Глава V. Оптина Пустынь – благодатный уголок русской земли

How beloved is Your village, O Lord of hosts! Blessed are those who live in Your house! (Ps. 83, 1, 5). While Alexander Mikhailovich, trusting in the will of God, with a joyful heart, hastens to the goal of his aspirations - the Optina Hermitage, let's say a few words about this holy monastery. Some attribute the emergence of the Optina Hermitage to the times of pre-Mongol antiquity. The names of schema-monks and schema-nice preserved in the synodics of the monastery show that initially the monastery was “common” and that it existed already in the 15th century, since at the beginning of the 16th century. "common" monasteries were abolished. The first written mention of the monastery dates back to the beginning of the 17th century, when the monastery had one wooden church and six cells. Tsars Mikhail Feodorovich, Alexei Mikhailovich and Feodor Alekseevich provided their “alms” to the monastery. In the 18th century the monastery, like many others at that difficult time for monasteries, fell into decay, and by the end of this century only three elderly monks remained in it, one of whom was also blind. The monastery owes its revival to the famous Moscow Metropolitan Plato, under whose jurisdiction it came at the very end of the 18th century. While touring his diocese in 1796, he drew attention to the wonderful location of the Optina Pustyn, found it very convenient for desert living and decided to take measures to improve the monastery. Having summoned the rector of the Pesnoshsky monastery, Fr. Macarius, who was a student of the famous Moldavian elder Paisius (Velichkovsky), the Metropolitan demanded from him a capable and conscientious person whom he could send as rector to Optina Pustyn. Father Macarius replied: “I don’t have anyone like that, holy lord! “But should I give you Abraham the gardener?” - he added, after thinking. Under the pretext of making purchases in the city, Abraham was taken to Moscow and introduced to the metropolitan. He made a favorable impression on the ruler and was immediately sent to put Optina Pustyn in order. Fr. reluctantly accepted this responsibility. Abraham. It was regrettable for him to part with his garden loneliness. But there was nothing to do - I had to submit. Arriving in Optina, Fr. Abraham found extreme desolation there. “There was no towel to wipe the employee’s hands, and there was nothing to help the grief and poverty; I cried and prayed, prayed and cried.” Having lived in the monastery for two months and not seeing help from anywhere, Fr. Abraham lost heart. He went to Pesnosh to Fr. Macarius and began to ask his former abbot to remove from him the unbearable burden of managing the Optina Hermitage. Father Macarius calmed him down and, with the help of familiar landowners, supplied him with many things necessary for the monastery, and also gave him several good helpers from among the brethren of his monastery. After that, things went differently, and little by little the monastery began to improve. Father Abraham ruled the Optina Hermitage for 20 years, he gave it his whole soul and laid a solid foundation for its subsequent spiritual and material well-being. After Metropolitan Platon, Bishop Philaret, who was later Metropolitan of Kyiv, did a lot of good to Optina Hermitage. With him, under the leadership of Fr. Abbot Daniel, in 1821 the foundation was laid for the monastery of St. John the Baptist at Optina Hermitage, and the ascetic brothers Fr. Moses and Fr. Anthony (Putilovs). We will have to talk about the activities of these remarkable monks, which led to the flourishing of monastic life in the monastery, in another place, and therefore, without dwelling on them here, we will move on to a description of the appearance of the Optina Monastery and the impression it makes. Optina Pustyn is located on the right bank of the deep, albeit narrow, Zhizdra River, at the edge of a centuries-old, majestic forest that stretches for dozens of miles around the monastery. No matter where the traveler approaches the monastery - whether along the high post road from Kaluga, along a meadow or forest bank from Kozelsk, or along a remote forest road from the county town of Likhvina, the monastery makes on him an equally strong, inexplicably sweet, deeply pacifying impression. The huge pine forest is filled with a wonderful life-giving aroma, which, like the fragrance of an immense censer, ascends to the Throne of God. An undisturbed silence reigns under the arch of centuries-old pines, especially on a quiet, hot summer day. Only occasionally is it disturbed by the rustle of a falling branch, a flying bird, or a running animal. The intricately winding, mirror-silver, emerald-rimmed banks of the Zhizdra flow quietly. Spread on the opposite bank of the river from the monastery, a wide meadow delights the eye with its freshness and diversity of many different flowers. The white buildings of the monastery, the blue domes of the churches with their golden crosses stand out beautifully against the dark greenery of the forest. The picturesque town of Kozelsk, visible to the side, enlivens the area without disturbing its privacy. But then, in the midst of the undisturbed