Chapter 9

About orientation in philosophy. (Philosophy and life sense) This title combines a number of materials of a different nature related to the course of lectures of the same name by Florensky, given by him from August 11 (24) to November 18 (December 1), 1921 in the Church of St. Sergius of Radonezh in the Moscow Vysoko-Petrovsky Monastery. This was the time when, after the nationalization of the Trinity-Sergius Lavra in 1918 and the municipalization of the “Chambert” buildings, the Moscow Theological Academy was forced to return to Moscow. And, although, in fact, the educational process was not comparable with the pre-revolutionary one, the classes were colored by the special meaning that the time carried. Regarding the content of the lectures, let us pay attention to two circumstances. First. Perhaps, sensing that this was his last course of lectures at the MDA, Florensky tried to combine in it the themes of his works over many years: here are lectures on genealogy, and reflections on the reverse perspective, and a review of works on Archimandrite Theodore Bukharev and St. Sergius, and thoughts on the meaning of the icon and iconostasis, and sections from readings on the philosophy of cult. But all this diverse material is united by a fundamental idea for Florensky: there are two ways of thought, two types of worldviews, two types of cultures - medieval and Renaissance, the treasure of the first is God, the treasure of the second is man. The first type of culture is Christian and strengthens itself by connections with the Christian cult, the second type of culture is anti-Christian and seeks to free itself not only from the Christian cult, but, in general, from any religious cult, as a way of honoring God, because it seeks to honor man and his passions. Second. Florensky's lectures were not dogmatic in nature either in the content of the issues discussed or in terminology. It is possible that the audience was not well prepared for the strictly dogmatic meaning of the terms. The objectives of the lectures are apologetic and therefore their terminology is associative, artistic and figurative, based on comparisons and contrasts. So, for example, Florensky writes about “black grace,” trying with such a definition to indicate the essence of demonic power that is opposed to grace. In “Philosophy of the Cult,” he defined this force with the word he himself coined “to make evil.” It is clear that we are talking about the same phenomenon. Comparing Florensky's lectures with dogmatic topics, it would be necessary to give their “translation” into dogmatic language. In the summer, when the schedule was agreed upon, priest Pavel Florensky wrote down: “Into the Spirit. Academician Wednesday and Thursday from 71/2 – 9 in the vestibule of the Church of St. Sergius in the VysokoPetrovsky Monastery on Petrovka (they do not speak Greek). The first lecture is on Wednesday, the 11th according to the new style 395 (to the Petrovsky Gate and the 3rd building to the left).” [Notebook 1921 “Notes and small projects. Embryos.] The original text of the course of lectures has not survived. Therefore, the earlier author’s texts of the accompanying materials are published first, and then the course of lectures itself. I. “Approximate content of readings for the 1921–1922 school year. year at the Moscow Theological Academy e.-o. prof. priest P. A. Florensky “Cultural-historical place and prerequisites for the Christian worldview” - a short prospectus of readings, edited and signed by the author. Dated: “Moscow. 1921.VIII.11. Art. Art. Wednesday". II. consist of a number of records to which Florensky connected separate extracts and notes: 1. Write on a separate piece of paper: “Christian worldview. 1921.VIII.21. Moscow" - approximately corresponds to the 1st lecture. 2. Notebook entry: “On ontology. To the lectures. 1921.VIII.23. Moscow" - approximately corresponds to: "On the method of presentation" - 1 lecture; “...denial of form” – lectures 3; paragraphs 1–4 – lectures 5; paragraphs 5–10 – lectures 6; paragraphs 11–12 – lectures 7; pp. 12–22 – lectures 8; pp. 22–23 – lectures 9; pp. 34–38 – lectures 11; paragraph 39 – lectures 12. 3. Entry: “Signs of the era. 1921.VIII.25. Moscow” – approximately corresponds to: points 1–12 – lectures 3; paragraphs 13–19 – lectures 4; points 20–30 – lectures 5; paragraphs 30–31 – lectures 6; paragraphs 31–32 – lectures 7; paragraph 33 – lectures 8; paragraphs 35–36 – lectures 9; paragraph 31 – lectures 10–11; paragraph 22 – lectures 12; paragraph 39 – lectures 14; paragraph 34 – lectures 15. III. Actually, the course of lectures “Cultural-historical place and prerequisites for the Christian worldview” was preserved in two records. The main record consists of notebook sheets sewn into a single thick notebook (631 numbered sheets). Judging by the notes before the lectures (indication of sheets), the recording is a white copy - a transcript from a non-preserved draft original. Numerous notes were made on the blank reverse sides of the sheets (in the margins), the vast majority representing the same text, but in a slightly different presentation. Sometimes such entries are made on separate sheets of paper attached to the corresponding page of the notebook. These notes clarify the main text, where the author's thoughts are not clearly stated; confirm a reading that seems dubious; introduce additional shades of thought. In more rare cases, variants are written above the main text line, sometimes with corrections to the main text, sometimes as a parallel variant. All of these textual variations are reflected in the footnotes accompanying the publication of the main text. Some of the inscriptions in the margins and corrections to the main text were made in the handwriting and ink of the person who copied it. Another (second) recording of the lectures is in a notebook, on the cover of which is printed: “Cultural-historical place and prerequisites for the Christian worldview. Prof. priest P. A. Florensky. Moscow Theological Academy, autumn semester 1921/22 academic year. year." The entry is briefer, rough, in pencil. Before recording individual lectures, there are sheet instructions that exactly match those in the main notebook. This could indicate that the text of this notebook was copied from the same source as the main notebook. But the text in the main notebook and this notebook does not always match. In some cases, when the text in the second notebook has its own presentation, the copyist entered it in the margins of the main notebook, as an option. On the back of the last page of the second notebook, the surname “Voronkov” is written, but it is not yet possible to decide whether this is really the surname of the student who recorded the lecture in the second notebook. Some information about Alexander Ivanovich Voronkov was found out from a letter from his wife, Vera Ivanovna, to Florensky: “May 21, 1919 M. Otradnoe. Dear Father! And I have long been in my thoughts to write to you, as the author of a book dear to me: five years ago, together with my husband, then just my friend, we read “The Pillar and Ground of Truth”; after that, my husband was always interested in your works, and in the spring, in May, it seems, last year, he listened to your lectures on the cult and told me about them.” In 1919 A.I. Voronkov went to the front. Address of V.I. Voronkova: Moscow, Vladimiro-Dolgorukovskaya, 22, apt. 15. “I receive letters at this address, I live near Moscow in Alex. and. d. st. Odintsovo, Otradnoe town, at the dacha.” In August-December 1921, A.N. Voronkov was a listener of Florensky’s lectures. Information about him was found in the letters of B. Polyansky, a fellow student: Dear Father Pavel. Alexander Nikolaevich Voronkov expresses his deep gratitude to you for your attention; He returns four of the eleven brochures, as he will return the rest in a short time. Our student Nikolai Nikolaevich Kiselev, Father Pavel, bows to you and asks you to tell you that “The Nesterovs have missed you.” Unfortunately, it is very difficult for me to come to you and thank you personally for the books, and I ask the giver of this. Bless me. Yours B. Polyansky. Dorogomilovo, pl. Bryansk station, Tikhvin church.” Dear Pavel Alexandrovich. Aleksandr Nikolaevich Voronkov returned these 10 (out of 11) books to me back in the summer for delivery, but I partly took care of them myself, and partly I can’t find the time to bring them to you... However, all these explanations and apologies are completely insignificant. In the spring, you were so kind and sent them to me through someone, but in this regard I was not at all a peacock, if I may use this old academic word. But a book of letters from F. M. Bukharev Al. Nick. he really, really asks to be allowed to keep her with him. In his request, he also relies on the fact that the book was published relatively recently. I would like to write one more thing to you, as an expression of our love, and nothing else. How many people in our cloudy, hazy time are looking at you? Several people asked me: how does Florensky look at this? – Not to mention Al. Nik., for whom every rumor about you is happiness, is not like these books that you sent him. You have given and continue to give so much to him. He and I express our deep gratitude to you. I ask for your blessing. B. Polyansky, ready to serve" Before the start of some lectures, there are marks in the main notebook, which most likely represent the numbering of lectures. But this numbering is carried out inconsistently, and the number of lectures ends with “XVI”. Comparison of the main recording of lectures with Voronkov’s notebook allows us to determine the total number of lectures at 20. In this regard, the numbering of lectures when published is given by the editor. Another additional material for this course of lectures is the notebook of student priest Vasily Nadezhdin. It contains brief notes of Florensky’s lectures “From the history of philosophical terminology” (for the third year of the MDA, 1917–1918); “Essays on the philosophy of cult” (Moscow, May-June 1918); “Cultural and historical place...” (Moscow, Petrovsky Monastery, 1921, lectures 6/X, 29/X Art.; questions “Ask Father Paul...”). In the notebook of priest Vasily Nadezhdin there are also lists of MDA students who listened to Florensky’s lectures, but the surname “Voronkov” is missing. So, someone, having his own or someone else’s draft recording of Florensky’s lectures and using the recording of Voronkov’s notebook, wrote the white text of the main notebook, which was subsequently slightly edited and compared with the author’s (“Preliminary plans and notes for lectures”). Texts prepared: I. “Approximate content of the readings...” - Abbot Andronik; II. (“Preliminary plans and notes for lectures”) - S. M. Polovinkin, Abbot Andronik; III. Course of lectures “Cultural and historical place...” - S. V. Nikitin, Abbot Andronik, S. M. Polovinkin. Applications – S. M. Polovinkin, Abbot Andronik. Notes to “Preliminary plans and notes for lectures” - S. M. Polovinkina. Notes to the course of lectures by S. M. Polovinkin (No. 1–14, 16–25, 27–38, 40–93, 95–105, 107–116), Abbot Andronik (No. 9, 15, 26, 39, 94, 106). Approximate content of readings 1921–1922 academic year. year at the Moscow Theological Academy e.-o. prof. priest P. A. Florensky “Cultural and historical place and prerequisites for the Christian worldview” About the Christian worldview Worldview as a Christian's duty. Faith is like a fruitful principle. The falsity of the apologetics position and the shift from this position, for example, in the works of S.S. Glagolev. The rationalism of ordinary apologetics, with its indication of the internal discrepancies of systems. The volitional moment of world understanding. The purpose of this course is to explain the inner meaning of some premises, aspirations and terms of the Christian worldview and its cultural and historical place. The nature of the readings. Contemporary crisis of culture. Rhythm of history; the concept of the Renaissance and medieval types of culture. Eschatology and interpretation of historical prophecies. A scientific worldview and a universal worldview. Natural and unnatural. About trends in worldviews. The worldview is universal: folk, symbolic, concrete idealistic, church. Platonism as a philosophical node of a universal human understanding of the world. Philosophical descendants of Plato. Scientific worldview. Its main features: materiality, analyticality, abstraction, with the ensuing consequences. Its anti-God orientation. Scientific worldview and science, their spiritual divergence. Kantianism as a completion, as a philosophical node of a scientific worldview. The concept of orientation. The spiritual meaning of categories and other formal elements of the mind. Cohenianism. The direction of development of the worldview of modern times. Astronomy. Space. Theory and practice of perspective. The evil infinity of space and, further, the same - of time. Historicism, evolutionism. Bergsonianism as a transitional philosophy. Theosophy. An internal crisis of the scientific worldview (physics, chemistry, biology, medicine; epistemology), each time leading to points of view hostile to the scientific worldview. Formal crisis (mathematics, logistics). Discontinuity and continuity, discontinuity, as the principle of the new, upcoming - it is also close to the universal worldview. Miracle? Crisis of infinitesimalism; functional calculus, integral equations, line equations, functional calculus. Actual infinity and potential infinity. Form. Turn to biological orientation. Christian worldview. Orientation in Christianity. Question about categories. Cult. Christocentrism and cultocentrism. The specificity of the Christian worldview. Symbol. Ontology. Embodiment; Eucharist, Light of Tabor, icon. About energy and essence. Logism and psychologism. Platonic terminology; Plato, Aristotle, about Malebranche. Name. Actual infinity. Judgment on Cartesianism in theological school. Anthropological. The question of absoluteness, humanity. Rational thinking and the Christian worldview. Antinomy. Spirituality and moralism. Etc. Dialectics. E.-o. prof. priest Pavel Florensky Moscow. 1921. VIII. 11th century Art. Wednesday Preliminary plans and lecture notes (Epoch - i.e. the beginning of a new account of time, and era - a completely new one: the medieval era and the Christian era. Usually, the word era is used incorrectly.) 1. Self-overcoming of the Renaissance. 2. The answer to the question is by what force it occurs if the Middle Ages have to fight on alien soil. By the power of Truth (the answer to religious dogma. By the power of the awakening night consciousness. (The stars are visible during the day only from the well of self-solitude, transcende te ipsum 396. And at night - from any window. Evening has come, and the Evening Star has risen. The sky will turn emerald. Evening chill. Beethoven's Septet.) 3. “Oh, my prophetic soul...” (Tyutchev) 397. We are on the threshold of dual existence. [Wed. door cult.] [Church entrances. Birth into another life. Dogmatist. Theotokos – Door of Heaven 398.] 4. From under the peeling husks, greenery, buds and buds are visible. “Bankruptcy of Science”, Tolstoy 399 (disappointment in science). Carpenter 400. The crisis of materialism (Famintsyn, Borodin 401; vital force...). The impotent anger of Timiryazev and Co. 402. 5. The fragmentation of knowledge and specialization is not an accident, but a consequence of the analytical nature of the worldview. Disciplines are merging and intermediate ones are being formed. 6. Each object was self-sufficient, it was cut out from reality, decomposed into its own sides. And the parties did not communicate. The methods were not comparable (for example, discontinuous and continuous - in the study of hydrodynamics). There is a unification, an organization of knowledge - knowledge approaches reality. 7. Therefore, abstraction goes away and vital questions are raised. P.S. Was this fragmentation and analysis necessary? Destiny of God! Who are we to weigh the paths of history? "O depth of wealth" 404. Remember the words of the ap. Paul on Israel and the tongues 405. The same applies to history in general. Take off your hat and say: “Righteous and true are all Your ways” 406. 8. The object itself was crushed into bricks, into parts, then, supposedly already unexplorable - in absolute simplicity. Reality seemed shallow, uncomplicated, unmysterious. She stopped speaking to her heart. “Everything is clear” - or at least everything is clear in principle. But the shadows stretched out - and corners that seemed long familiar became mysterious. Everywhere there was the well-known primordia rerum (Lucretius) 407: electrons, atoms, sensations, roots (in linguistics), social functions. “It’s very simple...” Protoplasm is mucus, atoms are pieces. The stars are frying pans or blast furnaces. 9 . Everything is simple and decomposable. No form. 10. But it turned out to be not easy. The bricks revealed infinite complexity. An atom is no simpler than the universe. Cell – organism (heredity, regeneration... form...). 11. Everything is complex and everything is simple – everything has a form. Form is reality, individuality. The form is not built from elements, but organizes them itself. The whole is before the parts (Aristotle). Not a whole made of parts, but parts as a whole. There are no continuous transitions. 12. Discontinuity and continuity. 13. Evolutionism and anti-evolutionism (mutation theory. Pure lines. Mendelism (Mendel) 408). (Evolution is decomposition, not addition. Or: evolution is simple mixing). [Compare zoology: 1) convergence, 2) correlation. Genes. Timiryazev's feud. And these are the points of view that show.] 14. Unsteady forms turned out to be stable. And what is stable is shaky, “with riches the poor and the hungry, but those who seek God will not be deprived of any good” 409 . Matter and energy degrade, decompose, disintegrate. Everything goes to death (and does not evolve) 410. [The balance is fluid (like the wheels of Ezekiel constantly turning)] 411. 15. And along with entropy - ectropy - the rise of the whole, accumulation. Acts in darkness, in death. Another power of superfunctions. Logos, organizing. [Accumulation versus dissipation 412 . All is well forever (idea of ​​natality)] 413. 16. Creativity – the idea of ​​creativity comes forward. 17. A thing is opposed to life, an organism, a living creative principle - personality. Renaissance philosophy is the philosophy of things. Res. Now - the face. The soul is res cogitans. The concept of face has no place in Renaissance philosophy. 18. Antinomy - signs. 19. (Kant is the pinnacle of the Renaissance, and with it down to the new Middle Ages). 20. Ontology. (Time and space. Their atomism is supertemporality.) (Overcoming materialism. Temporal and spatial - from the supertemporal and superspatial.) 21. Philosophy (theory and . Cohen (beginning of faith - orientation) 414. James (voluntarism) 416. Russian philosophy: Lossky, Lopatin, Soloviev, Trubetskoy, Ern, Bulgakov, etc. 417 22. Epistemology is the theory of science, knowledge (symbolism, humanness of knowledge, antinomy, incoherence). Logistics (formality). Individual concepts: haecceitas advanced by Duns Scotus 418 . Rickert's theory of the history of knowledge 419. From here the concept of Holy Scripture is made possible - as a typology of history. The Apocalypse is a book of historical metaphysics, just like the Prophets. Biblical Jesus, Abraham gave birth to Isaac - the formula of history (Rozanov to Rickert in criticism of Buckle 420). Abab ∞ individual form; display of it. [Abraham is eternal type. Canon of Andrew of Crete. 23. History of philosophy and science. The irrational roots of philosophy and science are from religion, from cult. Cult as a source of categories and concepts. All from a cult. [Marxism prepared the way. Three types of philosophical culture: idealism, Marxism and sacred theory. The source is not ratio - but being, which determines consciousness, but being is not em, but mystical (cult), completeness. Mother's womb. And I am also a reality, beyond myself.] 24. Societies of Science. Weakening and fall of the idea of ​​law - the idea of ​​contract social 421. Natural law – jus divinum 422. New concepts – processes of witches, things and and. d. (prepare Marxism). 27. Medicine. Immunity. Internal secretion. Immunity and anaphylaxis. Anti-immunity. Homeopathy. Biochemistry. Organ myst of life (hypophys and epiphys 423). 28. Astronomy. Conventional astronomer schemes (eg Ptolemy and Copernicus). 29. Art. The search for metaphysics. Form as a metaphysical principle. Overcoming empiricism. 30. Anthropology. The doctrine of heredity. Biometrics. Man is not a tabula rasa 424. Inheritance sin, fatum 425. Ancestral curse. - The family as a whole. Curse to the 7th generation. Responsibility for the sin of ancestors. Original sin. Biography – life as a whole (planned). Life forms in time. 31. Psychology. James is a field of consciousness, the psyche as a prius of its states, and not of development (not an animistic psyche). [Religious psychologist. Starbeck 426. History of religion. Sacral theory: Grant Allen, Fraze, Rob Smith and others. Social school of Durkheim. Hubert et Mauss. 427] 32. Forms of mental life. The doctrine of psychopathological constitutions and the doctrine of trauma are close to astrology (mental causes of mental illness). “Soul ulcers” confession = reveal objective nervousness. 33. Revival of secret sciences: a) as a fact, b) as truth (astrology, palmistry... physiognomy). 34. Morality: the end of formalistic (=bourgeois) morality. Christian freedom (A<archimandrite> Feod<or> Bukharev 428). 35. Asceticism (yoga, eugenics - in general, the desire for spiritual cultivation of oneself). Training, i.e. recognition of deviation from nature, from nature, i.e. sin, evil in nature. This was discovered by Kant’s brilliant intuition - contrary to the entire spirit of the Renaissance, contrary to Rousseauism. 36. In this sense, the struggle with death is characteristic (Fedorov, Loeb 429. “Rejuvenation” 430, etc.) - in an ideological order: the structure of nature is damaged, it needs culture. We will show the Earth a new path! 431 (After all, this is already a convergence with the naturalist worldview, which believed in the naturalistic data of man and nature in Theocracy). 37. Socialism is like a false church, like a church in reverse, but still a church, and not a solid organization. 38. The principle of relativity. 39. The fall of classical mechanics. A lot of energy. gravity. The juice of worldviews, from the formal side. Infinitesimalism is a construction from differentials - “out of nothing” (des Nichts, ούδέν 432). 2) fragmentation (differential) levels - a universal tool of the 18th-19th centuries; immobility, [Non-Euclidean geometry studied shapes in geometric space.] 1') Freedom (probability theory, statistics <1 nrzb.> everywhere). 2') renunciation – integrals (Fredholm integration 19 vv, line equations – fonctions de ligne, Volterra 433). As a whole, not fragmented. 40. Electronic theory is the hope of materialism. 41. Nernst's principle (III law of thermodynamics) 434, or again an indication of the fundamental boundaries, certainty, form. Unattainable boundaries. Chemical finite 42. Finiteness of the universe in time and space 435. Prof. W. F. Barratt. Mysterious phenomena of the human psyche. Per. M. V. Reich. Ed. N. D. Vinogradova. "Moscow book publishing house". M., 1914. VI229 pp. (MDA 465, 704). Brief overview of the Institute of Psychical Research. Before 1911 it published 25 volumes of Proceedings, 14 volumes of the journal 436 and many other works. F. W. N. Myers. Human Personality. 