foundation, which was forced to suspend its activity due to financial and organizational problems.

For me personally, it spelled the loss of work and inability to find any other, as well as the loss of a small land allotment, which for nearly three decades helped my mother and myself survive through hard periods of political reprisals and poverty, the allotment which the present regime snatched away deliberately, without any legal justification, as soon as their security services became convinced that I wouldn’t work for them, even if they strip me of any means of subsistence.

 After the ostentatious rape of the opposition bent to the ballot booths, the ruling regime took on visibly fascist features, and the opposition leadership, both left and right, have begun talking, though timidly and inaudibly, of an emerging police, fascist state – after this, analyzing in effect a qualitatively new political situation, I saw that the regime’s collapse was not just inevitable, it was just round the corner.

 What required clarification was whether the regime’s collapse would be the result of an organized struggle of opposition, trying to draw a lesson from its defeat and thereby to regroup, or, on the contrary, the collapse would result from a total degeneration of socio-political relations and, consequently disintegration of the state.


Being aware that the democratic movement in general, and human rights one in particular, were unable to offer any serious resistance, I addressed my next work “End of Illusions – Necessity of a New View on Reality” to the communists who, after their defeat in parliamentary elections, announced in their press a free discussion about the causes of their crisis and ways to overcome it.

 Judging by the fact that neither the communist press nor their website dared to publish the article, one can easily guess that neither the free debates, nor the fight against the fascist regime in Russia were actually on the agenda of those political brokers who do their “opposition” business.

 It was also clear that there were no structures in out society capable of putting up any effective organized resistance to the regime: the society was atomized and the Russian population, scared by the problem of physical survival, would be forced to accept those cannibal kind of public relations which the present satanic regime had imposed on them by guile and coercion.

Some extra tension due to emerge when the young and capable would rush to fight for a chance to join and succeed in the cannibal hierarchy would only speed up the inevitable disintegration of the Russian society and its structures, the state.

But to prove it one had to apply a grade more detailed analysis, a grade more complete methodology.

 Discussing with my friends the future of Russia, asserting that this regime and its state were heading for a speedy end, I, until then, was always backing my words with analogies comprehensible to all; at the same time I was aware that full proof required not only skillful parallels and their interpretations, it also required that I present both a special code-syntax which brings meaning to the reality perceived, as well as the principles on which this syntax is based.

 Such task demanded a more systematic, a more abstract presentation of the methodology I’d so far used; moreover, I was increasingly convinced that the true causes of the crisis lie much deeper, being hidden not so much in man as in Time itself, which determined the way of development of our civilization.

 All this has set me toiling on the main part of my work aimed at understanding and reaching harmony, the part devoted to New Dialectics, which unlike the old one is to give not just a collection of general, abstract characteristics of various properties, states and processes, a collection which usually can only explain a phenomenon, post factum too, but to give a whole abstract model capable of explaining the meaning of the proceeding and presenting a correct forecast of the future, to give a model based not just on the notions of Time and Space, at the moment basic for any science, but on the principles of the work of consciousness, because Time and Space are only the result, the function of a certain way of arranging, decoding of perceived reality. That’s why those basic notions, as well as their derivatives, are always relative and conditional: they are determined only by the level of our consciousness.

 To simplify the understanding of this rather complex issue, just like the whole of the New Dialectics, I chose to present my previous works as one whole, because they, first, explain the principles of work of our mind and body, i.e. the apparatus which we use all the time and of which we’ve accumulated vast experience, though subconscious;

the apparatus which determines the way we perceive (decipher) reality and interact with it, in other words, determines how we see, what we see and how we react to it;

second, those works are devoted not just to the problems of inner harmony, the harmony of the body and mind, but the problems of harmony of interpersonal relations and relations between the man and state.


The task of this New Dialectics is not simply to explain the objective causes of the emerging problems of the man and society, but to give a new vision, which might help avoid and overcome those problems.

Because the old vision leads only to a mechanical-materialistic approach in solving personal and social problems, which usually finds its expression in the removal of physical manifestations of the “evil”, and resembles a process of cutting down grass, after which it grows even thicker. In the former Soviet Union they went even further and tried to root out the “evil”, although skeptics warned them that one cannot root it out unless one exterminates its seeds, which everyone harbors.

The New Dialectics is also an attempt to understand the seed of evil, the root-cause of disharmony, which’s emerged and is now rapidly growing in the man and society.





September 1, 2004.            A. Shkarubo.


P.S. Dec.1, 2006.

Downloading the New Dialectics page, the readers are to find that this work is left unfinished yet. There are two major reasons for this: first, the dry academic style of presenting material may provoke the readers of this page, especially those unable to think independently and therefore relying on borrowed truths and stereotypes, to question the author’s competence, or rather his formal education.

That’s why some of the materials which should have been included in the New Dialectics page were presented as fiction in my play Untrodden paths where two lunatics in their Plato-style dialogues expound the nature and mechanism of New Dialectics as a universal methodology of analysis of various processes and phenomena, and use it to analyze the socio-political processes of the past and present; in other words, build the foundation of a new world outlook.

Which is natural, because new vision creates new awareness.

I don’t know if my attempt at creative writing helped in any way comprehend the subject, but at least it helped express one of the key ideas of my work: Truth is revealed not to those who have degrees and positions, but to those who have inquisitive mind and pioneering spirit. The former comes from men, the latter from God.

The other reason why these complex philosophical issues were presented as fiction was a weak hope to acquire a broader audience.

This hope is not dead yet, despite the critics’ reviews blaming the author for various breaches of the laws of drama, and tedious philosophizing.

I humbly accept this criticism: any plea, any reference to the works of classics, say Plato’s Dialogues or Samuel Beckett’s Waiting for Godot would be as ridiculous as citing the Universal Declaration of Human Rights in the Russian court.

In the end, I’d like to stress that many of the author’s thoughts and ideas fundamental to New Dialectics are not unique. One can find similar or close things in the works of William Strauss and Neil Howe on cyclical nature of historical processes, in various works on anti-crisis management, on the web-pages of the Cycles Research Institute, and other, both modern and ancient sources of human knowledge.

July 17, 2007.

After the Dialectics of New Vision written in December 2006, in March 2007 I wrote an article A Glimpse Into The Future, Science Or Fiction? which was essentially a continuation of the Dialectics of New Vision, though formally it was devoted to the analysis of cycles and addressed to the Institute for the study of cycles. In it, for the first time, a brief description of a mechanism of cycles was given outlining the idea as to how the cyclical processes can be controlled because, as I stressed in the article, the ultimate goal of the cycles study is not so much the ability to make accurate predictions as the ability to effectively react to them.

In April 2007, following the request of the author of Rhythmodynamics, Yuri Ivanov, I began my work on applicability of the principles of Rhythmodynamics as a methodology of not only the natural science, but humanities too.

But the work was left unfinished because of the unexpected death of my mother. The shock I felt following the loss of the dearest and the most loyal person I ever had was further increased by the circumstances arousing suspicions over the true cause of her death: according to the autopsy results, her death was caused by brain hemorrhage following the aneurysm rupture. But cerebral aneurysm is mostly congenital, a disease absolutely alien to our kin all of whom died at the ripe old age: my mother's mother, for example, died at the age of 96, having survived hunger, epidemics, and occupations of three wars.

Of course, my mother had to survive almost 40 years of harassment by the Russian secret services, and she stood firm, knowing too well that one can survive persecution only by staying fit: like myself, she also practiced yoga, fasted - in short, over the past 25 years she never turned to doctor with any health problem.

In other words, medically her death was puzzling. Strange too was the fact that on the day this happened I came home and found the outer door open - which never happened before... I entered her room - she was lying in her bed unconscious...

Two weeks prior to this we'd sent additional materials and documents to the European Court of Human Rights in Strasburg. In November 2005, the court had accepted our legal suit against the Russian authorities in which we accused the Russian secret services of systematic, deliberate and politically motivated persecution...

Taking into account the rabid reaction of the Russian authorities to the natural desire of their citizens to defend their rights in general, and to their legal suits of similar type sent to Strasburg in particular (there are lots of known examples with tragic end, the number of the unknown can only be guessed at), as well as bearing in mind the recent official initiatives designed to curb for Russian people access to the only court which is, so far, beyond the Kremlin's control, well, suspicions regarding the cause of my mother's death are only growing more and more.

In short, in Russia the issue of studying the physical nature of our being often yields precedence to the necessity of reforming our social relations along the principles of harmony - idealistic though it may sound to those who are used to live under the conditions of arbitrary rule, the officially-sponsored terror.

That's how the article The Communist Manifesto 2 has emerged describing briefly the mechanism of the evolution of social relations, giving their systemic analysis from the days of the kin to our present days, as well as reasoning the inevitability and necessity of the emergence of the communist society.

The author also plans - as far as our Russian realities would allow - to continue the theme of the New Dialectics and to give a detailed dialectical analysis of the historical cycles in the development of human society.

October 31, 2007.

A personal blog is added to this site called "Reflections of a dissident on social, political and private life in Russia".

New on the site.

April 22, 2008

[The Requiem for KGB Russia - a systemic dialectical analysis of the current situation in the KGB/FSB Russia]

                                    Copyright \  2004 by A. Shkarubo
                                     All rights reserved.

Links to related sites:

Foundation for the Study of Cycles


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