silence of nature, the soft sound of a monastery bell is suddenly heard, and something familiar, close, and at the same time holy, heavenly breathed into the soul of the traveler. Yes, truly in this monastery everything is full of amazing harmony - the forest, the meadow, the river, the white walls of the monastery, and the vast vault of heaven tilted over it all - everything embraces the soul with a single, integral impression, puts it involuntarily before the face of God, fills it with a joyful feeling of tenderness! This first impression not only does not weaken, but is even more intensified upon entering the monastery itself. A slowly moving ferry, driven by a calm and friendly monk, transports the pilgrim from the meadow to the forest – monastery – shore. Coming off the ferry, the pilgrim first of all sees on the right side the image of the Mother of God mounted on a pillar, as if blessing the traveler’s entry into the monastery dedicated to Her. Having gone around a rather extensive orchard, the traveler comes to the beginning of a wide and high stone staircase leading to the Holy Gate. To the right and left of the stairs, on the outside of the monastery fence, stretch the two-story buildings of the monastery hotel. The whitewashed stone monastery fence encloses the monastery in a wide quadrangle. Having climbed the stairs, on one of the platforms of which the monastery icon and bookstore is located, the pilgrim enters through the Holy Gates from the western side into the courtyard of the monastery. Directly in front of him he sees the main church of the monastery in honor of the Entry into the Church of the Most Holy Theotokos, with chapels in the name of St. Nicholas and Venerable. Paphnutius, Borovsky Wonderworker. To the right, at some distance from the Vvedensky Church, there is a church in honor of the Kazan Icon of the Mother of God, and to the left, north of the Vvedensky Church, there is a church in the name of St. Mary of Egypt and St. Righteous Anna, St. Blessed Prince Alexander Nevsky and Saint Ambrose of Milan, with a very beautiful iconostasis. To the east of the Vvedensky Church there is another church - in honor of the Vladimir Icon of the Mother of God. Thus, these four main churches of the monastery, together with the bell tower located above the Holy Gate, form a regular four-pointed cross. Around the churches - along the fence - there are monastery buildings: a refectory, fraternal cells, etc. The entire space between the churches is partly occupied by a fraternal cemetery, partly planted with fruit trees. If we exit the monastery fence to the right through the gate located on the southern side of the fence, then here we will see a beautifully constructed monastery hospital with a church attached to it in the name of St. Hilarion the Great, and further to the south is a new monastery cemetery, “the village of skudelnice,” in the words of Archimandrite Dosifei, with a church in the name of All Saints, behind which the forest begins. If we leave the monastery fence to the left, through the gate located on the northern side of the fence, then here we will find a new guest courtyard, and then a laundry, a barnyard, behind which stretch the monastery vegetable gardens. Finally, if from the Holy Gate we go straight east, past the Vvedensky Church, and leave the monastery fence through the small eastern gate, then we will enter straight into a dense forest, through which a path leads to the monastery, located a quarter of a mile from the monastery. Inside the monastery fence, after the churches, the brotherly cemetery attracts special attention from visitors to the monastery. Here - in the characteristic grave epitaphs - is depicted an interesting and instructive spiritual history of the brotherhood of the monastery, the history of the inner life of many monks and laymen who had a close spiritual relationship with the monastery. Reading these inscriptions, there is something to learn, something to think about, something to be touched by! For example, next to the grave of Fr. Ambrose is the grave of his mentor and predecessor in eldership, Hieroschemamonk Macarius (originally from the Oryol nobles), the inscription on which says that “he taught in deed and word especially two virtues - humility and love.” Near o. Macarius buried his predecessor in eldership, Fr. Leonid (from Karachev citizens), who “left a memory in the hearts of many who received consolation in their sorrows.” At the feet of these great elders are the graves of Fr. Macarius - Ivan Vasilyevich and Pyotr Vasilyevich Kireevsky, so famous in the history of Russian education 22. On the monument to Ivan Vasilyevich it is written: “I have loved and sought wisdom from my youth. Know that I will not prevail otherwise, even if the Lord does not give, I have come to the Lord.” “They will see the death of the wise man and will not understand that the Lord has advised him about him.” A wonderful inscription depicting the entire order of the spiritual life of the ascetic was placed on the grave of the student Fr. Ambrose, the head of the hermitage, Hieroschemamonk Anatoly (from the clergy): “I have endured the Lord, and listened to me, and heard my prayer. And raise me up from the pit of