2 volumes. Works of Oliver Lodge 437 . Presidents of the Island: Henry Sidgwick, Balfour Stewart (member of the King's Island), A. D. Balfour (member of the Crown Island), W. James, W. Crookes, Myers, O. Lodge (member of the Crown Island), Barratt (member of the Crown Island), S. Richet, Herald W. Balfour (member of the Crown Island), Mrs. Sidgwick, Smith, Andrew Lang. Questions: unconscious. musk effort and mystical manifestations; unconscious I; telepathy; phenomena at the time of death; hypnotism; therapeutic influences of hypnotism, clairvoyance, manifestation of hidden people. abilities; clairvoyance; searching for ores and waters with the help of virgula magica - magical. pruta—rod; ghosts; Poltergeist 438 (“to tremble”). Restless but harmless spirits (emerged, formed); unknown sounds and movements of objects; telekinesis; writing tablet, automatic. letter; the action of intelligent invisible agents; the possibility of obvious post-mortem evidence exists. Betler: “to all beings everything is New. Head may seem as natural as seeing the known course of things seems to us” 439. Miracles (Blessed Augustine and others) are not unnatural, but supernatural. Duprel, Aksakov, Butlerov... O. Lodge 440. Meyers. Die Magie als Naturwissenschaft 441. “From famine, destruction, cowardice, flood, fire, sword, invasion of foreigners and civil strife” 442 - an eschatological formula, and characteristic of all representations of light - probably the Cretan-Mycenaean, as we know, Egyptian, Jewish (destruction of Jerusalem), Romanesque... This is the formula of the end. Its analysis: depletion of the nourishing bowels of the Earth - a break with Mother Earth. Ulcer. The elements break out. Destruction from μίασμα 443, from contamination of the air, then Earth (coward), water (flood and fire) breaks out. – “Time has run out of its grooves” (Hamlet) 444. They decompose, disintegrate, rebel against man and culture. The end is an explosion of nature and culture. About Bolshevism as a symptom. Barbarian is on the way to renewal. In essence, Bolshevism is the completion of bourgeois culture. Fedorov is the forerunner of Bolshevism. "Common cause." Neontological religion. Bolshevism is like a storm and a thunderstorm. Crisis of science (“bankruptcy of science”, Tolstoy...), deepest upheaval in science, shift. Endless distances, depths, complexity opened up, and on the other hand, the integrity of the form opened up. Philosophy (Bergson; intuitionism; mysticism; “neo-mathematical period” 445. James... Russian philosophy. Society. The fall of the idea of law, the idea of contrat social. Natural law. Category of power. The collapse of the mechanical and rationalistic structure of society - the idea of organicity is put forward. Morality. The idea of Christian freedom (Bukharev is the founder of the new consciousness) - in contrast to the present. Pharisaism. Living moral consciousness. The idea of Asceticism and Mysticism. Morality has been replaced by asceticism and mysticism. Not “honesty”, not “duty”, but the will of God. Flexibility. Awakening interest and attention to dogmatic issues - af dispute 446 and myst. Churches. Truth is an individual organ. In art. Art wants to go beyond itself, to become a synthesis, super art. (This is, in part, a Luciferic idea - Scriabin 447), but in its structure it is already a revival of culture. Christ said in response to the Pharisees and Sadducees to their request to show “a sign from heaven”: “In the evening you say: “there will be a bucket, because the sky is red”; and in the morning: “It’s bad weather today, because the sky is purple.” Hypocrites! Can you discern the face of the sky, but cannot recognize the signs of the times? "(Matthew 16:2-3). In an eschatological conversation: “He also said to the people: when you see a cloud rising from the west, immediately say: “it will rain”; and it happens like this; and when the south wind blows, say, “There will be heat”; and it happens. Hypocrites! You know how to recognize the face of the earth and the sky, how can you not recognize this time? "(Luke 12:54–56). Medieval worldview. Ontology (it doesn’t seem, but it exists). (Not plane, but depth.) Hence the hierarchy of existence. Everything has its place. Where does the symbolism come from? - things and persons. Hierarchical connection of things and persons. Everything in everything, in the known. ratio. Everything is significant, everything is full of content, full of sound. Hence the worship service. About ontology. To lectures The Christian worldview is, precisely, a worldview, an understanding of life, but not a system abstracted from life. It is a great lie to say about any sphere of life that the Church is indifferent to it, leaving it to itself, because it does not find within itself the grounds to look at it in a certain way and the strength to enlighten it. But it would be equally untrue to say that in the Christian worldview there is something, some area that is outside of life and does not correspond to anything vital. There is no area of ​​life impenetrable to the light of Christ's truth; but there is no truth of Christ that cannot enlighten anything. The newest, Protestant theology, which has spread in our theological school lately, and the old, scholastic theology that reigned there previously, are both wrong and, remarkably, the essence of their lies lies in the same thing: unbelief in the power of Christ’s truth. The only difference is that the latter comes from teaching - and encounters life into which truth does not shine, while the former comes from life - and from afar bows to the Truth, which it recognizes as violating life. But the self-awareness of the Church - and this is our faith - is not like that. “Great is the power of truth and will prevail” 448. And he will overcome! The inertia and darkness of life are illuminated by the light of Truth, transformed by Truth, illuminated and illuminated by Truth. “The light shines in the darkness and the darkness does not embrace it” 449. The denial of form and traces of the whole in the Renaissance worldview leads to a quantitative worldview. Mechanism is in space, evolutionism is in time. This is the desire to build by application, by imposition, that which grows from within, because before its parts. Hence the confusion of quality with quantity and the overestimation of quality (in the Middle Ages worldview, quantity itself could be considered as a kind of quality). Overestimation of quantity - everyone thought: the more, the better: quantity creates beingness, according to Renes. Hence the passionate hatred of sympathetic remedies, of homeopathy... In essence, this is the source of disbelief in the sacraments. Materialism and spiritualism as heretical one-sidedness. Onto- and epistemologist monism, with ethical dualism, and vice versa. point of view. [Convergence of regions in modern science.] Modern biology, and partly chemistry, have come to a group of very special, medieval ideas: 1) Bacteriology and the works of Pasteur (infinitely small, but living principles; acting with toxins). (“Perfume.”) 3) The doctrine of vitamins and vitamin deficiencies. [("Nature", 1916, February, columns 221–232. A. N. Beketov, – The doctrine of vitamins). Those who eat unshelled rice develop beriberi disease (70% mortality). In 1911, Funk proved that if pigeons, almost dying from being fed rice without a shell, are fed husks or an alcoholic extract from it, then the pigeons recover. Funk believes that the rice shell contains a substance called VITAMIN; Lack of vitamins in food leads to illness. kind - AVITAMINOSISES, which lead to death. – With the discovery of vitamins, the assessment of nutrition changes; It is not enough to estimate the quantity. fats, proteins, carbohydrates and calories; vitamins are needed. These latter are divided into: 1) those whose absence produces beriberi, scurvy and pellagra = death, 2) ... rickets vitamins and growth vitamins. Beriberi - when eating rice; scurvy – mealy; pellagra - maize. From vitamin-free food - vitamin deficiencies. Vitamins are unstable; in thousands of kilograms of substance there are several of them. decigrams (i.e. 0.1 gr. – 1000,000 gr., 1 gr. – 10,000,000 gr., 1/100,000% – one hundred thousandth%); You can give them as much as you like without harm (they are pharmacologically indifferent). Fresh germinating plants, juicy fruits, fresh vegetables, potatoes are rich in vitamins, and dry grains are full of vitamins. Most of them are found in brewer's yeast. In the bakery In grains they are contained in the aleurone layer (bread with bran is desirable). When dried, succulent plants, vegetables and fruits completely lose their vitamins. Raw milk and eggs. proteins are rich in vitamins. Heart muscles, brain too. Heating destroys vitamins. When boiled, they remain in a soup (the meaning of soups, especially potato soups). Potato flour is the only suitable one as the main nutrient of flour. With wheat and rye. Bread requires fresh vegetables. food. White flour, sterilized. products cannot be allowed as main ingredients. comp. parts of food. With vitamin hunger – loss of appetite; upset stomach, nausea, vomiting, diarrhea and bloating. Tuberculosis, according to Renon, is a type of vitamin deficiency that develops from increasingly refined white flour and alcoholism. 4) The doctrine of hormones and internal secretion. (Paracelsus, Hippocrates...) Humural theory of organisms. Unity; physiological correlation: the body is one. [Antagonism of hypophys and epiphys, sex and spirit. Turning to a child (to Christ) spiritualizes. Nursing mother - purified.] [(“Nature” May–July. 1916. A. V. Nemilov. Internal secretion and its significance for biology. St. 597–640.) Brown Sequard in the 70s. In 1889 - the birthday of the doctrine of internal secretion. (Beadle). A sign of living matter is the ability to metabolize. External secretion (mucus, saliva); internal - into the blood. This is not “garbage”, but it has its meaning. in the body. “They link and integrate the work of individual histological elements into one whole.” The organism is one - not only in morphological connection, but also chemically. Bayliss and Starling coined the term HORMONES (όρράω - I move, excite). The process of hormone separation - int. secretion All histologists. body elements have internal secretion; but, in addition, your own. physiologist. function (eg muscle). And the glands only produce secretion. 2 types of glands. In glands with external secretion (milk, gastric juice, saliva) physiologist. the effect of secrets will compare. weakly, but in the glands with internal secretion of hormones – strongly (“bubbles”). Hormones are released in minimal quantities and act extremely energetically. Adrenaline. Beadle divides them into assimilatory (accelerating) and dissimilatory (inhibiting). Thyroid iron (myxedema); thyroid system. – The pituitary gland is a cerebral appendage. (Sex, thyroid gland, adrenal gland and intermediate lobe hypoph.) Neuralgia – posterior. Dwarf genus; adomegania. Mammal action of the hypophys extract. – Epiphysis – pineal gland – hypophys antagonism. Reaches development in early childhood; even before the onset of puberty, it undergoes reverse development. Hormones produced. glandular cells inhibit activity. floors organs. Removal of the pineal gland causes premature puberty. – Adrenal glands (chromaffin cells - chromium salts). (Adrenaline.) It affects organs innervated by sympathom. nervous system. Reproductive organs. Several glands. Sex hormones, or genols (sexual worldview). In women's apparatus 2 metacerastic apparatus (i.e., changing the composition of the blood): 1) eroticizes the female, 2) corpus luteum of pregnancy - fertilized for implantation. eggs. cells, interferes with pregnancy, produces anesthesia of the uterus during pregnancy (paralyzes its muscles) and develops the mammary gland. Etc., etc. (the same is uterus masculinus and other vestigial organs). Coordination of parts in the body (for example, the fetus develops in the uterus, and changes and preparations for the separation of milk occur in the breast). Physiological correction of organs: sensus partium, coordination of parts. Previously, the center was accounted for. nervous systems. But along with neuralitis. correction - also chemical, humoral (the Blazek sisters - in Prague, fused in the sacral areas, one was pregnant, the other could be breastfeeding, and the nervous system is separate). Bloodstream. Sex hormones. The whole body of a male is different from that of a female - a biochemical difference between a male and a female. Vestigial organs. Mutation – Author of intoxication. (Graves' disease, tetany, myxedema, shaking paralysis, pituitary obesity, acromegaly). Scheme of interaction of the endocrine glands (according to the book by Wilh. Falta, - Der Erkrankungen der Blutdrusen. Berlin, 1913. S.b. Falta Venek, prof.) P – Pankreas – Juselapparat T – Tyreoidea – thyroid S. G. – Chromaffines Gewebe Minus – chromoffin fabric, Hemmung, braking, obstacle Plus – Forderung, acceleration, assistance.] 5) About the origin of sex and chromosomes. Applications: about the Virgin Birth... About clean and unclean food. Posts. (When to pick fruits, when to cut hair, to pickle cucumbers - in relation to vitamins... etc.... astrology.) Magic (love elixirs) with menstrual blood... Immunity. 6) Anaphylaxis. Biochemistry (Wassermann reaction, etc.) 450. Marriage is like mutual nourishment. Prohibition of marriages based on degree of kinship. Connection with a harlot. With a different faith. (About the smell of holiness.) So, the organism - a unity - is active, coherent, purposeful, remaining in its form... 7) Anthropology – the study of heredity, the study of the composition of blood. Fatum, άλάστωρ 451. Ancestral curse (up to the 7th generation). Responsibility for the sin of descendants. Marriage degrees. [About blood: blood is “a special kind of liquid” 452; mysterious blood - soul, in the blood there is a soul (Gen.) 453. As soon as they touched it, the endless depths and secrets of the blood river irrigating the body were immediately revealed. “I didn’t realize that we would...” 454 The infinitely complex composition of blood. With a rough eye we don’t see the difference, but it is there...] 8) Biography. Personality as a whole in time. A genus as a whole in time. Form in time (time is like the 4th dimension. The principle of relativity). Science has taught us to discern unsuspected differences behind the phenomenal similarity of depth (as if it doesn’t matter, but in reality it doesn’t:). 9) Psychology. Subconscious. Mass psychology. Durkheim's school. The Church is a gathering of believers: the feeling of closeness can be seen. Meyers - supra- and subliminal consciousness 455. Field of consciousness (James) 456 as a prius of mental state, and not posterius 457. The soul is a bundle of associations and a bundle of mental states. Against Herbart's psychological atomism 458 - the doctrine of the form of mental life. – The possibility of a religious psychologist is the formation of personality from mystical experienced centers. Arch. Serapion 459. [The personality is broader than what one thinks about it, and can influence its physiology - even growth processes.] 10) Starbeck and his religious psychology. (Discontinuity; laws of conversions. Appeal to childhood: “unless you convert, you will not be like children” 460.... This is exactly what happens...) The James-Lange theory of emotions 461 - as somatic states. The meaning of the ritual is a gesture (see 22). [The tripartite soul τό λογικόν, τό ηγεμονικόν, τό έπιϑυμετικόν] 462. 11) The connection between the spirit and the body of life: the toxicity of milk when the mother is angry; and dairy departments are always (according to I.F. Ognev 463), and therefore, it means that there is always self-poisoning of the body with milk, male. and female – The separation of stomach juice under the influence of ideas (Pavlov) is a way of digesting food (prediction of the Myrrh-Streaming Nile 464: about the last times - when everything will be unnutritious for the Antichrists). – Damage to the body from prodigal thoughts (physiological). – The smell of holiness and sinners. – Physiology of the Saints – The entire Bible. The female body and the male body are different in every detail, chemically, in the deepest way: even more holy and sinful. 11') Psychopathology. – Mental causes of mental illness (not anatomical). Trauma of the soul. Violation of integrity. Confession. Seducing a child can harm him forever... (word of the Savior 465). For example, an erotic image, a dirty word... This whole m be of a different nature. Mental constitutions. Connection with the study of hormones. “Individuality” and individual reaction. Kraepelin School 466: 1) cyclothymia, 2) parapsychology. Connection with astrological (planetary) types. Temperaments: sanguine, choleric, melancholic, phlegmatic Idea directoria – a guiding idea. Neurasthenia, hysteria, etc. Pierre Janet 467. Functional personality disorder. Different layers in the function: food... prayer is also in the function of food. Pierre Janet, Djerinet Ganclei, Yarotsky 468 . Freud 469 (root trials of the soul). Coincidence with asceticism. ] 12) Secret sciences: graphology - the subtlest reaction of individualization, palmistry (see 21), physiognomy, fingerprinting... Magic (hypnotism, somnambulism, exteriorization of the senses). - Hypnotism. Fluid diseases. Durville 470, direct action of the soul on the body: movement of objects, etc. Secret sciences: a) as a fact of public consciousness, b) as truth. Revival of astrology, alchemy... (both in the proper alchemical sense, and under the flag of official science). [Psychol Telepathy Research Institute 471: see a) manifestation of the inner outward, c) the area intermediate between the physical and the spiritual - mental (astrology). d) action on the astral... Gender. Seeing the colors of the aura. The simplest experience is flow from the fingers. Auras of pure and sinful people (which we can see). Staying in the astral body of another person. - Socrates. Eldership. "Be in moderation" d') Killner screens 472, e) our sensibility is becoming more refined - obviously - compared to the Renaissance time, f) mummies (Egyptian method of embalming with the astral), relics of saints (relics of St. Sergius). A miracle is not a trick, but the highest manifestation of the spiritual life of the spirit and Spirit.] 13) In all this, man appears as a creative principle, as a center of action, as a substance, in school language, of his states, and not just a logical subject. [The experience of this truth is in the bell tower, on the high mountains, when the actual separation from the earth occurs]. The feeling and consciousness of absolute responsibility for oneself. Hence the desire to influence the universe. Bolshevism is a symptom of the times. Fedorov (for resources). [Wasserman's reaction. Abdergal case 473. ] Asceticism (, eugenics, the desire to cultivate oneself). [T. that is, the rejection of the Renaissance idea about the well-being of our state, about its innocence, and the recognition of corruption, sin, the need to change this - separation from the “elements of this world” 474 and the desire to rebuild oneself not according to the elements of this world. This is not a moral reasoning and not a categorical imperative - but a desire to really help.] Culture – sur cultus 475. The fight against death (Mechnikov... 476 now fashionable rejuvenation...). In the order of nature there is damage, spoilage, something that requires overcoming: “We will show the earth a new path...” (Unthought of.) But this convergence with a naturalistic worldview is passive... faith in theocracy, in man - the king of creation. In proud self-affirmation (Scriabin) there is a denial of man’s godlikeness, the possibility of deification and transfiguration: the tea of ​​the resurrection of the dead and the life of the next century. Evil. 14) Criticality (criticism). In this regard, a reassessment of the concept of law. [The concept of law is the statistical theory of probability. Pearson 477. Biometrica.] Epistemology, theory of science, symbolism. Poincaré, Mach, Duhem 478 . The importance of intuition (it's not about rational evidence). Logistics: Peano, Rossel... 479 Formalism (Middle Ages). Individual) concepts of haecceitas “thisness”. Rickert. Rozanov vs. Buckle. Abraham gave birth to Isaac... Types, Apocalypse. Historical schemes of the Apocalypse. (Our untruth before the Old Believers. Immortality 480...) [Providence in history: nothing is lost (The Book of Life is written). Example: Shroud of Turin. Everything has its retribution and its truth.] Mystical roots of culture. History of philosophy and science. Mystical, occult, cult roots of philosophy and science. Άνάμνησις 481 and mysteries. Ideas, είδος, ιδέα. Μίμησις 482. Prototype and image. History of culture. We repeat circled based on them. SIN ideologism, Marxism, ek mat 483. Socialism is like theocracy in reverse. Moral. Christian freedom. Liberation from conventional bourgeois morality. Totemism – Andrew Lang, S. Reinach, Rob. Smith, Frazier, Grant Allen. Durkheim School 485. Etiological myths. A myth from a cult. The cult is a prius, the cult is a mystical fact, and everything proceeds from this fact, in order to return to it.] 21) (to 12). Chirognomy. Everything is individual. Everywhere through the body the soul shines through. However, there are organs and places that are coarser and less coarse, more transparent and less transparent, more noumenal and less noumenal. The face shows more individuality than the back. Hands are what rank second in terms of transparency, behind the face. Hands are significant, symbolic, i.e. the whole person is visible in the hand. Note. B M's hands on icons. The length of the fingers is symbolic, a sign of sensitivity, receptivity; thinning fingers are a sign of artistry. Dryness – absence of lower occultism, sensuality... On the icons of Donskaya BM - the right hand is dry, the left hand is full, wet, the right hand is firm, confident, active, several. courageous, left – nervous, trembling, feminine. With the right we take, with the left we give. He takes like a Queen, gives like a Mother. Activity and humility, the courage of self-determination and humility, hardness and softness, living antinomy: Rejoice, thou who united Christmas with Virginity. - “...even as the Virgin abided and was able to give birth” (Akaf BM, ik 9). [A strange miracle that amazes every mind.] Reasonableness and mystical sensitivity. The meaning of prostrations is a psycho-physiological meaning; The meaning of the sign of the cross is physiological and psychological See "James-Lange theory". Catholic sitting - Roman and eastern standing - Greek. Sobriety and independence. Against daydreaming, imagination, opinion – and passivity. Hence the passivity of the laity among Catholics. - Organ. - Large churches. - Pump... At the same time, of course, special hormones are released from special innervations. 22) (to 12). a) The internal determines the external. The body is built by the soul; individualized in detail. All functions depend on sublimes of mental life (eg hypnosis and organic functions). Why do Catholics have it, but we don’t: there is no imagination, no dreaming. Anthony knew something like stigmatization from demonic blows 487 . But this is no longer imagination, for who is it pleasant and flattering to dream of beatings from demons? b) Where is the boundary of the body. Auras, shells, outflows, radiances. A simple experiment with flow from fingers. Light from the righteous (that I saw). Ep. Anthony. Elder Isidore. O. David 488. Chaplets of saints: an explanation of their shape. Their convention is in Catholicism. Gloria – the glory of the Risen Christ. b') Emerging, semi-material and immaterial organs. How does new development occur? organs: first a volitional impulse, arranging in its own way some kind of semi-material environment (“biogenic ether”, od 489, astral...), and then it is organs. c) Exteriorization of sensitivity (de Rochas, D'Urville, etc.). Werewolfism (490). The occult meaning of drugs is their power and their danger. Vetukhov's book is about conspiracies 491. d) Mummies. Fluid mummification (a woman who had this ability) and others. The relics of saints are self-mummification. Question about a miracle: a miracle is not a trick, but the highest manifestation of spiritual life. Not a trick, not a violation of the law, but a manifestation of another, higher law. The clouds are above us, but they touch the peaks. And then, whoever is at the top is in the clouds. From a certain point of view, all Gospel miracles are no more amazing than usual. phenomena. It would be surprising if there were no miracles. e) Our time is the descent of these clouds: they are already almost touching (this is the Middle Ages) heads. – The spiritual world is close to us, it is looking for where to settle, like dew on the Gideon fleece 492. Words about. David that grace seeks its place of residence - whereas previously it was necessary to wait for it - in the feat of life, but now in vain... We are mystical - a new eon is coming (but mysticism is both and -, depending on the direction of the will). f) Staying in the aura of another. Communication: handshake, conversation (its magical effect), kisses, hugs, clothes (the words of Elder Alexy 493 - about the inappropriateness of wearing the clothes of passionate people). Infection spreads with things. Be vigilant, stay awake, “watch how dangerously you walk” 494. Socrates and his disciples on Theaetetus 495. [Durkheim School. Hubert et Mauss. Psychology of masses. (Revolutionary neurosis (Cabanes) 496. Thirst for blood - destruction. Dionysism.] Emissions from some people. Tell about Fr. Nicholas 497 – “burn” from the kiss of his hand... Marriage is the union of two people into one flesh. Hence the warning against carnal vices, abnormalities, and perversions. [Letting into your very soul the beginnings of rot and decay. Anything. a woman, like a sponge, collects the worst sides of many people; and the fornicator absorbs this waste into his being.] “Be together” - “gather πυκνοτέρως 498 - closer together” - St. commands Christians. Ignatius the God-Bearer 499. Very much in the Jewish environment, even benevolence. [Why now, in difficult spiritual times, we must try to put aside our characteristic quarrelsomeness and quarrelsomeness and be together.] g) Perception of suggestions from outside: inspiration, dreams, creativity; automatic letter: DANGERS (the upper room has been swept out, which the seven evil ones are taking possession of 500). Mantika 501 (dream crystal). Micronia. Pseudohallucinations. “Now we understand, like a mirror in fortune telling” - the usual false interpretation of this text - “as through a glass darkly” - has not happened at all... 502 [The question of demon possession - how it is imagined: about a swept upper room (you cannot leave part of your soul unoccupied - this is the danger of asceticism) without giving yourself to God. There is nothing in us that is neither God's nor the devil's. – On the prevalence of demon possession among the intelligentsia.] h) Telepathy. Phenomena near death and postmortem. Which is. Just a conversation - almost telepathic. The hidden powers of man. Virgula magica (magic wand) - searching for ores and water veins. i) Troubled houses, Poltergeist, “trelude”: brownies. Grounds for fetishism, etc. (A. Lang). j) Inexplicable sounds (sacraments, sounds of nature) and movements of things (telekinesis). k) Writing tablets, etc., under the influence of intelligent agents; attempts to prove posthumous existence (self-identities are established). Spiritualism, etc. 23) (to 12) Revival of astrology. 24") Comprehension of universal coherence is the “law of coherence”, and therefore – the universality of symbolism. Everything in everything. A symbol is what is symbolized: the appearance of a person. The face is the soul... 25) The world is deepening. The world's roots are being exposed. There are experiences that are indescribable - for example. birth of a child. Mysticism – “verbs that cannot be spoken” 503 (the meaning of the words is mysterious). Γνώϑι σεαυτόν 504 Delphic. church Εἶ 505 – Yesi. [Much was incomprehensible and unacceptable in Vozrozhdensk culture due to the lack of relevant experience. And when experience began to appear, when we began to return to childhood, it became clear: the understanding of many things was radically reconstructed. We return to this... “I know that I know nothing” = spiritual poverty = putting aside all earthly care = creation above earthly intercourse = consciousness within oneself of oneself, one’s spiritual Self. Transcende te ipsum 506 (Blessed Augustine).] 26) Man appears as a CREATIVE principle, as a center of action, as, in school language, the SUBSTANCE of his states, and not just the subject (explain this idea with the experience in the bell tower: every dying for the world makes you acutely feel this truth and a sense of absolute responsibility for yourself, for your destiny before God. You stand face to face before Him: and there are no friends or relatives who would help: only one Truth. What he so easily excused himself for was habit, weakness, heredity, etc. - all this acts as a threat: and there is no justification. There is not the slightest sentimentality, nor rationality, nor reasoning: it is so, and you stand, as if in front of a snowy peak, unshakable, in the azure - Sometimes in... Especially on high mountains, where ecstasies of joy and judgment are given...) 