The Architecture of Personality: Vital Resources and Contours of Consciousness

Currently, a synthetic model of the human being is taking shape in psychological and philosophical literature. This trend involves the synthesis of three important directions: the doctrine of consciousness contours, the concept of cross-contour connections, and the theory of vital (life) resources. The doctrine of consciousness contours was developed in the works of T. Leary and R. Wilson [1-4]. Later, it was refined and supplemented by the doctrine of auxiliary imprints [5]. The next step in the development of this doctrine was the concept of cross-contour connections [6], which combined the doctrine of consciousness contours with S. Grof's theory of perinatal matrices [7]. Around the same time, the theory of vital resources was created [8]. The concept of cross-contour connections linked consciousness contours and vital resources [7], but this interaction was described very fragmentarily and has not yet been fully revealed. In this regard, this work aims to fill this gap and examine the correlations between mental contours and vital resources in their entirety.

The starting point of our analysis is the idea of the informational and resource integrity of a person. The former is actively developed within the framework of a general philosophical direction [9], while the latter has gained strong development and recognition among psychologists [10]. The methodology that gives all these theories a certain vector is the modern theory of evolution [11]. Our goal is to examine the mechanism of the interaction between vital resources and the contours of human consciousness.

According to the theory of vital resources, every person possesses four basic resources: money, energy, knowledge, and time [8]. However, paradoxically, mastering these resources occurs in a strict sequence determined by the evolutionary logic of human consciousness contours. This mechanism will be outlined in general terms below.

1. The Concept of Mental Contour Efficiency. Currently, it is customary to distinguish 12 levels in the human psyche. At the subconscious level, there are four basic perinatal matrices (BPM), examined in detail by S. Grof [7]. At the level of everyday consciousness, four hominid (animal) contours operate, and at the level of superconsciousness—four post-hominid (human) contours, studied by T. Leary and R. Wilson [1-4]. These 12 levels of the psyche collectively form a person's personality. Without dwelling specifically on each level, we will consider their main properties as we proceed.

The significance of distinguishing special levels or contours of consciousness lies in their very clear functional differences. In the literature, the activation of these contours is usually discussed, i.e., the inclusion of corresponding functions of the human organism. However, this concept is now perhaps insufficient. Indeed, in an ordinary person, all hominid contours are activated, but the adequacy and success of actions vary among all people, which necessitates introducing additional parameters into the theory.

In our view, the long-overdue concept for the theory of contours is efficiency, understood as the degree of success in a person's mastery of the functions of the corresponding contours. For example, the third (semantic) contour involves mastering speech and language. Accordingly, this contour can be considered efficient if the individual has fully mastered their language; otherwise, the semantic contour is inefficient.

We immediately note that the introduced concept of efficiency is purely economic and, like any economic concept, presupposes a quantitative assessment. However, for the purposes of psychology, it makes sense to use this concept at a qualitative level, assuming that, in principle, a certain critical threshold of contour function efficiency can be determined, below which the mental contour is considered low-efficiency (or inefficient), and above which—high-efficiency (or simply efficient). Such consideration introduces us to the sphere of economic psychology, which, in our opinion, is the most fruitful direction for researching human personality.

Given the above, it can be assumed that each mental contour has its own efficiency limit, where a person perfectly masters all the functions and skills inherent to that contour.

As noted earlier, according to the theory of vital resources, there are four types of resources that every person operates with: money, energy, knowledge, and time [8]. These resources are qualitatively irreducible to each other, but they exhibit the property of limited interchangeability. For example, a lack of money can sometimes be compensated by enthusiasm and labor, i.e., personal energy and time. Conversely, a lack of time and knowledge can sometimes be compensated by money, hiring other people to spend their time and use their knowledge. However, it is impossible to fully convert one resource into another. For instance, if a person lacks strength (energy), this resource cannot be bought for any amount of money.

The theory of vital resources prioritizes a person's endowment with resources, their importance, and the efficiency of their use. Thus, here too, the possibility of economic interpretation arises, which is important for pairing with the theory of contours.

It has already been noted in the literature that vital resources are quite clearly connected with mental contours [6]. However, upon closer examination, it becomes apparent that this connection is deeper and stronger than it seems at first glance. Let us consider the correspondence between mental contours and vital resources in more detail.

2. The Logic of Pairing Mental Contours and Vital Resources. Given that perinatal and post-hominid consciousness contours are significantly more complex to understand, we will begin our consideration with hominid contours.

Hominid Contours. As it turns out, the four vital resources correspond very precisely to the four hominid consciousness contours: on the first (bio-survival) contour, the main limiting resource for a person is the monetary resource; on the second (emotional-territorial)—energy; on the third (semantic)—knowledge; and on the fourth (socio-sexual)—time. Indeed, a person's struggle for the monetary resource is determined by the simplest striving for survival (first contour; R. Wilson figuratively calls money bio-survival papers, thereby emphasizing the role and place of money in human and societal life [3]), while asserting oneself in social groups and supporting one's ego (second contour) primarily requires life energy. Active work on the semantic (third) contour in the field of specific professions and activities relies on knowledge, and building and maintaining complex social connections (fourth contour) primarily require time.

A crucial aspect of this sequence is the following: just as hominid contours are interconnected by a complex evolutionary mechanism, so too are life resources connected by a certain "evolutionary thread." For example, money is essentially compressed energy resource of people. On the first contour, a person strives to use others' energy for their own physical survival. Here, the person's energy potential is not yet realized and remains in a "folded" state, whereas on the second contour, they assert themselves in the pack (group), and here their own energy "unfolds" fully. On the third contour, the individual masters various skills, for which they use knowledge, which is essentially compressed time resource of people. By using this "others'" resource, the subject saves their own time. It can be said that at this stage, the individual's time does not find its full expression, whereas on the fourth contour, building a system of social interactions requires the full deployment of the available time resource. Thus, the boundary between life resources is largely conditional, purely evolutionary.

The basis for assigning one of the vital resources to the corresponding hominid contour is its scarcity. For example, on the bio-survival (first) contour, the lack of monetary resource is felt most acutely, as it ensures further existence. Until this resource is obtained in the minimally necessary volume, other resources are simply not needed by the person; all other processes are blocked. Other resources will be in demand later when the subject transitions to another level of consciousness. Accordingly, on the emotional-territorial (second) contour, the ego is formed and maintained, or, in the words of C. Castaneda, the sense of self-importance. This feeling requires enormous energy, leading to its scarcity on this contour. Money during this period recedes into the background, as their minimum is ensured, and they no longer limit further personal development. On the semantic (third) contour, a person's relationship with society becomes even more complex, and information is needed to secure one's place, the lack of which makes itself fully felt; time, money, and energy are used to accumulate the necessary minimum of knowledge. On the socio-sexual contour, a person's place in society is determined by how they can use the monetary, energy, and informational resources at their disposal. Combining these resources occurs over time, and thus time becomes the main limiting resource.

Thus, on each hominid contour, there is always one vital resource whose lack is felt most acutely, which allows us to speak of their strict correspondence.

Post-Hominid Contours. The interpretation with post-hominid contours is somewhat more complicated. According to the concept of cross-contour connections, the four vital resources on post-hominid contours should manifest in the same sequence as on hominid ones. However, the logic of pairing contours and resources here is completely different.

Thus, on the holistic (fifth) contour, the anxiety of the first contour is completely eliminated. It can be said that the holistic contour is the contour of health. Here, as a rule, a person masters the monetary resource, which automatically solves their bio-survival tasks and serves as the basis for good health. Thus, an excess of money is a condition for the effective formation of the fifth contour.

On the sixth (neurogenetic) contour, the individual ego is overcome, resulting in inner harmony of the personality. Essentially, the neurogenetic contour is the contour of wisdom. Using the terminology of C. Castaneda [13], it can be said that here the sense of self-importance, which underlies the individual ego, is eliminated. However, this notorious sense of self-importance is extremely energy-intensive, taking up a colossal amount of personal power to maintain. In this regard, the destruction of the ego releases the subject's previously bound energy, leading to an increase in this vital resource. Moreover, achieving wisdom, the individual masters the art of managing their emotions. In other words, on the sixth contour, a certain excess of energy arises, which is the condition for its effective formation.