passions, and from the clay of mire, and set my feet on stones, and straighten my steps. And put into your mouth a new song, singing to our God.” These words of the psalmist accurately depict the entire path of spiritual growth of a Christian - from the initial sojourn in the mud of passions to complete peace and confirmation with a pure heart in the Lord! On the grave of the schema-monk Karp it is written: “Schemonk Karp, an attentive ascetic, a blind man, from the peasants... spent the whole day in difficult obedience, and almost the entire night in handicrafts and prayer. Meekness, silence with constant self-reproach, friendly treatment of the brethren and constant self-motivation for all good were the hallmarks of this ascetic.” On the grave of the 22-year-old monk Gabriel we read: “During his seven-year stay in the monastery, he did not offend anyone, he lived in the monastery as a wanderer, remained silent, was obedient and respectful to everyone, meek and compassionate; had great abstinence in food; he was approximately zealous for the church; He opened his conscience to the elder in everything and unswervingly followed his advice. He endured his illness with patience and complacency. Having died in the past, fulfill your summer duty." On the grave of Schemamonk Pachomius we read: “He died at the age of 96, and according to some, 106 years... From a very young age to a very old age, he led a wandering Christian life, according to the word of the Gospel, not having where to lay his head. Throughout his life, he visited all the wonderful Russian holy places several times, living wherever he pleased. 6 years before his death, having weakened in physical strength, he remained completely to live in the Optina Hermitage, where he quietly ended his days. He was illiterate, but he knew well the lives of all the saints and firmly remembered the days of their celebration. His constant prayers were: “O Mother of God, Virgin, rejoice!” or “An angel crying with grace”... and “Shine, shine, New Jerusalem!”, which he always sang, entering and leaving the houses he visited. He had the custom of begging for alms, but soon afterwards he gave it to other poor people. He spoke very little, but his words were subsequently justified by his deeds, through which many had confidence and disposition towards him. On it the psalm words were fulfilled: “He who lives in the help of the Most High will dwell in the shelter of the heavenly God. Trust in Me, and I will deliver and..." This is followed by equally expressive inscriptions on the graves of the hieroschemamonks Pimen, Savva and others, which we do not cite. They contain many life lessons for both the monks of the monastery and the laity. You read them, and page after page, examples of a holy, godly life, unknown to the world but preserved for the edification of the brethren, are revealed to you... And you don’t want to tear yourself away from these pages, you don’t want to move away from these silent mentors! But then they struck for Vespers. We enter the church, where dark figures of monks in long robes have already reached from all sides. Optina churches do not amaze with their size, their wealth, or the beauty of their architecture. Everything in them is in moderation, everything is simple and modest, but so cozy, so light, so joyful that you don’t want to part with them. Divine services are performed according to regulations and spirit. The clergy walk majestically through the church, unraveling their robes. The singing is neither florid nor loud, but every word breathes a living feeling and is communicated to those praying. Who among the visitors to Optina in the 90s of the 19th century does not particularly remember Hegumen Mark, an 80-year-old man who sang stichera and irmos with youthful animation! Distinct, clear, intelligible reading, an excellent selection of teachings complement the beauty of the Optina church service. Let us now move from the monastery to monastery 23. A fairly wide path, passing through the thicket of the forest, leads us from the eastern gate of the monastery to the Holy Gate of the monastery, located under a small bell tower, painted pink. The monastery occupies quite a significant space and is surrounded by a wooden fence on stone pillars with stone towers in the corners. To the right of the Holy Gate you can see a small house - this is the former home of Fr. Ambrose. To the left of the Holy Gate is another similar house - the teacher Fr. lived in it. Ambrose Fr. Macarius. Secluded, surrounded on all sides by tall forest, the monastery makes a deep impression on every visitor. This impression is conveyed by one of the visitors to the monastery: “With reverence, with his head uncovered, the pilgrim opens the quiet, soundless door and steps over the sacred threshold of the monastery. At some distance, opposite the entrance, a modest but elegant wooden church greets and warmly calls him to it. As soon as the pilgrim enters the monastery, the fragrance of flowers washes over him. On both sides of a wide path, carefully strewn with yellow sand, they stand in whole families from the entrance to the church, approach almost to its very threshold, surround the church with a wreath, scatter along