27) Hence the desire to influence the universe. I am in the world - and not of the world, above the world. N. F. Fedorov is a symptom of the times. Bolshevism is also a symptomatic phenomenon. 28) Genetics. Fight against death. Rejuvenation, also fashionable, but has a long history. There are shoots everywhere, driven out by historical forces, but they themselves do not know where and why they are reaching. Everywhere there is a rejection of the Renaissance idea of ​​​​the well-being of our existence. Everywhere the heart begins to sound a prophetic alarm. On the threshold of “double being.” Humanity has abandoned the Renaissance idea of ​​​​the prosperity of our condition, of the innocence of man (most clearly expressed in Rousseauism and lies at the basis of the French revolution). Sin is recognized (Kant), the need for change, and, consequently, separation from the “elements of this world,” and humanity strives to rebuild itself not according to the elements of this world. This is no longer moral reasoning or a categorical imperative, but a desire to really help. 29) While man lived according to the elements of the world, he lived grayly. When it is necessary to arrange according to an extra-worldly principle, it is necessary to arrange either according to Christ or according to Antichrist: tertium non datur 507. The time of judgment is coming, the time of choice - Christ or Antichrist. 30) It is recognized that something is wrong in the order of nature, something is damaged, that “the world lies in evil” and that this “something” requires overcoming. The naturalistic worldview is passive: it is actual. Actualism in Germany is associated with Schelling, Goethe and Nietzsche. (Nietzsche – who did not understand himself, who strove for Christ and did not understand Him because of us.) 31) Theosophy, Scriabin, “we will show the earth a new path” - all these are symptoms. But half-thought-out attempts to move to a Theocratic worldview are medieval, because they do not think of man as the King of creation, as a living icon of God (bows, censing). This is all a denial of man’s godlikeness, an attempt to become a god without God. But she cannot be halfway and must go either to the Antichrist or to Christ. 32) About Bolshevism and communism and, in general, collectivism: this is an attempt to overcome the individualistic isolation of the Renaissance man. It is wrong to simplify Bolshevism and not see in it anything beyond potatoes and cabbages... 33) Why Marxism is partly right: ideologism is overcome, existence comes before consciousness, reality determines thought. But what kind of reality? And Plato is a Marxist (at that time). The newest transition to sacred theory, as developed... Why is Marxism limited? – its one-way connection with fallow culture. Electrification as overcoming Marxism. A handicraft program is the destruction of factories. The destruction of factories in Germany - through the agricultural issue. 33') Mysterious roots of culture. History of philosophy and science. Mystical, occult, cult roots of philosophy and science. °Ανάμνησις. Είδος ιδέα. Μίμησις. Κοινωνία 508 – participle. Παρούσα 509. [Grail – Chalice Crater in Plato (Timaeus) 510.] Image and prototype, display. Πρωτότυπος, τύπος, έκτυπος 511. Numerical unity. St. oo. and the Church - in Platonic-Aristotelian terminology. In philosophy we repeat cult formulas without understanding them. For example, “ideae innatae - innate ideas.” 34) The cult is a mystical fact, and everything comes from it in order to turn to it. Myth from the cult (eodic myth). For example, Zeus and the birth of Dionysus - Couvade 512. The occult meaning of birth is the participation of the father in the birth of children. 36) Sacred theory. Totemism. Jevons, Andrew Lang, S. Reynak. Rob. Smith, Frazer, Grant Allen, Durkheim School 513. 36') Three cultural coordinates. 37) Logical diagram of possible theories of culture: deduction of three moments of culture S, I, N from the unity of self-consciousness: a total of 9 possible combinations: 38) The fallacy of all theories is in the assumption of the initial state of culture from which it began, whereas before this initial moment man either did not exist, or, it turns out, was without culture - in other words, the flaw of all these theories is in their evolutionary nature, in the desire to bring something out of nothing. On the contrary, the correction of theories will consist in the recognition of the original SOMETHING, which is already culture. Omne vivum ex ovo. Omnis cellula... Omnis cultura I cultura 514 . And every culture has constitutive moments of S, N, and I. And, looking deeper, we can notice that absolutely every cultural phenomenon, no matter how small and no matter how specific it is, isolated in a certain sphere, however, is already determined by three coordinates, and not one. Culture is one whole, and is not divided into parts, into S, I, N, just as the psyche is not divided into parts - into mind, feelings and will - but is only determined at each of its points by three coordinates S, I, N. It is impossible to derive culture from the elements of culture, from its constitutive components, from its own coordinates, but it is possible and should be derived from culture, but potential, i.e. from a culture-forming force, from an embryo, from potency. This force is vitality, the whole creativity of life, the depth of life - MYSTICITY. S, I, N reveal the same initial primary activity, the focus of the creative personality. Schematically this is expressed as follows: point L. The fundamental orientation of this first creation of culture gives the basic character to the entire culture. And here this direction in the essential can only be twofold: up or down - towards involution or towards evolution, towards the lower or towards the higher, towards God or (from God) towards oneself, in its opposition to God. This indicates the finger to be directed along the third dimension, not perpendicular to the plane - and there is either a gesture pointing to the sky, or there is an indication to the earth. Culture, in its essence, may. only two types: either God-impetuous, or world-impetuous - and, because the world, in the end, is not the final reality, but maybe. phase, only a moving plane between being and non-being, between God and the Devil, between light and utter darkness, then the direction to the world is, in essence, a direction (at least unknown, not as confident as the direction to God) - a direction towards non-existence, towards darkness. There are 2 cultures in philosophy, 2 worldviews, 2 indigenous ways of culture. And we again come to the idea of ​​a double culture: Renaissance culture and Medieval culture. The question of orientation in philosophy (why, how), culture arises again. 39) Hence the infinite importance that FACE acquires in the history of culture, in the theory of history. The problem of history is history as a subject of the theory of knowledge. Introduced by Duns Scotus, the concept of haeceitas “unit classes” are singular concepts. Scheme. Natural science knowledge. Historical knowledge. Natural sciences and spiritual sciences. Nomography and idiography 515. Special, as a subject of history. The more specific, the deeper (as opposed to the natural sciences, where, the deeper, the more general). The most special thing, the center, the point of application of the specialness, is the FACE. NAME. The appearance of a new face is the essence of history. Birth is the main category of history. “Abraham begat Isaac” is the basic scheme of historical knowledge. Individuality – in a personal name – connection in “rodi”. [The middle of historicity (Rozanov).] The metaphysics of history is necessarily concrete. The metaphysics of the spiritual world is concrete with historicism, images, types. The metaphysics of history is typology. Holy Scripture as a typology of history. Apocalypse. Eternally dear to the heart are the images of Abraham, Isaac, Joseph. The types of our (yes, our!) experiences. The God of Abraham, Isaac, Jacob is not the God of philosophers and scientists (Pascal, Amulet 516). For the God of philosophers and scientists is abstract, constructed from abstract concepts, an abstractly constructed God. How should faith in the Resurrection of the body be understood? (See the piece of paper “Christian Worldview.”) Christian worldview Resurrection in the body and so on is necessary... Now the questions are being asked, how exactly should we think about the resurrection? Or, more precisely, how should we imagine the resurrection? But these questions are methodologically incorrect. The resurrection and other mysterious events, transformations or transubstantiation must be affirmed based on the general ideas of Christian theology, affirmed in direction, but not in mechanism. To demand an answer to all possible questions about “how” means to stand not on a spiritually critical basis, but on a spiritually (carnally) dogmatic one (in the philosophical sense). We cannot answer all the questions that arise about the mechanism; the number of them is essentially limitless, and these answers are not the first for us; they are not needed in order of time duration In matters of Christian worldview, this is an inhuman race. But this is also true in the science of physico-mathematics and natural sciences, and mathematics, because here we, in its phenomenal-theoretical sciences(?), pose the question of the general course of generalization of the flow of phenomena, and not at all about the details - about the meaning and direction of the process, and not about the mechanism... In this case, philosophy is not lower and no worse than science, but on the contrary, higher, because for a long time, it has always been in this position, and science, at least, is the science of New time, it was only late that it consciously stood on it (in the Middle Ages, apparently, it also stood on it). 1) In connection with the established importance of understanding a truly Christian worldview and its historical place, only a highly educated person can be a true believer, or is this not necessary? One must not be educated, but transformed! 2) If in the Renaissance the Medieval worldview has to struggle on a plane alien to it, then what is it that corrupts the Renaissance and vice versa? Why alien? The fact is that a new consciousness breaks out from under the old, the night from under the day. “Oh, my prophetic soul, oh, my heart full of anxiety! Why are you struggling on the threshold of, as it were, a double existence?” The periods of the Renaissance and the Middle Ages in the period of human achievement to the moment of merging with the Divine, as the ultimate goal of existence. Apparently, both are needed - humanity: both the mystic, and the diet of strength, and the male sex, and the female. Is there a connection between hysteria, neurasthenia and demonic possession and the very essence of demonic possession according to the Gospel narrative? The existing so-called hysteria, is this a type of demoniac, and if so, then why does it react differently to a certain circle of people? Cultural and historical place and prerequisites for the Christian worldview The cleansing of Christianity from its historical shell leads to its destruction, as in Protestantism. Not in general, but still there is a certain pattern of the Christian worldview. Evil lies in the absence of a church worldview. Christianity was not a doctrine of the immortality of the soul, but of the resurrection of the dead. Now there is a false obfuscation of the resurrection of Christ, a lack of awareness of the deepest connection between the entire teaching of Christ. The falsity of apologetics: they only point out contradictions, and do not oppose something new that is much deeper and more powerful in responding to the needs of our spirit. Internal contradiction is not a sign of falsity - it is a sign of inner honesty. Reference to contradictions is a sign of misunderstanding of human nature. Everything living in thought is full of contradictions - the antinomy of Christianity. Inconsistency refers to the noumenal depths of our worldview 518 . The difference between a living reaction to destructive influences and a dead reaction. The attitude of a believer towards age must be lively. The living force of reaction is the feeling of living creativity within oneself. Christian truth can create from within a living stronghold of our aspiration to Christ. Until attention is paid to the development of a Christian worldview, until then apologetics has only a palliative value. Our task is to establish a Christian worldview. Denial of Christianity by the spirit of the system. What claims to be universal answers to questions has no place in Christianity. No matter where we start, we will see that we had to start with something else: this is the case with everything living. The method is dialectics. Poetry, not a systematic textbook. The Apostle Paul did not write in paragraphs. Distribution by headings is a distortion of the essence of Holy Scripture. The musical beginning, deep and organic internally, is not systematic. Leitmotifs and choruses will be repeated in different proportions and explained. Our readings about worldview will be historical - we will be in certain communication with those persons, we will learn from them. You need to mark your own place in history. Only a Christian attitude towards our opinion will determine our attitude 519 about ourselves. What is our place in history? The rhythm of our mental life. Sleep is a third of our life. Sleep provides a lot for self-knowledge. Extremely many revelations were in a dream or in a subtle dream. Sleep colors our mental life. This is soft, feminine: when changing beliefs, we don’t think about the sources 520. Private revelation. His thrusts are quite ordinary. It is a rare person 521 without communication with other worlds in a dream. The soul penetrates to the deep roots of reality that nourish life. Sleepy life reveals to us its little-known sides. Cultural eras live primarily by day or night consciousness 522. The rhythm of the day or night forces has the same place, but the whole system is higher in one period, lower in another. There are days and nights in history. Where the mystical principle, noumenal will, receptivity, femininity predominates - this is the night period. Where the surface influence on the world is active, the will is phenomenal, masculinity is the daily period of history. Night period - Middle Ages. Daytime 523 – new time. Now - “degeneration”, we are on the threshold of a new Middle Ages. The Christian worldview is, in its depths, medieval. In modern times there is nothing 524 to do with the current worldview. The current return to the Christian worldview shows us that we are on the threshold of the Middle Ages. Modern and church worldview. Eschatological signs The main fault of modernity is not only the lack of a church worldview, but, mainly, the idea that a common worldview is generally a luxury or even not necessary at all. Here is an example, the words of the ap. James: “Faith without works is dead” 525, etc. Here, usually, by works they mean philanthropy, others - and such a minority - add moral work on themselves, and an even smaller minority includes ascetic feat in the concept of works. But both those, and others, and still others equally lose sight of the fact that all this can be vital only when we perceive the whole world in Jesus Christ and through Jesus Christ. Otherwise, all this will be for us as something external, peripheral. Then a void is formed between this periphery and our heart, which is immediately filled by evil spirits who want to refine the matter and destroy our faith. More and more areas of our life are being taken out of the realm of the Church and given over to the elements of this world, and, finally, since a person cannot live without a general understanding of the world, philosophy itself begins to be constructed according to the elements of the world. Nature, society and psychology are gradually being taken away from the Church. Where is the area of ​​Christianity? They leave for her those nooks and crannies between the worlds where Epicurus placed the gods in mockery 526. This recognition of all spheres of life as autonomous follows from the fact that the Christian worldview is not developing, while it is the first duty of a person, once his faith has flashed. On the contrary, the Christian worldview, from which church books, folk poetry, language, etc., emerged, gradually melted away and became morally darkened. Now for us religion is not worlds, not worship services, not holidays, not the idea of ​​the world as a κόσμος, not even theology, but only morality. And morality does not occupy any corner of the worldview at all. Roughly speaking, it is made in Germany. In the Church there is asceticism and mysticism, and in Protestantism their surrogate is morality. Our task is to peer historically and culturally into the Christian worldview - how it exists, and what is contrary to it, and what our modern worldview is. We need to look closely at this cultural crisis that began at the end of the 19th century. Our modern events are one of the phenomena, one of the crises of destruction until the end of Renaissance culture. Our main theses are as follows. There are two sides to the human spirit: night and day, female and male, Medieval and Renaissance, sleep and wakefulness (sleep is not the absence of life, but life sui generis - without sleep we would cease to feed on the soul). Between the Middle Ages and the Renaissance lies a period of destruction of the system, first internal, then social. The Renaissance, in essence, tries to be outside of religion, while the Middle Ages lies on a religious plane, although this does not mean that a person necessarily behaves this way, whatever his era is. On the contrary, especially conscious crimes were possible in the Middle Ages, since the Church was present and therefore there was an opportunity to act especially maliciously. It was in the Middle Ages that real Satanism could exist. But at the same time, there is an opportunity to build one’s worldview according to Christ. And in the Renaissance we are doomed to defense in the plane of the same Renaissance, to apologetics in the form in which it exists now, forced to inflict wounds on culture with its own weapons. Every destruction of culture is eschatology, the death of an eon, the end of an age; hence, that disturbing feeling that maybe this is the end when all centuries and the whole world ends. This is still observed today. According to prophecies, many signs can be applied to us, but nothing is known about the chronology of the end times. In Sacred History - and any history in general - symbols are after-images, for example, a liturgical action 527, it is not a simple imitation, but not the image itself. For example, the Nativity of Christ, as the Church insistently says, on December 25, is happening today, now - this is not a simple memory of a once-past event, but something more real. True, Jesus Christ was born once, this event is isolated, and the holiday service is repeated every year. But worship is a reflection of an event, although at a certain moment in time and former, but known, existing from time immemorial and eternally existing. This event is both super-temporal and, at the same time, belongs to a known historical moment. On the holiday, we begin to see a different reality shining through our empiricism. The Eucharist is not a reminder in the Protestant sense, but a genuine sacrifice. How should she think? As an opportunity given to us to connect with that event that exists in eternity. So the end of the world can give its prototypes over the centuries, just as on this day Jesus Christ was born and, at the same time, at a certain historical moment, here is the vision of the timeless through our reality. The type of eschatological era was repeated several times, even among the Egyptians and Romans. She is a reflection of all these types and images, and among them she too will be revealed; Among other deaths there will be one when there is no more time, and just as we must fully accept that Jesus Christ was born today, we must also take the eschatological era seriously, since we do not know which of these crises will be the last, therefore each of them must be treated with concentration. The similarity of these crises can be seen in individual eschatology, the prototype of death - illness. We must take every attack of relapsing fever seriously, since it is unknown which will be the last, fatal one. If we take the point of view of spiritual physiology, then we must say that death does not come by a definite, unchanging process and, so to speak, not on rails, but is the result of the coincidence of an infinite number of facts and the reaction of our body to them, just as a swing can easily fly off if it is swayed strongly. Given their known position, at the moment of the strongest deviation, an infinitesimal increase in force is enough for them to fly off, and, conversely, an infinitesimal decrease in force for them to remain. So in the life of the world there are moments when, as Shakespeare put it, time can go out of its grooves and, conversely, the prayer of one righteous man can, so to speak, rescue and preserve the world. But every time you need to be serious, since it is not known which of the attacks will be the last. But we can say that if we survive our attack, then we must wait for such and such a course. “Oh, the hedgehog will deliver us from famine, destruction...”, etc. - this is an eschatological formula, repeated quite persistently (Egypt) and characterizing the break between man and mother earth, and the decomposition of humanity. Famine is a passive quarrel (with the earth), and then - with the four elements: destruction - infectious diseases in the atmosphere; the earth strikes the coward; flood, fire and, finally, cultural and historical disasters and the collapse of society, then only purely mystical disasters. The Renaissance worldview is the worldview of a person who has fallen away from nature. Our time is trying to completely take over nature, to rape it at its own discretion, to prey on it, instead of listening to it, it wants to rationalize it according to its own schemes and enslave it. This is a sign of death. See Fedorov's op. They contain a program for all decrees, a complete rationalization of nature and man, and the religious element in his system, to which he constantly refers, is only a saying that interferes with the general spirit of the system. Signs of a crisis in Western European culture have been visible for a long time. For example, philosophy has decomposed itself, as the Marburg School 528 showed with particular clarity. If philosophy declared that it is based on orientation on certain principles and, therefore, its centralization is faith, then it means that we can oppose our faith to it. Cohen consciously proclaimed that philosophy is oriented towards physical and mathematical natural science, and by natural science one must mean not science in general in the literal sense, but the science of a certain style, a certain group of people, approximately in the taste of Helmholtz 529 . The Marburg school explains that philosophy must believe in culture. She confirmed the axiom that where there is treasure, there is faith and heart. It is rebuilt according to what comes from the treasure. It is not the treasure that changes from the heart, but the heart that is transformed in accordance with the treasure. If the treasure is placed in external culture, then the heart also cleaves to it. It had decided to stay here before, back in the Renaissance. People now consider their task to be the organization of human passions. Thought was restructured both by Kant and, finally, by the Marburg School. But a way out is also given beyond the limits of rationality and pure reason - namely, that philosophy is determined by the act of noumenal will. Therefore, sciences must be studied on examples of people where rebirth has already taken place - the lives of saints. The Marburg school made it possible to orient ourselves on a different basis, whereas before everyone was deeply convinced that the structure of the heart does not depend on orientation, that it is not the heart that depends on the truth, but the truth on the heart and mind of a person. Rationality begins to be overcome from the other side: Bergson and James. The crisis of philosophy. The husk bounces off, but there is already something new in it. Bergson. James. An immanent rebuff to positivism. The primacy of faith, intuition, and noumenal will over ratio is proclaimed. A turning point in the modern worldview. The complexity of existence. Concept of form. Note: the word “epoch” usually means a period of time, but I use it in the exact sense - the beginning of time, in the sense as it is used in astronomy, where it marks a ridge, a pass in time. This word is related to the word “era”, which means a pass of great significance, more or less absolute for us. I contrast modern and modern times with the modern, the essential feature of which is the self-overcoming of the culture of the Renaissance. The principles that destroy it, at the same time, provide the opportunity for a new culture to emerge. What forces are destroying it? – Change of consciousness. A certain period of time ends precisely when one consciousness ends and another begins. From a cultural and anthropological point of view, this phenomenon can be characterized as self-poisoning of the body. Night consciousness is not certainly alien to daytime consciousness - and during the day there can be glimpses of night culture, just as from a deep well one can see stars at noon. Likewise, in a daytime culture, speaking from an ascetic-psychological perspective, you can withdraw into yourself so deeply that you will be able to see the night sky, and this sky will be a reality even greater than the daytime sky. When evening comes, stars appear everywhere. In the same way, when evening comes