Global Journal of Human Social Science, C: Sociology and Culture, Volume 23 Issue 6

which is a reality and not a symbol. We see this in forms of being that symbolize rather than actualize spiritual life. The sacred in this world is not a sacred reality, but a symbolization of a sacred reality. The symbolic incarnation of the spirit is only the path determined by the sinfulness of the world, while the real incarnation of the spirit is the goal, the highest achievement. Symbolic sacralization of the objects of this world, which turns into the enslavement of a person by this object and hinders the achievement of spiritual thinking and communication. Evil is a barrier to spiritual life. The existence of evil in the world is a paradox for our spiritual life. This paradox is connected with the correlation of "good" and "evil". Evil in human life is most restless and most terrifying not when it is visible and striking in the eyes, but when it is covered with lies and deceit, when it seduces with “good”. Much of the evil in world history takes on the guise of "good". The main creator of evil throughout the history of mankind is Satan, the cunning seducer of sinful man. Spirit and spiritual life are not symbolic, they are realistic, as evidenced by the embodied life of the holy fathers. Really, not symbolically, the incarnation means the descent of the Spirit of God and His merging with real human and world destiny. The spirit can never be embodied in the instincts of man dominating man. Nor can it really be embodied in discursive scientific thought, in the formal laws of morality and law, in anything objective, it is embodied in the real ascent of the subject, the personality to God and in the real descent of love and mercy, in the harmonious synergy of the knower with the knowable, in the real spiritual creativity, in the original, original righteous peaceful judgment. Spiritual life up to a critical collection of righteous peaceful people with spiritual thinking and fellowship will sustain the existence of humanity. IV. A spects of O rthodox U pbringing and E ducation Orthodox pedagogy aims to bring the image of God embedded in man to god-like perfection [13]. The goal of the teacher is to learn how to open the hearts of students to the perception of God's word by cleansing their hearts from evil and unkind intentions, as well as educating and shaping the spirit of love. The goal of students is to form an Orthodox worldview and learn to communicate with others with reason and love in a beneficial way. The spirit of life in god-like perfection is destined, the soul is destined to organize life under the guidance of the spirit, the body is destined to carry out life on earth under the guidance of the spirit and soul. Orthodox upbringing of the spirit and education of the soul forms human qualities that are useful for him and society. Secular upbringing and education causes spiritual damage to both the individual and society. Orthodox upbringing and education differs from humanistic concepts in that the main driving and guiding force of the educational process and their success is in the promotion of divine grace. When a person has confidence in God, He works grace in his life. Secular upbringing and education considers it sufficient to develop the natural talents of a person, without taking into account the fact that human nature itself has become damaged by original sin. Therefore, pride, willfulness, impregnability, contempt for others, the predominance of external goods over internal goods and other egoistic qualities are formed. Secular pedagogy cannot be expected to be a lasting success in the education of the heart. The Orthodox educator feels the need for supernatural help. Orthodoxy is the spiritual core of culture, ensuring its truth, integrity and viability as a self- reproducing powerful sustainable social historical moral process [14-16]. a) Family upbringing Orthodox family education can put a barrier to unlimited freedom. Family Orthodox upbringing is the root and foundation of subsequent upbringing and education. Only conscience can limit the freedom of pernicious passions. It is necessary to provide consultations to parents, and create conditions for them in the Orthodox education of children's conscience for a successful struggle against pernicious passions. The Orthodox Church has an invaluable and centuries-old experience in educating and fighting pernicious passions. It is important to arrange a spiritual home from childhood by educating the heart with love for the world around us, by obedience to righteous, kind, peaceful mentors. In the process of forming imitative thinking, it is important for a child to gain knowledge about conscience, goodness, righteousness, peace, health and other positive qualities, to learn good deeds and perform them. Imitation of kind, righteous, peaceful mentors gives rise to love for people, develops a peace- making worldview and motivation for a righteous peaceful life, and forms good will. Family evangelism, as a social service, will contribute to the revival and strengthening of Orthodoxy in families and society. The Orthodox society and families will live in freedom according to the law of love, educating and including the younger generation in it. The family tradition of evangelism must be socially developed. Spiritual upbringing and education of children, the formation of their spiritual and moral worldview is the responsibility of parents. The spiritual and moral © 2023 Global Journals Volume XXIII Issue VI Version I 15 ( ) Global Journal of Human Social Science - Year 2023 C Formation in Family and Educational Institutions of Orthodox form of Thinking and Communication