the side paths to the meal, to the cells, to the apiary, to the hermitage pond, to the cedar alley, to the towers, to the hermitage graves. And among this grace nestled the hermits’ cells, fresh, neat, with transparent, clean glass, with low covered porches with steps descending straight into the greenery, with galleries on the porches and with white wooden benches on the galleries. The order and cleanliness everywhere are amazing, and the silence even amazes with its severity. At least someone's sigh escaped from someone's chest in this land of silence and revealed that living people live here. But the only sounds you can hear here are that behind the monastery fence, through the echoing forest, the melancholy cuckoo of a cuckoo will moan, or the creaking beat of a lonely woodpecker will cut through the frozen air, and from the open windows of the church, the pure, full, concentrated sounds of the church wall clock will slowly, sonorously pour out and seem to fade away...” The monastery church is also peculiar: “This is not an ordinary church, but rather that an evangelical fraternal church in which the Savior and his apostles shared his supper and proclaimed his farewell covenants... At the entrance, in a simple wooden chopped vestibule, the pilgrim will even meet a wooden bucket of water, with a wooden ladle in it and fragrant flowers on the windows, and to the left of the entrance door, inside the church, there is a tiny, cozy cell for the skete sexton, who lives right there, next to the church. The windows themselves are not arranged the way they are usually arranged in a church: gloomy, with iron bars on the outside, like in a prison. No, these are large, remarkably bright and, like in houses, windows that open outward. The walls, covered with white glossy paper, look so bright, so welcoming. On the walls, occasionally hung in simple painted frames, without any frames or unnecessary decorations, are images of ancient ascetics with a serious but complacent expression on their faces. In general, everything in this church has the character of a simple fraternal home church, intended not for worldly visitors, but specifically for one’s own family, solitary prayer” 24. Such is Optina Hermitage with its monastery - this truly fertile corner of the Russian land, which you cannot help but fall in love with, once you have visited it. However, the main significance of the Optina Hermitage lies not in its external improvement and beauty, not in the beauty of its location, but in the fact that by the will of God it was destined to appear in the 19th century as the focus of a high Christian spirit and asceticism in the person of its famous elders and abbots - Fr. Leonida, Fr. Macaria, Fr. Antonia, Fr. Moses, Fr. Ambrose and other less famous ascetics, but imbued with the same spirit. In order to understand the nature of the Optina asceticism, in order to correctly assess the significance of the Optina Hermitage in the spiritual life of the Russian people, in order, finally, to clearly imagine the spiritual atmosphere in which the elder Fr. Ambrose, we must make a brief historical outline of the spiritual movement that took place in Russian monasticism in the second half of the 18th and early 19th centuries, and whose main figure was the ever-memorable Moldavian elder Fr. Archimandrite Paisy (Velichkovsky). Now, next to the graves of the Kireyevsky brothers, at the feet of Elder Ambrose, another fresh grave has appeared - that of Elder Fr. Hieroschemamonk Joseph, a humble, meek and wise disciple of the great elder. For those not familiar with the structure of Optina and monastic life in general, we note that skete life, compared to monastic life, is more strict and secluded, not to mention the fact that in the skete there are not as many pilgrims as in the monastery; the skete brethren themselves live much more solitary than the monastic ones. While in the monastery church services are performed daily, in the monastery they are performed only on Saturdays and Sundays, as well as on some holidays. On other days, in the skete church, the Psalter is only read out with the commemoration of benefactors. The hermits perform their rule of prayer in their cells, where they generally spend most of their time in solitary contemplation of God and reading spiritual books. A visitor entering the monastery will rarely meet any of the inhabitants of the monastery, and the monastery gives the impression of a deep desert. To relax, the hermits do manual labor in their cells - bookbinding, case-making, turning, spoon-making, and red-writing (scriptural writing). The hermits eat fast food throughout the year, except for the Nativity of Christ, Easter and continuous weeks. To test themselves spiritually, the hermits should turn to the elder as often as possible, confessing to him all their most subtle thoughts. Those who want more details about the Optina Hermitage and the monastery attached to it will find them in the “Historical Description of the Kozelsk Optina Hermitage” and “Historical Description of the Monastery in the Name of St.” published by the Optina Hermitage. John the Baptist of the Lord, located at the Kozelskaya Vvedenskaya Optina Hermitage.” You might be interested in: