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1908.IV.12. Led Saturday. Tolpygino 1) The cultivation of animals and plants is a religious, cult phenomenon and associated with the cult of the dead (7 rand Allen, - Evolution of the idea of ​​the Divine) 943 2) But there are other reasons. Totemism, as a representation of the connection between the idea (genus, species - γένος, είδος) of animals and plants (in the Platonic sense) with ancestors. Ancestors are an exemplification of the idea of ​​a totem embodied “in abstracto” in an animal. 3) The latter, b m, is explained by the actual infusion of spirits (what? ancestors? or shells?) into animals. 4) The religious attitude towards animals and growth is due to telepathic communication with them. This is certain. Direct understanding of animals and their dark premonitions and prophetic, sleepy, dreaming revelations of the subconscious area. 1) Tareev 945 puts physics, mechanics, chemistry, physiology and other processes of the space-time world on a par with ethics and spiritual self-consciousness and God-consciousness, from which he receives: one thing - of course, naturally, outside the category of holiness; the other is infinite, divine, holy or sinful. This is a mistake. Physics etc. it is necessary to contrast not spiritual consciousness), but psychology, etc. Then you will say that two series of finite, conditional, limited phenomena are given - internal and external, and that is all that is given scientifically. Everything that is still given will be a miracle, for it necessarily combines the finite givenness of the natural and the infinite givenness of the divine. But this is unthinkable. Sacrament in the broad sense is such an impossible combination of transcendence and immanence. And the sacrament can be the same (or it cannot be the same) both in psychology and in physiology and physics. And here and here the finite must transubstantiate. For Tareev, there is some kind of natural infinity - in personality. But this is not critical, it does not correspond the beginnings of criticism. Infinity can be given only symbolically, through the finite, which is the sacrament. 2) From this same erroneous uncritical idea of ​​psychology (which Tareev confuses with God-consciousness) follows the admiration of heroism, as of infinity sua ipsa natura 946. Whereas heroism is not infinite, but only great or claiming to be great and, as such, does not fundamentally differ at all from the finite. Where exactly the transubstantiation will take place is unknown, and the magnitude of the heroic act in itself does not constitute any motive to wait for a specifically heroic transubstantiation, and not an everyday one. 3) Tareev does not understand kenosis, although he wrote a whole book about it 947. God, who is subject to kenosis, still remains with him in the supermundane spheres. He does not have ό λόγος σαρξ έγένετο 948. 4) But if this or that experience can be transubstantiated, then in the same way a word, an action, a thing, a substance, a fire, and a manifestation of nature can be transubstantiated. A miracle is a real miracle. A piece of nature is transformed, made transcendent, while remaining immanent. And “this place is holy” 949. (This correction should be made to the article “On Superstition” 950.) 5) A miracle is a transubstantiated, isolated part of nature from the general order - in the world, but not from the world 951, similar in appearance (although not identical to everything else), but essentially different, new, a new creature. 6) Due to the fact that phenomenalism is understood by M. M. Tareevs and conditionally, one-sidedly, in relation to mental phenomena, a spiritualistic concept is obtained that recognizes some kind of unconditional reality behind mental movements. A holy day is a holiday, it is idle, unoccupied, empty (that is, from mundane, everyday, everyday activities, from the hustle and bustle) - forming a sacred break in the flow of life, a pause full of expressive prayer. Everyday groaning is also denied. Study Greek and Hebrew Eortology 952 (see Pauly Wissow's words) for Greek Eortology. What are the roots of the word “holiday” in Hebrew and Greek) and other languages. Parallels to Russian "holiday". Contrapuntal development of holiday themes in the annual cycle of holidays. “Pre-celebrations” and giving, pre-sex. Introduction of new topics. Holiday cycles. Keynote etc. Sacrament - μυστήριο ν - or invisible as a comparative lack of empirical elements, incompleteness of abundance is directly opposite to what the Nietzscheans teach, for whom sacrament is the greater completeness of empiricism. 1909.III.26. Maundy Thursday, p. Tolpygino 1. The prosphoras are pale, undercooked, slanted to one side, like porcini mushrooms. 2. Behind the 12 Gospels people stood decorously and quietly, even children, although the service lasted from 7 o'clock until midnight. They entered decorously, decorously, without jostling, without noise, without crushing, they dispersed, slowly crossing themselves and protecting the holy fire (candles) with their hands. 3. Everyone stood with yellow, bright candles. From them came a current of warm, honey-like air, just like summer air, like coming from a meadow or a bee yard. At the beginning of the incense of the Gospel, the candles were lit, and at the end they were blown out. Then a pleasant, honey-like fume spread... 4. A wise construction of the Easter cycle: the fullness of worldly joy (Maslenitsa) contrasts with the sharply approaching fast (1st week. The fast is first gradually weakened, then on the 7th week it becomes strict again and quickly reaches its limit on the holy night, where it sharply contrasts with the outburst of joy. Then the joy gradually weakens and then begins to increase again - towards Trinity Day, where spiritual joy again reaches its apogee and here it is suddenly replaced by worldly joy, the beginning of which is the Trinity birch trees. Fortune telling and so on). The cycle of sorrow covers 7 weeks, and the cycle of joy covers 7 weeks. Total, 2x7 weeks allocated from the year - special - transubstantiated time. These 2x49=98 days in relation to the whole year (365 days) constitute almost exactly the smaller part of the golden ratio, for 4’.Maundy Thursday is the liturgical and sacramental hub of the entire liturgical year; Cyclicity of Lent and Pentecost 953 on this day: the Holy Gifts are dried, they consecrate the prosphora (take them out), burn the salt, They burn the Cross over the doors and windows, wash the relics and stock up on candles - they consecrate. 5. Lent begins with Maslenitsa fireworks and bonfires and ends with Easter fireworks, bowls and bonfires. The noisy worldliness surrounds the quiet, extraworldly 954. 1909.IX.8. Rozhd Bogorod. Ser Pos 1) Dialogue. There are also dialogues interspersed into it, as a narrative. The latter are tavern-like in their setting, mysteriously burning in their content. “I am the daughter of the starry sky and the broad-breasted earth” 955. 2) Action - on the clues. 3) It begins: after mass, one of the participants in the conversation says that he doesn’t like the service - it’s too poor. Gives examples of pitifulness and bad taste (“boom flowers,” “ribbons,” etc.). Others object to him that for some reason this seems good. I remember childhood pranks in church (playing knucklebones with a cross, peering through a crack in the choir, falling asleep in church). Characteristics of folk prayer. Jokes. Lives of the Saints. 4) It turns out that the essence of the sacrament is here; in poverty the things above are revealed. Proven historically: Icon and painting. Catholicism and Orthodoxy. 5) Gradually move on to the essence of the sacrament. Κένωσις. The “ridiculousness” of this. 6) Life as Κένωσις 956. Tavern. 7) Humility as the main virtue. Christ. 8) Hymn to the “slave’s eye” 957. Christ again. 1) Multiple dialogues within a dialogue. 2) One dialogue of the 3rd degree. The action of the dialogues lasts 1 year and covers the liturgical annual cycle. The connection between the liturgical cycle and the naturalistic cycle. A". also entry 1909.ΧΙ.14 on p. 311 present ed.} Trace through old books (Renaissance, etc.) the “evolution” of “coronids” 958, so in old books. 1) The sign was directly depicted in the form of a winged ball (See also entry 1910.11.24 on p. 311 of this edition.} The law of concentration of symbols (scientific-philosophical), religious.” The law of concentration of mythological subjects. The law of concentration (amplification) of scientific terms and the law of their differentiation! The law of concentration of symbols, plots, terms and scientific theories is that separate symbols, etc. tend to merge, combine into complex, diverse groups, with inconsistency or, in any case, dissimilarity of symbols, etc. equalized, “tempered.” Based on different starting points, people build individual symbols, plots, theories; but then they try to unite, put together, establish a common, somewhat vague point of view, and this latter, due to its uncertainty, deprives each of the symbols, etc. its primary distinctness and rigor (clarity). As tenacious ivy curls around a tree, so a myth entwines itself around a shrine (sacrum). And just as ivy, having curled its entire trunk with its flexible branches, then withers and strangles it, itself taking its place, so the myth, having shrouded the shrine, hides and destroys it, and it, in the end, loses its own life, loses its meaning in itself and, as a result, decays under the ever-growing myth that strangled it, and perishes, destroying the myth with it, but as in a forest Ivy grows on the ashes of trees, and trees grow on the ashes of ivy, and in religion: on the ashes of shrines - myths, on the ashes of myths - shrines. 1910.III.13. Serg Pos Before the lecture I. Economy, cult, worldview Here are 3 main (main) types of views on the origin of culture. In the activities of man, a civil social animal, we can distinguish three sides: worldview, economics and cult. The first is a set of concepts about the world, morality, law, etc.; it is mythology, dogmatics, science. We denote this set of concepts, notiones, by N. The second is the set of instruments of production, instrumentas, denoted by I. The last is the set of shrines, relics, ceremonies, sacraments, etc., sacra. Let us denote by S. These are the main directions, - therefore), three main theories of the relationship I, S, N are conceivable - depending on what exactly we consider to be the main point and which two, indirectly one through the other or both directly from the main one, we consider derivatives. – “It is most natural” to consider the underlying system of concepts; the result is ideologism, the worldview of ideologists. Then you can put the instrument of production, the economy, as the basis: you get economic materialism. Finally, the newest point of view, developed primarily by the English school of folklorists 959, puts cult at its core. This results in “religious materialism”, religious realism. II. Cult, worldview, economics The diagram of the three points of view is as follows: But since each of the inferential points can be considered deducible either from the main one directly or from another, then each point of view receives three possible modifications (modes): In total, 9 different points of view on the origin of the economy, cult, and worldview. Culture = economics + worldview (scientific part). Religion = cult + worldview (mythological and dogmatic part). With this division, theories are simplified, coarsened and made less subtle. Sh. Cult, worldview, economics All points of view are combined in the following simple diagram. Given three points, I, N, S, and all connections between them by straight lines, so that an (equilateral) triangle INS is formed. The choice of one or another vertex as the main one characterizes the type of theory (one of three), and the choice of ways to connect this vertex with the other two is its modification, its mode. Thus, assuming S as the basis, we have theories of the 3rd type. S can be connected to other vertices in three ways: either by SI+SN; either by SIN; or by SNI. In the first case, we deny the direct connection between I and N, in the other two we affirm, and, moreover, in directly opposite senses. So, with each vertex we get: I+N = culture, cultura = C. We call culture the totality of the tools of production and worldview concepts available to a given people in a given era. - But C etymologically comes from cultus, cult, i.e. from the totality of holiness, S. C = cultus = S. So, according to the meaning of its etymon, culture is shrines, culture is of religious, cult origin, - i.e. the theory === is justified - the theory of religious (sacred) realism. I, instruments, i.e., tools and weapons of our life, of which the first serve to create material well-being [material) values], and the second - to protect them, to protect them from others. Remains of the cult of bread and food. Bread should not be thrown; Having dropped it, you should wipe it and kiss it, they teach children in the Caucasus (Russians in Borjomi). You must sit down at lunch with your hands (ritually washed) and after praying. At the same time, you cannot swear, use foul language, be sarcastic, or even chat in vain. “You have to eat reverently.” According to each of these (I S N) theories, one of the moments I, S, N underlies the other two, directly or indirectly. The other two are derived from the first, form a superstructure over it and, therefore, are devoid of independent essence - they are the disguised first. Then human nature turns out to be monistic. This is the point of view of naive dogmatism. However, a critical point of view is also possible, which accepts the moments as data and does not try to reduce them to one thing in the blind and unaccountable confidence that this is, in any case, a possible matter. Then, with the formal recognition of the irreducibility of the three moments of human existence to each other, they must be declared, at the same time, to characterize precisely a single human existence, and not three different existences. Consequently, we consider human existence as a variety of three dimensions, in which S, I, N serve as coordinates. Every human existence at every given moment and in every place, time and 3 cultural ones (χу y+t, S, I, Ν). 1910. VIII.28. Station Faustovo “Anatomy” and “physiology” are nothing more than metaphysical facets, surfaces that separate the mystical from the empirical. Our body itself is a film separating the realm of phenomena from the realm of noumena. If you like, our body can be compared to the surface of the soil, dividing the area of ​​​​the roots of a plant from the area of ​​\u200b\u200bthe leaves and fruits; but there are root people; the body separates the darkness of the soil from the light of consciousness. This is the realized limen 960 of consciousness. 1910.H. 10. Serg Pos Sermon for the liturgist Mystical physiology. The body is what provides the material for a universal religion (paganism). But the body, like a bay or bay, reflects every wave of the great ocean, space. From all sides there are “influences” from parts of the world, and in our body we feel the entire cosmos. The cosmos is mystically experienced in our body. And there is some kind of “strange”, secret connection of correspondence between individual sides of the body and parts of the world (for example, planets correspond to fingers, etc.). Hence naturalism in paganism, cosmism. But certain eras or people secretly correspond to one side or the other of the cosmos. Hence the euhemerism of paganism. All theories of the origin of religion are, in essence, correct. But they are all one-sided. {Cm. also entry 1910.XI.14 on p. 312 present ed.U 1911.II.21. Serg Pos Vespers of Clean Mondays An example of a new formation in the field of iconographic myth: - rural priests sometimes explain icons to children, students of church schools and, wanting to interpret the cruciform halo of the Savior with the inscription ΟΩΝ (about ών), they say that this means O(n) O(tets) N(ash). The image prompts an explanation. 1911.III.24. Night, in fasting After boundless experiences of history, having experienced everything, lived everything, the Greeks 961... Wishes of the lame old woman on crutches who walks along our street: “Remember, Lord, Vladimir and his soul; remember, Lord, Sergius and his soul,” etc. ΝΒ Anthropology of the Russian people. Wed. in Homer: Iliad, “Gehenna” 962 “. ΝΒ διχοτομία. A. I. Vvedensky 963 pointed out to students that utopias were important for life. For example, among the Jews, the utopian idea of Eden gave rise to the institution of the Sabbath, among the Romans - Saturnalia, etc. I don't think so. Rather, utopias are projects of a cult. Saturnalia gave rise, b m, to the idea of grandiose Saturnalia in ancient times, i.e., the golden kingdom of Saturn, etc. {See also entries 1911.VII.31 on p. 312, 314; 1911.VIII.15 on p. 315 and 1911.IX.6 on p. 320.U In the Eleusinian mysteries, one of the sacred symbols was a mirror. How did it get there? – Whatever it “means”, first of all it served for something. For what – for mirror clairvoyance. This is a “magic” mirror, first (logically, ontologically), and then, on it, on its use, its meaning: a symbol of secret vision, mental clarity, etc. The cult of the mirror, as well as the cult of tools in general, is based on the cult use of these tools. The tools were invented for a certain cultic use; they essentially belong to the sphere of cult. So is the mirror; originally a tool of mantika, in its secularization it became an object of ladies' toilet... The Chinese cult of mirrors is the same; “magic mirrors” have directly entered into everyday life. Wed: “Like a mirror in fortune telling” by St. Paul 964. 1913.XII.22. At night, in bed Church (Christianity and paganism) There is an undoubted connection between the teachings and cult of the Orthodox Church, as well as other Churches, for example, the Catholic, with the teachings and cults of other religions, pre-Christian. It is futile to argue against this. But this is not remarkable, but something else, namely, that St. The Church, undoubtedly knowing, and not only now, but always, about this connection, and knowing better than the current rationalist scientists, in its theology stubbornly and firmly stands on the denial of this connection. There is an antinomy here. The necessity of this antinomy is evident from the fact that the denial of one or the other half of it leads to flatness. If there is no connection, Christianity is not connected with the human soul, for it was precisely this universal religious soul that was expressed in non-Christian religions. If it exists, this connection, then Christianity is not a special and exclusive religion - then it is prima inter pares 965. And then Christ is not the only one, but only the first, even one of many. The Church wisely forces theology to repeat that there is no connection - this intensifies the fervor of our faith. This feeds church jealousy. But the Church no less wisely maintains de facto 966, in worship, in life, its consciousness of connection. A whole series of hints and even precise expressions that would be easy to avoid, and symbols that would be easy to alter. The Church emphasizes that this connection exists. This contradiction between theory and life deepens and expands religious consciousness. Christianity is recognized not only as unique, but also as dominant, - not only as special, but also as reigning, for everything from other religions is included in Christianity and it, not alien to anything, itself remains not of the world 967 and remains alien to the “worldly merging” 968. Christ is the Son of Man. He is fully human and He is the only one. He gives response to everything and He is not identified with anything. To save everyone - He must be connected with everyone. In order to save, He must be from no one, “not from the world.” In Christ the antinomy of Environment and Personality is resolved. I. Vinogradov, – Educational significance of mythologies (Gymnasium, 1894, VII, No. 5, T. 77, pp. 267 – 284, TT. 78+79, YunYul, No. 6 – 7, pp. 303 – 343). The author proves that ancient mythology contains the same high religious truths as Christianity, and the question of the reasons for such a coincidence remains open, and therefore is highly educational; Numerous connections between Christianity and paganism are being made, but not with the secret intention of humiliating Christianity, but with the open task of presenting paganism in depth. Apparently, the author is quite Orthodox. The author's argument is pleasant in tone and thoughtful, but superficial in references and insufficiently intelligible; What especially spoils the article is the link not to primary sources, but to journal articles. Mythology, religion and cult of the ancient Greeks and Romans from a Christian point of view. Yaroslavl, 1873 (reprint from the Yaroslavl Diocesan Gazette). A positive view of paganism is established, as expressing the same circle of truths in essence as Christianity. What is the difference between a pagan and a Christian? – Of course, the difference is taken into account by external observations. I think that this question should not be asked a priori, but only a posteriori 969. Abstractly speaking, before any research, one can assume that this difference may not exist at all. There is nothing tempting in the thought that [a Christian who has not developed the gifts of the Spirit given to him, has not grown the seeds planted in him, has not exercised] the 970 organs created in him, can absolutely not be distinguished in any way from a pagan. I'm not saying that this is the case; but I maintain that this possibility cannot be denied a priori. Let us assume for the moment that this is exactly the case. “Therefore,” you say, “there is no need to be baptized?” – No, therefore, you need to be baptized and use the gifts of baptism, and not sit idly by. But if we take it a posteriori, then it seems that there is always some difference between the baptized and the unbaptized. The personality structure of the baptized becomes different. This does not mean that he is “better”, but he is different. Satin fabric is not the same as cambric fabric. A worthless Christian is a stained, torn piece of satin; and a good pagan is a clean, neat piece of cambric. Which is better?.. They are incomparable. There is something stony in the most beautiful pagan in comparison with the most worthless Christian. The pagan is a marble statue, and the Christian is alive. I am not dogmatizing, but conveying my feeling. A Christian would be a scoundrel, and a pagan would be noble. Still, a Christian is a living scoundrel, and a pagan is a dead statue. The immediate feeling from a non-Christian is that something is missing (“no soul” in popular parlance). But, I repeat, if all this were not felt, then there would be no temptation. Yes, so, that is, untempting, not only in principle in essence, but also due to many special considerations. What is paganism? – We are too frightened of this bogeyman, as if paganism were an absolute evil and a demon. However, paganism is also a religion, that is, it is better than nothing, and, therefore, there is some kind of God’s help in it. Socrates, Plato, Heraclitus and others, according to apologists, were led by the Logos - God the Word, and were prophets among the nations. Images of the Sibyl, Omir, etc., etc. are and should, according to church tradition, be placed in churches, in the vestibule, along with the Old Testament prophets. Rev. Seraphim spoke about the Sibyl, what she prophesied by the Holy Spirit, etc. 971 The Magi bowed to Christ. Even centaurs and Silenes asked to pray for them (Blessed Jerome, an educated man; Anthony the Great). Consequently), paganism is not at all as absolutely far from Christianity as the seminary instills. On the other hand, Christianity and the Church influence the whole world, including the pagans. Baptism, blessing of water, etc. I) Psychological moment II) Occult moment III) Epistemological-ontological-aesthetic moment (postulative) a) The principle of isolation. Taboo IV) The blessed (theurgic) moment At the beginning it should show the unity of various anthropodicistic problems and, gradually uniting them, give a common formal statement. Why is the sacrament needed? About categories About schematism About symbols 1914. VI. 16. Village Troitskoye 1) Religion as a social phenomenon. Common ground with aesthetics. Difference from aesthetics. Cult as pure rhythm. 