On the seventh contour (metaprogramming), there is a deep understanding of the laws of existence; this is the contour of genius. Here, a person quickly and effectively solves any tasks they face, generating solutions based on a deep penetration into the essence and context of the problem. In fact, at this stage, the subject no longer needs external, "others'" information; they themselves produce new knowledge. Consequently, on the metaprogramming contour, a person fully overcomes the informational resource, and knowledge becomes abundant. Accordingly, mastering knowledge in every way is the condition for the effective formation of the seventh contour.

On the eighth (non-local) contour, a person gains the ability to see the distant consequences of various events. The eighth contour is the contour of prophets. Seeing the future is based on an instant intuitive grasp of the development vector of the systems under study. Here, the individual can understand everything unerringly and act almost instantly. In other words, on the non-local contour, time ceases to be a limiting resource for them. Overcoming the problem of time is the condition for forming the eighth contour.

When discussing the set of vital resources, a logical question may arise: where is such a resource as space? Indeed, any movement, and thus evolution, occurs in time and space. However, there is no contradiction or ontological error here. The fact is that R. Wilson quite rightly noted that space does not exist without time, and time does not exist without space. This fact formed the basis of A. Einstein's space-time concept. Thus, in our scheme, time is considered in its organic connection with another attribute of the world—space. It simply makes no sense to separate them.

Thus, on each post-hominid contour, mastery of the corresponding vital resource is achieved. The logic of movement through the contours is as follows: as the level of consciousness rises, the number of vital resources in abundance increases. For example, on the seventh contour, a person masters three resources (money, energy, and knowledge), and on the eighth—all four. By the end of individual evolution, a person effectively forms all eight mental contours and fully masters the four vital resources. And if on hominid contours, vital resources manifest through their scarcity, on post-hominid contours—through their abundance. It can be said that when a person transitions from hominid to post-hominid contours, a kind of inversion occurs in the manifestation of vital resources: from scarcity to its opposite—abundance.

Perinatal Contours. Applying the concept of cross-contour connections, the four vital resources can also be "applied" to perinatal contours. However, here the logic of pairing contours and resources undergoes strong changes compared to previous cases.

The first perinatal contour, or the first BPM, assumes the unity of the embryo and the maternal organism. Of course, there can be no talk of any money here. But, as indicated above, money acts as a preliminary stage for the unfolding of energy potential. Therefore, on the first perinatal contour, the energy separateness of the embryo is formed, although separation itself has not yet occurred.

The second BPM arises when the walls of the uterus compress the embryo. In this case, we already observe the formation of energetic separateness between the mother and the fetus, and thus, at this stage, the individual energetic integrity of the forming organism emerges. Accordingly, on the second perinatal contour, the energy resource manifests in a more mature form.

The third BPM marks the movement of the embryo through the birth canal. This process represents the acquisition of new information (knowledge), albeit in the most primitive form. Accordingly, at this stage, the prototype of another vital resource emerges, as the child's movement itself gives them their first sensations of time.

The fourth BPM involves the transition of the embryo from the limited intrauterine space of the maternal organism to the space-time dimension of the real world. From this moment, the child acquires their own time, and their independent biological life begins, along with the count of individual age.

Thus, on odd perinatal contours, the prototype of the energy and time resource is formed, while on even contours, these resources take on a more mature form. The logic of movement through the contours is as follows: first, the individual's energy unfolds from a "folded" state (first BPM) into energetic integrity (second BPM); then, the infant's temporal dimension unfolds from a "folded" state (third BPM) into a mature vital resource (fourth BPM). By the end of the perinatal period, a person acquires two "cosmological" resources—energy and time. Subsequently, these resources begin to be used on hominid and post-hominid contours with varying degrees of efficiency.

Considering the pairing of vital resources with mental contours, a simple metaphor can be used: perinatal, hominid, and post-hominid contours correspond to the phases of birth, life, and death of vital resources. Indeed, on subconscious contours, vital resources are only formed; at the level of everyday consciousness, they are recognized as a limiting factor of life; and at the level of superconsciousness, they lose their original significance, which is tantamount to their dissipation, dying out. Such is the evolution of vital resources.

3. The Efficiency of Vital Resources and the Internalization of Mental Contours. Above, we have shown how, in the process of personal evolution, a person masters vital resources. Although the mechanism of evolution is clear in general terms, there are a number of specific points that need clarification.

First of all, we point out the following pattern: two cosmological resources (energy and time) on odd mental contours manifest in a modified, social form (money and knowledge), while on even contours, they appear in their refined form. This fact is closely related to another important pattern: an odd contour is individual and associated with the development of the personality as such, while an even one is collective, where all personality traits manifest in society [12].

Now let us touch on the dynamics of vital resources.

On perinatal contours, the organism is endowed with vital resources. There are no connections with the external world yet; everything is in the stage of formation. On hominid contours, connections between a person and the social system begin to be established. Here, a process of extensive growth of connections is observed, which automatically generates the need for vital resources, the lack of which begins to be felt. On each hominid contour, very specific connections are established, the maintenance of which requires the corresponding vital resource. On post-hominid contours, the internalization of connections established on the corresponding hominid contours occurs, resulting in the intensification of the use of vital resources (the idea of alternating phases of extensive and intensive use of vital resources on hominid and post-hominid contours was suggested by N.A. Ekimova, for which the author expresses sincere gratitude). Let us examine the process of pairing hominid and post-hominid contours in more detail.

On the fifth (holistic) contour, the internalization of the connections of the first (bio-survival) contour occurs [6]. Weak comprehension of the connections at this level leads to excessive demands on the monetary resource. Conversely, effective internalization of connections leads to overcoming the monetary crisis. The apotheosis of a successful model of the fifth contour can be the aphorism of Socrates, which he often articulated while looking at the multitude of market goods: "How many things there are that I do not need!" [15, p.109]. The realization of truly necessary and secondary needs leads to the effective formation of the fifth contour, and with it, the elimination of monetary scarcity. In parallel, the adept of the fifth contour learns to earn enough money to satisfy all their bio-survival needs.

On the sixth (neurogenetic) contour, the internalization of the connections of the second (emotional-territorial) contour occurs. Ineffective internalization of connections at this level leads to enormous energy expenditures. Conversely, proper understanding and comprehension of connections leads to overcoming the energy crisis. The formula underlying the successful model of the sixth contour is the aphorism of B. Schäfer about "turning one's negative emotions into positive energy" [14, p.126]. Such skills mean that negative events, which weaken and destroy an ordinary person, only strengthen the adept of the sixth contour. Such a result is a consequence of the effective formation of the sixth contour and is accompanied by overcoming the energy vital resource.

On the seventh (metaprogramming) contour, the internalization of the third (semantic) contour takes place. Successful internalization of this contour leads to the person becoming a genius in the eyes of others, acquiring the unique ability to quickly and clearly solve any problems. At the same time, they operate with knowledge, but what does the internalization of knowledge as such mean? Here, the person comprehends the fundamental scientific foundations of the field they are engaged in. Leibniz spoke about this at one time, believing that "wisdom is the perfect knowledge of the principles of all sciences and the art of applying them" [16, p.97]. Thus, the adept of the seventh contour, having mastered the principles and fundamental skills of existing knowledge, applies them to solving specific problems. At the same time, it is not at all necessary for them to know all the nuances of the studied subject area. On the contrary, unnecessary details are discarded, they do not dig into them, which allows them to quickly find a solution; where others drown in excessive information, they go straight to the goal. Such an outcome is possible only with the effective formation of the seventh contour and is accompanied by overcoming the informational vital resource.

On the eighth (non-local) contour, the internalization of the fourth (socio-sexual) contour occurs, and the person gains the ability to instantly scan the surrounding space-time ether with their consciousness. Such an effect can only be obtained with a qualitatively new mastery of social connections. The adept of the eighth contour transmits and receives information telepathically; their thought penetrates the past and the future. No rough traditional interactions with people are required anymore, as they have already outgrown them. In this sense, they become absolutely self-sufficient and acquire the qualities of a prophet. All known spiritual leaders followed this path. To carry out the internalization of the connections of the fourth contour, they broke all connections with society for some time and thereby rose above it. Jesus Christ went into the desert for this purpose, Buddha Shakyamuni—into the forest, Solomon and Moses—into the mountains. This process completes the effective formation of the eighth contour, accompanied by overcoming the temporal vital resource.

Now a few words about the mechanism of internalization, which is well outlined in [11]. It can be represented as the following stages: reflection, i.e., separating oneself from the surrounding system; differentiation of the existing connections of the system into functional (important, essential) and secondary (unimportant, superfluous); ignoring (discarding) secondary connections and thereby getting rid of informational redundancy; modeling functional connections, which involves representing the system in an abstract and idealized form. When the internalization process is completed, the person automatically rises above the system under study, as if outgrowing it. At this moment, a full awareness of its essential properties, causes, and consequences occurs, which allows the person to transition to a new level (contour) of consciousness. In fact, with the help of the internalization mechanism, the movement of human consciousness from a lower contour to the next, higher one occurs. It can be said that the internalization mechanism describes the transition process in the evolution of consciousness and psyche.

However, the internalization process affects not only the connections of the system but also the person's vital resources. This pairing is determined by the fact that maintaining the subject's connections with the system consumes a huge amount of vital resources. In the process of internalization, superfluous connections are discarded, which automatically leads to the saving of the corresponding vital resources. It can be said that the ascending step-by-step process of internalization leads to an increasing truncation of the person's connections with the social system and an increasing discarding of excessive vital resources. At each evolutionary turn, a kind of shedding of material ballast occurs, and the level of the personality's spirituality grows. In other words, high efficiency of vital resources is achieved through the internalization of systemic connections.

However, the described process also involves feedback between internalization and vital resources. The fact is that a person must have incentives to initiate the internalization process. What serves as such? In our opinion, the initial motive for rethinking connections is the scarcity of vital resources, and the greater it is, the stronger the incentives to overcome it. Unestablished, poorly configured, or uncomprehended connections of each mental contour lead to an increasing scarcity of the corresponding vital resource, which ultimately stimulates its overcoming through the internalization of systemic connections. Thus, on the one hand, the subjective process of internalization allows overcoming the scarcity of vital resources, and on the other—it is itself triggered by resource scarcity.

4. The Three-Sector Model of the Human Psyche. The considered three-sector model of the human psyche can already be considered generally accepted. Thus, since the discovery of the subconscious by S. Freud, the one-sector model of human consciousness and psyche was replaced by a two-sector model, which included ordinary (everyday) consciousness and the subconscious, i.e., unconscious thought processes. The next milestone in the development of psychology was the introduction of the superconscious. According to P. Yogananda, as early as 1928, Professor of Psychology from the Sorbonne J. Bois stated in his lectures in the USA that French psychologists recognize the existence of the superconscious, which "is opposite to the subconscious mind of S. Freud and includes the abilities that make a person truly human, not a super-animal" [17, pp.79-80]. At the same time, J. Bois noted that it is from the superconscious that inspiration, genius, and moral values come. He also emphasized that "belief in the superconscious is not a manifestation of mysticism, although it is recognized and possesses qualities that mysticism teaches" [17, p.80].

In 1929, Rabbi I.H. Leventhal, in a lecture in New York, confirmed the fact of the three-part model of consciousness. He noted that the subconscious can explain abnormal but not supernormal actions. "In contrast to the subconscious, representing the hidden phenomena of our essence, the superconscious reveals the heights to which our essence is capable of rising. Man has a triple nature, not a dual individuality. Our conscious and subconscious being is crowned with the superconscious" [17, p.147]. However, many years before this, the English psychologist F.W.H. Myers expressed the idea that "in the depths of our being, both a pile of rubbish and a treasury are hidden" [17, p.147]. According to the three-sector model of the psyche, mental rubbish is located in the subconscious, and mental treasures—in the superconscious. Thus, the human psyche has its own "mental dump" and "mental treasury."

Table 1. Functional characteristics of the mental levels of a person.

Currently, a holistic understanding of the functioning of the human psyche relies on the three-sector model, which assumes the presence of subconscious, conscious, and superconscious processes (Table 1). Such a division of the human psyche allows for a more complete description of many mental effects. It has now become completely obvious that many aspects of existence fit very well into the three-sector model of the psyche. These include three types of instincts [11], three ways of cognition, three ways of existence, and the recurring structuring of each type of psyche into mental contours and vital resources [6]. Table 1 compactly shows the pairing of these aspects.

5. The Physical Foundations of the Evolution of the Human Psyche. Left out of our consideration of human evolution is the question of its very possibility. Why, for example, can a person traverse a giant evolutionary path in one lifetime, while other animals remain unchanged for millions of years?

In our opinion, a more or less satisfactory answer to this question already exists. Let us present its expanded version.

First, by their nature, humans are informationally redundant beings. For example, it is widely accepted that the human brain uses only 20% of its capabilities [11]. Consequently, the unused 80% of its capabilities serve as an informational reserve that allows a person to accumulate personal knowledge and evolve along the path of complicating their psyche. Another fact is the informational redundancy of somatic (non-sex) cells of the human body, which lies in the fact that they carry information about the genotype of the entire organism [11]. The presence of such "operational memory" in the human body about the history of its evolution serves as the informational basis for future evolutionary achievements.

The informational redundancy of the brain leads to such a property as its permanent need to receive and process information. T. Leary believed, for example, that just as a person needs a certain daily minimum of vitamins, so they need a certain daily minimum of information [1]. Here and further, such minimal information quanta will be called informins, emphasizing their necessity for the human organism. Accordingly, just as the absence of a minimum of vitamins leads to the physiological degradation of the human organism, so does the lack of informins lead to intellectual degradation.

Second, by their nature, humans are energy-redundant beings. Conducted experiments show that under ordinary circumstances, a person has approximately a 50% surplus of energy [18]. This is convincingly evidenced by experiments on moving a person into a cave without the ability to track time. In this case, the "natural" daily cycle of 24 hours shifts to a longer one, reaching 30-36 hours. In this case, people sleep longer, work longer, and eat less frequently (with the same amount of food). Consequently, a person's ordinary energy is sufficient for a longer time interval than a day [18, p.138]. As a rule, such effects do not manifest for any other living beings. The presence of surplus energy allows a person to redirect it to brain development and the realization of the third instinct (self-realization), while animals have enough energy only for the realization of the first two instincts (self-preservation and reproduction) (Table 1).

Third, thinking is a highly energy-intensive process. As a rule, doctors constantly remind us of this when advising not to keep the brain "starved." In their opinion, the brain is very voracious: although it accounts for only 2% of the body's weight, it consumes 20% of all incoming energy [19, p.271]. Thus, the energy intensity of brain matter is more than an order of magnitude higher than the energy intensity of the musculoskeletal mass.

The high energy intensity of the brain is indirectly confirmed by the "Mowgli syndrome," where children raised by animals completely lose the ability to think like humans [18, p.130]. At the same time, they acquire some non-human abilities: extraordinarily acute sense of smell and hearing; they can walk without clothes in winter and sleep on bare ground without catching a cold; they can run incredibly fast (sometimes on all fours), etc. Their natural surplus of energy goes toward adapting to harsh conditions and survival (the instinct of self-preservation), and they do not receive the necessary informins, as a result of which they lose their initial ability to think, and the instinct of development is suppressed.

Thus, the energy redundancy of a person allows them to develop their brain. At the same time, as it turns out, the mental contours we are considering are quite clearly localized in certain areas of the brain. Consequently, the activation of a particular contour is a kind of "turning on" of the corresponding part of the brain through the biological energy entering it. Moreover, the process of "turning on" parts of the brain requires a sufficient amount of other vital resources (time, information, money), as well as their correct combination.

It seems that the three levels of the human psyche correspond to the triune model of the brain by P. MacLean, which assumes the presence of the reptilian complex, the limbic system, and the neocortex [20, p.66]. However, the correspondence here, apparently, is complex and ambiguous. For example, R. Wilson refers hominid contours to the reptilian complex, the limbic system, and the left hemisphere, and post-hominid contours—mainly to the right hemisphere of the cerebral cortex [3, p.97]. Despite the lack of complete clarity in the overlay of contours and brain areas, the very idea of their interconnection is beyond doubt.

What does the process of "turning on" various parts of the brain mean physically?

In fact, it is merely the establishment of a system of neural connections in the corresponding part of the brain, which in turn reflects the system of connections of the subject with the surrounding world. In a sense, the process of internalizing external connections with its inherent process of their modeling is metabolized into neural chains and thereby becomes part of the entire human organism. The effectiveness of internalization manifests in the strict correspondence between the system of external connections and the system of neural connections. The ultimate goal of personal evolution is a fully "turned on" brain, which has colossal throughput and has access to all (or almost all) the information of the world.

6. Return Effects in Evolution and Balanced Evolution. In the process of psychic evolution, some other patterns emerge that need to be pointed out. One of them is the occurrence of return effects in development, where a loop forms in the movement through contours, i.e., the ascending process (progress) is replaced by a descending one (regress). When and why do such loops occur?

A reversal in progressive development occurs if a person cannot "break through" the hominid contours and reach the post-hominid layers of consciousness. If the process of exiting into post-hominid space drags on for too long (it is impossible to specify this period, as it is individual in each case; for some, such "hanging" even for a short period can be fatal, for others—it can serve as preparation for subsequent upward movement), then a reverse trend begins to form, where the person loses the accumulated evolutionary baggage, and their functionality on the corresponding hominid contours decreases. As a rule, the initiated downward movement is irreversible. Moreover, the destruction of hominid contours occurs much faster than their formation.

The considered effect is so stable that it can even be formulated as the law of overcoming the hominid origin. If a person gets stuck for a long time on any hominid contour and cannot surpass it, then nothing can save them from degradation. The role of this law is enormous, as it poses a very tough dilemma for every person: either up or down; there is no third option. On post-hominid contours, this law, generally speaking, does not operate (it is not excluded that on post-hominid contours, this law also holds, but in everyday life, it is practically impossible to observe this).

However, the law of overcoming the hominid origin is not the only danger on the ascending branch of evolution. There is an option where a person "skips" some hominid contours, reaching post-hominid layers of consciousness. This often happens when genius personalities reach creative heights (seventh contour) without having a family, friends (fourth contour), or money (first contour) even for the most elementary existence. Such people implement an unbalanced development strategy and, as a rule, are in the grip of the most severe imprints of hominid contours. Perhaps a typical example of such a strategy is N. Tesla, who generated brilliant discoveries and developments all his life (seventh contour), while in parallel, having renounced the female sex (fourth contour), constantly made absurd midnight pilgrimages to city squares to feed pigeons and nursed them at home, abandoning his work during such periods. As J. O'Neill rightly noted, "having rejected love for a woman and thinking that he had found the ultimate solution to the problem of eliminating love, he could not remove from his nature the very ability to love" [21, p.286]. As a result, the combination of the forces of love and spirituality took on a fantastic and somewhat grotesque character in N. Tesla's life.

Thus, skipping hominid contours leads to the formation of a not entirely full-fledged personality. In fact, here some hominid contours are replaced by post-hominid ones, but some contours are always missing. Given the cross-contour connections, it can be argued that ignoring the contours of everyday consciousness excludes the effective formation of superconscious contours. This is another danger of evolution.

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