at a certain historical moment, the phenomena of another culture begin to be visible to almost everyone, whereas previously only some “lost themselves” (“transcende te ipsum” - St. Augustine) paid attention to them - from the plane of reason. Now we are approaching twilight, a shift in consciousness has already occurred, which we do not notice only because it happened slowly and gradually. A colossal shift in public consciousness began at the beginning of the twentieth century. Previously, for example, the concept of “mysticism” was considered psychopathic and was identified with it even among philosophical circles. Therefore, many hid their thoughts and pointed out famous books not to everyone, but on a case-by-case basis. And to say: Church, Orthodoxy - meant to completely discredit oneself. True, many have felt a different existence before. For example, Tyutchev in the poem: “Oh, how are you, gentle soul” 530. I want to make philosophical concepts vital and concrete. But first, some digression. "The Threshold of Double Being". At first it seems to us that this poetic image is accidental. But the deeper we look into it, the more we are convinced that it has liturgical and mystical roots. The cult of the locked door is often found on Egyptian tombstones, marking the transition to transcendental life. And in our church the royal doors separate the altar from the rest of the church. After all, the altar represents the sky, no, better said, it does not represent, but is the sky itself. This is the mountain world. Passing through the royal doors is a transition to another, spiritual atmosphere, a leap in spiritual potential. The habit not only does not detract from this feeling, but only deepens it as it gets used to it. This moment is terrible, in a sense it is death, just as any transcensus is a leap into death. Where, in what, what is the “threshold of double being” primarily? This is the Mother of God. Through Her Jesus Christ came into the world, to earth, and through Her we enter heaven. That is why it is commonplace to compare Her with the door of heaven. That is why the small entrance is accompanied by the singing of the dogmatist, i.e., consideration of the Mother of God, since She is the door through which the Word came into the world. Along with this main thought, a new group of ideas is layered: if the Mother is the Mother’s Womb, then it means that the small entrance is also a spiritual birth. It is also death, since the throne is a transcendental place. I say all this in order to show how and by method (general) concepts are abstracted from cult processes. So, we are on the threshold of a new existence. Before our eyes, the husks of the past culture are peeling off and a new one is emerging, just as the green buds of trees shed their scales in the spring. I say: a new historical period is coming; this does not mean that individual people felt this change, but that it occurred in all areas of culture, in all its activities, and there is not a single side that it did not affect. And everywhere, and everywhere, it introduces the same principles of a new culture. Tolstoy and Carpenter felt and noticed this before others, although for their contemporaries any thought about a crisis in science sounded like a parody. They also had greater historical sensitivity and vigilance, perhaps instinctive. Then individual speeches began that gave the impression of a scandal, for example, a dispute about vitality. The concept of vital force contradicted the entire spirit and structure of science of that time. This is a typically medieval concept that there are forces of a different order, fundamentally different from physical forces. The existence of vis vitalis was recognized and defended by Prof. Borodin and Famintsyn. True, a desperate persecution began against them, led by Timiryazev, however, this idea quickly acclimatized, and individual attacks against it became so frequent that soon their idea began to seem like a commonplace, something generally accepted, that organic life is significantly different from inorganic. Around 1900, a revolution in science began. At first it was ignored not only because of the controversy it was receiving, but also for the reason that it was impossible to immediately popularize this trend. Science is still in ferment, as every day brings something new. I take an objective picture of the ideas of our time. Let us note the formal aspects in the picture of culture of modern times. Complaints about specialization, about the impossibility of studying not only all sciences, but even branches of the same science, have long begun. However, a strange phenomenon soon began to be noticed: the areas of various sciences began to merge. Many new subjects and groups of phenomena appeared that were included in several existing sciences at the same time. For example, the problem of creativity is in literature, fine arts, music, etc.; biology began to be included in technology. The need was felt to cover everything, and as separate disciplines began to merge, there was a tendency to seek help from other specialists, as opposed to the previous, distrustful attitude of one specialist to another, which was rooted in the cognitive character of the era. Look at the portraits of the 18th century: their extremely characteristic property is the great clarity and even sharpness of individual details, as if the artist imagined them all through the glasses of a stronger number than what everything actually is. On the other hand, so that this does not seem one-sided, look at the icons of the 14th–15th centuries. There is clarity, but not sharpness - there is no self-sufficiency of detail. In an icon, the spiritual essence is the face, but in 18th-century portraits it is something much more peripheral. The medieval worldview tried to penetrate into the depth of essence, and therefore everything is presented extremely clearly on the icon, but there is no exaggeration and harshness, emphasizing individual features that split objects into separate parts (particulars). If the parts are opposed to each other, then, consequently, each must be studied separately and approached separately, since they are not commensurate, there is no common measure. The various layers of existence are, as it were, in dissection, so that they cannot be glued together. This splitting of existence was not accidental. Culture had to be (according to the plan of reason) dissected. And suddenly a tendency towards fusion was revealed, a desire to coordinate methods and subordinate them to higher principles. This shows that a profound reorganization has taken place in culture, the center of gravity has shifted, just as in Jules Verne’s novel “A Trip to the Moon” travelers suddenly noticed under their feet not the earth, but the moon. We have the same gradual reversal of the center of gravity in our culture, and it is only due to gradualness that we notice it less sharply. Parts of the world are being restored, and although there is no complete unification of the world, there is, as a certain reality, an approach to it. Perhaps someone will ask: is it good that we are going through this analytical period? But who are we to evaluate the destinies of God? It is a great blessing for us to receive for free what our ancestors yearned for. At the same time, for the same reason, the obligation arises for us to build church culture. We have enough material for this, but our ancestors had to defend themselves against the elements of history; we, even swimming with the flow, have the opportunity to build church culture. We can only humbly say: “All your ways are true, O Lord” 531. In connection with the previous predatory worldview and understanding of the world, there was an idea that everything was clear, that there was nothing incomprehensible, and, if there was, then perhaps it had not yet been explored. The situation was presented in such a way that everything was fragmented into parts, and the parts were elementary, spiritually flat, devoid of inner depth, spiritual meaning, so there was nothing to study them: although concrete perception certainly has a sense of depth, but these parts are quite far from it. For example, modern atomism said that atoms are too small to be studied; historians attributed the beginning of historical processes to the prehistoric era, that is, so distant from us that there is nothing to talk about it. I will give an example that will explain my idea with extreme clarity and crudeness, perhaps even caricature. One day I was walking with a boy in the forest. He tells me: there are mosquitoes here. And I asked him: why don’t we see them? - Because they are too small. Then he tells me: there are lions here. - Why don’t we see them? - Because they are so big that you can’t see them. This technique is inherent in the rationalistic worldview, which tries to pull back the veil from the mysterious and illuminate everything with electric light. Psychologically, it is human nature to say that everything is very simple. This feeling is the opposite of the one with which philosophy began - a feeling of surprise. To be a philosopher means to always perceive reality as something new, something that never becomes boring or seems stale. The feat of spiritual life is that everything is renewed, first in one’s consciousness, and then outside oneself. It all comes down to one thing: transforming all of reality. You need to die, forget everything that seemed overwritten; and when we wake up, everything will be new for us; beautiful and forever joyful. And, to some extent, indeed, it was. The second part of Faust is spiritual renewal after suffering. Its beginning - in tones reminiscent of the sky - is an approach to the perception of the primordial creature, in contrast to the task of Renaissance culture - not to be surprised at anything. Science recently hastened to lead to a dead end from which there is no way out, nowhere to go: biology - to protoplasms, chemistry - to elements, physics - to atoms. Every complex process was fragmented into parts that were incapable of surprising - the most boring worldview. Until recently, the broad masses were dominated by the idea of ​​the sky as a collection of hot frying pans or balls - nothing mysterious (although a real scientist, however, certainly has a feeling of the mysterious), that everything is just boring songs of the earth, a blast furnace - all this is the most ordinary thing. This view is the opposite of living human consciousness. For example, the body is not something complex and mysterious that can be the subject of constant contemplation and deepening, but simply a certain number of elements, so many pounds of mucus, lime, etc. But then something unexpected happened: the living things present in the body forced us to look at the matter differently, contrary to the previous scientific dogmatized understanding of reality. It turned out that these simplest elements are not a dead end, but an entrance to new worlds, to another kingdom, which makes us wonder at it even more. Instead of the former elementaryity, endless complexity was discovered everywhere. What seemed like a primitive phenomenon began to give the combined impression of something complex. And, just as the faint sound of a falling drop of water grows, when there is a large number of them, into the roar of a waterfall, so these changes in the view of the elements of existence have grown into a formidable force. There was a need to move from one problem to another, uniting it, and that one, as it turned out, was even more complex. Previously, everything was reduced to mechanics, and mechanics to Newton’s law, but it turned out 532 They thought that protoplasm was simple and was, as it were, gum arabic, but it turned out that it was very complex and could be divided into cells. And not only that: as we delved deeper into their formal composition, it turned out that this cell, even one of its cores - for example, the sexual one - is the bearer of a whole complex of hereditary properties, physical traits, psychological habits, methods of verbal expression, shades of gestures, etc. All this is infinitely more complex than thought. But with all this complexity, everything has a certain form - a single principle and beginning (cf. the relationship and division of elements of geometric forms). And what we perceive is precisely an infinitely complex, holistic form, essentially connected with the phenomenon. In literature, music, form there is a certain reality. We are entering the circle of ideas that ended the medieval worldview - Plato, Aristotle. The philosophy of the Renaissance began with the destruction of form as a real beginning. She wanted to destroy the form, splitting the whole into parts, but came to the conclusion that she established it as reality, even - one may say - as the only reality. Form is the beginning that produces all the variety of sides. The whole is before the parts, and the parts develop from the whole; recognition of this is a major concession to a religious worldview, which is now easy to justify. For example, how can a body be resurrected? Now, from the point of view of the doctrine of forms, it is easier to approach the resolution of this issue. If the organism is a metaphysical form, and not just the periphery of our body, then the form permeates every particle; and, since the form is individual, then, consequently, every particle is certainly individual and personal. (This is the basis for the method of personal identification - fingerprint, dactyloscopy.) Every body is individual through and through, and, as tissue research shows, every part of the body is imbued with individuality, even such as, for example, the mammary glands, and the genital parts are histologically individual. The idea of ​​the resurrection of the body is easier to understand from here. It would seem that it is unnecessary to collect, and it is impossible to collect the scattered parts, but since they are individualized, that is a different matter. There will be a new process: the body will be able to choose what it needs. Just as sugar is now absorbed by the body and transformed into it, and saccharin is thrown away without any trace of processing, like an unnecessary element, so the body can select particles imprinted with its individuality (Gregory of Nyssa) 533. Another example: Church. With modern trends, it seems to us that the Church is us, the believers. But this opinion is Protestant. The Church does not exist because we are part of it; it does not owe its existence to us. On the contrary, it is a metaphysical form, and we can either enter or not enter it, but the metaphysical reality of the Church cannot suffer any damage from this. Compare the words of St. Paul: “We are the Body of Christ” σώμα του Χρίστου and “bread is the Body of Jesus Christ” άρτος – τό σώμα του Χρίστου 534. In these words one can see the dissimilarity in the expression of thought - by the use of a member. The member is not placed before the predicate, so the subject is what is subsumed under the concept of the predicate. For example, “a student is a person”, άνθρωπος, and Jesus Christ is about άνθρωπος, i.e., a person not only by external signs - behavior, etc. - but by identity with human nature. In Him is the fullness of humanity. He is the idea of ​​a person, a Man - with a capital letter. The thought of St. Paul is: we are involved in the Body of Jesus Christ, since we participate in It. We are not in ourselves the Body of Christ, but the Eucharistic Gifts are the Body of Christ itself. Here, in Greek, member. The Church is the Body of Christ, and we are involved in the Church. We are εκκλησία without a member. In Renaissance culture the idea of ​​continuity is opposed to discontinuity. To be able to deny form, it is necessary to show that everything consists of separate elements; in other words, that if we gradually apply one element to another, a new form will emerge as a result. In fact: since it is the form that is reality, this addition of elements is only the condition under which it could manifest itself. For example, “Eugene Onegin” precedes the letter and is revealed by a certain selection of letters, while a random set of letters cannot give anything. The idea of ​​discontinuity in mathematics. Darwinism said that the addition of infinitesimal elements can produce finite changes. From a new point of view, the obstacle to this change is not their smallness, but the idea that no amount of gluing will bring improvement. Here are parts of the forms of the moment associated with the newest worldview. Ways to build a Kantian worldview. Splitting of existence in space and time. The theory of pure lines. Mutation theory. Antinomy of life thinking Last time we talked about the tendency to decompose any quality into mechanical processes, but now - about the process of fragmentation in time. Renaissance culture also paid attention to another main form of existence - time. The concept of time was considered later, and the fragmentation of being in time was carried out later than fragmentation in space - evolutionism arose later than mechanism. There is a sound grain in evolutionism - geneticism, that the essence does not unfold at one moment, that the spiritual meaning of an object is not exhausted by any one state, but is seen in the entire totality of its states. But evolutionism is mistaken when it says that this genesis is composed of infinitesimal additions, so small that each one separately can be considered not creativity. That these words of mine are not a distortion of the formulation of evolutionism is confirmed by Hermann Cohen 535 . No matter how you treat it, you must admit that it is the quintessence of the ideas of a new philosophical understanding and therefore, it must be taken into account as a self-revelation of culture 536. According to Cohen, he must do consciously what was previously done unconsciously. Its task is to explain the emergence of any reality 537. To do this, you need to find something intermediate between reality and nothingness. He called this something ichts - “what” - forming this word from dropping the letter “N” in the word Nichts - this is an intermediate stage 538. It has some historical basis for this neologism. In the same way, Democritus received the word δέν from μηδέν 539 (μηδέν is no worse than τό δέν) 540 . All science wants to show how something comes from nothing, and from something the whole fullness of being 541. Hints of this worldview are found in Leibniz and in German idealism. From here it moved into natural science, and then evolutionism took over all the objects of our knowledge. The idea of ​​evolutionism is associated with the idea of ​​the infinitesimal and is an attempt to show how everything follows from nothing 542. It must be argued that this addition occurs in such insignificant leaps that they can be considered nothing, like a differential. Leibniz invented differential calculus. The essence of his monadology is the principle of continuity: 1) a number of beings, 2) the process of perception. Nature does not make leaps; it is impossible to go from one extreme state to another without passing the middle 543. The idea of ​​continuity, the principle of continuity, is the soul of Kantian philosophy 544. Science is trying to create something of quality from something of poor quality. For example, for any immediate consciousness, a straight line and a curve are qualitatively different from each other. And the Renaissance is trying to approach those parts of them that can be considered, as it were, straight, a trick is performed, the substitution of one concept for another - instead of a curve there is a broken line. For direct consciousness, rest is the opposite of movement, and the essence of science is that we can study movement only by decomposing it into states, as it were, of rest, and as a result - a differential equation. It is a universal tool of mathematics, and then of any science, of the entire Renaissance, since, according to the expression 545, every science is a science insofar as it includes mathematics 546. What is a differential equation? Some process occurs, and we stop it, break it down into a series of moments and examine it, as it were, in cross-section. A differential equation is a general formula suitable for cutting and studying any process. With this method, we are indifferent to what the past was, what happened previously in time, whether they are people or statues that suddenly began to move after we stopped them. Only the present is important to us, not the past, and yet for many phenomena it is the past that is important 547 . For example, in the process of magnetization: it does not matter to us whether it increases or decreases. For a differential equation, it does not matter what is done outside a given point. You can, so to speak, cut off everything in the differential equation, but this will not reduce anything. A finger can be cut off and viewed in isolation, says science, as opposed to living consciousness - that everything is connected to everything. With the help of a differential equation, it is impossible to capture the past of a phenomenon, but only its present. Evolutionism is a verbal expression for differential equations and calculus. All that matters to him is the presence of power and the presence of state; he, in essence, does not care about the past, since for him there is no reality of time and reality of space, as such. In evolutionism, the whole in space and time is denied, creativity is denied, since the whole can only be created by a creative act - suddenly, and not gradually. And so, the latest experimental studies actually deny all the constructions of evolutionism. Even Darwin himself had the courage to express them, but he did not draw practical conclusions from them. Then it became increasingly clear that changes occur in a form and occur discontinuously. A plant is sown and a new one is obtained, in the image and likeness of the given one. But now, a turning point occurs in the life of this plant, in this branch of a given species (genus), which immediately gives rise to a new species. Mutatio is a sudden change in species in nature. It was first understood as self-creation; now, closer to religious understanding. For example, on the issue of human origins. Evolutionism denies the qualitative and fundamental difference between humans and animals. But, if this process occurs discontinuously, if a person is a monkey freak, then this theory loses its religious toxicity, since suddenly a qualitative change occurs. And, if a person is created from dust by a special creative act, then why, in principle - only in principle - should we not admit that a person was created by instantly adding spiritual qualities to a monkey. This view is not alien to religious people either. Serapion Mashkin vividly describes a herd of 548 animals that differ little from people. One of these animals was illuminated and saw the Tabor Light during sleep, and, waking up, it saw that there were only animals around it, and felt its loneliness. It immediately became a different creature. Theophan the Recluse has something similar 549. Consequently, the modern view is approaching religious views. In the theory of mutation, the doctrine of pure lines is valuable. Experiments of the Catholic monk Mendel 550 XIX century, his opponent Timiryazev. Mendelism is valuable because only in it is the theory of heredity scientifically substantiated and experimentally constructed, that in nature there is no self-creation, but there are only cases of identifying what already exists and what was, so to speak, mixed through marital ties, because the combination of the opposite cannot be stable. There were pure species - Platonic ideas - that were mixed, and then these opposite properties were separated 551. Darwinism, which does not know this, is 50 years behind modern science; he recognizes only gradual evolution, and now the development of being is presented as a revolutionary movement. With the theory of heredity in mind, we can more easily approach the question of the meaning of the Old Testament. His main task was to prepare the pure flesh of the Virgin Mary for the birth of the Savior; it is all a process of gene purification. Genes are carriers of one or another quality, units of heredity, and are inherited. The process of evolution is the process of splitting mixed incompatible genes. Heredity extends to spiritual qualities. All the first-rate English and American swindlers descend from one woman in the 18th century. The saints of a certain era form a kindred group. The Apostles of both the Twelve and the Seventy are related to each other and to Jesus Christ. There are families that have produced saints from generation to generation, families of scientists and musicians. The whole story is made up of several generic tissues, there is a struggle between the clans 552 Montagues and Capulets, groups of relatives of common blood. There are families of saints, kings, statesmen, scientists, artists, musicians, etc. 553 All history is made up of these family fabrics. The biological task of the Old Testament is the isolation of pure genes, the holy seed. If during the Fall genes of sin were mixed into human nature, then in the very first generation they split into Cainites and descendants of Abel. Just as a contaminated white cloth gradually turns white when washed, and the dirt is carried away, so humanity was all cleansed in order to give birth to the pinnacle of human purity - the Mother of God, and sinful branches break off under the weight of sin and perish. It has been noticed that genera tend to be drawn towards genera that have genes of the same nature - alcoholism, psychosis, etc. - that is, an alcoholic strives to marry an alcoholic, a person prone to mental illness, too, etc. Genes accumulate, and what remains remains purified 554 . The task of the Old Testament is isolation, more and more narrow, tending to highlight the biological axis of the world, the line of purifying genes; The ridge of history is the genealogy of Jesus Christ. Although the result is a thinning of the thread, it is the purest fruit. In modern philosophy, a direction rejected by the Renaissance is being revived. The form appears more and more as if it has reality, and it appears suddenly, and not in parts. The phenomenon of correlation has been discovered: the form cannot be changed in one part without changing, at the same time, in other parts, even if distant. A change in some characteristics entails 555 and a change in others 556 . In the theory of pure lines, the process of nature is explained from prototypes. But whether the prototypes were given or created by Divine creativity, we do not know. And so, the form, which previously seemed like something vague and being destroyed, turns out to be stronger than copper, aere perennus 557, and what seemed stable and unshakable turns out to be weak and disintegrating. The iron sole is wearing away, and the heel - apparently so tender and soft - is only getting stronger. The storm breaks what seems the most reliable, but the rainbow stands and is not carried away. But maybe they will tell me that the rainbow is not real. This is wrong. Rainbow is some kind of reality. The more spiritual the object, the more durable it is; the more ring-like, the more unstable it is. But perhaps atoms are more stable: after all, they are absolutely uncomplicated and unchanging? Nothing happened: they also decompose 558. It would seem that the last characteristic of everything is mass, but mass is also divided into something that is no longer matter. The law of the constancy of the quantity of matter has been refuted 559. It would seem that perhaps energy, or at least the ratio of energies, is stable, that everything is always the same, and the same, etc., but it turned out that the life of the world is not a correct and even flow, but leaps, constant change. Along with the law of conservation of energy, the law of energy degradation, its damage, the law of entropy, the law of dissipation - dissipation 560 was discovered. And, at the same time, a superphysical law has been discovered - spiritual accumulation, gathering energy, the struggle of life with death: the universe should, it seems, die, but still there is growth, therefore, there are superphysical forces that act this way. These are the forces of our body, or the Higher Power, which leads the universe despite the tendency to die. "And the light in the darkness" 561. Darkness acts aggressively on light. In other words: we, while remaining within the limits of the modern physical worldview, must recognize the Cosmic Logos. Not everything stays the same forever. Previously, the stability of the universe was proved by Newton, Laplace, in the middle period this was said only by physics and natural philosophy, and the 19th century came to a pessimistic conclusion about the inevitability of the demise of the world. We are forced either to deny life in general - but this is unthinkable, since its existence is proven by the indisputable fact that the heel does not wear off - or we must recognize the Supreme Being who preserves the world. Thus, we are forced to recognize the idea of ​​​​creativity - and whether it is small or large, it does not matter 562. The idea of ​​Providence is becoming more and more established. The science of the near future will all proceed from the idea of ​​creativity and a Supernatural Force that permeates everything and makes everything alive. All this that I am now expressing here, schematically and in connection, has long been wandering in different heads and is expressed in fits and starts on various occasions, intertwined like lace. From here another idea is derived: creativity is life, as opposed to materiality, things. The carrier of life is the individual; the essence of an individual is in personality. The idea of ​​personality in an everyday way has always been known, but in the philosophical worldview it was often denied, since the personality is united, and not complex, diverse and not decomposable into parts. Throughout Renaissance culture there was a tendency towards res 563. For example, in Descartes the soul is res cogitans 564. In the philosophy of Spinoza and all modern times there is no place for the face: everything was thought under the order of thingness. Only since the end of the 19th century has personalism emerged, which tries to put forward the idea of ​​personality 565. The center of creativity is the face, and it was thought of in connection with the universe. The anthropology of modern times introduces, therefore, the idea of ​​essential responsibility for others, responsibility not legal, but ontological 566, responsibility for sin, for something that we ourselves did not do, something like original sin 567. This is especially noticeable in Kant. He is the pinnacle of the Renaissance worldview, and from him, as from the pinnacle, one can see what then disappears. He has new tones that sound medieval. Particularly important is his discovery of sinfulness, as a tendency to sin, as well as his doctrine of antinomy. He pointed out that there are cracks in our minds, that rationalism itself is disintegrating. He found out that contradictions are a sign not of weakness, but of the vitality of human thought. The antinomy of reason is the cornerstone of explanation in the construction of dogmas. A dogma is absolute because it is also contradictory: our position can be most stable when we can answer a direct denial: “That’s what I’m saying,” when we immediately take the widest range between yes and no. At the heart of evolutionism and the mechanistic worldview is the denial of space and time, the assertion that our forms are subjective. This declaration of the human mind as an illusion is the most harmful. Space was defined only by negative signs - Kant - was thought of as a qualityless extension, a vessel without walls. Hence the emptiness, the denial of being in the culture of the Renaissance. The Universe is finite due to the fundamental principles of modern physics. The identity of extreme spiritualism and materialism Why is it necessary to destroy the Cartesian division of matter and spirit? The Renaissance worldview began with the denial of form, that is, the whole. Evolutionism and mechanism (= denial of form) carry this out: 1) in relation to time, 2) in relation to space 569. The relationship between quality and quantity (homeopathy). Current trends in bacteriology. Medieval concept: the smallest creatures infected. Now this is not denied, since bacteria are too tactile. Organotherapy. The doctrine of internal secretion - here 570 the organism is a whole, in it the connection of the greatness of everything. This alone is a departure from the mechanical worldview, where the part itself suffers. Each pure element of the body receives certain substances from the blood and processes this by giving up a certain part of the blood. Previously, 571 was looked at as leftovers. Now it affects the entire body. Glands - absorption and excretion are just two functions. Their isolation is especially effective. The release is too insignificant in terms of quantity and chemical composition. But it turns out that in their absence, the body gets sick - in the absence of hormones. An approach to the humoral (moisture) medieval theory of disease. And there is a small but important agent. Important: secretion of the genital organs. The church requirement of sexual purity, what causes it? New view - new light. Genomes, 572 inside the body. Marriage relationships are mutual nourishment and exchange. Thus, if life is disordered, then the genomes are not in order, this is poison and not only physical, but also affects the soul. Poison: for spiritual, for mental life and for the entire physical organization. Nutrition: vulgar chemistry - so many proteins, fats, etc., but what they are is indifferent. But now it is open that there is something else, some other composition. Eastern disease: beriberi, from eating broken rice. Rice husk, vitamin in it, from 1/10,000,000 to 1/1,000,000%, a pathogen that brings the body into the proper state, without which it dies. For our pages - vitamin deficiency - scurvy, from peeled white bread. And it was discovered that food cannot be given without a certain amount of vitamins. Compare the biblical teaching about clean and unclean 573, about fasting, about a certain rhythm, for example, Wednesdays and Fridays, fasting throughout the year, issues of church cooking. These questions, which were previously seen as means to curb the will, now, in the light of biological chemistry, appear in a different light. Epiphasis and hypophasis are two glands in the brain - above and below the brain. In mysticism there is a teaching: in the crown is the third eye of wisdom, the hole of Brahma in Indian m 574: a mystical way out of oneself through it. In animals - lizards - it perceives heat rays. In relation to a person, epiphasis gradually only closes, has one function - the endocrine gland secretes a special hormone; connection with the manifestation of spiritual life; hypophasis – age and gender. By the time of puberty, hypophasis develops. It, epiphasis is associated with higher spiritual life. “If you do not convert and become like children” - this is rebirth, entering into a child’s body, overcoming gender - a condition for higher spiritual achievements. So, in order to enter into communication with other worlds, a rearrangement of our functions is necessary. This is possible from a modern point of view: noumenal will, internal, can change the nature of epiphasis and create the ground for child psychology. Religious symbolism has many bases. Why are mother and child the most important symbol in Christianity? A mother feeding a child - this became the basis of the iconography of the Mother of God. A woman’s internal secretion is two-part: 1) erotic and 2) liberating) from sex. The second is related to pregnancy and breastfeeding. An indication of a known higher spiritual state. The tranquility and self-isolation of such a woman. The miracles of God's Providence are never without internal motivation. Mois work at the end - increasing potency growth; St., naturally. Rise. The state of an apostle is not an external possession, but, namely, an elevation to what he could be. The rise of his personality. There are no rational grounds left to reject the Church in the mystery of the Virgin Birth. They point out that the more brilliant the baby, the greater the influence of the mother. This means interpolation: if we imagine that the father would not exist, 575. Seedless conception in lower animals. Pathogens of chemical, mechanical order. So, there is something in the nature of a woman that makes it possible to give birth without a husband. A higher order pathogen is needed. The more spiritual a being is, the higher the spiritual impulse. The descent of the Holy Spirit can serve to conceive the Son of God. During parthenogenetic 576 birth, male creatures are always born. In this regard, the theory of the origin of sex: sex is related to the number of chromosomes. Pythagoras says: even is a woman, odd is a man; now, if the number of chromosomes is even, then a woman, and vice versa. These biological data allow us to reconstruct ancient and medieval views. Phenomena of immunity (vaccination) and anaphylaxis. It was observed that good serum causes illness and death, and that with repeated vaccination, this phenomenon forms immunity. If we introduce proteins into the body, then - in small quantities - it becomes sensitized and if repeated - poisoning. And the point is in small quantities: if more, then less power. And the timing of games plays a role. Hence the regulations indicate how and what you can eat. Love potions are made by adding sexual substances. In this regard, the modern doctrine of blood. It’s not like before: % nitrogen, % hydrogen, etc. - the heat here is different, the proteins are chemistry. You can’t really separate them, but the action is different. So you can find out the ability to disease through biochemical reactions. This sheds light on the religious prohibition of marrying persons of a certain kind. It may be harmful to interfere with the blood, not only physically, but also mentally, although, perhaps, not in the first generation, but later. So, none of the religious constructions can be denied, but a priori, as if they were not sufficiently motivated. What Christianity has found with its enlightened eyes is becoming more and more firmly established and cannot be denied unfoundedly. Thus, insignificant anatomical details have an infinitely strong influence on the general condition of the body. We have to hold on to what has been verified and found over the centuries. The basic idea of astrology about the connection between heaven and earth is now being confirmed 577 These questions are related to the doctrine of heredity. Until some generation, some kind of damage remains - the biblical stories about the curse until the 7th generation are not funny. Biography is a new science that emerged from biology. Our personal development is transtemporal, we can embrace anything as one whole, well, even a Beethoven symphony: at first it flows, and as it is assimilated, it grows together. We learn to perceive a time series of sounds as one supra-temporal one. By noticing a pattern, we connect individual moments into one whole. Time can be considered as the fourth coordinate of space. Connectedness of being. The influence of mental experiences on physiology and vice versa - the external states of the body on the soul The Renaissance worldview is characterized by the dualism of spirit and matter, soul and body. For example, in Descartes: matter is res cesentia, and soul is res cogitans 578. In the Renaissance, the spirit is passive, as if peeking through a crack, not participating itself, only contemplating, and matter is subject to mechanical laws. This worldview - neo-Kantian - has now receded into the realm of legend: it has been established that there is no spirit that cannot influence matter - we know an active, creative, organizational spirit. Now there is no self-sufficient matter and purified, separate spirit. The theory of internal secretion: every tissue, cell, etc. affects all others, has internal activity, and when blood flows to it, it processes it and releases it from itself with a certain seal, with which it goes to other parts of the body. Thus, everything is connected with everything, and not with just the nearest parts of the body: every particle of the body affects all the others, a change in one place is reflected everywhere. The body is something very cohesive. Special cells are connected, and they are especially important in the life of the organism, since mental activity primarily affects the entire organism, it determines the state of the entire body, just as the body determines culture 579. We often say: “I just thought that,” and it is assumed that my thought is harmless. But this small movement was reflected in the entire organism of the thinker, therefore, it gave rise to the rest of the organism to react to this movement and thus interfere with the internal life of these cells 580. The river of blood flowing around the body is a “liquid of a special kind,” mysterious, of infinitely complex composition, and not that there is something simply blabbed into it. Now this is only the first attempt at studying science in a new direction: According to the Bible, blood is the same as the soul - nefesh, ruach haim 581. The soul lives in the blood; blood is the body of the spiritual principle, which brings it into action. The metaphysical composition of blood is infinitely complex. At the same time, a new idea is layered about δύναμις - potency, power hidden under appearance. Phenomena can be very similar sensually and, however, conceal different potencies. Sensory identity does not yet indicate metaphysical identity 582. The blood of a black man and a white man are the same, but their potencies are completely different (offspring). Two bloods, despite all their external similarities, are very different and even dissolve each other - different genes. Heredity is associated with blood, and therefore individually different lives are born - spiritual and physical. This happens when δύναμις turns into energy and previously hidden forces develop. With all this in mind, we can more easily approach the question of the sacraments. The substances of the sacraments are no different in appearance and even in their external chemical composition from ordinary substances, but their essence is different, although the external appearance is the same. The Holy Gifts, apparently, are no different from bread and wine, but metaphysically and mystically they are significantly different; external identity does not say anything yet. The life of the body depends on the inner life, the state of the body depends on the state of mind. No state of mind is indifferent to the body. Here are examples. The frightened mother's milk disappears due to the fact that it acquires toxic properties and could poison the child. He dies in writhing. Also from anger. Since the mammary glands, which also have internal secretion, function in all people - and in men - and always - starting from seven months of uterine age - (Iv. F. Ognev, unpublished), then we, when angry, poison, but not the baby, but ourselves. If the external secretion is poisonous, then so is the internal one. In a person who is often angry and has turned this state into a habit, chronic self-poisoning of the body occurs - the blood will be poisoned even without angry attacks, and as a result of blood poisoning, the entire body will be poisoned; therefore, his physiological reactions will be unusual and his psychology will be abnormal - hormones in the blood 583. Such a physiological state of the body will predispose a person to mental imbalance; and vice versa, when fighting a certain tendency, self-poisoning will be less and less - the blood will be purified. Second example. Physiologist Prof. Pavlov, an extreme materialist and rude, carried out experiments in order to find out the conditions under which gastric juice is secreted. It turned out that it is released before food, when we see food, even when we just think about it. He made an artificial fistula in a dog and, showing it pieces of various food, noticed that the degree of juice secretion was different, depending on the tastyness of the piece. It is obvious that the psyche influences digestion; and since satiety or hunger depends on the body’s absorption of food, and the body depends on mental states, then, consequently, the same food will satiate one person, but not another. That is why a person of high spiritual life can be content with little and eat something. It is quite possible for a saint to live by what another would die on. Therefore, that part of the prediction of St. Nile the Myrrh-Streaming, the Athonite ascetic, that at the end of the world there will be a terrible famine, so that gold will be strewn about the streets, receives special meaning. But the famine will be not so much due to lack of food, but also on a mental basis: the children of the Antichrist will never be satisfied, although they will eat a lot, due to their mental state, and the children of Christ will also be well-fed and healthy. Third example. Dirty thoughts can change the physical and mental state of the body and introduce decomposition into it. From this it is clear that one of the main provisions of asceticism is that the deeper a passion is rooted, the more difficult it is to remove it, since it is connected with the entire organism. The physiology of saints is special and is manifested in characteristic properties - the fragrance emanating from them and their relics. I've experienced this myself. When the relics of St. Sergius 584 were opened, I, along with others, venerated them and then went home from the cathedral. It was already night. Suddenly my attention was attracted by fresh, fresh air and, especially, a pleasant smell, a distant resemblance to the freshness of the air when it smells like spring. And it was winter. There was no mention of any spring or even a thaw. Therefore, I began to determine what kind of smell it was and where it came from. Smells like spring: by association, I compared the smell of poplars after a thunderstorm; but there were no poplars nearby, and again, it was winter. And finally, I found out: it smelled like my lips, with which I had just touched the relics. In the lives of the saints, the fragrance emanating from the saints is mentioned very often. On the contrary, medieval exorcists - demon exorcists - say that demons and possessed people stink. The French expression “585 = makes you sick.” Modern American psychologists have discovered that in a state of ecstasy, people emit a smell like violet from all the pores of their skin, and the possessed have a special smell coming out of all the pores of their skin. The spirit manifests itself outside, in the body, and affects the body. The body is a symbol of the spirit; it is a manifestation of spiritual states. The body is, I will say, a spiritual state, observed from the outside. The service is symbolic. This is not an artificial connection, but a direct expression of one thing by another: a certain action is already a corresponding state. Symbolism in worship is an expression of the true religious essence 586. If we now know quite firmly that the body of a man differs significantly from the body of a woman with every drop of blood, every cell, etc., moreover, not only roughly anatomically, but also biogenetically, 587 then there is also a huge difference in essence between the highest rise and fall of a person. Despite the external similarity of their shells, these phenomena are deeply different 588 . Modern psychology has restructured the entire understanding of the mental structure of processes. Previously, they looked at the mental content of a person as dust from various mental states, as a bunch of associations, a bundle of apperception, etc. For example, according to Herbart, mental life is a bundle of ideas, located in the same chaos as Darwin's atoms 589. They crowd, crowd each other. Our “I” is also only a representation, along with all others, an invention, something secondary; it is not a substance, but a subject of mental states. It is our own act, the attribution of mental states to the “I” and is similar to the center point in a circle, which does not contain other points lying on the circle, but only externally unites 590. If we say that the soul is a substance, then, of course, it produces its states from itself, as modern psychology says. In the old psychology there was no creative principle: the organism produces everything from itself, and a mechanical law operates in things. The soul was seen as something mechanical. American psychologists have established that we are dealing with a field of mental states, first the whole, and then the individual parts. The separate appears after. These are like folds on a separate field 591. They are formed according to the inner creative effort of the soul. Thus, the soul had a form before parts. The doctrine of subconscious life has revealed that the spiritual personality is much broader than it seems. It has subliminal parts, which, although lower, are reasonable and appropriate. Our higher life - the processes of creativity, inspiration - is managed by the supraliminal region, and our lower life - the processes associated with bodily life - is managed by the subliminal region. And, since the body of everything is determined by the spiritual principle, any change in the field of mental life affects the whole life 592. How does the crystallization of mental processes occur? Mental life develops extremely early, when we still don’t remember anything, in the first year of life, maybe even during fetal life. This time in the process of personality formation is especially important. Youth is entirely personal, nothing is empty, everything is full of deep meaning and interest. A child knows how to be surprised and lose his temper. He is a philosopher. There are always only a few basic intuitions, and everything else grows on them, it crystallizes around them. As children we see things in which another world opens up. So, for example, Serapion Mashkin’s first intuition, first memory is the sun, the image of the Tabor Light, to which he has strived all his life. The first good impressions can also be from the mother. Bl Augustin, L. Tolstoy. Lermontov retained in his memory the blue eyes of his mother and the sounds of her voice. This is how personality is formed. How does life change? Thanks to the discontinuity in the development of any mental process, when some “suddenly” occurs. Starbeck (American) tried to establish the law of religious conversion. It turned out that the conversions, firstly, are discontinuous - although they can occur in several stages, however, the day, hour and even minutes when something happened, when a person touched something and it was revealed to him forever 593, are always known. Secondly: Starback found out what the mental content is during conversion, i.e., what exactly happens in the soul during conversion, for example, when a person says: “I believed in God.” Mystical experiences are revealed, what was previously only an abstract concept, some theory, is revealed. Something dawns on you - and suddenly a new world opens up, incomparable to anything 594. A person immediately comprehends: oh, this is what those words that I spoke unconsciously referred to. This touching of other worlds is an intermittent return to childhood - not thoughts in general become good, but are associated specifically with childhood. The veil that has been in place since approximately the age of seven is removed, and the person returns to early impressions. To turn means to turn back, obviously. Every individual repeats within himself the history of the entire human race 595. Haeckel's Law 596. Everyone who experiences conversion receives a child's soul structure. A genius is a big child who, in a sense, has passed the Fall, of course, speaking exaggeratedly. Roughly speaking, he is Adam who grew up without the Fall. But it has the Eden Ray on it. And physiologically, genius is associated with childhood (James, Lange). James and Lange's theory of emotions. In its crude form, it is ridiculous: our emotions and, in general, spiritual life are not the cause of somatic states, but contemplation from the inside of what the body is experiencing, what is happening outside the person. Roughly speaking, fists and paint are anger. There are also logical errors. There is a great truth in the theory of emotions about the deep connection between consciousness and physical states. On the one hand - the release of hormones, on the other - consciousness. Here is the key to understanding how closely related gestures, rituals, etc. are to spiritual states. From a modern point of view, consciousness has a deep connection with physical and spiritual states. It doesn't matter how a person is dressed. The meaning of clothing: in a chiton, himation, cassock, etc. there cannot be sudden movements - it is uncomfortable. From here a habit of calm and smooth gestures and movements is formed. And, since bodily movements affect the soul - if an excited person begins to walk quietly, then calmness will certainly come from walking slowly - then long clothes give a calmer and slower pace of spiritual life, the personality, so to speak, begins to have greater inertia, it is more difficult to drive a person out of himself, to knock him out of his rut. From this it is clear why in Orthodoxy only standing or bowing to the ground is allowed during prayer, while Catholics only allow sitting. Let's start with a roughly material idea of ​​a person. The main sign of a person is standing on his hind legs, which may be due to his ability to speak 597. What is “standing”? After all, the inkwell “stands” on the table. What is the difference between this and that standing? Human standing is a continuous fall in all directions and a constant desire to maintain balance - only by effort do we stay on our feet, since the fulcrum is below the center of gravity. Therefore, in a state of spiritual relaxation - a time of intoxication, etc. - a person cannot stand. Standing is not a state, but an act of continuous effort of the soul. Standing, constantly tense. “Let us become forgiving” – ὄρθοί 598 – deep meaning: stand straight = be sober, stay awake. Hence, the question of the confessor in the Trebnik of the 17th century, which was later thrown out when the understanding of its significance was lost, acquires great significance: “Did you lean against the wall during the church service?” This is a sin, since it is an indicator of spiritual passivity, intoxication, a special kind of intoxication, in which extraneous evil forces can easily invade the soul. Prostration also serves the same purpose of maintaining spiritual sobriety. True, it gives us complete rest for a moment, but after that, it requires tension of the whole body, when the nervous system sends innervation to the whole body. He reveals the human being in us: rising to our feet by an act of will, we become human again. Thus, the methods of Orthodoxy teach our body to be humane, the internal sober state becomes easier and easier, and we can rise morally higher and higher 599. And sitting and kneeling indicate an inability for active self-determination. Among the Greeks, it was considered indecent to sit or kneel, but among the Romans, sitting was recommended - activity and passivity. This explains the sharp division between clergy and laity among Catholics: some act, others observe, and in Orthodoxy - everyone belongs to the clergy 600. For Catholics, a lay person should be, like a corpse, in the hands of a confessor, but in Orthodoxy you can carry a person in your astral sphere and give birth to him spiritually, but the person must move himself. But from a Catholic point of view, everything is the opposite - it all comes down to relaxing the spirit and making a person passive 601. The organ, especially in a calm position, immerses a person in dreams, promotes the development of imagination, and imagination is the path to the development of charm, inebriation, and inactive attention. We must do what we are told, regardless of the internal process of life. All human behavior is connected. The endless connectedness of mental and external life. Characteristics of modernity. Theory of functions. Neurasthenia. Hysteria. The doctrine of spiritual constitution. Secret Sciences My task is, firstly, to prove the idea that our era is characterized by a turning point in scientific and philosophical thought, and culture in general. Its characteristic feature is the reverse return. Secondly, to prepare the ground for the premises of a Christian worldview. Thirdly, I want to emphasize 602 my attitude towards freedom of thought and freedom of culture. A thought, as long as it is honest, certainly comes to the affirmation of the highest spiritual values. Modern thought has almost returned to its starting points. This does not mean that they will be ecclesiastical, but rather hostile, and this hostility will not stem from misunderstanding, but will be a consequence of a deeper and more conscious opposition to Christ. On this basis, we can again call our time eschatological. At the Last Judgment it will not be possible to make excuses of ignorance, with references to science, since this still provides a shadow of justification. And I imagine a state of eschatology when a person will be absolutely free to say “yes” to Christ or the Antichrist. The time favorable for this condition is approaching 603 . The main idea in modern science is the idea of ​​the whole 604. Life manifests itself, and does not consist of parts and colors every individuality. There are no parts in a living body, only organs. Just as a small splinter can cause pain throughout the entire body, so a small impact on mental life can cause mental and physical shock to the entire organism 605 . Mental wounds, ulcer, wound of the soul - τραῦμα ψυχῆς - this term of modern psychopathology is the term of asceticism. “Heal the ulcers of my soul” is a common expression 606. Sin is thought of as an ulcer of the soul, and in order to bring a person into balance, it is necessary for heaven itself to heal this ulcer and pull out the splinter. It is clear that in childhood, when the soul is deprived of its shell, nasty piercing instruments that can cause injury are especially harmful - abusive words, fear, etc., and injuries to the soul at this time can be especially dangerous not only for mental, but also for spiritual life. Therefore, the Savior’s words about the temptation of a child have a particularly responsible and tragic meaning. At first glance, it seems that the bad thought passed in passing, leaving no trace in the child and can hardly be realized by him. And yet, these are perhaps the most formidable words in the entire Gospel. And it is clear: this seduction is not a fleeting state, but a preparation for mental and, perhaps, spiritual death, for which the child himself, perhaps, will not be to blame 607. In every sacrament there is a moment of human activity. According to modern opinion, traumas of the soul can be healed by objectification of the mental state. From the psychological side, this objectification of sin through the word, this pulling it out and manifesting it outward creates favorable soil for liberation from it, and although we cannot talk only about this earthly moment, however, it also has its significance. That is why general confession does not have the same favorable human conditions as private confession, except for those cases 608 when there is a special cohesion and unanimity in society. Repentance consists not only in a feeling of remorse, but also in identifying mental states in the word, and if the confessor is not actually a witness, then from the earthly side the conditions cannot be favorable. Nowadays the psychological factor is recognized as the active factor. The theory of functional neurosis by Pierre Janet. He found out what is the key to the integrity of life and how its disorder manifests itself. Life must be internally coordinated and must revolve around one center. Such life-guiding ideas can primarily be religious. Faith in God is necessary, since only it, as absolute, can provide guiding activity. Otherwise, there will certainly be laxity, mental illness - in dysfunction. The depth and correctness of the modern concept of functions 609. For example, if a person stops praying before dinner, then, apparently, there are no external factors that could lead to a disorder of eating function. It turns out that it’s different. In the process of saturation, one can distinguish, so to speak, several stages-floors. The foundation is digestion, the superstructures are the feeding function, the chewing function, the swallowing function, the process of eating, all these are higher and higher superstructures, and the higher, the more mental. The psyche influences nutritional functions - music, interesting conversation, etc. And the higher the superstructure, the more the spiritual state influences it. And prayer assures us that we do not eat stealthily, not contrary to conscience, not violating the commandments of God, but fulfilling here the commandments of God, and all these processes receive significance, and the function of nutrition is coherence. On the contrary, if we sit at the table, for example, swearing, then the lower functions will flow in their own order, and the higher ones will break away from them - decomposition, separation of the personality. For example, the concept of marriage - every affection is related to a physiological function, and on this basis there can be a decomposition of the personality, gender, and any enmity in the house decomposes the personality 610. Hence the connection with asceticism is outlined. These higher ideas lead to the idea of ​​God. Psychological motivation of the church charter. If there is a stratification of the soul, then the result is illness: neurasthenia and hysteria. Their essence is the loss of coordination of mental life: the sense of the reality of the world disappears, and with hysteria, the sense of the reality of the individual, the soul. The sense of empiricism is swept away from its substantial foundations. I am separate from "I". I cease to be aware of myself as “I”. Feeling myself in hysteria: as if there was cotton wool in my ears, I would feel like I was wearing a mask. Consequently, I break down, play a role, therefore, I want to play it more interestingly, hence the interest and bodily liveliness, and everything in general, very, by the way, painful. With neurasthenia, I hear sounds, I see, but it’s all like in a movie, it’s all like a ghost 611. Illnesses come from the decomposition of spiritual life, from its disorder, from the irregularity of our life, especially from the life of sex. Spiritual health is in spiritual balance. There must be internal coordination so that individual elements do not hang around, so that everything is consistent. If we just think that everything is conditional, then we will immediately feel such grave cold that we will not be able to continue our thoughts. Let us absolutize our life in the necessary functions of our life. Seven sacraments - each canonizes, enlightens a special function so that it becomes human, and not just animal 612. For example, the Eucharist is the idea of ​​food, absolute food. All food and all nutrition is sanctified - in God, and not according to the elements of this world. This close approach to church ideas, however, also has another side - a negative one: treatment by psychoanalysis in relation to Confession is the same as the black mass in relation to the Eucharist. Thanks to her, evil principles are often cultivated. After all, if church rules require the confessor to have enormous experience and strictly forbid pretending to be an old man, then such treatment is all the more dangerous in the hands of a doctor, perhaps even an unbeliever - it often leads to a worsening of the disease 613. Another stream of ideas in modern psychopathology is the doctrine of mental constitution. If mental life is something organized, then it must have the coloring of an individual kind - not in a genetic, but in a logical sense. There must be its own type of mental constitution - like temperament, each type reacts to irritation in a special way - similar to the medieval idea of ​​astral types in astrology 614. In general, now there is a revival of the secret sciences - this does not mean that their ideas are correct, but that they are only a sign of the times. English Royal Society for Psychical Research. As a result, most of the secret sciences were recognized. Bodily characterology - the doctrine of the manifestation of individuality in every place of the body - this idea is now a common place - was known in ancient times, there were many sciences to determine individuality: palmistry, graphology - about the subtlest gestures imprinted on paper and their individuality. In principle, these are completely recognized sciences. Such sciences are important when practicing church art: icons are distinguished by the finest knowledge in this area, that is, individuality, and this knowledge is certainly responsive. Individuality is revealed everywhere, but to varying degrees. This noumenal pulse of personality shines through differently in different places. One of the most transparent places is the face and palms, as they are called, the second and third persons 615. Hands are especially symbolic, since we cannot control our hands to the same extent as our faces. In the 14th and 15th centuries, the golden age of iconography, hands in iconography are clearly symbolic. These are not just hands, but carriers of a higher principle, especially those of the Mother of God. On Her hands the fingers are long, chiseled, rather dry, conical in nature, indicating the spirituality, sublimity, artistry of the individual’s nature and, at the same time, the lack of eroticism inherent in artists and bearers of art. This is especially visible in the icon of the Don Mother of God. She is especially characteristic. On Her right hand, Her palm and fingers are long, the hand is dry. The left one is of a different nature, full, one feels that it is wet, full of trepidation. According to the symbolism of the hands, the right one takes and the left one gives. The right refers to what we receive, and the left refers to what we give, therefore, the left refers to what is taken from us - to our passivity, contemplation. There are two ideas, sides in the Mother of God. In Her activity she is devoid of a wet moment, in a certain sense, she is courageous, this is the hand of a queen, devoid of a nervous moment, a powerful hand that rules the Church, a dangerous hand. And Her left hand is the hand of the mother, a creature that is full of inner excitement and mystery. There is an antinomy here. She is Christmas (passivity) combined with virginity (active character). Based on the thoughts of the secret sciences about the ways of manifesting the inner outside, we can pose the question: where are the boundaries of our body? Speaking even in a materialistic manner, our body is not limited to the body in the proper sense of the word: our evaporations, radiations are imprinted by our individuality. Even a cut nail still has some connection with the body; the broken tail of the lizard is still curling, since the living connection cannot be broken immediately, but only gradually weakens. With us, this connection between the severed member and the body is not so noticeable; due to the centralization of the human nervous system. Now photographs are being taken of the membranes of our body, no matter what you call them. Gibner 616, fingers on the screen. Neurasthenia is associated with extreme nervous outflows from particularly wounded places, our etheric bodies 617. In France, these ulcers are treated by burning incense and “cauterizing” them by drawing a hot spatula around the body. The content of modern scientific thought is characteristic. Occultism. Stigmatization. Soul bodies. Exteriorization of sensitivity I want to talk about what is very unsuccessfully called by one general name that does not express anything: “occultism”, to consider its factual side, and theory and explanation are a matter for the future. The word “occultus” means hidden, that is, as not yet revealed. This is a negative, ambiguous definition, and therefore a wide variety of objects fall under the concept of occultism. Luther said that the human mind is like a drunkard sitting astride a barrel - it cannot be in a state of balance, but constantly fluctuates from one side to the other. This also applies to scientific issues: they either deny one or another sphere of phenomena, or, on the contrary, superstitiously revere them. So, at first Butlerov and V. Crookes 618 were treated with mockery, and then suddenly there was a profound change in public opinion, complete faith without criticism. Just as biblical miracles were previously self-confidently explained by electricity, so now they are just as ignorantly viewed as occult phenomena. The concept of occult phenomena generalized a wide variety of phenomena. My task is not to explain them, but to show that the usual ideas about them are false. On the one hand, with the help of physiology, and on the other, with the help of psychology and, finally, occultism, it was shown that the processes of the body are directed by mental processes and, although this mental activity is not subject to control, however, with a certain training it is possible to control the processes of the body 619. Even with the help of hypnotism, vasomotor actions can be influenced, bruising and the effects of intoxication and some poisons can be eliminated. The body can be affected by a variety of factors in spiritual life; You can cause an incredible acceleration of the processes of organic life, for example, the healing of wounds, the healing of broken bones. In the West, the stigmatization of bruises, bleeding through the skin and ulcers that develop under the influence of intense contemplation of the ulcers of Jesus Christ has long been known. Although it may be caused by hypnosis - I do not want, however, to give it such a cheap explanation - there is no doubt that these phenomena and the stigmatization of Francis of Assisi are profoundly different. In Orthodoxy there is no stigmatization, but among Catholics it occurs for the reason that there mental life is built on the imagination 620. On the psychological side, imagination - a vivid sensory representation of known images - creates a favorable condition for its development. And Orthodox asceticism requires the banishment of these vivid sensual ideas. Even the sufferings of Jesus Christ can only be thought about in a spiritual way. But in Orthodoxy there is something similar, stigmatization, but of the opposite nature, namely, bodily injuries from demons. Thus, Anthony the Great was beaten by demons and had wounds and stigmas caused by negative images. And, since one cannot dream about demons, then, obviously, these wounds do not arise from subjective dreams, but because the ideas themselves are imposed as something objective. Even for very sensory vision, the boundary of the body lies beyond the physical body 621. For example, light from fingers is almost a physical phenomenon. And there are many other outflows, radiations and processes of our life, and I am inclined to think that, thanks to our bodies, we embrace the entire universe. This idea is revealed by Speransky 622, posing the question: how did Adam and Eve see that they were naked, because after the Fall their knowledge weakened? Answer: they were not naked before, since the whole world was their body, with the general coherence of their being, and they did not see the boundaries between the body and the world. The body itself was not naked, since it was an internal organ, and then, after the Fall, it, so to speak, fell out of the world, and only thin fluid shells remained in the universe. This idea corresponds to modern biology - it is characteristic that the body is built from the inside, and not from the outside 623. Substance fills mental and semi-material forms. Parts of these organs, not yet filled with substance, are outside, and therefore they are very flexible and pliable. One of these organs is the light that is emitted from a person, especially from the head. This light is an indisputable and definite phenomenon, although at the same time it is difficult to say how you see it. Although you see it with sensual eyes, it is not coordinated with the rest of the sensual environment. It can have the same gradations - in strength and shades - as sensory light. There can be a whole spectrum of radiations of different spiritual value, and its geometric forms are always more or less homogeneous. An idea of ​​the light from the saints can be given by the aureole depicted on icons 624. The sphere filled with light and surrounding the head (see “Pillar and Ground of Truth”) 625 can be represented as a vessel of light - a halo, gloria 626, on the risen Jesus Christ. Religious and iconographic symbolism is always real, it always has some real reason, there is no convention in it. And, if we do not always see this reality, then this happens, firstly, from poor execution and, secondly, due to our rudeness. Worship is not only a symbol, but also what is symbolized. Man has supercorporeal organs that influence the entire world. This explains the importance of the ascetic requirement - to avoid entering into another person 627. Someone else may be disposed towards us, and yet we feel the deepest disgust, as if something vital and dear had been taken away from us. And vice versa, with another person we feel that we seem to have become healthier, the inner anxiety has subsided, and even after just sitting with him for a while, we see that we have nothing to ask him about: all the questions that tormented us were somehow resolved by themselves. On the contrary, it is very harmful to have close communication with people who are spiritually substandard and passionate: a direct infection follows from them, and we receive some kind of damage, not mentally. When I visited Jewish families, who were very kind to me, and in a moral sense, were even much more decent than Christians, I still felt that I left them, as if sucked, empty, suffered something, and for several days I felt this deprivation of vitality. On the other hand, this sensation is similar to what would happen if you took a stick, soaked it in ink and dipped it into a glass of water: similarly, threads of something transparent and internally black stretch from a person, which keep increasing their level in the room, so that in the end it becomes downright unbearable to breathe. And from people of spiritual good quality, a similar acceptance of some kind of warmth is characteristic. It is possible to influence these peripheral, but perhaps the most vital parts of our body. The skin is the same as the nervous system. We usually associate the word “periphery” with the idea of ​​something unimportant, but in fact, it is an important thing, and this shell can be even more sensitive. Neurasthenia is a wound of the membranes. Exteriorization of sensitivity is an attempt to cut off these parts of us and connect them with other objects. During deep hypnosis, the sensitive layer of the body was isolated at a distance of 12 centimeters. There are several of these layers, and they could be absorbed by special substances. Wax serves as a particularly favorable condenser of human energy, especially in the form of a person, i.e. a doll. Damage to it transmits suffering to a person. Hence the main technique of black magic - magic over a doll, a removed trace and, in general, over any substance associated with a certain secretion. De Rocha 628 transferred human energy to a photographic plate, and damage to the plate had a serious impact on the person. In his opinion, you can even kill a person by performing certain actions on his photograph. - Duprel. Philosophy of mysticism. The magazine "Rebus" 629 published articles about the reality of werewolves: people can send their astral bodies into animals, and they are right when they say that they turn into animals, for example, into wolves 630. More about the occult effects of drugs. Now they look too positivistically at the harm they cause: but in fact, it is much more than it seems. For example, tobacco damages the central nervous system, i.e. the physiological source of our existence. He paralyzes the mystical organs, so to speak, cauterizes them, cuts them off. A person becomes organically incapable of understanding certain spiritual things; they will seem to him like something illusory, like deprivation in a physiological sense. If you anoint your tongue with a tincture of 631 leaves, it will cease to feel, the person will lose the sense of taste. Likewise, a smoker is deprived of a sense of reality. They say that when smoking there is a supposed exacerbation of mental abilities. But this is self-deception: life is infinitely complex, the world is irrational, due to the infinitely complex complex of all conditions, causes, etc.; and the smoker loses sight of all these causes, separates the phenomenon from its causes, so to speak, cuts it off from its roots. Therefore, everything seems very simple to him, and he is self-deceptively confident that for him everything is solvable 632. The Critique of Pure Reason was written entirely on cigars; this is cigar literature 633. If the force emanating from our being can connect with matter, then even more so with living beings. Mummies, relics. About 10 years ago in France there was a woman who had the ability to mummify the corpses of small animals, that is, to stop the process of decay and dry the body: as soon as she held them in her hands, the process of decomposition in them was stopped, and they did not decompose, but dried out. The Academy of Sciences became interested in this and began to carry out experiments: for example, a hand was cut off from a corpse, they subjected it to passes, and it became mummified, although the rest of the corpse decomposed. Then Egyptologists remembered that the ritual of passivation was depicted on Egyptian tombs - the Egyptians knew about this. Further, if these, one might say, random phenomena of our body had an effect on the corpse, then all the more powerful should be the effect of a person on himself. Therefore, self-mummification is quite natural for people of increased spiritual life. Of course, it is impossible to explain the origin of the relics only from the action of self-mummification. But in the formation of relics, forces of different orders act, leading the bodies to an incorruptible state. Therefore, there is something natural in the formation of relics. After all, only for a declining religious consciousness a miracle is some kind of trick that is not talked about. In fact, a miracle is an example of the higher powers that human nature possesses when it is sanctified. A miracle is a manifestation of forces that are higher than natural, but in their own plane – natural; it would be unnatural if Jesus Christ and those who received grace from Him did not demonstrate a nature of a higher order. St. Augustine: for a religious person it would be more surprising if there were no miracle. The question may be: why don’t miracles happen so often in our time? In general, on a large scale, they are not so often stated, but on a small scale, everyone knows from their personal life 634. It is necessary to note the peculiarity of our time. Imagine a valley and high mountains. We live in valleys, in ordinary air, and only those living on high mountains are touched by spiritual clouds. And in the evening the clouds descend and affect everyone, and not just the inhabitants of the mountains. So in our time - “evening” - there is noticeable, on the one hand, an aggravation of mystical sensitivity, and on the other, the condescension of the Divine and other worlds to us. Now a miracle is immeasurably closer, as are mystical phenomena in general, both blessed and dark, like the proximity of the departed, and, conversely, dark forces. For those living in the positivistic lowlands, both white and black “grace” are equally distant and alien. But when greater responsibility is required from us, then sensitivity becomes aggravated 635. Discussion about auras, outflows of the body. Hugs, kisses, handshakes, in addition to their conditional meaning, also have the fact that, thanks to them, there is an exchange of energy, an internal connection with another person. Different effects of different clothes. Hence, the ascetic’s requirement is understandable not to sit on a chair or put on the clothes of a passionate person, and, conversely, the things of a person full of spiritual energy have a beneficial beneficial effect. There are known pros and cons associated with communication. Just look at your experience and you will see that this is so. “Watch how dangerously you walk.” Hence the meaning of the idea of ​​old age as communication, the bearing of souls in the astral body of an old man, and not just a moral example and edification. This gestation was known in ancient times. Plato says in the dialogue “Theaetetus” 636 that simple communication with Socrates had an effect on people. His mere presence in the room increased the student’s knowledge, and, on the contrary, whoever quarreled with him and was angry, soon fizzled out in his presence and lost his anger. Inspiration. Telepathy. The worldliness of man Last time I talked about the possibility for people to be in each other's bodies. From this it is clear that the psychology of the masses is different from the psychology of the individual, individual. The study of mass psychology made it possible to approach the question of the history of religions. Mauss, Hubert. The general psychophysical state of the masses does not provide the key to understanding, does not explain religion, but it does make it possible to explain the possibility of phenomena that can be called miraculous. Therefore, we are given a fulcrum. This explains the meaning of the church 637. That is why Ignatius the God-Bearer advises Christians to gather together more closely. Now in modern psychophysiology the idea of ​​the influence of external conditions and organic states on the spiritual and ideological state is sufficiently expressed 638. The presence of πυκνοτέρως in the church itself generates special forces to combat the opposing forces. The weakness of faith at the present time is a consequence of Slavic, and, in particular, Russian quarrelsomeness and quarrelsomeness. We cannot be πυκνοτέρως, but as soon as we come together, centrifugal and repulsive forces appear. Although each individually may be very good. There must be external conditions that would help the internal gathering 639. A few more points in occultism from the transcendental psyche 640: mystical receptivity, inspiration, premonition, creativity were beyond the field of scientific vision. After all, these phenomena - inspiration 641 - are a breath, inspiration from elsewhere, the perception of the action of another world, from other forces, first into the subliminal region, then into consciousness 642. It has been discovered that a certain weakening of the state of consciousness, a somewhat sleepy state, favors the manifestation of our inner life, the subconscious sphere, and this is a radio telegraph, constantly receiving messages from other beings and constantly sending. The study of fortune telling led to the fact that they received the right to exist. For example, fortune telling with mirrors. With sufficient contemplation of a shiny ring, black glass, etc., a hypnoid state arises, causing visions. Pictures are shown that differ from ordinary ones in that, firstly, they do not mix with the surrounding reality and, secondly, they are miniature. They are called pseudohallucinations. The name “hallucinations” does not yet indicate their imaginaryness, unreality 643. True, hallucinations do not correspond to ordinary perception; but ordinary perception has only a symbolic character, and is not an adequate image of an object, and every visual image is also constructed by the creativity of fantasy 644. When fortune telling, experiences of another reality, past or future, perhaps even from other worlds, jump out from the subconscious area. And this symbolic card also reveals the inner meaning of its images (as in a dream). 2) Anal and hearing voices in the noise of a river, waterfalls, shells. Incorrect interpretation of the text: “We see like a mirror in fortune telling.” Usually they explain: “as through a glass darkly,” but we must take it literally: “we see, as if using a mirror in fortune-telling” 645. This is one example of how many passages 646 of the Holy Scriptures and the Fathers of the Church can be correctly understood only with known scientific discoveries 647 . Therefore, caution is needed in comments. 3) “Virgula Magica” – “magic rod”. This is a flyer, with the help of which especially gifted people find sources of underground water or ore. 4) The phenomena of restless houses are the basis of fetishism. Lang fetish is visible in household noise. “Trelyuditsya” is a Moscow expression. A tablet driven by an intelligent agent, I say carefully: an agent, not a creature. Telepathy is the possibility of direct spiritual communication between people during life, before death and after death. The sending of psychic waves and shocks is associated with the appearance of something near us 648. How probable are the known coincidences? The British, using probability theory, established that these phenomena are not random. Coincidences of phenomena and deaths. These studies make a hole in the positivistic worldview, and, perhaps, what we read about in the lives of the saints is almost scientifically substantiated, although, again, I say, it is impossible to explain all the miraculous phenomena in the saints only by these lower, occult forces. And if you deny them, then you have to deny everything indiscriminately. This must certainly be kept in mind by critics of the Holy Scriptures, hagiology, etc. The previous principle of negation - Klyuchevsky, the installation of the editors of the Life - is stereotyped. But now the price of this debunking is clear to us. If there are spiritual phenomena, miracles, then there must be their laws, the uniformity of these phenomena, repeated in the lives of various saints. What was said about one, it was necessary to say about the other 649. For example, the animals were not afraid of the saints: one swam across the Nile on a crocodile, and the other, a Russian, fed a bear. Here it is not borrowing, not the imagination of the compiler of the life that turned the Nile crocodile into a Russian bear, but a manifestation of the unity of the holy man with nature, the return of man to his royal rank in nature. These facts have not yet been refuted. And fairy tales talk about understanding the language of animals - direct, internal, telepathic intimacy and communication with animals. Animal tamers influence them not only through fear, cunning and threats, but also directly 650. There was such a case [USA]. The child of one American farmer spent all his time with animals [delayed development, strove for animals, having learned to speak] and then told his parents [what the stomach says, how each animal feels and what it complains about. [It was scary.] 651 At first, none of the adults paid attention to this and all these stories were attributed to his childhood fantasy. They paid attention only later, when he said that his parents’ yard dog was having a lot of fun - every night he hunted for the neighboring farmer’s chickens, and when the farmer came a short time later with a complaint about the dog. After this, they began to pay more attention to his stories and, for example, when he said that the horse had such and such a tooth pain, they examined the horse and actually found damage to the tooth. Word spread about him, the blacks began to idolize him and brought animals to him, and he, taking them by the head, said what exactly hurt them. Later, when the child began to grow up, this ability weakened 652. Thus, animal telepathy is established. The same is true in the popular consciousness: Ivanushki’s understanding of the language of animals, spiritual babies, holy fools, and blessed ones. And the animals of the saints understood and obeyed. The lives depicted only typical features, not biographical ones. There is a revival of alchemy and astrology. In the West, at the end of the 19th century, there already existed a similar scientific society publishing a magazine. So, the connection between man and nature was understood much more deeply than positivistic science wanted and knew 653. The connection common between the individual layers of existence. Countless threads. Each phenomenon reflects all phenomena. The symbol is not conventional, but in true connection with other phenomena. It is clear how the symbol is accepted in the modern worldview. Everything in everything. One of the pillars of the medieval worldview is the universal coherence and regularity of nature. Now this is clear not only in the field of mechanics and physics. All spheres of existence, all its individual layers, every phenomenon is a microcosm, a symbol of every other thing. Identification of phenomena in a symbol, in everything; but in individual elements the manifestations can be especially vivid. Holy Fathers, Goethe... Face and soul. The body is built by the soul. I don't know who I'm looking at, but more or less I know. It manifests itself in itself, in all its creativity, but all this is a manifestation, not a soul, but only its construction activity. Everything is its symbol. The body is a symbol of the soul 654. Looking at the face, I say: here is my brother, a person close to me, etc. Then, looking at the photographic card, I can say: here is my brother. This phrase, from a symbolic point of view, is correct, but from a positive point of view, it is not: this is cardboard. Photography is a manifestation of the body, and the body is a manifestation of the human soul. The activity of the soul (human) is also manifested here - in photography, although more distantly than the body. And, since I do not know the essence of a person, but only his activity, I have the right to say about photography: here is my father; and everyday phraseology recognizes this. Otherwise, there would be no need to talk about the father at all, but only: this is his skin, bones, muscles, etc., but not himself. In the Renaissance worldview there is no basis for understanding religion, since in its experience there are no elements that would allow it to be recognized. Religion was reduced to morality or individual feelings, and morality became formal 655. Now - a return to childhood, children's layers of understanding, to medieval culture. The culture of children's constitution makes child psychology clear. The world is again beginning to take on a mystical character. Now it is interesting to note one point: this is the exposure of inner roots, inner life. Platonism is not well understood. By γνώϑι σεαυτόν 656 of the Delphic Church we mean the Socratic-Platonic knowledge of man within himself, and not the knowledge of himself only as a bundle of physical states. The task of self-knowledge is to discover the true human face within oneself, to cognize the substance, and not the subject, the geometric center of positivistic phenomena. Substance is a creative productive cause. I know that I know nothing, everything is unreal, everything is not me, everything is emptiness. All knowledge, until ontological support is given, is illusory 657. But here, in the depths of the being - Έἶ 658 - You are, this is the only true knowledge on which everything can be built 659 just like Descartes: cogito, ergo sum 660. Although there is a very big difference between Plato and Descartes, this “cogito” of Descartes is not a syllogism, but a deep mystical experience of one’s reality. In church language, in order to know yourself, you need to touch otherworldly manifestations, go beyond your manifestations - transcende te ipsum 661 - and then you will find within yourself the affirmation of the Supreme Being. The answer is in the Supreme Being. You will say to him: “You are” - and in response you will receive: “And you are.” - St. Augustine. We must rise above the merging of the world, put aside worldly cares, and not worry about the household. This is the support of our being. An experience similar to this mystical feeling, only to a weaker degree, can give: if you climb a high mountain or at least some bell tower, and then, when you look at the whole world from afar, you will feel the insignificance of both yourself and everything that you see. Everything small remains there. With the reduction, removal of everything, everything remains there, goes down and the spiritual principle, true spiritual life, is freed. When this higher principle opens, you will see with deadly clarity that all the feelings that we are accustomed to explain by circumstances are our own creations, that we are infinitely responsible for everything, that we ourselves are the builders of the world. We stand before the face of the Judge. This is a small semblance of what we will experience when our death comes: then there will be no sentimentality, no attempts to pity or deceive ourselves 662. It is we ourselves who express our opinions about ourselves, not the Truth. The snowy peak pierces the sky and remains motionless 663. The experience of God as Truth cannot be forgotten, since only from then on does he begin to recognize himself as a human being. Until he has experienced this minimum of mystical experiences, in his consciousness he is only a humanoid animal. All the green shoots of the awakening consciousness of the relevance of man, his transcendence 664 are now directed in this direction, breaking out from all the cracks. While a person was fused with the elements of the world, he did not criticize them, but accepted them as a given. This, precisely, is what is called the naturalism of the Renaissance worldview, the affirmation of oneself as only a member, part of the world. Hence the denial of sin, the idea that everything is fine, that evil cannot lurk in a person and that it is only misunderstanding (Tolstoyism, Rousseauism). And from the end of the 19th century, the consciousness began to emerge that the world was not in order, that people were upset, that everything needed to be rebuilt, to be done differently. And so, various trends appear, first fantastic, then more scientific, for example, genetics - improvement of the human race, in America - rejuvenation. All of these are very definite symbols of the fact that simple reality is no longer enough, but relevance is needed. People develop a vague sense of support outside the world and a regal attitude towards nature. Bolshevism is also characteristic of our time: “We will show the earth a new path” - the desire to reorganize the world by external measures. Scriabin. Fedorov. The idea: relying on the supermundane, to transform the world, eschatology is required, everywhere they want to evoke a different being 665. And in Germany now there is something similar to Bolshevism, actualism, active mysticism, the desire to influence the world, but not externally, as in Bolshevism, but by spiritual means 666. There may be different opinions about the means and technology of these attempts to rebuild the world, but their main idea is clear: man felt and realized himself as superior to the mundane merging. German actualism is based on Goethe, Schelling and Nietzsche, who all his life was essentially drawn only to Christ and only turned away from Christianity because it was too conciliatory towards evil 667. For a form discovered in mathematics, physics, and biology, it was necessary to find its carrier - the principle that manifests it in space and time, conceived as reality, as a creative principle (Plato's ideas). One can only foresee the direction along which scientific thought will go, but there cannot be an exact formulation of its direction. It turned out that a person is a creative center, and not just an eye looking through a crack at the world, not a passive spectator located outside the world, but an active participant in it. Man realized himself as a doctor of the world, as a creative substance. It was revealed, firstly, the higher “I”, which was discussed above, and, secondly, it was discovered as a result of knowledge, in practice, that something superempirical, supersensible lives in me. The man of our time has turned out to be above the mundane merging. He realized in himself the ability to rise above the world, walk above it, influence the elements of the world. Even currents hostile to the Church, who thought of themselves as connected only with the world, also think. And when this was discovered, they began to notice such mystical abilities that had previously been atrophied and had little effect. But they are the fundamental matter from which a religious worldview is composed. This is precisely the disconnect from the religious worldview, that a person has ceased to understand it. The separation from religion was punished by its misunderstanding. The religious worldview has become empty and illusory. Even in the eyes of people who say “yes” to religion in principle, it has become alien to the mind, something that is used only on important occasions, and not in everyday life. In everyday life, in conversation, in writing, in the diary, religion has lost its use. Both the believer and the non-believer stood on the same positivistic plane, so to speak, one from which religions cannot be constructed, and if anyone remained a believer, it was in spite of all forces, thanks to the prophetic instinct of life. The believer was a believer in some corner, an aisle. A Protestant theory was created that religion is an intimate, personal matter. She was deprived of the opportunity to manifest herself; in fact, she had no place in public life. A spiritual turning point is, first of all, associated with the discovery of a higher “I” in oneself, with the consciousness of responsibility for one’s destiny, recognition of the forces for which we are responsible, and recognition of man as a creator in the cosmos. There was a need to understand culture, the philosophy of history. An extremely important phenomenon is observed in the change of theories. Napoleon I contemptuously called such historians armchair people... But then, the ideological understanding of history began to strengthen more and more, that history is determined by certain individuals, schemes that emerged at a certain moment, that first there are certain concepts and they arrange life - in this theory, a characteristic expression of the spirit of Renaissance culture, that the agent is not a person, as a creative power, but an abstract thought, that history can be organized without power. But man is only an observer, he is an eye looking through a crack. The expression of the same spirit of the times in art was rectilinear perspective. According to these views, a person is not a mover, but only an eye, even just one point of the eye, and, moreover, completely motionless. The decline of culture is associated with a decline in art. Not a creative thought. Then the ideological theory was replaced by the opposite historical materialism, which said that all theories are based on an economic foundation, since the very existence of theories is determined by external factors - geographical, economic, racial, etc. Economic materialism began to overcome the Renaissance worldview of man, who was the uncreative center of being according to previous views. A religious person can welcome economic materialism, since it broke the pride of the renaissance man, overcame him and even destroyed him, as claiming to organize history, and discovered that although this castle in the air is destroyed, however, something more durable is given in its place - some kind of being. According to the meaning of Cartesian philosophy, the human body is not an essential part. He would say that man is res animal cogitans 668. Hence the falsity of the recent concept of immortality, and, consequently, the resurrection, and, above all, the resurrection of Jesus Christ, and all of Christianity, the replacement of the concept of resurrection with the concept of immortality. Man began to perceive his relationship to the world as something accidental, not as a gift from God, but as a mechanism, something that is impenetrable to man himself and even to God - deism, atheism. Mechanics itself developed on the basis of a certain presumption - to create such an idea that there was no place for the spirit in it; the entire development of the scientific worldview is a series of attempts to expel God from the world; the entire historical process was considered in the same way. Physics itself is rooted in the general tendency of culture. All mechanics and physics have the same tendency. Why was it necessary to expel God from the world, which makes it necessary to prove His incompatibility in the world? One of the factors of this tendency is the pride of the Renaissance man, his desire to be autonomous, to arrange himself so that no one interferes in our order, the desire to guarantee the strength of the walls separating us from the world. The secret thought of the people of this historical period is this: let God be, but we also need a corner; There is no need for miracles and grace, since they disrupt our order. But what is the prerequisite for this pride? The one that has been absorbed by both our intelligentsia and the people is Manichaeism, dualism, the recognition of the existence of an evil principle, perhaps greater than God, no matter what this principle is called - the devil, matter, or something else. This being is the basis that guarantees us the possibility of autonomy. What is the worldview of the intelligentsia and the common people? Internal disgust towards the flesh and the world, internal bashfulness. Historically, this dualism came to us through Bohumilism and spread everywhere. Kreutzer Sonata. The disgust of the flesh is joined by the pride of the flesh, and its opposition to grace, that it is so strong that it is impenetrable to grace. And economic materialism provides overcoming, and not a simple denial of connection with the world. He affirms our slavery, since man has no support outside the elements, our dependence on society. Now economic materialism is a thing of the past. It was replaced by the sacred theory. For the ideologist, the program creates an instrument of action that turns out to be economically useful, and reverence is associated with this mode of action. For economic materialism, the tool is first, and the abstract concept is created later. And the tool is deified as useful (veneration of the millstone). The sacred theory says that the source of both economy and ideology is a cult. He has some of their Prius 669. First the cult, and then the tools and concepts. For example, the use of meat at first had a cultic character - the idea that a famous clan was associated with a famous spiritual center (Platonic ideas). By eating meat, people connect with this mystical essence of animals. Eating meat is an introduction to some entity that unites a certain genus, clan. The domestication of animals is associated with their veneration. The animal is eaten as a friend; he is a shrine and at a certain moment is sacrificed; this sacrifice is often thought of as self-immolation. Also the culture of cereals. It came from the veneration of the dead. Grain is a symbol of immortality, resurrection. Blood was poured on the graves and the eating of grains grown on the grave was looked upon as an opportunity to connect with the ancestors. And only then did the shrine begin to fizzle out. First they received communion, then they tasted, then they ate, and finally they ate. So, sacred theory. Its researchers: English - Fraser, Gabbers, Smith, Jevons, French - Perlet, Huber, Mauss - argue that the starting point of culture is a cult. Philological analysis also speaks in its favor. “Culture” is a participle of the future tense, just like the word “nature” is the revealing potential of a cult. All scientific, economic and similar concepts develop through secularization: on the one hand, utilitarian concepts are formed, and on the other, scientific concepts. In view of this origin of philosophical concepts, it is clear - from this point of view - the correctness of the positivistic statement that metaphysical concepts are devoid of content. True, philosophers usually object to it, pointing out the self-sufficiency of these concepts, but they can only become such in a cult; they can be revealed and made understandable only in religion. The whole difference between philosophical theories from each other is that some of them follow this, more or less, consciously, while others unconsciously, often contradicting themselves. For example, the term “idea” has become especially exhausted in the West; it means anything there. In French, “ideal” = unreal. This word has lost its meaning. Philosophically inexplicable... In aesthetics 670. The face in a portrait is the idea of ​​a given face. Icon. The face is the idea of ​​a given person. 