2) Religion as a psychological phenomenon. Common with mental trauma. Psychoanalysis 972. 3) Religion as an occult phenomenon. Occultism in religion. Religion has something in common with magic. Difference. 4) Religion as a mystical phenomenon. 5) Religion as a beneficial phenomenon. Common ground with spiritual life. Difference from spiritual life. 6) Religion as a historical phenomenon. Common ground with the history of religions, difference from religion in its history. 7) Religion as a cosmic phenomenon: the impact of sacraments and rituals (cult) on nature: a) deliberate impact on nature (Nile; prayers for rain; spells of insects and elements, etc., etc.); b) unintentional impact on nature (“washing of the mouth” after Holy Communion. Epiphany water flowing in rivers, etc.). 1914.VI.16. Village Troitskoye The cult life of the Church is connected by the finest, fragile, illogical threads not forced by natural needs. The charter is such a fragile and fragile structure, whimsical, capricious in its design [...examples...]. And so, for centuries and millions of square miles [ΝΒ exact numbers ΝΒ] it is observed even in detail, and no one dares [dares] to arbitrarily insert or arbitrarily throw out elements in it, even rearrange individual elements among themselves, although this order is not motivated by anything and the inner meaning of its strength, the force of its existence is not visible in it. How is it, when everything flows and changes, everything falls down the ladder of universal fate - only [?] the order of church life does not undergo revolutions and, if it develops, it is only on the basis of the old, it grows. What guards these lacy structures made of glass threads, these flint sponges? Or, again: millions [count exactly how many] churches - over many centuries - all with royal doors and a throne. And no one passes through doors that are worth nothing to pass through, no one touches a table that is worth nothing to touch. There are no physical obstacles to either one. But for some reason the royal doors remain “in the world, but not of the world” 973, for some reason they do not merge with the world, for some reason they do not secularize, do not become secularized, remaining “above the worldly fusion” 974, remaining transcendental. - Well, it’s as if no one passes through the royal gates? Nobody touches the throne? Is no one violating the Charter? And the last thing is even ridiculous to ask: rather, we should ask, where are the regulations implemented? - Yes. But these are the exceptions that prove the rule. Anyone who violates this rule recognizes himself as a violator of the eternal truth, a criminal who has transgressed the truth. And if he does not recognize himself as such, then others evaluate him that way. The lightning strike does not strike the wicked; At least nothing terrible happens right away. For society, the horror of violating the Charter is not obvious. And instead of this lack of a visible connection between crime and retribution coming to the realization that one can transgress the truth as much as one likes, society becomes even more firmly aware of the transcendence of the sacred. - I don't understand. On the one hand, there is no external evidence for compliance with the Charter. On the other hand, you say that the internal connections of the Charter are “fragile threads.” Cult, after all, is not a requirement of morality that is internally necessary, because it corresponds to our internal make-up. Consequently, a cult, having neither external nor internal support, must be something more than ephemeral - an accidental raid on public life. Or what else comes out of your words? – Yes, something else, an alternative, not an easy way out. – It turns out that if a cult does not have a source of its existence either inside or outside social life, then either it is completely accidental and, therefore, cannot, absolutely cannot exist as an indispensable quantity in the existence of society, or... – What other “or” could there be? – Or he himself is a condition for the existence of society, and society follows from the cult, and not the cult from society. – In other words, do you want to say that the cult is transcendental in the composition of social being, but at the same time transcendental to this composition as a whole? - That's it. Only this transcendental nature of the cult can explain the “universality and necessity” (religiosity) of cult actions. And it is remarkable that the negative experience of violating the laws of the cult (“Charter”) not only does not destroy the inviolability of the shrine, but, on the contrary, strengthens this inviolability. It is remarkable how, with history, the inviolability of shrines only intensifies, becomes stronger, and is fixed, as if in the consciousness certain holes are surrounded by increasingly dense scars. – Mb, is religion really a kind of mental trauma that becomes encapsulated and hardens over time? – These transcendental places are increasingly fenced off from the world. Is laid [lying? ] there is a sliver of wood across the road - and no one dares to step over it or kick it away - but everyone avoids it, goes around it. And the sliver grows stronger in its immobility, surrounded by an impenetrable layer of social conviction, a zone of sacredness, and the sliver becomes a log, a rampart, a whole fortress... - Just compare the attitude towards the Holy Spirit towards the royal doors, which was much more fearful later than before. – Everything transcendental is removed from the sphere of familiarity, familiar treatment with it, and does not in any way enter into the familiar... – But isn’t life impoverished by religion? Isn’t secularization [secularization] happening?.. – Why secularization? Religions? - not at all. Life - yes. The fact of the matter is that the very impoverishment of life by religion is due precisely to this increase in sacred fear and therefore to the increasing separation of objects and phenomena introduced into the cult from the sphere of ordinary use into a self-enclosed sphere. Just as among savages many words disappear from the language, becoming taboo, so in every religion more and more new phenomena enter the penumbra of transcendence, then are drawn into it more and more and, finally, disappear altogether. This is what “I am a consuming fire” means 975 – transcendence. – However, is there really no reverse process? [Is this question necessary here? ] I think history shows that there is such a thing - the fall of phenomena and things from the bosom of religion, their “fall”, their overthrow, the true secularization of religion. – The reverse process of immanentization [is this the answer here?] is based on the mystical withdrawal of the person himself into transcendental spheres, - on the mystical pursuit of an elusive object - on the transcendence of the person himself. – It leads to the removal from the life of the person himself: priesthood, monasticism, sacred persons... 1914.VII.1. Village Troitskoye Consciousness is selection + What is the function of the sacraments and of cult in general? – Sacrament and ritual distinguish a phenomenon from the environment surrounding it, isolate it, separate it from everyday life. But life flows as one whole, spreads out like a fabric of many phenomena, none of which stands apart. In order to isolate the fiber of this fabric, it is necessary to pull it out of the whole, it is necessary to break the everyday connections of phenomena, the usual relationships. But the phenomenon so highlighted is an aesthetic phenomenon. Separate is synonymous with aesthetic. What, then, is the difference between the religious and the aesthetic? – The aesthetic is highlighted for the sake of highlighting, and its meaning is precisely in the activity of highlighting - in the hope of highlighting. Therefore, the aesthetic is an illusion, because, although isolated, the phenomenon does not differ significantly from the environment, does not differ from the environment in essence and, therefore, is the same environment, but with a special form given to it. This means that what is special is not what is formed, but only what is given to the environment. In other words, an aesthetic phenomenon - only seemingly highlighted, but not actually highlighted - only pretends to be special, without having any special power. Here the isolating act is everything, and the isolated act is nothing. On the contrary, in a religious phenomenon the act of separation is only the first moment. The allocated is not only allocated, but also significantly special. In addition, aesthetic phenomena, being isolated from each other and self-sufficient, fragment attention and thereby destroy the integrity of mental life, while religious ones, forming unity, strengthen and unite the integrity of mental life and thereby strengthen the will, while aesthetic ones relax. [The selected elements of life are isolated in order to enter into a new connection. The fabric of worldly life is torn so that the fabric of a new, spiritual life can then be woven from these threads. Natural life decays so that supernatural life can be woven. ] Each sacrament, considered from the outside, is some kind of bodily action, but one that has unconditional value and holiness in the mind. What is the Eucharist? – Food, but food that has absolute significance, that is, true food. The Eucharist, according to the word of prayer, is “true food” and “true drink” 976. This means that physiology can also have absolute significance. Adjacent to this “eating of God - θεοφαγία” is the eating of artos... [its definition], prosphora [...], blessed bread [...] - eating, which has a sacred, although not absolute meaning, so to speak, divine eating, θειοφαγία. Next comes the eating of food in the family, at the monastic meal - eating, which was considered as a type of worship [cf. at Skaballanovich...] 977 . Next - food in society, but with prayer. Next is prayerless feasting. Even further - devouring a buffet pie. Or, let's take baptism. What is baptism? - Bathing, βάπτισμα, lavacrum, washing, but having the meaning of truth - absolute washing... Blessing of oil - healing. Confirmation – decoration [perfume?], absolute anointing, cosmetics. Wedding - sexual intercourse, etc. Each series of life phenomena rests on its symbolically embodied idea, on its absolute root, on the “τό” of the phenomenon - τό βρώμα, τό βάπτισμα, ή μίξις, etc. 1914.VII.23. Serg Pos night The principle of isolation. Etymology of the word sacrament and historical explanation. Deduction of (numbers) of the sacraments. Etymology and historical explanation of the word rite. Perversions of the ritual. Types of diseases. Deduction of the basic principles of the ritual - deduction of rituals. Deduction of everyday life and etymology. 1) Sacrament and everyday action. 2) Ritual and everyday action. 4) What happens to the soul after the sacrament. 5) What is done with the body after the sacrament. 8) Special actions of sacraments and rituals. Action on the clique. Epiphany water etc. Icons, relics... The difference between sacraments and rituals Rituals - they dress up, about - that is, around. What? Sacraments. The sacraments, the center of church life, are ritualized, that is, they have preparatory steps, shells, husks... in the form of rituals. – I am confused by the fact that the blessing of water has the character of a sacrament. - Well, yes, this is part of the sacrament - baptism. A ritual, i.e. a series (of individual moments) that goes around something - sacraments. Ritual of a horse - harness. The rite of the sacrament is a system of liturgical actions. The sacraments are the heart of the Church. But the rituals have no independent meaning, they are only a frame of sacraments. Sacraments are a (transcendental) 978 condition of existence of society and personality. The number of sacraments is the number of “categories” of being – the roots of being. Study Greek and other terminology of sacraments, rituals, etc. – The task of religious help is to heal the spiritual wounds of the soul, spiritual wounds. – Are you according to Freud? 979 (After all) psychoanalysis talks all the time about traumas of the soul. - Not at all. I take the expression τραύμα της ψυχής from the canon [? prayers] to St. communion... [Canto Holy Communion], 4th canto 980.] - That's how it is! Does this mean that psychoanalysis does not say much that is new? 1914.VII.30. Sergiev Posad On the shelliness of the composition of the church, i.e., the deduction of ritual A sacrament is a combination of the heavenly and the earthly, the earthly and the heavenly, the transcendental and the immanent. To be such, it must necessarily have an earthly moment in itself; and since only it is visible sensually, then sensually the sacrament would be indistinguishable from other phenomena and things of the world. A particle of the Holy Body, a drop of the Holy Blood, a smear, a stain of holy chrism, a stream of baptismal water, etc., etc. - all this does not have an external sign on itself and therefore, although isolated metaphysically, would nevertheless remain united empirically. But a cult is a metaphysical-empirical phenomenon, and therefore in its very empirical composition there must be something that, not only metaphysically, but also in our perception, would separate it from the world, would make it “exceeding the worldly fusion” 981. In other words, the sacrament must not only be transcendental, but also seem and appear as such. For social consciousness, this testimony must be irresistible (for it is this that constitutes the transcendental condition of sociality). For the individual consciousness, such a testimony should only be possible - that is, the sacrament should predispose to (faith) the perception of its transcendence, but not force, because then there will be no freedom of faith, and then the sacrament will be for the individual only a special kind of empirical, indistinguishable from the empirical in general by nature - both are equally coercive. This indication is achieved through the repetition of the principle of isolation, that is, through such a suggestive repetition of external isolating barriers from the world that it turns out to be a sufficient psychological (?!) incentive for the further continuation of this process of isolation, already internal. In other words, externally a certain number of isolation terms a and a 2 > a 3 , ... d„ should be given, with η so great that the perceiver understands the principle of formation of the series and understands how a n + b a n + 2 , a n + 3 , ... should be formed and that the series is infinite, now by an act of faith he could move to the limit. The limit of a series of separations from the world is the transcendent. And if, epistemologically, the transcendent is defined to consciousness as the limit of a series of separations, then psychologically it is given as a system of a series of isolations, generally varying in the number of isolations, depending on at what time, to whom, and what kind of transcendental, and under what conditions it is given. Of course, the higher the subject of the sacrament is from the world, the less isolation there can be; The more firmly he has grown into the world, the more there are boundless of them. In the desert, less insulation is required than in a village, and in a village - less than in a provincial city, and in a provincial mountain less than in the capital. A sick person needs them less than a healthy person, a dying person needs them less than a sick person. In danger - less than in prosperity. A hermit is less than a layman, etc., etc., a saint is less than a sinner. But the principle remains the same: the repetition of isolation as a transcendental scheme of transcendence. Thus, the sacrament (in general, the whole church life) receives a shell-like structure, becomes similar to Easter eggs, nested one within the other: then that last one, which is inside all of them, being, let’s say, the 30th or 40th, and practically inaccessible outside the passage of the entire series for the believing consciousness, turns out to be a scheme of the absolutely inaccessible, but embodied in the accessible. The whole point is to stop at the proper number and in time, because if η is too great, then too much difficulty in achieving a n creates in the soul a feeling of insurmountable difficulty, and the sacrament will not seem transcendentally immanent, but simply transcendent; if η is too small, then you will not get the impression of the perspective of infinity, the sense of distance, like overtones and n, and then the sacrament will be too accessible, familiar, it will seem simply immanent. N must be presupposed by social consciousness and therefore, so defined, corresponds to normal (that is, not myopic or farsighted) psychology. That is why, being a transcendental condition of the existence of social (society), it is protected by society as the beginning of life, and an attempt on it, on changing it, at a given time and in a given country, must be considered as a shaking of the foundations, the deepest roots of society... I will explain specifically what I mean by the shell structure of church life, noting in advance that since the empirical is located in time and space and is determined by time-spatial coordinates, this means that the series of isolations must be twofold: - from partitions in space and partitions in time. A state isolated from another state by its border is the first crust of isolation. Then comes the isolation of the city, village, etc. from the surrounding “inert” (indifferent) religious environment - forests, fields, etc. In a city or village, church land is isolated - through the fence of the church, περίβολος. In it is a church through its walls; in it there is a pulpit and partitions, an altar, an iconostasis, and in the altar there is a throne. On the throne is an antimension with an iliton. On the antimension there is a cup and paten containing the Holy Gifts. It's the same in time. A number of prohibitive measures have been adopted in order to separate the most sacred moments from the sacred, and the sacred from the worldly, and the worldly from the sinful. In essence, the entire service is a system of such insulating partitions. The task of the cult is that neither in space nor in time the cult participant immediately comes into contact with the sacrament itself; the difference in potentials here is so great, the required range of inner life is so wide here that from a sudden transition the inner ear would be deaf, some kind of internal dislocation would occur, and first of all it would occur because the sacrament would not be perceived as a sacrament (“Isn’t that why many of you get sick?” St. Paul, to Cor.) 982. But it is necessary to gradually raise the inner life from its ordinary tension to that special one, and this is achieved through fragmentation of the entire interval, which has to be covered both in time and in space, into a number of separate intervals - so that the soul does not jump from the abyss up to the top and from above into the abyss, but ascends to the top and descends in a sacred place and at sacred times (times) along a ladder consisting of η steps. This ladder is a ritual. [On the etymology of the word ritual. The ritual is the ritual of the sacrament.] The ritual is “just as” necessary as the sacrament. The task of the sacrament is to shake the soul in order to heal the soul with this shock. But this shock itself could shatter the soul into pieces. The task of the ritual is to soften this! strike, direct it in the most appropriate way, so that it does not fall past the place where it should be struck, or, on the contrary, is not too strong. The ritual measures the effect of the sacrament. Therefore, it is clear that the sacrament, as a source of energy, is immutable, but the ritual, as its regulator, is highly plastic, flexible, adaptable to the conditions of place and time, preserving from century to century (only) the general basic lines of its principle (?), and is reduced and developed depending on the given conditions of social life and even the individual soul. The church is a lighthouse. A sacrament is a source of light, a ritual is a set of reflectors for directing the light where it is needed.] Denial of a ritual is just as dangerous as its absolutization: the first leads to a perversion of the action of the sacraments and, consequently, to a delusional state (Protestantism) (familiarity with the sacrament); the second - to the endless removal of the sacraments, to their obscuring by ritual and then to the stiffening (like a radish) of mental life, to its impoverishment in spirit (Catholicism), to solidification (distraction from the sacraments). 1914.VIII.2. Serg Pos. Night on the 3rd The insulation system resembles a system of sluices that gradually raises the water level and, moreover, without too much effort. If the final difference in levels was not divided by a series of locks, but was carried out immediately, then no partition would withstand the pressure of water. So it is in the sacrament. The soul cannot endure too great a surge in tension in the environment of the sacrament unless it begins to transition to it gradually: mystical isolations serve as these gateways... Next: On the rhythm of isolation. Deduction of rhythm from the idea of ​​the Church as a single source that determines the particular manifestations of the sacred world. Churchliness is like a continuous rhythm. See further on sec. leaflet 1914.VII.9. Village Troitskoye 983 When reading the rule for Holy Communion or any other canons, you hear in your inner ear the patter of dancing feet. The songs of the canon perform rhythmically, the irmos go rhythmically; The “choruses of the canon” beat with rhythmic contractions of the heart. The very text of the Irmos is deeply and thoroughly rhythmic, ending with the same accents. It would be interesting to find out the rhythmic and metrical structure and tempos (for the tempos are clearly different in different canons) and the sizes of the irmos. The entire service, both in its smallest movements and in the cycles of the day, week, year, etc., beats rhythmically. You can say: What is a cult? - Pure rhythm. 1914. VIII.2. Night. Serg Pos What is rhythm based on? From a system of insulating partitions; the rhythm of church life is another expression of its layering, its shelliness, its concentricity. It is they, these shells, that are arranged rhythmically, for otherwise they would not give the impression of a system, something whole, organized, but would give the impression of random obstacles. Holidays are the same pauses in life; but both of them are arranged rhythmically, that is, they form a system, being links of a single whole - churchliness - and not random incoherent interruptions of reality. The sacred is recognized by its rhythmicity; otherwise we could not find out whether it belongs to church life or not, and therefore we could not determine (learn about) its sacredness. In essence, only one value is given as sacred - the Church - and everything else - in it and through it. 1914.VIII.1. Sergiev Posad. 1914.ΙΧ.21 Different types of divine canvas 1) Just oil (during a Christian dinner it is poured into a chalice in the shape of a cross; in Christian life, as a means of anointing, etc.; monastery life - everything is blessed separately). Oil is like a gift from God. Blessed at dinner, etc. 2) Oil from the lamp at the icon. They are anointed with it. 3) Oil, blessed during the blessing of the loaves, after the litia. Oil is deliberately blessed. 4) Oil, consecrated at baptism and for baptism - “life-giving anointing” (supposedly after the vestments of holy baptism) 984. The person being baptized is anointed with it. 5) Oil consecrated during the sacrament of unction, τό εύχελαϊον. Oil with wine, “oil of prayer” 985. 1) Just water, as a means of ablution, etc. in Christian life. Water is a gift from God (“sister water” according to Francis of Assisi) 986. 2) Water from sacred springs, for example St. Seraphim and others. 3) Water of small consecration, small agiasma, then μικρόν άγιασμα. 4) Water of the great consecration, great agiasma, τό μέγα άγιασμα. Epiphany water. 5) Water for baptism in the sacrament of baptism, “bath of rebirth” 987 - divine false - παλιγγενεσία. 1) Just wine as a drink in Christian life. Wine as a gift from God is blessed. 2) “Warmth”, “eapivka” after Holy Communion. 3) Blessed wine, consecrated during the blessing of the loaves. 4) Wine at a wedding is a common cup. 5) Chalice of the Presanctified Liturgy. 6) The Holy and Life-giving Blood of Christ. 1) Just bread as a means of nutrition in Christian life. The one who rests is blessed. 2) Prosphora, like sacred bread, but not yet consecrated, having a sacred image and purpose. 4) Blessed (after litia) bread. 7) The Holy and Most Pure Body of Christ. 1) Just wheat - as seeds for sowing, as a food product, etc. in Christian life. Wheat as a gift of God. 4) Wheat consecrated during the blessing of the loaves after the litiya. 5) Wheat consecrated during the sacrament of unction. 1) Just perfumes and fragrances, in Christian life, as a cosmetic, antiseptic, medicinal product. Flowers, the smell of flowers. Fragrances are a gift from God. Prayer for the blessing of spirits. 2) Perfume and essential oils added to the anointing oil after polyeleos. 3) Incense and other fragrant incense during worship (here again there are different levels of sacredness and meaning). 1) Wax as a means of illumination in Christian life. 2) Baptismal wax, for embedding hair into it. 3) Candles in different meanings and to varying degrees of sacredness, used during religious services. 5) Epiphany candle - “candles”. 6) Waxing during the consecration of the throne. 1) Honey in Christian life is a gift from God. 2) Honey in Sochiva, Kutya, etc. 3) Honey at funeral services, on the eve. 4) Mysterious – necromantic – meaning of honey. 1915.ΙΧ.29. Pereyaslavl Zalessky Rituals are paths to the sacraments, and sacraments are gates, entrances to another world, to the transcendent, to the sacred. Rituals are gateways through which the level of grace-filled perception gradually increases (and not what is still perceived). Rituals are a series of isolated benches that gradually increase potential and therefore allow one to approach unharmed the terrible and scorching fire of Divine energy. She is the only one - grace alone; There is only one salvation - restoration. But, refracted in human nature, with its functions, it is divided according to the number of these functions into special gifts. Functions color the gift of God's grace. And therefore there are as many sacraments as there are functions, i.e. 7. These are 7 rays of grace. 2) Prayer over a dignitary (Sim Sol 988. 3) Consecration of travel, enterprises, trade affairs, sailings by sea, military offensives and defenses, famines, unrest, misfortunes of all kinds, cowards, epidemics, epidemics... citizenship, schools... 4) Negative consecrations: anathematizations. 5) Order of tying up criminals. – Published by Dmitrievsky 989. Sanctification of time; time stops. Theosophical PLAN; in J. Pordage - BALL, globus (?); in other books – SPHERE (see for example A. Bezapt, “Ancient Wisdom”, trans. E. Pisareva, 2nd ed. <SPb., 1913), p. 30, etc.); in Leibniz and others globus (for example, globus intellectualis). Also – “world” (in Dostoevsky), “worlds”. When you see the name of contagious diseases written or printed, you involuntarily avoid this The meaning of church sacraments and their effect on humans inscriptions - there is a clear feeling of its infectiousness. When you read the names of poisons, it seems that a piece of paper is poisoning. When you read about crimes, then it becomes scary to remain in a room alone with the paper on which the crime is described. – This is a universal human phenomenon and it is probably a remnant, a rudiment from the ancient, universal human mystical feeling of the word - the word as mystical energy. 1914.ΙΧ.5. On the train, outside Voronezh, on the way to Tiflis A carpet laid out for the priest during the litia, during the reading of the Holy Gospel, at the polyeleos, during prayers and memorial services and other liturgical actions; a carpet laid before the throne; The episcopal eagle is not a sign of honor or a condition of comfort, but an insulator, and therefore has nothing in common with carpets laid for eminent pilgrims or sick parishioners. The priest, as a theurgist, is removed from the sphere of the people and is isolated. Underfoot, the carpet insulates from the floor; all around the vestments - isolates from others. In other cases, an iconostasis and a curtain are also added to this. Thus, removed from the world, the priest becomes transcendent to the people, “in the world - and not of the world” 992. The pilgrim who receives the sacrament and perceives the sacred energy is also temporarily withdrawn (but not as deeply as the priest): the “pillow” at the wedding, entering the pulpit and onto the carpet during communion and onto the carpet during confession, etc. - This is a means of mystical separation of the pilgrim from his environment. That is why laying a carpet for honorable persons is not only an inconvenient expression of preference in church, not only inequality and injustice (a universal misfortune), but, moreover, a perversion of the meaning of the Christian rite. This, in the church, is the same “admiration of the ungifted” 993 as if a priest stood in a high place or spread an eagle for himself, that is, he acquired the highest degrees of isolation and thereby exceeded the level of transcendence granted to him. 1 914.IX.21. Serg Pos 994 These isolations of the hierurg are the essence of the ascension of his grief, some kind of spiritual soaring of him. But everyone flies only to the sphere to which it is natural for him. An attempt to penetrate a certain circle beyond him leads him into an air so rarefied, into an environment so refined, that he suffocates there and, with scorched wings, is cast down into the pleasures of the earth. And, like Icarus, having scorched his wings, he plunges into the abyss of chaos and spiritual formlessness. “Although, according to the rites, it is not specified that anything should be placed under the feet of the betrothed, but, according to the custom allowed by the Church, they stand on silk fabric, which can be expressed that they, being themselves as if the substance of the sacrament, are separated from the whole world to be united before God and are placed separately on earth. In this custom, the color pink, as the color of dawn and renewal of life in nature, was chosen by the custom itself, apparently not by chance.” (Vas. Arsenyev - On the symbolism of Orthodox worship. In the sacrament of marriage. “The soul is read”, 1891, III, note, p. 67). 1914.IX.16. On the train. Kursk In the sequence of consecrations, substance, but not individually isolated elements, ascends to the level of sacraments. Oil, aromas, wine, bread - this is not individualized being. Wheat could be recognized as an individual - as "grains", "seeds"; but it enters into the action of the sacraments precisely as wheat, as “grain,” as material for food. So, the substance is sanctified. On the contrary, the subject of the sacraments is isolated to the highest degree, for he is a person. In some cases, bees, livestock, etc. are sanctified, or, negatively, mice, insects, etc. are prohibited and removed. But here, both of them are sanctified as conditions of human life, as elements and the environment, that is, not about themselves. The question arises, what does not at all rise to the level of a sacrament? – Cheese, butter (milk), honey, fruit, meat, dough other than bread; all this is sanctified, but not by the highest sanctifications. Absent at all: blood and semen are substances (?) in themselves most mysterious and have always been the center of natural, natural mysteries (sacraments) and in magical operations. Sand, stones, wood, etc. - all this is sanctified not in itself and not even individually, but only as an aggregate - in the form of a building - again as a condition of human life. In other words, in all these cases, it is the person himself – the owner of herds, swarms, buildings, etc. – who is truly sanctified. According to Schelling, space) and time are not different, but one, but in different directions 995. This means that the rhythm in time and the system of isolation in space) of the cult are one thing. To derive from a single principle the need for rhythmic division of the cult in time and systematic isolation in space. What is this beginning? Transcendent... – dismemberment. Rhythm shakes empirical connections, conquering time piece by piece and providing a series of steps in detachment from the empiric. Isolation of a sign (2 nrzb.> Discontinuity. Both rhythm and isolation are the beginning of discontinuity. The transcendental is like a leap, divided into a series of leaps in time and space). 1914.ΙΧ.18. Night. Sergiev Posad Isn’t Plato’s very concept of dialectics and the dialectical method borrowed from initiation ceremonies? Indeed, in any cult, as it penetrates, the symbol deepens, new and new layers and meanings appear, as in dialectics. It is remarkable that Socrates’ method was not dialectical! Plato, having introduced ideas, also introduced dialectics. Reasoning mysteriously, dialectics is the way by which it is possible to contemplate φαντάσματα δγια, i.e. ιδέας 996. 1914.ΙΧ.26. Sergiev Posad The beginning of isolation has been maintained everywhere in the church. Pulpit, etc., etc. - all this brings division, isolation, there is a gateway. The throne, on it there are two vestments, on top there is also a covering, then an orithon, an antimension, etc. Each touch to the throne is again isolated, highlighted, isolated by a bow, the sign of the cross. What is a cult if not a kind of defensive gesture (apotropenic gesture) by which everything is isolated more and more deeply. The high potential of grace in the church is little felt due to its gradual increase. But it is worth not being in church for several weeks and immediately entering the church during the service so that the spiritual atmosphere of the church seems red-hot. My old observation. As they sing “Like the Cherubim,” a mysterious whirlwind rises, blowing from bottom to top, and it takes me, the employee, out of the empirics. From this moment on, I cease to be like everyone else and with everyone else, and become different, and remain in a different place. This is complete isolation. The feeling is that throughout the service you are climbing and climbing uphill, the air becomes thinner, the wind is stronger. And when you reach the cherubim, you find yourself at the top, and then the wind of grace tears you from the top and carries you away, and you soar in another world. But how you get back to earth is unclear to me. For transcendence, the terms are ecclesiastical. There are so many of them, and all of them have not been studied. These are the same spiritual; smart; wise; verbal; reasonable; heavenly; mental; find out the correspondence of these terms between Slavic and Greek. “Let us withdraw from the [vain] world, placing our minds in heaven” (Akaf BM, ik 8) 999. A cult is a system of secret actions. To understand a well-known cult means: to understand the secret workings, its components, and, secondly, to understand the beginning of their system. It is necessary to deduce from a certain general principle the dismemberment of the cult in space and time, that is, to understand the connection between the principle of rhythm and the principle of isolation. O. Rank and N. Sachs, – The importance of psychoanalysis in the mental sciences 1000. All this, um, and so, that is, in other words, it’s quite nice to say so. And if everything is so, it is impossible to live without a cult and without a “myth”; and in order to live with them, one cannot help but believe in them as, again, the Church believes. In other words, the Church is established by life, and by the Church is a certain way of understanding it. And without this you cannot live, according to the same psychoanalysis, without all this you will already have the phenomenon of neurosis. To be healthy you need to be in the Church; and to be in the Church, you must believe in the church way. Psychoanalysts think that they are undermining the Church, but in reality they are still affirming it. And if they continue to assert their own, then their teaching is false. And, therefore, we will listen to the psychoanalysts, but we will think as before. Psychoanalysis explains the origin of religion through inhibition and hence the resulting sublimation of sex. But, one wonders, what holds up the floor? If this were by itself, then there would be no need for delay and there would be no religion-sublimation. If this does not go without saying, then there must be a system of ideas and rules that delay sex. But what is such a delay if not religious commandments? So, to explain religion there must already be religion, although perhaps in a form other than this. One religion is explained through another, that is, in other words, the necessity of a certain religious process in which religion changes its form is deduced. In the end, it turns out that gender, along with other factors, also gives its reflection on religious ideas and institutions. But who argued about this insignificant conclusion? Therefore, it is necessary, according to psychoanalysts, to derive religion from gender. But since it is obviously not gender, then, in order for such a derivation to be possible, something non-sexual must be added to gender in order for religion to emerge from it. This “something” is not of a sexual nature at all. And since it is from this that religion is explained, then, therefore, this “something” should be characterized as a kind of PRIMARY RELIGION. Whether we call it “delay,” like psychoanalysts, or “primitive revelation,” like theologians, is completely indifferent, because in any case, it remains a non-sexual and, therefore, strictly religious nature. You speak all your theories about religion from a height of 100 miles above the earth. But are you really there? If not there, then who made you judges of the nations? And how do you guarantee your impartiality? And if you think that you are there, then explain how this is possible? How is it possible that, given the sexual nature of all the theoretical views of mankind, yours turned out to be some kind of exception? And isn’t it easier than explaining everything by gender, to first look at yourself and think about the corruption of your imagination? The vision of Ezekiel on the Chebar River 1001 is brought closer to the Assyrian Kerubs and churches by researchers. But isn’t this a real vision of any liturgical realities considered on the etheric plane?! In other words, is there not a vision at all - a vision on the etheric plane of what everyone can see non-etherically on earth? De morte humanistarum On the death of the great 1 “Since the evening of March 24, Beethoven lay unconscious and wheezed heavily. It was an amazing sight for the few friends who alternately kept watch at his bedside... A terrible struggle lasted for two days; the catastrophe seemed to be moving away... Suddenly, during a strong clap of thunder, the dying man suddenly straightened up, menacingly clenched his hand into a fist and, falling backward, gave up the ghost" (P. Becker, - Beethoven. Translated from German. G. A. Angeroth, edited by D. S. Shor. M., 1913. (Issue 1). pp. 57 - 58). He died in anger. To whom? For what? “He, who had solved the riddle of the Sphinx, ultimately became a victim of fate. Of course, he is aware that he has fulfilled his duty as a man and an artist. But now he is overcome by an enervating feeling of the futility of any aspiration. He comprehends the eternal change of phenomena. And, dying, he whispers wearily: “Plaudite amici – comoedia finita est”” 1002 (id., p. 82). The heroic feat of life turned out to be “comoedia”! Only? Submission to fate ends with fists; the highest is emptiness! In Goethe’s dying words – “To light, more light” – they usually see something “enlightening”, some kind of symbol of the need for “enlightenment”. We are willing to associate this exclamation with: “Sow what is reasonable, good, eternal...” 1003 etc. vulgarity. But, alas, this is not at all the same. Is it really not possible to hear a cry, longing, melancholy, horror in these words?.. “I have light, for... I am in darkness.” Goethe began to plunge into darkness - and cried out for light. Which one? Is it not “outer darkness”? And when it poured into the soul, flooding him with madness, Goethe asked for the light of the spiritual, which he had neglected all his life. It seems that Goethe was blind all his life - and died a blind old man, prophetic, but not sighted. 1914.XII.29. Sergiev Posad. Transcribed on train 1915.IL8 The titanic is something that has grown from the Earth. Titans are children of the Earth. It is clear that what has grown is emanative and therefore faceless. The Faceless lays claim to the place of the Face, because it does not understand what a face is and what it is. The faceless represents everything as ούσία and as emanation. It cannot even imagine anything else, because it itself is faceless. This is where his blindness lies 1004 This is not at all like the Devil, who is personal and fights against the Person as such. But he himself does not have ούσία. But the Devil takes advantage of someone else's power and serves her <> 1005, stirring her up against the Creator. Tktanical right, in its own way, because it fights against the essential Person, considering itself the same, no less. But the Devil is also wrong in his own way, for he fights with the Face out of envy, not considering him the same as himself. The titanic has a fatal blindness that allows destruction, while the Devil has an evil stubbornness that has no way out. The Titans ask if they are everywhere [v] “What are the creative secrets?” but the Devil simply says “no.” Theodicy is occupied with the fight against the devilish principle in man, and anthropodicy is occupied with the fight against the titanic. 1914.ΧΙΙ.29. Night. Serg Posep on the train 1915.II.8] The beginning is titanic, as long as it just wants to do something - noble, lofty, beautiful (record 1915.II.8: “majestic”). But it is remarkable that as soon as it realizes itself to the end, it turns out to be vile. It, as being, is from God. Why flesh? The will frolics, gets excited, anger, blood, etc. Doesn’t it follow from this that the titanum should remain potent, tense - like the engine of something else, but its transition into something else, into reality is unnatural for it. This can be seen in the field. 1914.XII.30. Sergiev Posad. Transcribed on the train 1915.11.8 The titanic is resolved or, more precisely, pacified in the sacraments. More broadly, it is pacified in the descent of God and, even more definitely, in the incarnation of God. In Christ (i.e., by Christ, through Christ, about Christ) the titanic is brought into its place, set into its articulation. How? - is it not because here the Divinity becomes passive and the affect of power, Wille zum Macht 1007 before God and above God, finds its satisfaction. Yes, precisely affect, because the titanic is insane and faceless, and there is no way to explain it. Having torn Christ to pieces, humanity vented its anger at God, and therefore in Christ (Christ) it was reconciled with God. The Eucharist, that is, the periodically returning deicide, slaughter of God and the shedding of the Divine Blood, is a condition for the balance of the titanic principle in humanity: the rebellious anger is satisfied by God. Only the Eucharist can bring into balance the opposing hypostasis and ousia in man. 1914.XII.30 – 31. Night. By the light of a lamp. Rewritten 1915.ΙΙ.8. Train. Near Petrograd “The titanic principle is not a sin, but it leads to sin.” "No. For good is realized on the basis of elemental force - on a titanic beginning. This is the beginning – the potency of all activity.” 1915.11.22. Night. Night duty, ambulance train All sacraments are an environment; a condition or consequence, - the sacraments of the sacraments, - the Eucharist, that is, the slaughter of God and the eating of God. In other words, all sacraments should be considered as a frame, as a rite of the Eucharist, and the Eucharist as the heart of all church life. That is why, if the Eucharist is aimed at softening precisely the titanic principle in man, then it means that the whole hierarchy has no other goal, even if this was not directly visible with complete clarity. Holidays 1008, breaking the monotonous flow of time, give a sense of duration and allow you to realize and measure time with your inner sense. For us, there is time because there are holidays - time is constructed by the system of holidays, the rhythm of the holidays. And, by the way, the modern leveling of holiday services, the alignment of all of them according to one template, the weakening of the individuality of the holidays leads to the fact that the holidays themselves lose the sharpness of the break of everyday time, lose their salt - making time and, being erased, turn, or, more precisely, tend to turn into a monotonous and colorless series, not representing bright and noticeable points. A holiday is a pause in the everyday flow of life. But what is a holiday? That is, shouldn’t there be holidays of a smaller size than is usually believed, not daily, but hourly, etc. Of course. Every church service is a holiday. Every prayer is a holiday. Lunch, for example, is preceded and ends with a small celebration. Every sign of the cross, every sigh to God, finally, is also a holiday. Every invasion of the otherworldly into this world is a holiday when it comes <from God). The holiday gave the rhythm of life, and the rhythm gave consciousness. (Next we talk about space - co-positions in space; then about time - co-sequences in time) binaries of two types. 1915.II.8. Petrograd. Rewritten 11/19/10. San train Today is Sunday. I didn’t have to serve, I didn’t go to church. My soul is empty and not good. Holidays - these pauses in life - introduce the beginning of dismemberment, the beginning of rhythm into the continuous, seamless flow of things. And by this dissection, life becomes a pattern, a melody. Without holidays, life is arrhythmic, dismemberments are random, without internal Logos. But remove these random pauses and dismemberments - and then life is heard as an unarticulated sound, like a continuous howl. Speech becomes speech precisely through silence introduced into sound—vowels—for articulation is produced through silence, consonants, pauses, and interruptions of sound. And the melody becomes a melody from silence added to the howl. And a pattern becomes a pattern only through breaks in the continuity of light. Every articulation, every dismemberment is the fruit of a certain content and the negation of this content that tears it apart. Silence introduces law into sound, the inner mind of a given content, its Λόγος. In other words, the negation of a given content is a condition for its cleverness. So, lace is lace, because there are holes in it, that is, the negation of threads. Let's define lace. It is not threads, but holes that divide the lace. In relation to our life, its dismemberment is determined by what is not our life. And since our life is everything, taken empirically, the condition for its intelligence can be nothing, nothing empirically. But since nothing is empirically empirical, and everything that exists is something empirical, then the dismembering principle of life is a transcendental principle. But the transcendental must come into contact with the empirical and be somehow definable empirically, and this definition does not define it as the beginning of the transcendental. In other words, the dismembering principle of life can only be a symbolic image of the transcendent. Each type of empirical being gives its own symbol of the transcendent; Consequently, the dismembering principle appears in as many forms as there are basic types of empirical being. But, further, empirical being is, first of all, characterized as temporal-spatial being: this is its empirical nature. Consequently, the transcendental in the image of time and the transcendental in the image of space are the main two dividing principles of life. In other words, the main dividing principles are: transcendental time and transcendental space. Transcendent time is a holiday, transcendental space is a church. These two principles can be potentiated: in a holiday there is a holiday and in a church there is a church. But everywhere the same basic character is preserved: the higher symbol is identical in image with the lower symbol, but is isolated from it by a dividing line that cannot be crossed without violating the very beginning of life. To cross the line between the holiday and the church to any degree of their intensification means to deprive life of its structure, to deprive life of its logos, to deprive life of its intelligence - that is, to renounce the mind of life and thus, from one’s own mind. Walk through the royal doors and you will lose your mind and kill yourself. Then life, having lost its divisions, becomes united, boring, monotonous. And then, since only diversity, only dismemberment is perceived and realized, 1009 such life leaves consciousness, becomes unconscious, unreasonable. Without divisions there is no consciousness of life. Time and space are conditions for the manifestation of life, but they are inseparable from each other. The same conditions for the manifestation of the transcendental are the holiday and the church, which are also inseparable from each other. But just as time and space are only conditions of appearance 1010, but not appearance itself, so the church and 1011 are conditions of appearance of the transcendental, but are not themselves the appearance of the transcendental. Appearance is life itself, and what is transcendental is life made a symbol. This is a cult. The main functions of life also determine the main directions of cult. The roots of cult are the sacraments. Cult is the environment of the sacraments, the frame through which or by means of which the mystery of the sacraments is realized - these are the rites that enshrine the sacraments. A ritual is a series of non-transcendent actions that have a direction such that in totality it is thought of as the body of a sacrament. In the strict sense of the word, the sacrament of the Charisty is the Most Pure Body and the Most Pure Blood of the Lord IX. But for empirical consciousness they are only like bread and wine, and it is necessary to bring to consciousness that this is not so. Expressing that “this is not so,” that this is not 1012 and wine, but the Body and Blood, is a ritual. He ordains the sacrament for awareness, leads to the sacrament without being one himself. 1915.11.21. Sanitary train For the article “Not by theft of Nepshchev” 1013 it is necessary to make an introduction on the topic of the last lecture from the course on “Introduction to the History of Antiquity” - about stretching mysticism. Talk about Catholicism, according to N. A. Berdyaev’s characterization (stretching towards the sky) 1014. Also: About nobility. This is Beethoven's stretching beginning and titanism. Titanic (? is it necessary?). That we recognize God in prayer, that is, in real contact with Him, as existing above time, this is clear from the prayer for the past: “Make it so, Lord; for it to happen this way, and not that way...” Although this has already happened somehow, one way or another, and, apparently, either we are already satisfied or hopeless, and only we still don’t know how exactly it happened (and sometimes we even know, or at least guess). Have you ever had to pray that the contents of a letter you have already received and are lying unopened in your pocket or on your desk would be like this and not like that? - Of course yes, it happened. Especially when receiving a telegram. But this content (empirically speaking) was already either this or not, so that the prayer for it to be this or that would be unnecessary if God and events, since they are in Him, were not above time? This is not a miracle, but it is a contradictio - to make time non-temporal, the past non-past: “The Grandfather of the Youths” (Spinoza) 1015. 1915.II 1.8. Sergiev Posad. Morning at prayer The meaning of self-fighting, the meaning of the entire subjective, psychological interpretation of the cult can be expressed very simply: “if I want, I will love, if I want, I will stop loving” - for with subjectivism there is the confidence that it is not the icon that helps us and adorns us, not the name of God, not prayer, not the sacraments, etc., but, on the contrary, we decorate the icon, glorify the name, increase the meaning of the sacraments, etc., and this is what We do them good. Wed. Guyot's poem 1016. I pray before the icon, but in my soul, in the recesses of my heart, I think: “Board!”; I repeat the words of the prayer, and in my innermost depths I evaluate prayer as “words, words, words”; “I benefit the cult, and the cult does not benefit me. Thanks to me, through my faith, he is revived, and without me he is nothing. He needs me, not I need him”; I do something, but in my secrecy I deny my work, and therefore my soul splits, becomes stratified. Hysteria, split personality, etc. arises. 1915.111.11. Sergiev Posad Sometimes they insist on reading the Holy Gospel “with expression”, “in voices”. Here, of course, is a reading in which the intonations of the reader coincide with the intonations of the persons depicted as speaking and generally correspond to the content of the Holy Book, meaning this content in the sense of events and words. But such a reading is fundamentally erroneous. The Church teaches us not knowledge of events, but knowledge of Her own relationship to events, and, therefore, it is not the content itself, as such, that constitutes the subject of church teaching, but the ways in which this content is perceived by the spiritual mind. But if so, then the intonation of the reader should not be in accordance with the content, but different and, sometimes, directly opposite. So, for example, if the Gospel tells about curses against Christ, then in history these curses were shouted out with angry and harsh intonations. Would it really be right to shout them out in church, pretending to be Jews? No. They must be pronounced in a meek and sad voice, for the Church, receiving these curses, suffers, and does not become angry. We must not, I repeat, forget that the Gospel is the narration of a third party, the Church, about events, and not the events themselves. And the mood should be of this third party, the Church, and not of the actors in the events. These same sentiments are best expressed by chanting church pronunciation. 1915.III. 16. Sergiev Posad. Maundy Monday - But isn’t the Church Charter and all the requirements of the Church a system of conventions that has become forced only according to a condition, consensu omnium (or multorum) 1017 - like the rules and moves of a chess game are also forced for the players, but not in themselves, but according to the condition? And if so, then doesn’t churchliness become something completely arbitrary? “That’s just the point: no, because if it had been done, it would have been done long ago.” But since it has not been done for centuries and even millennia, it means that its “conventionality” cannot be compared with the conventions of a chess game. You can not play chess and thereby get rid of the conventions of the game, but humanity cannot live without the “conventions” of religion. The laws of physiology are “conventional,” but without them there is no life for us, which itself is, from an absolute point of view, conditional. – Why is it that humanity “cannot live” without the conventions of religion? - Because he doesn’t live. The game of chess did not become a necessity, but religion was, is and will be necessary. 1915.III.19. Maundy Thursday, after the "twelve Gospels" You read the Holy Gospel. It should have a fairly significant size, the font should be large enough. 1915.III. 19. Maundy Thursday, after the “twelve Gospels” You read the Holy Gospel. If the book is large enough in size, the font is large and reading occurs without straining the eyes, then a window opens on top, and pictures unfold outside the window. You don't see books, but you see pictures. Yes, reality itself is in words. Let it not appear exactly as we would have seen it then. But this only means that the angles of vision - then and now - are not completely identical. And then there was contemplation refracted by subjectivity; and now it is precisely the contemplation of the objective, albeit through subjectivity. But, nevertheless, through paper and print you see reality itself. This reality must be earned, so to speak. Slow reading, ease of parsing lines, concentration on the content of the Holy Book are favorable conditions for a sense of reality. But reality itself is not created by them, but only recognized. About the meaning and letter of Holy Scripture + – Not letters, not words, not even sentences, and not speech itself are sacred in Holy Scripture. The theory of verbal inspiration leads to letter-worship, to word-worship, to text-worship, to book-worship. What is unconditional and irrevocable is not all this, which is essentially conditional and temporary, but... - “Meaning. Meaning is the eternal of Holy Scripture, this is the true Word of God, abiding in the flow of history, universal, standing above the conditions of place and time, life and historical shells... - What's the point? But what is meant by meaning? - Yes, what the sacred writer wants to say... “But doesn’t he say what he wants?” Can speech, in this sense, be opposed to its meaning? – Not opposed, but distinguishable from the meaning. – Of course, it should be distinguishable. However, do we know this meaning? – And if we know, can we say so? Or, perhaps, by meaning we must understand some elusive, unspeakable feeling? - Well, no, I’m the furthest thing from illogicalism. After all, to say that meaning is given only to feeling means completely abandoning the church’s understanding of the Holy Book and leaving everyone to experience around it... God knows what. One will be angry, another will experience lust, a third will be delighted, etc., and all this will be completely beyond words and, therefore, completely unspeakable. Who would understand what his neighbor is experiencing, and if he understood, who would dare to interfere in the untold life of another... No, at least not an illogicality. – So, this means that this meaning can be expressed? - Of course, in words. How about that? – Consequently, speech distinguished from meaning appears again? – I wanted to say, “freed from historical clothing,” but then I caught myself. – T e: and this speech will be historical. – So it will be temporary and conditional? – But, excuse me, why should I prefer the conventions of Theodore Dmitrievich to the “conventions” of the Apostle Paul or even the Lord Jesus Christ? If we are to say that every form is conditional and every form is conditioned by history and everyday life, then we must also admit that some forms have a higher authority for themselves, while others have a lower one, and that, finally, there are forms whose authority is so great that they are absolutely inviolable. – The whole point is that form cannot be inviolable: meaning is inviolable. – And I ask again, isn’t the speech of the Holy Apostle adequate to its meaning? - Didn’t the holy apostle say exactly what he wanted to say? Did he not say anything or, on the contrary, did he say something unnecessary? - But not everything he said is the meaning of his speech. Is it necessary to separate meaning from non-sense, i.e. nonsense? For, of course, it would be pointless to say something that does not need to be said at all. – Out of respect for the sacred writer, I would call what does not have meaning a concession to the era. – But where is the criterion according to which meaning can be separated from concessions to the era? – This is obvious: after all, we cannot recognize as divine revelation, for example, that [choose an example of a contradiction with modern science]... – Yes, because it is recognized by modern science. – Consequently, science turns out to be the determinant and, therefore, the creator of the meaning of Holy Scripture... It is not divine revelation that assures us of the truth, that is, the meaningfulness, of science, but science - of divine revelation. - Not really. Science cuts off in revelation that which is not from revelation, but only an accidental appendage to it, but it itself does not encroach on the sphere of revelation, for it speaks of something completely different. – But is spiritual life, being generally unworldly, not in the world? And, being independent, doesn’t she manifest herself in the world? – Only in the moral sphere. – Why “only”? Why cannot the Holy Spirit, does not have the right (or power?) to manifest itself in the sphere of at least our worldview? - Because it has its own laws... - Ours!! That is, extra-divine? – And also because morality is the highest thing a person has. – Therefore, morality is the content, the meaning of divine revelation? – Consequently, everything that is not from morality is not frank, but historical? – Consequently, the dogmas of faith have only moral meaning? How does this differ from Kant’s “religions within reason alone”? 1018 – I don’t deny dogmas, but... – But you claim that everything that does not lend itself to the measure of morality (obviously determined autonomously, regardless of the meaning of revelation, which we do not yet know), all this should not be taken as eternal and unchangeable? – Yes, I admit that my thoughts are exactly along these lines. – But, in this case, what will determine morality itself? "Mind alone"? And what then is the purpose of revelation? Why this confused and impure presentation of moral requirements, when there is already something pure and unalloyed... Internal revelation and external revelation. Their antinomy (No date; probably ca. 1915.IV.5) - Well, every word is God? - Yes, - every word spoken by God. – And you say this without any shame? Well, at least the words spoken at Tabor. Are you saying that every word here is God? Does this mean that the word “listen” is God? And the word “That One” is God? – Isn’t the absurdity of your statements obvious to you? Let's move on. God denounced the ancient Jews, the Lord Savior denounced the modern Jews, telling them: “A serpent, a brood of vipers” 1019. So, the snake is God and the viper is God? – How does this apply to us? - Well, I'll move on. The Savior said: “Get behind Me, Satan” 1020. So, Satan is God too? – Do you really not understand our statements... - No, you answer, is Satan God? After all, “Satan” is said by God. – Tell me, in your opinion, every reasonable word is a manifestation of reason? Activities of the mind? - Well, of course; but why is this? – Not only rationally, but, if you like, even the rationality itself in its activities. - Well, if you condemn our (Imeslavsky) teaching, then this, in your opinion, is the activity of your mind? - Of course, reason. Yes, not only do I “condemn”. I call it stupidity, nonsense and madness. - So, in your opinion, your words are reasonable? – Are all the words reasonable? Or maybe some things are reasonable, but the rest are not? - I dare to hope that everything - unless I myself am mad. - This means that “stupidity” is reasonable, “nonsense” is reasonable, “madness” is reasonable. Isn't it? - Yes, not stupidity, but the word “stupidity”, used appropriately. Here, at least about your teaching. When used intelligently, the word “stupidity” is reasonable, and the word “stupidity” in this use is reason itself. – Ah!.. So now you will repeat the same in relation to the enlightened mind. The spiritual mind also has spiritual activities. And such are divine and, according to the source of their origin, can be called God. - How? Is “Satan” really God? – Yes, not Satan, but the word “Satan”, when its statement is spiritually appropriate, that is, by an enlightened mind. If grace moves us to say the word “Satan,” then this word of grace and in this sense is God. See the report to the Holy Synod by Arch Anthony (Additions) to the Church of the Vedas, 1913, XXVI edition, No. 20, p. 877). Dismemberment of worship (liturgy) + Just as, in space, the church represents a series of steps, successively approaching the center of the church - the Holy Body and the Holy Blood, so the service in the church with successive elevations, in time, leads to the communion of the Holy Body and Holy Blood. The Blagovest, the Trisagion, the Cherubim, “Our Father” - these are the insulators that, over time, stratify the church service into more and more transcendental times. Everyday moods, everyday, immanent thoughts, aspirations and feelings stop their current at the sound of the gospel; our inner life is directed in a different direction. It is still everyday, but is already directed towards leaving the realm of everyday life. With a reverent thought, a reverent feeling, with a will directed towards God, we enter the church. And our good disposition to accept spiritual content into ourselves is satisfied: we hear the words of saints about holy words; we see images and symbols indicated by saints, holy events. This is the first page. The Trisagion takes us to the mountainous region. Angelic singing speaking about the Most Holy One is holy words, no longer earthly words, but heavenly ones. The holiness of God is His transcendence to the world, otherworldliness, transcendence. God is because He is Holy, because He is transcendent, because He is not the world and is not of the world; This is also the Strong, this is the Immortal. And God is both Mighty and Immortal, as Holy, as supermundane and supermundane. These words are sung to the deceased - for he is no longer in the world, for he has become in another region. But we, too, in order to hear holy words, unearthly words, must die to the world. “Holy God...” is sung - to us, as to those dying for Christ. And so, when they died, we hear heavenly stories - mysterious words that are the essence of the events themselves - the Apostle and the Gospel. This is no longer a human word, but the word of God, a new being, a new step in being. These are first the holy words about the Absolute words, the words of the Word Himself (Apostle), and then (the Gospel) and the very words of the Word, life-giving and spiritualizing. Then we ascend to a new level of transcendence to the world. The Cherubim leads us through all the heavenly spheres to the throne of God, to the cherubim themselves, these mysterious lives on which the Lord sits. And we, carried away by an invisible current, a current, a subtle breeze, a subtle coolness blowing from the feet to the head, a subtle whirlwind spiraling from the bottom up, soar and are no longer standing on the ground, but soaring. We are with the cherubs and we secretly, mysteriously depict, taking the image, such cherubs. Then the events of Divine Life take place in the heavenly space, and the Spirit descends and shapes our being with a finger as light as a dream and with the most gentle touch - admiring on the clouds of heaven, we meet our Lord and we find ourselves face to face before the Terrible and Life-giving Body and Blood of the Lord. Then the Most Heavenly Lord - incomprehensible, ineffable, invisible, inaccessible... is revealed by our Father. Our Father is the last transition. The Word of the Word, which we dare to pronounce with our mortal lips. And then, at the last stage of transcendence, we partake of the Holy Body and Blood of the Lord Jesus Christ Himself, the Word Himself, One and Consubstantial with the Father. Every philosophy must be “oriented” on something. Mine is based on the fact of worship, on the fact of prayer. Philosophy must explain how a cult is possible, and, from the conditions of its possibility, explain, further, all of reality. In this sense, it is correct to say that the cult is the center of the universe. And indeed: after all, everything must be explained from the highest, and not from the lowest. What is higher than a cult? The philosophy of culture is false because it also posits a higher being as its basis, but in fact it does not take the highest being, but only around it - the culture, the environment of the cult, and not the cult itself. 1915.IV.6. Night. Serg Pos Excursion to the “Anthropodicea” + - “Not theft of Nepshchev” 1021. – The concept and terms of holiness in different religions. – “By force, action and influx” (trace this formula according to the RKP. – Dmitrievsky 1022, etc.). – The emergence of the akathist form (from the language of forms). – – » – – » – canon ( – » – ). – About the formulas of transubstantiation and the meaning of terms. We must “focus” on the highest: the highest is worship, and in worship it is Orthodox worship. That is why we need to focus our philosophy on our worship, and not on worship in general. Why dilute whole wine with water, and the question is, is it rotten? The private remark of St. Irenaeus of Lyons about the Eucharist, however, has a general significance for all questions of life understanding, for his philosophical teaching. This is precisely the orientation of the teaching on the Eucharist. “Ημών δέ σύμφωνος ή γνώμη ττ| ευχαριστία και ή ευχαριστία βέβαιοι την γνώμην - our teaching is in accordance with the Eucharist, and the Eucharist, in turn, confirms (this) teaching” (St. Irenaeus Lyons, – Against heresies, IV, 18, § 5) 1024. Truly, the Eucharist as the last point of the earthly, as the strongest and most ontological foundation of the Earth, is both the basis and criterion of teaching. 1915.IV.9. Sergiev Posad It is impossible to contrast the conditional with the unconditional, the secondary with the primary, the finite with the infinite. Often, on the other hand, you hear: “We need religion, not philosophy” (regarding talk of transubstantiation) 1025. No, one cannot make oppositions to the philosophy of religion: this is the secular, worldly point of view from which Kantianism of various types crystallizes. For a believer, religion is everything, and nothing can exist outside the Church. Philosophy is a moment in the existence of the Church, emanating from it and serving it. Philosophia est ancilla Ecclesiae 1026. And, consequently, the Church simply does not recognize the loss of philosophy from church life and considers it not the starting point of reasoning and decisions, but only a phenomenon of a disciplinary nature, a disciplinary offense, on which nothing should be built. Yes, “substance”, “idea”, “space”, “time”, “reason”, “purpose”, etc. - these are all our church terms, without meaning outside the Church, crippled and ugly outside the Church, and there is no need at all to cede them to “secular” philosophy. And this is all the positive content of philosophy - it is all ecclesiastical. Agreeing to oppose the philosophy of religion means admitting that those who legally own property are those who, having stolen it from the Church, then defaced it and devalued it... Characters (give preliminary characteristics of names, but not all together (this is boring), but as new persons join.). Alexander (=Elchaninov) 1027 . Skeptical, but emotional. Afraid of choice. He needs pragmatic arguments. Emotional character. Boris (=Dobrotvortsev) 1028. Skeptic, vain for belief, intellectual. Ivan (?) is fertile ground for apologetics and criticism. Perceives purely, without guile. Essential questions that serve to develop the topic. 1915.IV.8. Sergiev Posad Sometimes the rite of a sacrament does not receive a final point, remaining in a state of potential sacrament and magnificently growing into something that clearly exceeds a simple rite and just as clearly does not grow into a sacrament. These are, for example, the consecration of a church, the great consecration of water, monasticism, etc. The consecration of a church is a preliminary to the liturgy, which in itself may not be completed by the liturgy, but outside the liturgy it does not achieve the goal. The Great Blessing of Water is a preliminary to baptism, which was performed precisely on this day, but again does not reach the fullness of its possibility outside and apart from baptism. Monasticism is a preliminary to the sacrament of repentance, without this final link it does not reach the fullness of the possibilities hidden in it. It resembles betrothal without wedding... Rituals of this kind could be called αντίτυπα. Monasticism is considered a long-term sacrament of repentance. But monasticism, in addition, is one of the types of repentance, similar to γονυκλίναντες, etc. Monks are a special category of penitents, of their own free will, and not by disciplinary action, not by force. They join the ranks of the penitents according to the subjective intensification of repentance throughout their lives, and not according to the objective (legal) criterion of the canons. The main points of LIFE are sealed in their truth by THE SACRAMENTS 1029 . Consequently, there can be as many perversions of life as there are sacraments? Shouldn't each sacrament also cure a corresponding vice in life? Does directing the will on the basis of a given 1030 moment in life give passion? If so, then the number of passions is then equal to the number of sacraments. If passions develop not on the basis of essence (titanic), but on the basis of hypostasis (personality), then the number of passions will be special. So, there are two possibilities 1031: What is the relationship between sacraments and virtues? However, this is only a new formulation of the old antinomy: grace and freedom. Should not the sacraments be considered as virtues of a being, and not of a hypostasis? The common place is Loci communes. The Holy Gospel and the Holy Apostle are not “books”, but moments of liturgical childhood, moments of worship. Actually, read the Apostolic Epistles and the Holy Gospel It is impossible not to worship, not to pray, to be abstracted from worship. This, if you like, is the grain of truth contained in the Catholic ban on reading the Bible to the laity. Reading the Gospel “in the office”, outside of prayer, is not only sinful, but also absurd, for this would mean studying the living, having first killed it. The Holy Scriptures in our dissertations are “violets in a crucible” 1032. According to the Protestant understanding, a sacrament is verbum visible 1033. Alas, by this they do not want to comprehend the word ontologically, but, on the contrary, they make the sacrament itself illusory. Yes, in their opinion, it is only a “visible word.” But since the reality of the word is only subjective - in teaching, in mental influence, then the sacrament is nothing more than that - just a ghost that has to recall some maxim. 1915.V.6. Night. Before preparing for service. Sergiev Posad Priesthood and monasticism + S. M. Solovyov 1034 once, discussing the church service, told me that he would prefer to listen to the all-night vigil in the monastery, and mass in the parish church. The remark is correct. The sacraments have a special meaning in the world and for the world, for they are the sanctification of human life. The monastery, as a place of angelic life, if we take it to the limit, “does not need” the sacraments. What I mean by this is that monks need the sacraments because they are not yet monks; but if the monastic ideal were carried to its end, then there would be nothing to use the sacraments for. It was not without reason that the holy hermits lived somehow, comparatively, far from the mysteries of the church, receiving spiritual powers in other, angelic ways - contemplating the lights transmitted by the angelic hierarchies to each other. The luminous all-night vigil, this spiritual polyeleos, corresponds to this intelligent life. In connection with these thoughts, the thought flashes through my mind about the difference between the priestly and monastic paths. The priesthood is the path of the sacraments. “Nothing is mine, but everything is from grace” 1035. This is the path of human passivity, feminine receptivity, disobedience to God. Monasticism is a path of achievement. This is the path of human activity, courageous self-purification, the marriage of the creature. Therefore, the priest has dying and resurrection, and the monk has the afterlife. The priest has Golgotha ​​and Edicule, and the monk Carmel. And in connection with this, the priesthood insists on the dogma of the resurrection of bodies, and monasticism on the dogma of the immortality of the soul. Hegelian non-being 1036 and so on comes from the non-being of the church. True (ultimate) non-existence is complete existence outside of God, which is also non-existence, in outer darkness. Relative non-existence on earth is an eruption from church life, an extra-church existence. Anathema. Non-being = excommunication of being = intellectual existence, because outer darkness = non-existence. External = outside of God. And 1037 the latter, (if) considering oneself as everyday life, must inevitably interpret spiritual life as “intimately personal” (Tareev) 1038, or as “meons” (Minsky) 1039, or as privat sache (social democrats). They affirm themselves by denying their denial. Church singing is the highest music, even if we consider it in a musical, not religious, order. This is deep and noble music - as long as they don’t perform “Parthes” things. Today I listened to the disgusting singing of “The Most Honest” by our 3 1/2 monks and was amazed at the beauty of church music. 1915.VI.23 – 24. Night. Sergiev Posad. Before preparing for the liturgy on Christmas Day, honoring the Prophet John the Baptist In our Orthodox service... {See With. 131 – 132 present. ed. to “...became Heaven on earth.”) 1040 1915. VII.16. The village of Troitskoye, Ryazan province The usual division of worship into private and public is essentially absurd. Can there be anything in the Church that concerns only me, who needs this “private” service, and does not concern all other members of the Church? Can there be anything in the Church that is not the work of the whole Church? The absence (“out of need”) of one or another member of the Church at a given “private” service is as little evidence of the particularity of this service as the absence (again “out of need”) of one of the members of the Church at the Liturgy or All-Night Vigil. Let's take baptism for example. Is it really that the entry into the Church of a new member, the new birth of a child of the Church, is indifferent to the members of the Church and is not a public matter? Is the baptism of an infant really a private service? The same goes for any private worship. Marriage is a union of two members of the Church; burial, as leaving the earth and seeing off one of the members of the Church; A memorial service, as a commemoration of a member of the Church - namely the Church, and not just a family, for to commemorate a family member, as such, there is no need at all for a priest and the entire church environment... Isn’t all this a public matter, a common matter? Everything in the Church concerns everyone, and every divine service is a public divine service. Burial, marriage, baptism, commemoration, etc. concern everyone. And if the concept of absence “due to need” is infinitely expanded, if now almost all members of the Church are absent from baptism, etc., then this does not indicate the particularity of these services, but only the incredible disintegration of church life and the terrible separation of the soul from the Church. Everyone knows that initially it was not like that. And as a result of this departure of everyone from “private” worship, the very rites began to be curtailed, shortened, disintegrated and weakened in their strength. Baptism, which requires a month 1041 for its completion, began to be performed in 15 minutes 1042. Negligence in fulfilling church requirements is inevitably associated with washing the hands of 1043 church society in relation to participation in these “requirements.” “Your true body is food and Your blood is true drink” 1044. – True waste, that is, the waste of truth? True drinking, i.e. drinking the truth? – What is the “brew of truth” or “drinking of truth”? – But what then do “brew” and “drinking” have to do with it? – What is the point of convergence, what is τό μεταφορούμενον, if the “brew of truth” is simply “truth” and the “drink of truth” is simply “truth”? It turns out that these sayings are not even a metaphor, but only an amplification that has no basis and makes no sense - just verbosity? – No, there is a reason: the truth here is not considered about itself, but as an object for its assimilation by a person. This moment of assimilation, assimilation of truth contains the meaning of those sayings: “true food” and “true drink.” – How and by what means is Truth acquired? - No, not in general, but in this case, during holy communion? – I have to say it’s strange for the ear: the mouth, larynx, stomach, intestines, the whole body. - Without a doubt. But then “true food” is no longer simply “Truth” and is not “Truth assimilated,” but something much more concrete: something assimilated through food; that is, it is, first of all, brutal. And “true drink” is not simply “Truth” and is not “Truth assimilated,” but something acquired through drinking; that is, it is, first of all, drink. – But the “brew of Truth” is also the “drink of Truth”? – I ask again, what is the trash of Truth? After all, you probably understand “Truth” abstractly, as an abstraction... – But then, what does “the drink of an abstract concept” and “the drinking of an abstract concept” mean? – However, we have already found out that it is not absorption in general, but absorption primarily by the mouth. And therefore, the question arises: how can one assimilate abstraction into one’s mouth? – Therefore, either you need to understand the truth specifically, or... – Or should we not replace the sayings “true food” and “true drink” with the sayings “food of truth” and “drinking the truth”? – But the “brush of truth,” if we understand truth specifically, is this concrete brush that stands before me. Truth and reality, given reality, are identical. How can this be? – This can be if “brushno” is not any of the brushes, but a true brush; if this goodness is exceptional goodness, goodness κατ» έξοχήν, goodness to the highest degree. Yes, this is not only a waste, but also a waste, and from it, through it, all other waste become waste. It is a living, concrete idea of ​​​​brush. And then, indeed, the “true reality”, or “Brashno”, is, at the same time, the reality of the Truth, for the Truth is realized here concretely. And “true drink” is again Drink par excellence, drink from which all drinks receive their nature of drinks, Drink. The series of brashens is headed by Brashn, which is transcendental for this series, and the series of pitiyas is headed by Pityas, which is transcendental for this series. Heading these ranks, Brashno and Pitya, however, do not stand in these ranks, they are not members of the ranks: they are limiting for the ranks. – But what does it mean then for Brash and for Pity to stand in the row of Brash and Pity? What does it mean to be “true food” and “true drinker”? – This means that they have the properties of brushes and drinks, but to a perfect degree... “Consequently, they differ only in superiority from washes and drinks?” - No. For the properties of the transcendental Brashna and Pitya are themselves transcendental for ordinary perception. Ordinary perception does not include those properties in its field of apperception. But when a different perception captures them, then it is seen that what is perceived is precisely the essence of what is perceived in the usual way in ordinary drinks and drinks. – Can you explain further: obviously, the relationship between higher and lower properties is asymmetrical and irreversible. – Yes: from above you can see both the upper and the lower; and from below only the bottom is visible. - But, in that case, what are the properties of ordinary brushes and drinks (break of text). - About censing. What exactly is interspersed with censing. Which layer of service is separated from which (see Typikon). – Our white chasuble with red crosses, used for Easter (and for the Transfiguration) is a very successful symbolism for the Transfiguration. For there, in the radiant cloud surrounding Christ, crosses were already seen - suffering and death... Probably, the “aura” was exactly like that - that’s how it was contemplated. Wanting to make culture immanent and only immanent to itself, the world, without noticing it, itself became immanent to culture; dissolved in it, became part of the elements. The doer has dissolved in activities and states. Power, autonomy, created by God, subjugated people, and culture became self-legal in relation to humans. Culture rushed according to its own laws, trampling on man himself. This is a fairy tale about a sorcerer boy who summoned a verse of spirits and was unable to control them. Rewritten 1915.IX.11 Serg Pos Gospel and rites. Concreteness of Christianity Gospel sayings and images in the grace-filled mind of the ascetic, unhampered by the vanity and crowd of vulgar and boring images and sayings of the world, bloom like wonderful flowers. And then fragrant chants, sequences, prayers, etc. arise. Each gospel word is a living word and the beginning of life, and in a pure soul, in a soul capable of life, it gives birth to life, movement and creativity. Rewritten 1915.IX.11. Serg Pos There is nothing more beautiful than the body. The smell is a sophisticated garment that does not hide the beauty of the body. Grace – covering – clothing. The primary form of the sacrament of confirmation, preserved among Catholics, is the laying on of hands, i.e. protection (of the one on whom hands are laid), covering over him, warming him. As a bird covers its chicks (“like a cocosh...”), the Holy Spirit is carried... 1045 (as a bird hatches). Mystical clothing is the robe of spiritual marriage made of the purest fragrance. Fragrance as spiritual intuition. The smell of saints and the smell of sinners. The wife envelops: cf. husband's glory 1046, husband's body, husband's name. 1915.ΙΧ.20. I thought during the liturgy “We pray to you, O Good One and Lover of Mankind, that having regard to our prayer, cleanse our souls and bodies from all filthiness of the flesh and spirit...” (Lit. St. John Zlat, second prayer of the faithful) 1047 “καθαρίσης ημών τάς ψυχάς και τά σώματα από παντός μολυσμου σαρκός και πνεύματος" (Εύχολόγιον, έν Ρώμη, σ. 44). So, on the one hand, “soul and body,” and on the other, “flesh and spirit.” “The flesh is a state,” “the spirit is a state,” and the defilement of this state can be on both the body and the soul. So, the opposite of the soul is not the flesh, but the body. “And cleanse us from all filthiness of the flesh and spirit” (Morning 5th St. 1048). Wed. from the 1st mole vespers 1049. “Jesus, heal my body, enfeebled by sins” (Jesus 1050). “And cleanse, Lord, my humble soul from all filthiness of flesh and spirit.” (Prayers for those who are coming to sleep, they say (litva) 1st St. 1051). So, there is a soul, and it is defiled, firstly, by the defilement of the flesh and, secondly, by the defilement of the spirit. Both flesh and spirit can destroy her. Caring for the soul, its purification. “The Holy Climacus cried out, saying: Singing with all my heart, that is, body and spirit.” Whole heart = body and spirit (About bows. - Charter, l 429) 1052. Body. 9th prayer of the lamp “Shine in our hearts... imperishable light... For you are the sanctification and enlightenment of our souls and bodies, O Christ God...” 1053 Christ is the sanctification and enlightenment of souls. <Christ sanctification and enlightenment) of the body. Sanctification and enlightenment of the body. Consequently), the radiance in the heart must be understood not only mentally, but also physically - in the heart - the focus of the whole organism. Wed “May I be sanctified in soul and body... may I be enlightened, may I be saved...” (Canon for Holy Communion, p. 2) 1054 and much more in this canon and prayers for Holy Communion. Vanity is a passion for appearance—decoration of clothing in the casual sense. Obviously, it is opposed to purity in this relationship, that is, to what Chrismation gives - the grace of the Holy Spirit. The vanity of clothing is opposed to beauty (= consolation χάρισμα internal) and braiding of hair" 1055). When it is not the very functions of life that are sanctified, that is, not the person himself, but only the conditions of his life, then we are not dealing with sacraments: for example, a church... All this prepares the upcoming sacrament, but is not itself a sacrament. What are the categories of social life? 2) Food and drink (nutrition). 3) Dwelling – with the consecration of the church, the consecration of the dwelling in general began. 4) Clothes - the consecrated robe began to consecrate the anointing. 5) Healing – blessing of oil. 8) Family----------------------- 9) Childbirth---------------------------- The blessing of baptismal water is not a sacrament. Find out from S.N. Bulgakov what the categories of human existence are. [(NB) About this, consult the idealists of the 18th – 19th centuries. For example, in Fourier, Saint-Simon and others, in Comte. ] 1915.Х.2. Serg Pos. Night Today I.V. Popov 1056 spoke to me about his priestly relatives and said: “Serving for them is a sharp knife. When someone died and they had to serve as a magpie, they looked at everyone as if they were doing the greatest favor. I have now begun to serve in other places.” Yes, serving is a sharp knife. At first I told I.V. Popov that this was due to lack of faith. But is this true? When you serve, there is nothing better. And I don’t want the service to end. But until you serve, several days before the service, you want it, and you’re afraid, you don’t want it. Service requires too much strength, too much internal effort. And you don’t want to start making this effort; you have to force yourself. This is something like what happened with the Pythia, who was dragged to the tripod by force. From reflections on the Holy Sacrament. Here is the end of the earth's axis, the north pole of the earth. It is like all points on the earth's surface. But everyone revolves around her, but she herself is motionless. So are the Holy Gifts. It's like nothing special. But around this particle the entire circle of Existence flows. But she herself is motionless. Antiphonal singing - in two choirs - somehow unfolds the church service, like the petals of a bud. The chant is elastically transmitted from choir to choir, like a shuttlecock with rackets 1057. And this makes the service itself resilient and strong. Immediately from mechanical repetition it becomes creative reproduction, a living body. The antiphonal service is not significantly connected with the church service. This is not a possible addition or decoration, but a constitutive moment of the service itself, a characteristic feature inherent in Orthodox service. - a transcendental barrier between two worlds. 1915.XI.7 – 8. Night. Serg Pos With a lamp and candles Our polemics with Latinism often resemble the Japanese revenge of “hara-kiri”. There, in order to take revenge on the enemy, they rip open their stomachs at his threshold. Here, in order to annoy the heretics, they reject what constitutes the beginning of the life of Orthodoxy - for example, the sacraments, the veneration of the Mother of God, the unity of the Church, etc. This is exactly what Fr. Hilarion 1058. A baby in the womb is like in a coffin, in another, transcendental world. The thin wall of the mother’s belly is metaphysically infinitely thick, because behind it there is a completely different type of existence than on this side of the womb. Being born, that is, passing on this side of this border separating two worlds, the baby enters from the transcendental world into the immanent world, into a new world, into a world of other laws, other forms of perception, another... The border separating birth from death in the womb of existence is a cry, trans. It is here that his new organization is formed, nurtured, infinitely plastic, still untouched. This pure wax is imprinted with everything that touches it - name, stars, power, an evil or good look, a prayer or a curse, the first gift. Everything determines his entire future fate. Here is the first νηπίους - babies. For Anthropodicea, be sure to get Tablet 1059, which contains amazing things for liturgics (for example, the names of individual parts in the censer). 1915.XI.18. Serg Pos. Tip 1060 Here are examples of notarikon 1061 in our church thought. Is this bad? Is it not true? Of course not. Good and right. 1) What is the connection between the doctrine of ideas and the doctrine of the immortality of the soul in the Phaedo dialogue? 2) What is the connection between categories and orientation in thinking? 3) What is the fate of Descartes’ doctrine of finite substances among subsequent philosophers? 4) “Jesus Christ... His name was Jesus, they called Him that, and Christ was added after, in remembrance of what they crucified Him on. The Cross is Christ... He was an Angel whom God ordered to enter the flesh... The Gospel is nothing, but in Paradise Lost and Returned it is said...” – Nikolaev soldier (from the Kharkov province), who served for 20 years in military service 1062. 1915.ΧΙΙ.24 – 25. Night. Serg Pos On the 8th day, the child’s navel falls off - in exactly the same way as the stem of a ripe fetus falls off. At first it is one with the child, and then it fades and falls away. In plums, cherries, etc., the place where the stem is attached is the navel. Consequently, on the 8th day the organism matures for the first time to independent life. That is why the name is given at the same time. I wonder if this happens later in girls, on the 10th day; After all, in ancient times a girl’s name was given not on the 8th, but on the 10th day. Like the title “Is it possible to replace the word belly with the word life in the exclamations of a memorial service?” “Since when has the arbitrary custom of some spirits replacing the word belly with the word life at funeral services become widespread? I don’t see any other motive than to please the young ladies. 1) “I read like the palm of my hand” (a palmistry expression that has come into use). Theology Metaphysics Scientific laws -------------------------------------------------------------------------------------------------- Mysticism Occult experience Scientific experience Oppositio – opposition, an astrological term. What is the difference between the Slavic words belly and life? Are they the same root? Doesn't the belly mean the higher pole, and life the lower? What bad taste to replace one with another and, if these considerations are correct, what a mistake. Is it possible to establish correspondences belly – ζωή life – βίος? Follow through translations. This will be a tour. Printed the article. 1916.I.5. Serg Pos After the all-night vigil What is the meaning of the two blessings of water at the Epiphany - on eternity and on the very day of Epiphany? And why is the water of the first consecration, in the evening, especially revered and considered especially important 1063. It would be natural to think just the opposite - namely, that water consecrated on the holiday itself takes precedence over water consecrated on the day preceding the holiday. But in fact, it's just the opposite. The answer to these questions is very simple, if we take into account the exact instructions in the statute. Water is consecrated in the evening in the church for the consecration of the church, houses, etc. On the holiday, water in natural reservoirs is consecrated. This means that the first blessing of water in the Church is addressed ad intra, intended for internal use in the Church, for the self-purification and self-sanctification of the Church, and the second blessing of water is addressed in the Church ad extra, for external use, for the purification and sanctification of nature and the world. The first water is for Christians as equals; the second water is for all creation and, therefore, for people, as members of the world. From this it is clear that the first water represents a higher level of blessing than the second, and, most importantly, according to its intended purpose, it should be used in homes. 1916.1.5. Serg Pos After the all-night vigil If the Church sanctifies the entire world and, in addition, recognizes the teaching about the four elements (for example, see in the Epiphany prayers at the prayer service), then it is natural to think that each element receives special sanctification on a special day and in connection with a special event in the life of the Lord... Listening to the paremias of Vespers of the Epiphany (in eve), it is not difficult to understand that they are all about water and that Epiphany (is a holiday “Aquarius” – ?) in its sanctifying meaning is precisely the sanctification of the water element. – It is not difficult to understand that Easter is the consecration of the earthly element, the earth. Just as in Baptism the Lord, descending into the waters, sanctified their streams (see service), so on Great Saturday, descending into the earth, into the bowels of the earth, He sanctified them. – Pentecost is the sanctification of the air, the element of air, by the Holy Spirit, who again descended into the air and blessed its streams - a strong wind, noise, the sound of the inspired speeches of the apostles... Transfiguration is the consecration of fire, the fiery element that surrounded the Lord and was sanctified... It is remarkable that the festivities of these solar consecrations are timed precisely to those times of the year to which the corresponding elements correspond: At the end of autumn and winter - water - Epiphany (it is also Epiphany and Christmas in ancient times). In spring, the end of winter - the earth - Easter. Summer, late spring - air - Pentecost. The end of summer, autumn - fire - Transfiguration. Other twelve holidays have, as they are more special, more special sanctifying meanings: The Annunciation is of human nature. Dormition – of the plant world. 1916.I.12. At the funeral service for A.P. Shostin 1064 The funeral weeping creates the song “Hallelujah...” 1065, that is, transforming, transforming, transforming the funeral weeping into the song “Hallelujah”, or also, also: making the song “Hallelujah” a funeral weeping, instead of a funeral weeping... The meaning of the cult is precisely in the transformation of natural sobbing, natural cry of joy, natural rejoicing, natural crying and regret - into a sacred song, into a sacred word, into a sacred gesture. By transforming, it reveals and reveals even stronger and more powerfully than naturally. Supernatural, more than natural. “It’s not enough to cry, you have to sob harmoniously and harmoniously” 1066. But how to sob harmoniously when you don’t know how, when you don’t have the strength or attention... This is where the church service comes in, prompting sobs, words... (cf. letter to Rozanov) 1067, finding for us exactly what we want, but we don’t find it and therefore we are tormented by unresolved affect. Under the title “Funeral Weeping...” write a chapter in “Riddles”, which would begin with a description of the burial in Tolpygin of a maiden...; remember how it was. Then - my poem - “In Race” 1068. "But that's not enough." The answer is service. Discussions about burial and hence in general about service as a discharger of emotions. 1916.IV.9. Light Resurrection. Serg Pos Today, during Monday morning, the singers decided to sing Vedel's Easter irmos 1069. What a rhetorical, cold and far-fetched thing this is - like all of Wedel’s music! A perfect hria, and not one of the skillful ones! And how lifeless it looks next to the usual (Feofanovsky?) 1070 Irmos, full of joy and jubilation. <See also entry 1916.IV.18 on p. 327 present ed.} “Words of love, not spoken by me, burn in my soul and burn me” 1071 - an example of delayed affect: I choked on a word - and my soul hurts. The word is thrust into the soul, burns it, tears it, wounds it. The occult teaching about words of hatred and about failed bewitchment (involvement) falling on the head of the sorcerer - the teaching of the Church that anathema falls on the one who unjustly pronounces it - isn’t this right here? Here, too, the word, which cannot plunge into someone else’s soul, does not have the space to express itself completely, crashes into the soul of the speaker and wounds it. Be sure to compile a card index for Proclus 1072, marking pages and lines. This is necessary for doctoral work. 1916.IX.3. Night. Preparation for service Every time you enter a church, every time you serve, you experience a feeling of renewal. It’s as if you are seeing everything for the first time – everything is so loving and kind to your heart and faith. It’s as if after a long absence from home you came to your home, you arrived and you see everything that’s familiar. The Church is our metaphysical homeland, and this is its charm. She is “remembered” (according to Plato) 1073. It resembles another world, imitates another world. “don’t be vain, annoying each other” 1074 How subtle: nothing irritates another more than someone else’s vanity. Does their king walk around naked? among the savages" 1075. They do not have anthroposophy, but atroposophy 1077 - sophia Atropos, the 3rd parka, cutting off the thread of life. The Steiner Club is not concerned with life, but with death. 1917.I.26. Above the popular print of Vasily Novy The most valuable books are those that are everywhere, the cheapest, the most popular. In essence, there is a big prejudice that for (spirituality) culture you need a lot of money: with pennies you can buy everything that is most meaningful. The rest comes only from accessories, although these accessories are very expensive, both in terms of money and labor. 1917.ΙΙ.1. Start of 1st hour John 19:31. It is said σώματα about the bodies of the dead. Σώμα from σάος – whole. This means that σώμα actually means a whole body - as opposed to a part of it, a mutilated body - a whole corpse, and not a headless one, for example, armless, etc. 1917.II.23. Serg Pos. St. Clement's morning 1. According to Protestants, a clergyman serves, performs divine services, because someone alone has to do it. He is alone, but only as a disciplinary measure, only at the request of the deanery. Metaphysically, he is like everyone else; neither he nor his actions contain anything special against other members of the religious community. According to the expression that has become decisive, in the sense of clarifying the matter, he is primus inter pares 1078, he is like everyone else, he is Јar omnibus 1079, a primus, - only because one of the parum cannot be forced to serve, of necessity he will become primus: someone must be first. If he is constantly primus, then this is for the sake of his external, human in the rough sense of the word, advantages of primacy: speaking abilities, voice, academic diploma, connections, health, etc. – But this idea of the priesthood is false? Mb, it’s not as false as it seems, because it is a correct understanding of what a Protestant pastor is, a right exposition, a right theory of a wrong ontology. I want to say that Protestants are wrong to have such “priests”; but theology, which in general is only an awareness of cult, is not wrong, for it speaks of what is. – But there is something wrong with reality. – Well, of course, not Orthodox. However, I want to ask you, in what ways is it not Orthodox? - As in “in what”? In the absence of a real priesthood. - Without a doubt. But what does “real” mean? - That is, legitimate, possessing the continuity of initiation. – But if Protestants’ legitimacy consists in choosing a community, can their priesthood be called illegal? – It is possible, because only Orthodox legality is true. - That corresponds to the essence of the matter. – But the essence of what matter corresponds to the legality of the Orthodox hierarchy? – The being... and the hierarchy itself, the priesthood. – This means that the point is not in legality (for there can be any kind of legality), but in the essence by which legality is determined. – Legality is an external sign of a right or wrong being. – Excellent, therefore, our question about the priesthood is again brought, now more firmly, to a discussion of the essence of the priesthood, to the clarification of the reale 1080 priesthood, to ontology and mysticism. So, what is the reale of the priesthood? - Mb, would we come to a solution if we started with denial? - From the denial of this reale in Protestantism. If for Protestants the priest is primus inter pares, and this denies the special essence of this primi, then we can formally immediately establish that, in any case, the priest cannot be considered as the par of his parishioners, and if he is not considered among his equals, then thereby cannot be called either primus, secundus, or tertius 1081; he is outside the range of his equals, that is, he is heterogeneous with them, not equal, he is non est par or est non par 1082. The essence of the priesthood is primarily in the inequality of the members of the parish who are outwardly similar to him. – So you want to approach the concept of privacy? – Yes, and to say that a priest, as a priest, is a being transcendental to his parish. 2. Great. But how can we give from here a positive definition, or a positive sign, of a priest? – This, I believe, is not difficult: based on an understanding of how a priest becomes a priest. - Through dedication. At first he was not a priest, but then, after ordination, he became one. Therefore, at first it was par, and then it became impar 1083 °, other things. At first he was l-m among the others, and then he became outside the row. At first it was homogeneous, then it became heterogeneous. “But what needs to be done for everything you’re talking about to happen?” – That is, say certain words and prayers and perform certain actions, external and internal. – This is in accordance with the disciplinary-canonical-statutory order. But certain words, although different, are also spoken by Protestants? - No, I wouldn’t say that; this would lead us to a conversation similar to the one already had, about the substance of the matter that determines legality. – Excellent, therefore, here too the matter is in the essence. – So what is the essence of initiation? - No, of course, because dedication makes a non-priest priest, not the priest's ordination. - But why not in the priesthood: after all, the bishop and priests ordain; therefore, dedication by them is initiation. - But a person is dedicated; therefore his consecration makes him a priest. – How to get out of this antinomy? - What? So what about antinomies? – The subject of the sacrament of initiation and its object – the dedicator and the initiate. – Here, in initiation, their mysterious union takes place... marriage... ] 1084 - Obviously, in that it makes from similar - dissimilar, from par - impar, transcendental. Carpenter in his book “Love and Death” 1085 considers materialization as a kind of regeneration, but not of a separate organ, but of the entire body, and not long-term, but short-term. This book is interesting, but, alas, it is sickeningly happy and glossy. No sin, no tragedy... There is no excitement, no joy. Doesn't amaze, doesn't captivate, doesn't excite. But everything is “so”. For Carpenter there is no secret, no sense of mystery, no repentance... He wants to expand human life limitlessly. But it endlessly impoverishes her. Can a mystery be made into something like physiology or chemistry? This is boring. In the book of Hermas “The Shepherd” it is said: “Two spirits are at hand: one is good, the other is an evil spirit” 1086. Mand. VI (cf. ate Var, part 2) 1087. This, as you know, is the general opinion of the Church. But this is not the opinion of the Church because Hermas said so, but because Hermas said so because this is the opinion of the Church. In general, I would like to say about church tradition that it is the environment (theological views and beliefs) in which the theological opinions of the Church’s disputes crystallize, being evidence of the existence of church faith of such content, but by no means sources of doctrine. Behind the Holy Fathers we see not authorities, but exponents of the church teaching of their society, and we trust them not that they are not mistaken in the content of their statements, but only that they do not present theirs as church. So, we believe the Church, not individuals. And we refer to the testimony of the saints not as a source of judgments, but as examples, as precedents, in which similar judgments have already been expressed by the Church and accepted by the Church. 1917.IX.6. Serg Pos. According to a 3-4 word note made in the church during the service Start: “Do six days...” 1088 etc. With the initial exclamation of every service, and the liturgy in particular, the priest tears the fabric of time, and in this rupture sacred time is exposed, the image of Eternity - the noumenal basis of time. “Bless, Master” 1089 or “Bless, Father” of the deacon refers precisely to this initial exclamation: “Bless the beginning of the service,” that is, “tear time,” “tear the continuity of its fabric...”. Time is torn apart - and the Kingdom of the Holy Trinity begins, like some ahistorical eon. The divine age begins. G. Mirkovic. – About the time of the transubstantiation of the Holy Gifts. 1886. Pereferkovich, – Philological remarks of ZhMNP. 1917, Oct 1090. Thinking without words (Psychoneurological inst (?) What was the biological definition of part 1091? – in self-construction – in the creation of tools – in the continuation of organs (Bergson) 1092. Wiener 1093 about continuation) of feelings. The predicament of a person himself - cf. animal given. Man is finite + infinite (Nesmelov) 1094 Contradiction. Organ projection. Philosophy of Technology 1095. Trace classification) of abilities-functions according to organ tools. Organs. But what are organs like organs? Instrumenta. Notions. Sacra. Three irreducible spheres. They tried to deduce each from the others. At the debate nrzb.} “I declare the meeting... open.” This is undoubtedly a liturgical cry, blocking a certain time into the sphere of scientific thought - making it taboo. But in the secular realm this liturgical cry (is) comical. It is comical that they do not recognize the symbolism, and the real meaning of the exclamation is not to them, because already everyone can see that the meeting is open. But until it is “open” liturgically - all speeches have a private meaning - not disputational, not sacred. also entries 1917.ΧΙ.22 on p. 79 and 1917.XII.19 on p. 49 present ed.> Invisible lines of magnetic force are outlined when iron filings enter a magnetic field. Thus, the invisible and secret becomes accessible to sensory contemplation, clothed in the empirical, directed along the own lines of the invisible. Entering the sphere of cult, the sensual lives and combines no longer according to its immanent connections, but according to others, and becomes part of a different, transcendental structure. Involved in other connections - strange and incomprehensible on the plane of the sensuous, in unexpected relationships, henceforth restrained by other forces, it ceases to be simply earthly and only sensual, just as the nutritious material that is part of the body and, assimilated by it sensually, cannot be called simply external and lifeless, revealing a hitherto invisible but vital form - είδος. Meaning, meaning, meaning... One thing in the cult means this and that, another means that, one is love, another is repentance, etc., etc. Leave me alone with your meanings: who needs them? Whether to the one who prays, who already knows himself and his own, or to God who knows everything. – No, the ritual does not exist for the sake of its meaning, not as a duplicate of feelings, thoughts and facts that already exist, but, obviously, because it itself, in its spiritual and physical essence, is necessary in the cosmos, and it can be necessary, obviously, only because it itself is something new in the world, and not something just second, it is itself an organ of the development of some kind of reality. And this reality is revealed in the cult, but without the cult it would remain only a potentiality - that is, it would not exist at all. The cult is the original, and not a copy of something. The meaning of “like”, “ώς”, “as” - positive) or negative), doesn’t it actually depend not on “how”, but on the mood of the verb with it, subjunctive or indicative)? If it is a subjunctive, then it would be added (as if, as if), this means a desire for similarity, but, therefore), the absence of it. “As if there is” - not there, but it seems “to be”, about. The indicative mood means that it is precisely what is desirable, that is, it establishes equality. “As it is” = there is. Like truly - truly, even more than that. This is important when criticizing seminary theology and when establishing the dogmatic meaning of many liturgical hymns. 1) Rituals are manifestations of sacraments; the difference between sacraments is in itself incomprehensible. 2) In its purest form, the sacrament of Sacrifice is on Good Friday. 3) Thoughts about artos today. 1918.VI3. 4) Yaroslavsk frescoes 1097. 1) Sacramentum (Znamensky) 1098. Thessaloniki, one of the centers of mystical experiences, is already defined in the Epistles of the Apostle Paul to the Thessalonians as saturated with mystical unrest. But even after him, there is obviously a mystical tradition and some kind of continuity of mystical ideas, a kind of mystical school. A few randomly taken names will clarify my thought: Simeon, Archbishop of Thessaloniki, Nicholas Kavasila, Metropolitan of Thessaloniki, Gregory Palamas, Archbishop of Thessalonica - all these are defenders, promoters of the mystical tradition. This should also include Saints Methodius and Cyril, equal to the apostles, with his mysterious vision of Sophia, the Wisdom of God, and with his chivalrous service to Sophia 1099. It should also be noted that the famous transformer of Athonite icon painting, Mikhail Panselin, who most likely lived in the 16th century (see N.V. Pokrovsky, - Essay on Christian monuments) art and iconography). St. Petersburg, 1910, p. 192), was a native of Thessaloniki. We are perplexed when we hear from the Apostle: “bishops and deacons” 1100, that is, with the omission of the word priests, we are generally perplexed at his confusion of the degrees of episcopal and priestly, and the unification of both in one term “bishops” seems to us an apologetic stretch and artificiality. But why don’t we remember that we ourselves are talking about three degrees of priesthood, that we are talking about priests, meaning among them bishops and deacons. Why can we combine the degrees of the priesthood into the middle of them, but the apostle could not do the same, designating the entire race through its highest representatives - bishops? 1 Cor. 11, 14 – 15: “Doesn’t nature itself teach you that if a husband grows hair, then it is a dishonor for him, but if a wife grows hair, it is an honor for her, since hair was given to her instead of a veil?” Consequently, the concept of “nature”, nature, ή φύσις of man also includes the concept of dishonor, ατιμία, and the word, δόξα. In other words, the manifestation of culture (hair cutting) refers to human nature. In other words, culture is not against nature and not even beyond nature, but in nature - it is φύσει, by nature, of course - by human nature. Sacrificial knife, and then any knife in Latin culter, cultri. Obviously, this word comes from colo, cultus 1101. The sacrificial knife is a cult weapon. The knife was probably originally created as an instrument of worship, as a liturgical accessory, and only later, having become worldly, became a kitchen knife; or, more precisely, there was no kitchen at all outside the cult. But a particularly close connection between the knife, the instrument of sacrifice, and the cult is characteristic: the cult is a sacrifice. Priest – sacrificer – slaughterer. Culter is a tool of cult... In the service for the 2nd week of Great Lent, in the stichera of St. Gregory Palamas, it is noted that he is a “fellow citizen” of the Wonderworker - of course, the Myrrh-Streamer, Selunsky, i.e. Thessalonica 1102. Consider his life, is there anything characteristic of Thessaloniki in it? Using the lives of the saints, trace who was a Solunyan or an activist in Solunya. Psalm 22 (in the Rule for St. 1103. The theme is horizontality, calm movements, Mozart’s landscape, and even more horizontally. Instrumentation in m (Τ), in Slavic. No. What does T mean. The Mother God is revered - Cult. Locked doors are royal doors. Prayer before them, as before the doors. Opening them and opening them. Dogmatists and royal doors. No. Sing “Cherubic” in the chant “Noble Joseph” 1104. This is most appropriate in meaning and tempo and sounds very prayerful. The other day I found in one of the Lavra storerooms a mechanical organ with a series of shafts, and on each shaft several pieces were placed at once. And it is remarkable that on all the shafts the distribution of pieces is approximately the same - starting from church chants to hymns, and from hymns, gradually descending, to polkas and mazurkas. These shafts are probably from the late 18th or early 19th centuries. This got me thinking: the 18th century needed the Church and everything ecclesiastical; it was a parade of eternal celebration, it was the beginning of all things; - churchliness was a moment of culture, and we would not have understood anything in the 18th century if we had thought that it was all Voltairean; and Voltairianism itself was a struggle not with the Church, but with transcendence, with the independence of the Church. The establishment of the Synod, as a body of secular power, managing the department of spiritual affairs, is in complete harmony with the shaft of the body, beginning with “Now the powers of heaven” and ending with the polka. But in the XVI - XVII centuries. it was different. There, on the contrary, culture itself was only a moment in the life of the church. And we can say that if in the 18th century. “Now the powers of heaven” 1105 opened the ball, then in the 17th century. The health resort workers ended the service, understanding it as a charter, as a way of life, as a rite of life. But even earlier it was different again. In the 14th and 15th centuries, both cultural life and church life came from one center - from the mystical worldview, from that depth where culture and the Church are seen in their original unity and are not opposed to each other. And then, that is, by the 17th century, they begin to split off from the mystical root and therefore - split off from each other, and having split off - they enter into a struggle, and each side tries to destroy the other, absorbing it into itself and dissolving it in itself, first the Church culture (XVI - XVII centuries), then the culture of the Church (XVII - XVIII centuries), as a result of which both of them, finally eroding their spiritual, mystical food and maintenance, and yet retained their self-determination and self-emphasis, remembering their former significance. The 19th century leads to “mysticism,” i.e., the recognition that the Church is only an external phenomenon, and therefore for the external, therefore, neglected and secretly despised, and therefore something else is required, not the Church. The Church, being only external, opposes only external culture, but while the latter has its justification in the external. Churches. Church and culture have become competing, mutually reflecting aspects of life, each of which recognizes itself as reality, and the other as its mirror imaginary reflection. If one is full, then the other is empty. But since the choice is arbitrary, consciousness swings between two poles, each of which is assessed as conditional and arbitrarily established. 1919.H. 15. Moscow. "Gubotdnarobraz", com. 14 It would be very good to write that is, reflections for every day, but not about just anything, but about holidays and saints, their symbolic meaning - what, in fact, each holiday means. Here it would be necessary to collect in a compressed and minted form the entire sum of what I am generally able to say that is significant about the circle of worship, that is, about religion in its concreteness. Such a book must be written gradually, in separate pieces of paper, but still making it a rule to write as often as possible. At the same time, one should not (?) strive for external uniformity - for equality in the size of what is said about this or that holiday. But I’m writing this, I guess, and in vain - to relieve myself, because it would be much more expressive to give a certain volume about each day - one page, for example, or, I guess, even this way: according to the church charter, assign, according to the category of holidays, this or that place. Mb, long topics should simply be divided into one-day holidays, connecting the annual, Easter and weekly circles not with a simple chronological sequence, but with many threads. Twins, even if born on time, are in fact premature children, because each one took less of the mother’s strength than a normal child. Is this partly why they enjoyed special veneration in ancient times, as mystical creatures (the cult of twins). It would be necessary to find out biologically whether the twins are premature? Ask Yves Fl Ognev 1106. Saints are children. Children, because they are premature. - Therefore, they maintain a peaceful life in the womb. – Therefore, they understand animals (cf. American boy) 1107. “That’s why the animals listen to them.” Premature children always seem to have not woken up - at least in infancy, but, it seems, even when they grow up (L. A. Tikhomirov’s son Alexander is an archimandrite) 1108. It's like they're dreaming in reality. Um, does this always happen? Check. About the death and birth of the great + The great ones were usually born prematurely, remained underdeveloped all their lives and died in horror. Is it so? In any case, this often happened. Why is this? "Stole" from Metaphrast 1109 Holy Martyr Mamant. His memory is September 2. According to the Lives of the Saints, St. Dmitry of Rostov, came from Paphlagonia. Both of his parents were from “the great family of Patrikiysk, glorious and rich and shining with piety” 1110. The father's name was Theodotus, and the mother's name was Ruffina. When the mother was pregnant with St. Mamant, the parents were captured and imprisoned. His father died there; and his mother “blessed Ruffina, enduring poverty and sorrow in prison, and was overcome by great sorrow for her husband, having given birth to a man before her time” 1111. Then she begged God to send her death, “and as a child in the midst of her dead parents she remained alive” 1112. One woman who lived in Caesarea, named Ammia, received in a vision a command from God to bury the bodies of Theodotus and Ruffina and raise the baby Mamant. She did just that. The baby did not speak for five years, and then he told Ammia for the first time the Latin word mamma, which is why he was named Mamant. But then, sent to study, he soon surpassed his peers, so that everyone was amazed at the speed of his mind. This was during the reign of Aurelian “270 - 275”. Mamant “had gray hair in his youth, wisdom and the age of old age, an undefiled life” 1113 and dissuaded his comrades from the idolatry demanded by the government from young men. When he was 15 years old, he was slandered before the authorities, and he was brought in for interrogation. Here begins a narrative full of great miracles: the elements (fire in particular) were afraid and ashamed of Mamant, animals served him, a dove brought him wonderful food, etc. There is no time to retell all this now. But we must summarize that St. Mamant had complete power over all nature. In particular, his saying is remarkable that animals, “even though they are senseless, still lead us to fear God and honor his servants” 1114 (religion of animals). This life must be studied from different sides; it is extremely remarkable in its cosmicness, in its fullness of cosmicity. And it is also worthy of attention that the cosmic nature is combined with the fact of the prematurity of St. Mamant. St. Mamant is a bastard. Animals. Filaret of Moscow (Drozdov) was a premature baby in 1115. Lev Mikhailovich Lopatin 1116 1) He is the nephew of Chebyshev 1117, a mathematician, and his face is very similar to him. He has mathematical abilities (reported by I.F. Ognev). 2) Infantilism of the figure of L. M. Lopatin. The schematism of his thinking. Sharpness, but not felt, dark, underlying. The infantility of his thinking. Infantility of manners and tastes. Passion for the miraculous. Stories about the wonderful. The complete absence of sexual depth and richness in writing (and in life?) 3) Isn’t L. M. Lopatin a half-baked? Ask Ognev. 4) A long beard does not interfere with immaturity (cf. saints). Time must be rhythmically dissected in order to be recognized as time. Then only time can be considered as one. But the terms dividing it (καιροί) would not be such if they were only terms of time as a homogeneous environment, that is, if they were not qualitatively individualized, qualitatively unique, each in its own way. Each term must be one of a kind, extremely unique. But the ultimate, unique, individual in the proper sense is a person. To be individual, a term must be associated with a person, and be filled by a person who characterizes him, fills him with his energies and receives his certain quality from the person. However, these deadlines may be too long. Time, in order to be, must be permeated by a principle above time, by the net of eternity, allowing us not to float with time and thus stop noticing it, but to stand above time and therefore recognize its fluidity. And the person who determines the time period is required to go beyond the time that has already happened. This person must testify to eternity, be a living and speaking self-witness of eternity in them, he must be a witness of μάρτυς. It d be in the world, but not from the world 1118, transcendental to the world, negated from the world, above the world. It d be holy. The connection of time periods with the memory of saints, with the appearances of saints, gives firmness (strength) to the fluid nature of time - this is the monthly calendar. {Cm. Appendix to VI “Features of the phenomenology of the cult”, p. 198 – 200 present. ed.} The sacraments are performed in the order of their rites. {The following is barely legible text, almost identical to the beginning of the “Witnesses” section, p. 354 – 355 present. ed.; ending: “What was proclaimed has come to pass.”> {On the back) What is fasting. Empty? Same as holiday. Liturgical clothes, according to Simeon of Thessalonica and others, have a double meaning: firstly, they are symbols of Christ - Christ's slave form and service; secondly, symbols of greatness and special gifts of the Holy Spirit. This double meaning of clothing corresponds to the double position of the clergyman in the Church. He is Christ the sacrifice, and Christ the king, the humble Christ and the glorified Christ. (See also entries 1920.1I 1.8 on pp. 49 – 50 and 80 – 81 and 1920.111.27 on pp. 344 – 346 of this edition.} The mask in worship gives ontology, shows what the charter requires, without making personal demands on those who are in favor. The mask eliminates the need to be a hypocrite - to appear, and not to be - of someone who is not and makes him as he should be in the area in which he is seen. Rizas serve the same purpose - they are a kind of mask for the figure. For the voice, such a mask is the chanting, exclamatory pronunciation of prayers, the Gospel, etc. By pronouncing the statute, we do what we have to do, but at the same time we are not being hypocritical. The prescribed pronunciation of prayers saves us from hypocrisy, that is, it makes us ontological, and twice: in our weakness, when we recognize ourselves as such, and in our mask of exclamation, when we are what we should be. The masked man is an icon. His voice appears in the same way - in the prescribed pronunciation. (See also entry 1921. V.30 on p. 347 of this edition.) The canon for Holy Communion is a thick tone, dark purple - like thickened purple wine. The canon of Easter is scarlet and moving, Scarlet Easter. The Canon of Transfiguration flows like a stream of molten metal, dazzling, pure white. “Show me my earthly mind, exceeding earthly and material desires, exalting it from earth to heavenly love.” – Canon of prayer to the Guardian Angel, p. 6, “And now” 1119. What exactly does “earth-raising” mean? (Dyachenko, - Ts-slav words, p. 200 1120. Earth-loving = zealous for earthly things.) The left hand is hot, the right hand is cold during the service. 1921.ΙΧ. Saint's Day righteous Elizabeth 1121 (prayer service before the start of the teaching) 1122 Punishment, punishment, punishment. What is the true meaning of the word “punishment”? This explains the use of the word “punishment” in relation to God - God punished = showed = taught. About the occurrence of the insertion “Oh God, Who is Your Most Holy Spirit...” in the liturgy of 1123 - St. Basil the Great, who did not see the Spirit descending on the Gifts and therefore the saint read prayer 1124 three times. On the abolition of open prayers and the introduction of secret ones (both are evidence of transubstantiation). For many days now I have noticed a phenomenon that has interested me. During the liturgy (namely the liturgy, and not the service in general), my right hand gets very cold, and my left gets warm. This cannot be explained by the air temperature, because it is easier for the left hand to cool down than the right one, since it is the right hand that has to act - for example, to bless, cross, etc. The temperature difference is very noticeable. And I always thought that it had its cause in some kind of circulation of fluid coming from one hand and entering the other. The fact that confession is precisely the sacrament of the WORD is evidenced by the order of this sacrament: In the first prayer, the typological cases to which reference is made are: “O God our Savior, who through Thy prophet Nathan (this is the instrument of the sacrament) repented (this is the matter of the sacrament: repentance, the word of repentance) to David who granted remission of his sins, and to Manasseh who received prayer in repentance...” 1126 In the second prayer, it is even more specific: “You yourself, who are good and kind, O Master, are pleased to allow these Thy servants to be resolved by the WORD...” 1127 – by their word and the word of the shepherd, the interaction of both words, the word of repentance and the word of permission. Therefore, the priest speaks to the repentant: “Do not be ashamed, do not be afraid, and do not hide anything from me, but, without hesitation, you have done everything that you have done, so that you may receive forgiveness...” 1128 The condition for abandonment is prophecy, and the priest is only a witness to this prophecy: it is impossible to prophesy without an interlocutor - a witness, therefore the priest is needed as a kind of listener: “I am a witness, and I testify before Him with all things, so you say to me: if you hide something from me, it will be a sin for you...” 1129 The point is not in repentance, but in the prophecy of repentance, in the word, and in the word permission is given. And then he asks: “Rtsy mi chado...”, “Rtsy mi chado...”, “Rtsy mi chado...” 1130, etc., etc. 1922.IV.17. Week of Myrrh-Bearing Women The smell and taste of myrrh are quite consistent with the verbal instrumentation in cra, khri, dead Christ is risen from the dead, having corrected death by death... 1131 Having bestowed the Cross. {Cm. also entry 1922.X.20 on p. 347 present ed.} Apparently, circumcision is prohibited in the same sense as it is forbidden for parents to be recipients of baptism. Not positively bad (this does not mean that both are bad). 1923.III. 19th century (thought – 1923.III.17) 1. Why was circumcision abolished? There are many reasons. One: do not count on carnal cleansing, on natural depths. Let it be worse, but in the search for grace, rather than better, but self-sufficient. 2. Parents are prohibited from being recipients of baptism, just as it is prohibited from being placed by parents at a wedding. They are not even allowed to be present. (However, this is a special matter.) Is birth bad? Is marriage bad? - No. – Don’t parents love their children who are baptized and married? - They love it. But one cannot be a recipient, so as not to confuse the order of carnal relations with the same – spiritual. Apparently, the prohibition (prohibition) of circumcision is of the same nature. This natural sacrament, good and valuable, is abolished in the name of non-confusion with the blessed. {Cm. also entry 1923111.19 on p. 348 present ed.} 1923.IX.24. Before the service. (Night) In the stichera on “Gosp, called,” St. Sergius is called the God-wise 1132. This is obviously a word corresponding to θεόσοφος. It is very important that such a term is applied to St. Sergius. Find out the semasiology of the words βεόσοφος and godly wise in liturgical books, etc. See: Allen Grant. Die Entwicklung des Gottesgedankes. Jena, 1906. – 419. Point 5 was not completed by Florensky. – 419. Mikhail Mikhailovich Tareev (1867 - 1934) - philosopher and theologian, professor at the Moscow Theological Academy. See: Brodsky A. I. Mikhail Tareev. St. Petersburg, 1994. – 419. property of nature itself (lat.). – 420. See: Tareev M. M. Humiliation of our Lord Jesus Christ. M., 1901. – 420. “The word became flesh” (John 1:14). – 420. In the manuscript “On superstition and miracles” (January 1902). Published with distortions under the title “On Superstition” (New Way. 1903. No. 8. P. 91 – 121). See: Priest Pavel Florensky. Works: In 4 vols. T. 1. M., 1994. P. 44 – 69. – 420. Wed: In. 17, 11 – 18. – 420. Teaching about holidays. See also note. 19 to Appendix 2 of Section VII “Consecration of Reality”. – 420. Inscriptions on the diagram: Worldly joy, Average level, Maslenitsa, Lent, 49 days, Pentecost, Holy Week, Holy Night of Easter, 10 days, Ascension of the Lord, Trinity Day, Average level, Holy Pentecost, 49 days, Pentecost, Spiritual joy, Entry of the Lord into Jerusalem, 7 days, Worldly sorrow and spiritual silence, Pure week, Worldly joy, Intermediate level. – 422. Inscriptions on the diagram: Worldly joy, Noise, Silence of fasting, Noise, Spiritual joy. – 423. The source of the text has not been identified. – 423. humiliation, belittlement (Greek). – 423. Wed: Phil. 2, 5 – 11. – 423. Coronis is the daughter of the Thessalian Lapith Phlegias, the beloved of Apollo. Coronis cheated on him with the mortal man Ischius, being pregnant by Apollo. Zeus killed Ischias, and Apollo killed Coronis, after removing the child Asclepius from his mother’s womb. Then he handed him over to the centaur Chiron to raise. – 424. See note. 15 to section II “Cult, religion and culture”. – 425. The proposal is not completed. – 429. Compare: Homer. Iliad. Song 8, 13 – 16: Into a distant abyss, where there is a deep abyss underground: Where there is a copper platform and iron gates, Tartarus, As far from hell as the bright sky from the valley! (Homer. Iliad/Translated by N. Gnedich // Homer. Iliad. Odyssey. M., 1967. P. 135). – 429. Alexey Ivanovich Vvedensky (1861 – 1913) – professor at the Moscow Theological Academy, teacher of Florensky. See: Vanchugov V.V. Vvedensky//Russian philosophy. Dictionary. M.: Republic, 1995. – 429. first among equals (lat.). – 430. in fact, in fact (lat.). – 430. Wed: In. 17, 11 – 18. – 431. Wed: “O greater angel, who has exceeded the merging of the worldly me...” - morning prayer 7th, midnight hymn to the Most Holy Theotokos // Priestly prayer book. M., 1907. IT. 8 rev. – 431. before experience, after experience (lat.). – 432. There is an inconsistency in Florensky's text, which has been corrected. The text in the manuscript is as follows: “There is nothing seductive in the idea that a Christian who has not developed the gifts of the Spirit given to him, who has not grown the seeds planted in him, who has not exercised the organs created in him, cannot be distinguished in any way from a pagan.” – 432. See note. 288 to section VII “Sanctification of Reality.” – 432. See note. 21 to section V “Seven Sacraments”. – 433. Wed: In. 17, C – 18. – 454. See note. 26 to this section. – 434. Wed: Heb. 11, 29. – 436. “The immediate goal of the rank of Skaballanovich M. Explanatory typicon. Vol. 3. Kyiv, 1915. P. 51). – 457. In Florensky’s text: “transcendental.” Based on other texts, the publishers believe that this is a typo. – 438. See note. 11 to section IV “Sacraments and Rites”. – 439. Priestly prayer book. M., 1907. II. 261. – 439. See note. 26 to this section. – 439. See: 1 Cor. I, 30. – 441. This entry was added by Florensky after the previous one, and on the same sheets, and therefore violates the chronology. – 442. Breviary: In 2 hours. Part 1. M., 1915. L. 28 vol. – 445. See note. 44 to section VII “Consecration of reality”. – 445. Breviary: In 2 hours. Part 1. M., 1915. L. 22.–443. Karabinov I. The Holy Thicket at the Liturgy of the Presanctified Gifts // Christian> Reading, 1915, June. P. 744, note. 18. It says here that a person promoted to the court rank, after the patriarchal prayers and vestments made by the master of ceremonies, worships and kisses the Patriarch, and then receives communion of the reserve Holy Spirits. – 445. This is probably Florensky's mistake. See: Almazov A.I. Curse of the criminal with psalms (ΨΑΛΜΟΚΑΤΑΡΑ). On the history of God's judgment in the Greek Church. Odessa, 1912. – 445. See: Breviary: In 2 hours. Part 1. M., 1915. L. 7 vol. – 11. – 446. Entries dated 21.IX. 1914 and 12.V.1918 were added by Florensky immediately after the previous one and therefore violate the chronology. – 448. See note. 298 to section VII “Consecration of Reality”. – 450. sacred images, i.e. ideas (Greek). – 450. From the Greek word αποτροπή - aversion from something, deviation, reflection. – 450. This entry was added by Florensky immediately after the previous one and therefore violates the chronology. – 451. Priestly prayer book. M., 1907. L. 154. – 451. Rank O., Sachs N. The meaning of psychoanalysis in the spiritual sciences/Trans. with him. M. Kobylinskaya. St. Petersburg, 1914. – 451. See: Ezek. 1, 1 – 26. – 453. “Farewell, friends, the comedy is over” (lat.). – 453. From the poem “To the Sowers” by N. A. Nekrasov. – 453. The diagram is given according to the text from section IV “Sacraments and Rites” (see pp. 138 – 139), since in this entry a number of words are written in pencil and are poorly reproduced. – 454. The text leaves a blank space for one word. – 455. Quote source not found. – .455. “The Will to Power” (German) is the title of Friedrich Nietzsche’s book, posthumously published by his sister E. Ferstor-Nietzsche. See: Nietzsche Φ. The will to power/Trans. G. A. Rachinsky//Poly. collection Op. T. 9. M., 1910. – 455. Note in the margin: “etymology of the word “holiday”.” There is probably a typo in the text: “i.e. e." – 458. There is probably a typo in the text: “transcendent”. – 458. There is probably a typo in the text: “time”. – 458. Florensky's typo in the text: “blood.” – 459. Compare: Priest Pavel Florensky. Not Nepshchev’s admiration (Philip. 2, 6 – 8) (Towards a judgment about mysticism) // Works: In 4 vols. T. 2. M., 1996. P. 143 – 188. – 459. Berdyaev N. A. The meaning of creativity (\9\6) // Berdyaev N. A. Philosophy of freedom. The meaning of creativity. M., 1989. P. 508: “Catholic religious experience is pulling a person upward, towards God.” – 459. For Spinoza, God is not characterized by duration, but by eternity, which has nothing to do with time. Eternity is an attribute by which we comprehend the infinity of God’s existence. Duration is the state of existence of things, but not their essence. Time is “a measure of duration or, rather, only a mode of thinking” (Spinoza. Selected works. T. 1. M., 1957. P. 303). Only God has essence equal to existence. Nevertheless, “the essence of which does not include existence, for its existence it must necessarily be created by God and constantly supported by the Creator himself” (ibid. P. 304). There is no duration or time before creation. Duration is inherent only in the existence of things, but not in their essence (ibid., p. 285). Only created things are capable of enjoying duration and existence, but not God. Duration ceases when created things cease to exist. In summary: “We represent things as actual (actual) in two ways: either by representing their existence in relation to a certain time and place, or by representing them as contained in God and resulting from the necessity of the divine nature. The things that we represent as true or real in this second way, we represent under the form of eternity, their ideas embracing the eternal and infinite essence of God” (ibid. P. 608). – 459. Jean Marie Guyot (1854 – 1888). Poems of a philosopher/Trans. Iv. Iv. Tkhorzhevsky. St. Petersburg, 1901. – 460. from universal consent (or many) (lat.). – 461. See op. Kant "Religion within the limits of reason alone." – 464. See note. 71 to this section. – 467. Probably, this refers to the publication: Dmitrievsky A. A. Description of liturgical manuscripts stored in the libraries of the Orthodox East. T. 2. Euxologia. Kiev, 1901. – 467. Item 7 is not completed. – 467. See note. 45 to section IV “Sacraments and Rites”. – 468. Initially, it was written in parentheses: “(S. P. Mansurov. Regarding conversations about transubstantiation),” but then, after editing the text, Florensky removed the mention of S. P. Mansurov. Priest Sergei Pavlovich Mansurov (1890 – 1929) – Church historian, son of P. B. Mansurov, son-in-law of F. D. Samarin, author of “Essays on the History of the Church” (M., 1995); since 1926 – priest. See: Samarina. Mansurovs. Memories of relatives. M., 2001. – 468. “Philosophy is the handmaiden of the Church” (Latin) is a variation of the expression “Philosophy is the handmaiden of theology,” attributed to the Italian historian of the Catholic Church Caesar Baronius (1538 – 1607). – 468. Priest Alexander Viktorovich Elchaninov (1881 - 1934) studied in the same class with Florensky at the 2nd Tiflis gymnasium, a member of the Circle of Those Seeking Christian Enlightenment; emigrated; since 1926 – priest. See: Priest. Alexander Elchaninov. Records. M., 1992; In memory of father Alexander Elchaninov. Paris, 1935; 1991. – 469. Boris Pavlovich Dobrotvortsev – volunteer at Tambov Seminary, studied at MU DA in 1904 – 1909. After graduating from the Academy, the master's student, from January 1910, was an assistant inspector at the Kyiv Theological Seminary. In the Archives of St. Pavel Florensky's letters to Dobrotvortsev were preserved from 1906 to 1921. – 469. Above the line it is written in pencil: “τύποι of life, scheme of life. The deepest perversions of life may be based on almost the same principles.” – 470. Above the word is written: “private”. – 470. Above the columns is written in pencil: “A double understanding of passion, the impersonal will of the race.” – 470. See note. 19 to section II “Cult, religion and culture”. – 471. visible word (lat.). – 471. Priest Sergei Mikhailovich Solovyov (1885 - 1942) - symbolist poet, nephew of V. S. Solovyov, having graduated from the historical and philological department of Moscow University in 1912, entered the MDA, which he did not graduate from; in 1916 he became a priest; in 1923 he converted to Catholicism and became vice-exarch of Catholics of the Greek-Russian rite. Arrested in 1933. See: Gaidenko P. P. About the author and his hero // Solovyov S. M. Vladimir Solovyov. Life and creative evolution. M., 1997. – 471. Wed: 1 Cor. 15, 10. – 471. “Nothing” is the second member of the 1st Hegelian triad “being – nothing – becoming.” See: Hegel. Nothing // Hegel. Vol. 1 – 3. Science of logic. T. 1. M., 1970. P. 140. – 472. One sentence written in pencil at the top of this text is illegible. – 472 See note. 30 to section III “Cult and philosophy”. – 472. See note. 31 to section III “Cult and philosophy”. – 472. In the manuscript: “earthly accounts” instead of “earthly dregs”; no text: “and so it is”; last sentence changed. – 472. Above the word “monthly” is written: “1/4 year.” – 473. Above the words "15 minutes" is written: "1/4 hour." – 473. Above the word “washing” is written: “evasion.” – 473. Wed: 1 Cor. 11, 7. – 476. Missal. Ed. 6th. St. Petersburg, 1905. P. 124. – 476. Priestly prayer book. M., 1907. II. 7. – 477. Right there. L. 246 vol. – 477. Right there. L. 241 vol. – 477. See: Typikon, siest Charter. M., 1906. L. 416. – 477. Missal. Ed. 6th. St. Petersburg, 1905, pp. 46–477. Priestly prayer book. M., 1907. II. 262 rev. – 477. Ivan Vasilievich Popov (1867 – 1938) – prof. Μ YES for the 1st Department of Patrolology (1893 – 1924). See: Golubtsov Sergiy. Moscow Theological Academy at the beginning of the 20th century: Professorship and staff. M., 1999. S. 71 – 74. – 479. In the original there is an obvious typo by Florensky: “Like a racket with shuttlecocks.” – Note. ed. This refers to Archimandrite Hilarion (Troitsky), later archbishop, martyr (13.09.1886 - 1*28.12.1929, commemorated December 15, May 10). See: Archim. Hilarion (Troitsky). Unity of the Church and the World Conference of Christianity TsArkhim. Hilarion (Troitsky). There is no Christianity without the Church. M., 1991. – 480. This refers to the “Tablet” compiled by Hieromonk Nathanael in 1656 by order of Tsar Alexei Mikhailovich and with the blessing of His Holiness Patriarch Nikon. – 480. The recording was probably made at a meeting of the Council of the Moscow Theological Academy. – 480. Dictionary of concepts; explanatory dictionary. – 481. This entry by Florensky was made in his handwriting, corresponding to the years 1906 - 1909, and he probably added it to later materials as another “example of notarikon”. – 481 In the original there is an inconsistency; after the word “important” there is a period. There are two possible editing options: the one that was implemented, and the correction of the word “important” to “important”. – 482. Alexander Pavlovich Shostin (1862 – 1916) – professor at MU DA. He died on November 1, 1916. The memorial service was celebrated on the 40th day from the date of his death. See: Golubtsov Sergiy. Moscow Theological Academy at the beginning of the 20th century: Professorship and staff. M., 1999. S. 110 – 111. – 484. The end of the ikos from the mortification of worldly bodies (the funeral service for the dead) // Trebnik: In 2 hours. Part 1. M., 1915. L. 235. – 484. See note. 12 to section IV “Sacraments and Rites”. – 484. From a letter to St. Pavel Florensky to V.V. Rozanov dated September 9, 1912 “Death makes you think about yourself: I don’t have a church, and, therefore, the only serious service that can be performed often is a memorial service. And it happens, but it happens that all the time someone you know dies. It seems to me that church services are wisely invented springs that soften the blows of life, and if it weren’t for this, an invented channel, an irrigation channel for life that correctly distributes grief and joy, if it weren’t for canonical forms for strong spiritual movements, they would break our poor being and we would lose our minds in a dumb and powerless impulse to express the inner world. We are all too inexperienced to be left to cry in our own way and rejoice as we please: we need this kind of system of springs that, weakening the primary impulse, would beneficially distribute its energy into the fields of our everyday life. K. D. Balmont somewhere, it seemed to me, not without impudence, said: It’s not enough to cry, you need to sob harmoniously, harmoniously, you need to act calmly in order to create a beautiful face. There is little sincere torment, you are not alone in the world, etc. At first I thought that this was just “decadence,” but then I became convinced that the deep truth is that by forcing us not to “cry,” but to “sob harmoniously,” the church service delays the rapidity of grief, because for harmony (mourning, memorial services, troubles, etc.) special forces are needed, and in harmony a part of the energy of grief is accumulated, which is then distributed throughout life. We don’t scream in pain, but we don’t forget those who have passed away, like water flowing under the water. The rhythm of the service (3rd, 7th, 9th, 20th, 40th, anniversaries, etc.) reminds us of grief and stirs it up again, and the dead for us are not dead, but only departed. And it’s like that in everything” (Archive of St. Pavel Florensky). – 484. This refers to the poem “In Race”. Dedicated to the woman buried on February 23, 1905 in the village cemetery //People (Kyiv). 1906. April 9, No. 6, p. 3; reprinted in the book: Florensky 77. A. In the eternal azure: Collection of poems. Sergiev Posad, 1907. In the Archive of the Priest. Pavel Florensky has preserved a newspaper clipping, where in Florensky’s hand it is written at the top: “To the dear and only Seryozha (sit benedictum nomen ejus!) P. Thine from Thine brings to Thee...” <Cf. exclamation of the priest in the Eucharistic canon // Service book. Ed. 6th. St. Petersburg, 1905. P. 147.> The poem is signed: “S. Troitsky and P. Florensky.” The village cemetery was located in the village of Tolpygino, Nerekhta district, Kostroma province, where priest Simeon Troitsky, the father of S.S. Troitsky, served and where Florensky often went to see his friend. – 484. Vedel Artemy Lukyanovich (1767/1770? – 11806/1810?). Church composer of the harmonic (partes) direction of Russian church singing, which is characterized by concertism, ariosity, and individual melodic turns. He was a student of the famous opera composer Sarti and a successor to the Italian school. – 484. Archimandrite Feofan (Alexandrov, 1785? – fl852) – choir director of the St. Petersburg Theological Seminary, rector of the Kazan Theological Academy and professor at Kazan University (1817 – 1832), rector of the Moscow Donskoy Monastery (1832 – 1850), church composer. In his work he relied on traditional monastic chants of the 19th century. See: Synodal Choir and School of Church Singing. Memories. Diaries. Letters / Comp. S. G. Zvereva, A. A. Naumov, M. P. Rakhmanova. M., 1998. P. 675. – 484. From the poem “Words of Love” by K. D. Balmont from the collection “Burning Buildings” (1900). – 484. This probably refers to Proclus (410 - 485), a representative of the Athenian school of Neoplatonism, who led the Platonic Academy. Perhaps Florensky used the publication: Procli philosophi platonici opera. Ed. V. Cousin. Parisiis, 1864. – 485. Plato interpreted knowledge as a memory of the otherworldly homeland of souls, where souls perceived the truth directly. Souls learn the truths of this world thanks to varying degrees of darkened memory. See: Plato. Meno 811 – Plato. Works: In 4 volumes. T. 1. M., 1990. P. 589: “...is what we call cognition, recollection?” – 485. Probably a recording of a conversation with his son Vasily (05/21/1911 – 04/05/1956). – 485. Book of Hours. M., 1886. L. 92 vol. – 485. In the sense: atrophy of wisdom. – 485. first among equals (lat.). – 486. equal to all (lat.). – 486. reality (lat.). – 487. neither first, nor second, nor third (lat.). – 487. is not equal or is not equal (lat.). – 487. In the margin against the text, placed by Florensky in square brackets, there is a note: “This all needs to be said in the future.” – 488. Edward Carpenter (1844 – 1929). Love and death. With 3 port. E.K. and up. Art. P. D. Uspensky / Trans. from English Pg., 1915; 2nd ed., rev. Pg., 1917. – 488. Wed. translated by Rev. Peter of Preobrazhensky: “The sixth commandment. About two spirits with every person and the inspirations of each of them Two angels with a person: one good, and the other evil” // Writings of the Apostolic Men / Trans. prot. Peter Preobrazhensky. M., 1895. S. 188. – 488. “Two paths of teaching and power, one of light, the other of darkness. But there is a great difference between these two paths. On one are placed the luminous angels of God, on the other – the angels of Satan” // Ibid. P. 50. – 488. Missal. Ed. 6th. M., 1905. P. 91. – 489. Pereferkovich N. Philological notes. V. On the history of the word “week” // Journal of the Ministry of Public Education. 1917. October. pp. 139 – 146. – 489. Homo sapiens (lat.) – man is the creator of tools (lat.). See section “I. Homo faber" (Part 2, called “Embodiment of Form (Action and Tool)”) of Florensky’s book “At the Watersheds of Thought” (Priest Pavel Florensky. Works: In 4 vols. T. 3(1). M., 1999. pp. 374 – 382). “If we could put aside all conceit, if, in defining our species, we strictly adhered to what historical and prehistoric times give us for a fair characterization of man and intelligence, we would not say, perhaps, Homo sapiens, but Homo faber. So, intelligence, considered at its starting point, is the ability to fabricate artificial objects, in particular to create tools from tools, and to endlessly diversify their manufacture” (quoted from: Priest Pavel Florensky. Works: In 4 vols. T. ZP). M., 1999. P. 378). – 489. Bergson Henri. Creative evolution / Authorized trans. from fr. V. A. Flerova. M.; St. Petersburg, 1914. P. 123. – 489. See: Wiener Otto. Die Erweiterung der Sinne. Antrittsvorlesung. Leipzig, 1901. Florensky usually referred to the following edition of the translation: Prof. Viner O. Expansion of our feelings / Transl. D. Shora // Advances in Physics: Collection of articles about the most important discoveries of recent years. Odessa, 1907. Publ. 2nd. Vol. 1. P. 1 – 2S. – 489. See: Nesmeloe V.I. The Science of Man. T. 1. 3rd ed. Kazan, 1906. P. 269: “And we know for sure in the knowledge of ourselves that although our own personality exists only in the necessary conditions of the physical world, yet by its nature it nevertheless expresses not the world, but the true nature of the Infinite and Unconditional itself, because the infinite and unconditional is nothing other than free being for itself, and free being for itself is and can only be the existence of a self-existent Personality.” – 489. See section “III. Organoprojection”, part 2, called “Embodiment of form (action and instrument)”, Florensky’s book “At the watersheds of thought” (Priest Pavel Florensky. Works: In 4 vols. T. 3 (1). M., 1999. Florensky knew the book: Carr Ernst. Grundlinien einer Philosophie der Technik. Braunschweig, 1877. – 489. The main work of James George Fraser (1854 – 1941) “The Golden Bough” (2 vols. London, 1890; Russian translation: Vol. 1 – 4. M., 1928). – 490. See note. 42 to section IV “Sacraments and Rites”. – 491. See note. 12 to Appendix 3 of Section III “Cult and Philosophy”. – 492. Wed: Lives of the saints in Russian, set out according to the guidance of the Chetyih-Menya of St. Demetrius of Rostov. Book EX. May. M., 1908. P. 326 – 327: “When he was seven years old, Konstantin saw soybeans, which he told his parents. “I dreamed,” said Konstantin, “that the governor gathered all the girls of the city and told me: choose one of them as your bride.” I examined and chose the most beautiful of them, with a fair face and decorated with many golden things and expensive stones, named Sophia.” The parents understood that the Lord was giving the boy the maiden Sophia, that is, the wisdom of God, they rejoiced in spirit and with diligence began to teach Constantine not only book reading, but also godly good morals - spiritual wisdom.” See also: Priest Pavel Florensky. Trinity Lavra of St. Sergius and Russia // Priest Pavel Florensky. Works: In 4 vols. T. 2. M., 1996. P. 358 – 359. – 492. process, cultivate; processed, cultivated (lat.). – 493. Triodion, siest Tripesnets [Lenten Triodion]. M., 1897. L. 184 vol. This refers to the stichera on “Lord, I cried,” which says: “Kiimi, earth-born, with our lips let us praise the hierarch, fellow citizen, the myrrh-streaming divine and wonderful Demetrius in Heaven?” Florensky made a double typo; instead of Dimitri’s name, he wrote Gregory’s name. Corrected by ed. – 493. Priestly prayer book. M., 1907. L. 258 vol. – 259. – 493 “The noble Joseph took down Thy most pure body from the tree, entwined it with a clean shroud, and covered it with stench in a new tomb,” is the troparion of the 2nd tone, which is sung at Vespers on Holy and Great Heels when taken out of the altar and placed in the church tomb of the shroud of the Lord Jesus Christ, which depicts the burial of the Savior (Triodion, is the Trisong). [Lenten Triodion]. M., 1897. L. 464). The same meaning has the transfer of prepared gifts from the altar to the throne during the liturgy while singing the Cherubic Song (“Like the Cherubim...” - see Service Book. 6th edition. M., 1905. P. 128). – 493. The opening words of the church hymn from the Liturgy of the Presanctified Gifts, sung “instead” of the Cherubic Song. – 494. See note. 2 to Appendix 4 of Section VII “Consecration of Reality”. – 495. See: Priest Pavel Florensky. Works: In 4 vols. T. 3 (2). M., 1999. S. 430 – 431. – 496. Alexander Lvovich Tikhomirov (in monasticism Tikhon) (1882 - 1955) - son of L. A. Tikhomirov; in 1905 he lived in the student dormitory of the MU DA in the same room with Florensky; from 1913 – rector of the Novgorod Theological Seminary; from 1920 - bishop; in 1927 he was arrested, but with the help of his spiritual children he escaped from prison; lived illegally in Sergiev Posad and Yaroslavl; During the war, pilgrimages were made to him. – 496. Florensky cites the life of the martyr Mamant according to the account of St. Demetrius, Metropolitan of Rostov (+1709, commemorated September 21), the main source for which was the so-called “Metaphrastus,” i.e., the lives of the saints compiled in Greek by the Monk Simeon Metaphrastus in the 2nd half of the 10th century. – 496. [Saint Demetrius, Metropolitan of Rostov.] Book of Lives of Saints for the month of Septembrium. M., 1837. L. 20. – 496. Saint Philaret, Metropolitan of Moscow and Kolomna (in the world Vasily Mikhailovich Drozdov, December 26, 1782 - November 1Ί9, 1867, commemorated November 19), was born two weeks earlier than he should have been. See: John (Snychev), Metropolitan of St. Petersburg and Ladoga. The life and work of Philaret, Metropolitan of Moscow. Tula, 1994. P. 8. – 497. Lev Mikhailovich Lopatin (1855 – 1920) – philosopher, prof. Moscow University, chairman of the Moscow Psychological Society, editor of the journal “Questions of Philosophy and Psychology”. Florensky studied in his seminar while a student at Moscow University. See: Ognev A.I. Lev Mikhailovich Lopatin. Pg., 1922. – 497. Pafnuty Lvovich Chebyshev (1821 – 1894) – Russian mathematician and mechanic. See: Krylov A.I. Pafnutiy Lvovich Chebyshev: Biographical sketch. M.; L., 1944. – 497. Wed: In. 17, 11 – 18. – 498. Priestly prayer book. M., 1907. L. 173 – 173 vol. – 499. Complete Church Slavonic Dictionary / Comp. Grigory Dyachenko. M., 1900. P. 200. – 499. Memory of Righteous Elizabeth - September 5 according to Art. Art., i.e. the recording was made on September 18, 1921 to present day. Art. – 500. Breviary [large]. M., 1906. L. 167 vol. – 500. See: Missal. Ed. 6th. St. Petersburg, 1905. P. 147 – 148. – 500. Florensky copied this erroneous point of view from some publication of a non-scientific and theological nature. The life of Saint Basil the Great tells that when he celebrated the liturgy, “the golden dove with divine gifts, hanging over the holy throne, moved by the power of God, shook three times. One day, when Vasily served and offered up the holy gifts, the usual sign with a dove, which with its shaking indicated the descent of the Holy Spirit, was not there” (Lives of the Saints in Russian, set out according to the guide of the Chetyih-Menya of St. Demetrius of Rostov. M., 1904. P. 30). The reason for the non-descent of the Holy Spirit was the irreverent gaze of one of the deacons at a woman who was in the church. Since then, Saint Basil ordered the construction of special curtains in the church, separating the altar from the church. The prayer “Lord, Who is Your Most Holy Spirit” (actually the troparion of the 3rd hour) was included in the epiclesis of the anaphora in the 14th century. in connection with the anti-Latin controversy. In Russian liturgical science this was quite well known at the beginning of the 19th century. Thus, I. Dmitrievsky pointed out that since “such is the division of meaning, through the insertion of prayers of a different kind, which cannot be attributed to Basil himself, then this prayer is not in the ancient Greek copies of the liturgy of Basil and Chrysostom” (Dmitrievsky I. Historical, dogmatic and mysterious explanation of the Divine Liturgy. M., 1894. P. 303. 1st ed. M., 1804). See also: Uspensky N.D. Anaphora // Theological works. M., 1975. Sat. 13. pp. 40 – 147. There is no doubt that Florensky was familiar with the history of epiclesis even when he was a student at the Academy. This extract can be compared with examples from the so-called folk etymology, folk notarikon (see p. 481 of this edition). The erroneous historical and liturgical opinion reflected the correct church identity: the saints are witnesses of the sacraments, witnesses of the union of Heaven and earth. – 500. Wed. recording of a conversation between priest Vasily Nadezhdin, A. N. Sokolov and an unknown author with priest Pavel Florensky in November 1921: “One day, around November 1921, we, i.e. Fr. Vasily F. Nadezhdin, Alexander Nik. Sokolov and I sat with Father Pavel in the vestibule of the church of the Petrovsky Monastery, waiting for the end of the previous lecture. Father Pavel, among other things, asked us if any of us had noticed which hand was warmer. None of us could answer this. Then he said that he was asking us about this in order to check his observations. “Because I noticed,” he continued, “that at ordinary times, that is, when I sit quietly or lie in an even temperature, my right hand is warmer than my left. But when I pray, especially when celebrating the liturgy, the opposite happens to me: my left hand becomes warmer than my right.” “Haven’t you noticed this?” - he turned to Fr. Vasily Nadezhdin. “No,” he answered, “my right one is always colder, since the church is not heated, and the left one is often in a glove.” And the conversation deviated to the side” (Priest Pavel Florensky. Works: In 4 vols. T. 3(2). M., 1999. P. 487). – 500. Breviary: In 2 hours. Part 1. M., 1915. L. 39. – 501. Right there. L. 41 – 43. – 501. The beginning of the troparion of Holy Pascha//Pentikostarion, that is, Pentecost [Triodion Tsvetnaya]. M., 1905. L. 2 vol. – 501. Minia. The month of Septemvri. Kyiv, 1908. L. 251. – 502.