671 An icon is an attempt to record and express that highest artistic vision with which we come into contact in creativity. If the altar is a smart place, then it means that the border between it and the world should be marked by living guards, real saints. The iconostasis separating the altar is a chain of angels who do not allow us spiritually into the heavenly world, into the smart place. And, since their presence is not obvious to everyone and is not always obvious, icons are written as a reminder, through which we ascend from images to prototypes. The most Platonic terms are taken from the cult. Άνάμνεσις – recollection, a secondary sensation of sensual contact with the heavenly world. When we look at icons, we remember the spiritual prototypes that we once had. Plato has the pre-existence of souls. The closest meaning of the term άνάμνησις is the opening of the senses during initiation into the mysteries, and then, at the slightest hint, the soul is overwhelmed by excitement and understands it. Church ideas are suitable for Plato because he took his terminology from the cult. In the Greek books, communion is κοινωνία - the connection between what is above and what is below. Παρουσία - parousia, the second coming, must be thought of as a metaphysical revelation of the spiritual essence in the sensory world, and not as an external arrival, arrival. Another image associated with Plato. The idea of ​​the Eucharist. Its symbol is the church chalice, the center of Christian orientation, the point of real estate - the throne and the chalice. Grail. They began to attribute miraculous properties to him; he became a world-power and cosmic principle. Plato speaks in Timaeus about how the Demiurge created the world: He mixed being with non-being, space with ideas. This cup has an absolute character towards which the world is oriented. And our cup. What can we say about her if not repeating Plato? What is our metaphysics of the Eucharist? How do we think about the sacraments? Like a mixture of the Real with the illusory, the Enduring with the fluid; type of Bread, connected with “all that was” 672. Just like Plato's κράτηρ. In general, it should be noted that when reading Plato, one must take everything in the most massive meaning, in the most literal sense of the word, since his words express experiences in the mysteries. This is an explanation of how in the field of culture we have cult forms. In the primary consciousness there is no non-cult, but only cult and non-cult, sinful actions. The culture is based on a theocratic system. Amendment. It is wrong to think of sacred theory as lost forever. It is associated with medieval consciousness. In historical life there are periods of secularization and, conversely, the introduction of all life into the mainstream of cult. In our time, there is a thirst for religious integrity of life, for ordering life according to the rules. We must expect the greatest synthesis of all aspects of knowledge, and this is a matter of the not so distant future, since the elements required for this have already been straightened out and only time is needed to give them the opportunity to crystallize. The purpose of the review of individual sciences is, firstly: when reviewing the achievements of individual disciplines, to record individual provisions in order to draw specific conclusions from them; secondly: to show a shift in the spiritual life of the world, a shift towards a Christian worldview, the establishment of concepts that are extremely favorable for the Church. People who had gone very far from the Church came closer to it. Myth 673 arises from a cult. The primary grain in the cult, as some reality. One can 674 know the cult and live a somewhat religious life; but it is impossible to live a religious life knowing 675. Myth is a theoretical attempt to explain a given cult. The sacred theory, of course, is more similar to the truth, but, of course, cannot satisfy either logical or religious views. Sacred theory: culture - from cult. Anthropologist deduces culture. Reality and meaning. Support of reality in the sense. Two activities - aimed at reality and aimed at meaning. In culture - the construction of utilities and meanings. Utilities are reduced to tools, instruments. The two activities must be connected. There may be a common ground for both. There are products of our cultural activity that are both reality and meaning. We have arrived at the cult. Things are meanings. Let's come to what has been torn away from the cult - to art. The statue is both a thing and a meaning, but it is not completely imbued with it. If we crush it, it’s powder, and that’s all. But logic is required so that there is complete unity of the thing and the meaning, to the cult, to the sanctified thing. Three 676 crops. Tools, concepts, shrines Instrumenta, Notiones, Sacra. INS. Three theoretical groups (I – economic, N – ideological, S – religious), 3 = 9 each. All of them began to explain the cult from a part of the manifestation of culture, from what itself is not culture. They bring out a cult without culture; to explain culture, we must take the stage of a person who was not yet cultured, who was not a person, because culture is the content of humanity. There are two other points in INS: there is no usefulness without internal meaning, there is no meaning without effectiveness 677. When holy, every action receives a sacred connotation. INS cannot be thought of as independent channels, as separate coordinates; these are three inseparable phenomena, three sides of one and the same being - culture. Compare mind, feeling and will, three ways of mental life. There can be no exclusivity, but only temporary dominance. Unity of culture. It, therefore, cannot but be sacred. A fundamentally religious character is always inherent in culture. Only the medieval idea of ​​ecclesiastical integrity, of the permeation of the entire culture with a sacred principle, can be convincing for us. I don't talk about I and N because it's too trivial, who doesn't? There is no phenomenon that does not have a known ecclesiastical place. All phenomena are cer-oriented, positive or negative. So, for example, a black mass. What is the principle of unification of the three parties? Logically, culture can be derived from an element that does not belong to culture. It is possible to explain culture from to in an undisclosed form, from potency, from to TV, one in itself, but not revealed. The embryo of culture. It must be sought in the depths of the human personality, without which a person is not a person, but what is given to him in an intimate way. This is mysticism, the center of the INS, which through it maintain their connection. The root of relationships. At the previous lecture, I pointed out that culture is one, despite the three coordinates. It is one-character, as it comes from one worldview. Culture also depends on its characteristics: “where the treasure is, there is the heart.” The mystical sensation is determined by some value. Types of culture: first, based on a mystical life moving towards God; the second, coming from God; and the third is an indefinite mixture, oscillating, now up and now down, from two opposing cultures 678 . Such a culture existed, for example, before the Renaissance (Leonardo da Vinci, Sandro Botticelli), when people had not yet determined where the treasure was, and the heart was still shaking, there was a struggle between two ideas: one, that the existence of nature is autonomous and impenetrable, and that God is powerless in it, and the other, that it is permeable through and through, is a manifestation of the Divine, like light spilled in the air. The first idea, looking at nature as an impenetrable object, a solid body, is fundamental to the Renaissance worldview. His secret goal is mechanics, a mechanistic understanding of the world. It believes in the existence of a solid body. The problem of personality. The meaning of this path up or down in personality in the cultural-historical order 679 is clear. Hence media res 680 of the Christian worldview. For example, let's take the logic of Aristotle and Thomas Aquinas. It is dominated by the idea that the simple is also primary, that is, first logically, ontologically, etc. Therefore, any definition must be given through genus proximum and differentia specifica 681, the nearest general. The most recent idea and concept is also the most general. Hegel brought it to the end. This range of concepts is characteristic of the Renaissance worldview. But Plato has a different view, which is too far removed from ours, which is why we try to bring it under the rubric of Renaissance logic. For Plato, the simple is not necessarily the metaphysically first and vice versa. He has that complex of ideas that the prius 682 of knowledge is, to the highest degree, concrete, the faces of a phenomenon. And, if Plato’s tone of conversation is generally similar to ours, if he begins the conversation from our point of view, then this is just a propaedeutic device for him, in order to more conveniently introduce the listener into the circle of his ideas. Likewise, the Neoplatonists have two currents in the flow of thought: one is ours and the other, especially bright and sincere, is the restoration of the pagan position (Proclus). They declared the defining principles of existence to be gods with whom one could communicate—creatures of a very specific character and, so to speak, an iconographic appearance. Logically, the first is the most concrete, there is a personality, individuality, there is the most unique, and metaphysically the first. In the Middle Ages, there was a particularly logical concept (in Duns Scotus), then forgotten haecceitas = “thisness” = the totality of those features of a thing that make it itself 683. Let us also take our elementary logic. She says that we can only have an idea of ​​the One, and not the concept that singular classes do not exist. For any religious worldview, the main and starting point is the individual; cult is the veneration of a specific individual. Pascal, who wrote down the program of a philosophical system in his amulet, wrote that my God is “the God of Abraham, Isaac and Jacob, and not the God of philosophers and scientists,” that is, that Person who can be a friend of Moses, since it is said about Moses that he was a friend of God. A concrete personality, something highly individual, concrete, and not an abstract principle, like Tolstoy’s Good, even with a capital G, and, at the same time, the Primary Source of being and thought 684. God the Word is not an abstract principle, but a Living Person, the Only Begotten Son of God, Whom our hands could touch. He is a Person, much more definite, individual, unique, than any other person. He is infinitely more unique than each of us. The fulcrum for us is the Eucharist. It is a set of specific actions, but what is important for us is not that it exists at all, but that we taste a particle. For religious consciousness, sacraments, saints, angels, rites, etc., not to mention the Face of Jesus Christ - all this is metaphysically the first, but logically it is the most complex, because in Christ is the whole fullness of being; every person can follow Christ, because everyone can see himself in Him, discern in Him such traits of his character that he cannot see in himself, due to their contamination 685. We can do nothing without Christ: every action we take somehow exists in Him. In Him is all the fullness of being, and, at the same time, He is metaphysically first. He is the “stone at the head of the corner” 686 on which the entire building rests. Thus, the image of Christ is not simple. Here we are faced with the Renaissance understanding that the first is almost emptiness, and the more complex the object, the further it is from the first; the complex is thought of as necessarily complex. There is no choice: either religious or revivalist understanding with the expulsion of its religious principles. Our time has already understood form as the metaphysical prius of everything and as something complex, although uncomplicated, and metaphysically first. We also understood another Platonic principle, that the first comes before the parts: the complex is not made up of the simple, but, on the contrary, the complex gives rise to the simple. This recognition already reflected the recognition of the concept of “haecceitas”. Observations of three disciplines - firstly, logistics - the mathematics of logic, secondly, the logic of mathematics and, thirdly, the logic of history - the study of the laws of historical knowledge - lead to one concept: 1) the existence of individual concepts or singular classes and 2) logically the first is not simple, and vice versa. Russell, English communist, eminent scientist, Grassmann, Tissan, Vivanti, Schroeder, Boulle. Beginning with Leibniz 687. The concepts of a point, a straight line, a unit, etc. - all of them are first for us, but to think so is a delusion, because, for example, to define the concept of a straight line, as indicated, 27 preliminary concepts are necessary, and these 27 concepts are so difficult that it is impossible to say about them that they are psychologically first; on the contrary, understanding them is a matter of great internal work. The definition of per genus proximus and differ is not necessary. There are definitions of other types, not through genus proximus. They have long been known both in mathematics and in the community. For example, a child can clearly say that he clearly understands this or that, but say it without logical construction. For example, if we ask him: “what is sweet?” - he will answer something like this: “this is when you put sugar in your mouth.” This answer is logically below any criticism, however, it reveals a clear understanding. “This is when”, “this is if”. These formulas are a constant technique in mathematics. X and Y are considered defined if the set of actions by which they are determined is given. Specific relationships may be precise determinants of the former. The first is the opposite of the general. The same in history 688. Og. Comte 689 thought that the more abstract, the more reliable, the more direct, the more science. And history - the root ι στ from οἶδα - I know - is knowledge par excellence, although, however, it does not at all satisfy the signs of scientificity, as the 19th century understood it. After all, the laws of history - the “general” - do not at all relate to history itself: the general - chemical, historical, etc. - is not at all interesting to us. Both then and now the laws of mechanics, economics, and sociology are the same. History cannot turn into sociology, and all these laws tell us nothing, they do not give us anything to understand the course of the historical process or the characteristics of a certain era. For example, we are not at all interested in what Zwingli 690 had in common with all other people and even animals. The point is not in knowing these laws, but in individuality. History is not a nomographic science, but an idiographic one, the science of the individual, the concrete, the singular. Although now all this sounds trivial, however, scientific thought stumbled on this for a long time 691. And in other areas we deal with individuality. For example, in astronomy we are interested in a peculiar combination of the general, the same in geology: the individual history of the earth, which happened once and is not repeated. There must be an idiographic moment in any knowledge. But there may be a question: there are infinitely many individuals and we can get lost in them? The answer lies in the concept of typology: we study the characteristic, the individual, which we consider as a model for others, a type in the literary sense. Eugene Onegin, King Lear, they are an instrument of knowledge; and the more concrete it is for us, the more interesting it is, and it is precisely the maximum of concreteness that opens up a new reality. These types are always irrational. It is impossible to formulate their essence, otherwise the result will be an extremely banal teaching. We do not need an aggregate of general concepts, but an individual; and its term is name. Categories of historical knowledge - names. The type is given by the name, everything else is an application to this center; with him - everything, without him - nothing. If we say “Moses,” then everything that we know about him immediately appears before us, and if we don’t know, then everything easily fits around him. For example, holiness cannot be outside the person; it does not decompose into concepts. Moses is a category, an enrichment, an analogy. You can say: this is Moses. And, if I apply this name to this or that, then I have come to know this type. History is a collection of names. Religion in general, and the Holy Books in particular, are infinitely valuable, not for their moral significance, but as the source of all wisdom. The connection between the names is “rodi”. This formula is the quintessence of any story. “Rodi,” firstly, means specific, independent, individual relationships: physical, spiritual, scientific, etc. Birth - also artistic succession - is the most intimate and individual connection, parallel to the causal connection in the nomographic sciences. “Abraham begat Isaac” is the classic formula of history, everything else is just its revelation. It can be amplified: Abraham - what is he? What is Isaac? Birth. There is no history less than this, since there are no historical phenomena and connections between them. Why is the name the true content of history? A name is the name of a specific person. Abraham is not a general concept. What do moral statistics tell us? About what is unchangeable, about laws similar to the laws of physics. And in history we are interested in individuality, the eternally new, since it is a manifestation not of monotonous principles, but of peculiar ones, and, above all, of man, of the human personality. The birth of a new person is a new phenomenon, but every phenomenon, the newer it is, the more interesting it is, the more firmly it is recorded on the tablets of history. The more typical, the clearer. Something else is born in the physiological face. This is the classic scheme of all history, and, in particular, the gospel. History is typology. She is not interested in the general or the individual. It is a typology par excellence. The metaphysics of history gives types of history. The canon of Andrew of Crete is not an allegorism, but a correct understanding of history; biblical personalities are made into images of spiritual states. Old Testament history is made similar to the history of the individual soul. And, if this were an allegory, then the denial of the reality of the historical figures of the Old Testament would have deprived Andrew of Crete of ground, so vividly were the types of murderers imagined to him: Cain, Lamech, etc. These concepts are infinitely more durable, valuable and rich than the concepts of ethics, psychology, etc. A religious person thinks in images, true categories of religious knowledge. The significance of these (Rickert and epistemology) modern views for the attitude towards the Gospel Person of Jesus Christ is clear. It is a universal category of all people and events. In Him and His life there are all types of spiritual states. They serve as a category for new religious thinking. A category only when Jesus Christ is thought of as a creative principle. The life of I X can develop historically and even cosmically, like the entire history of the world. In the Teaching of the XII Apostles, two paths are contrasted and a list of their characteristics is given. This plot has a long genealogy in Christian monuments and ancient pagan literature. For example, in Xenophon’s memoirs about Socrates, a myth told by Socrates is given about how Hercules met two women at a crossroads, each of whom gave a catalog of virtues and vices. This opposition becomes especially significant when we talk about worldview. I can sin and, at the same time, be a person of a certain spiritual culture - a church person. We have so far contrasted the paths of Renaissance and medieval thought from the historical side. This is especially important now when, as I have shown, history is moving from one path to another, so that one can and even should be church people. This opposition is outlined in the very premises of thought, and we are not talking about individual violations, but a deeper opposition of thought and the entire culture to God, and it is worse than sin. Our task is to characterize universal human culture and “scientific”, Renaissance culture, 692 from the “scientific” worldview, i.e., one that continues to sharpen the lines, although partly contained in science, but leading thought to conclusions for which science does not authorize it. On the other hand, the church’s worldview is born in the womb of something more general. This womb is the worldview of universal human cultures. I note its social moment in contrast to private, circle thinking 693. Marxism, in a certain sense, correctly says about bourgeois thinking that the scientific worldview is associated with a certain class and wants to force the rest of humanity to think the same way. And humanity submits to it, due to its looseness and pliability. Remember that abstract thinking deals with the concrete - the God of Abraham, Isaac and Jacob. A religious person says: “Leah,” “denial of Peter,” and for him these are categories, types of realities. Church writing constantly constructs thought through the concrete, and it is determined by other laws of thinking. In the order of abstract thought there is no routine, no system; the “general” is not even expressed in such a way that it can be mechanically applied to any particular case. And, meanwhile, it is clear that the logic of church chants and the psychology of thought do not coincide with those taught in logic textbooks. These methods of expressing thoughts are reminiscent of poetry 694. The nature of church thinking from the formal side differs significantly from scientific thinking. In all religions it has the same character. The same is observed in the folk literature of all countries and peoples. From the formal side, church thinking is adjacent to the thinking of the masses. The splitting of thought is essentially hostile to him and his train of thought. Therefore, it is very diverse. Some of its moments, chants even seem to have no connection with each other, little connected, but the more we think about it, the more we notice threads going from one to another. They are intertwined like lace 695. It becomes more and more clear to us that this chant is a living organism, where every cell is connected, and every image is the center of diverse relationships to others, is a symbol - a symbol is a reality greater than itself, since it carries the energy of other realities. The image of church hymn resonates with others, in them we find 696, it carries them within itself. Church and folk writing is symbolic through and through. It is not an allegory of abstract thought: you can make various cuts to the chant and make more and more new discoveries 697. Church architectonics is organically knitted into one whole. There are various threads stretched out in it, in which things are intertwined in the most varied ways, which at first glance seem to be connected purely mechanically. Church actions also echo each other. For example, small input 698. If we take it sensually and roughly empirically, this is entering an open door, moreover, it is impractical: leaving one door of the room only to enter through another. But the small entrance is combined with a whole range of different ideas. These actions are the mass on which a whole series of other experiences accumulate, which makes it full-fledged. Entry, at the same time, is a transition from the sensory to another metaphysical region, therefore, spiritual birth; at the same time, the reflection of the Incarnation and the reflection of the Mother of God, the idea of ​​birth, mother, therefore, the earth, etc. - all the diversity of different relationships. The church worldview cannot be rationally pulled into one thread, otherwise, by pulling out the thread, it is necessary to break everything else, and at the same time it is vital. When we live in our own thoughts, think to the end, seriously, think for ourselves, and not in the office, we think using the same method, the method of concrete symbolic thinking, as opposed to circle thinking, which treats me only as a being bearing certain social responsibilities. In words we can fragment a living connection, destroy symbolism, but deep down we will always have the feeling that when we do not just think, but live, think, in the family, and not in the office, our thinking will be thoroughly permeated with life. Thinking can exist separately from life, as a pre-conceived opposition to life. Separation from life is a characteristic feature of Renaissance thinking; on the contrary, medieval thinking allows life into itself, that is, it allows for a variety of phenomena, is essentially connected with life and shares with 699 all the variety of connections and the presence of their forms. Synthetic thinking results in concreteness. The purpose of splitting off scientific thought from universal human thought is 700 unreality. What is the intent of this splitting off? Why do we need to separate ourselves from the fragrant flowers of Plato’s culture and churchism? Why is it necessary to separate from all humanity? To understand this, we must return to the concept of orientation. What exactly pushes a certain handful of people from the bosom of all humanity and prompts them to declare only their thinking valuable, to seize the dictatorship of thought? When Napoleon I asked Laplace what the relation of his theory was to the question of the existence of God, he replied: “Citizen Consul, I did not need such a hypothesis.” This response is typical of a group that wants to be an aristocracy of thought. God is a hypothesis that must gradually narrow its limits and without which, to the limit, a world understanding must be built. What does it mean specifically: to get rid of God in your worldview? This means turning our reality into something that appears at the wave of our magic wand, making these realities, firstly, unreal and, secondly, made up of signs. Then we can say that we are their creators 701. The idea of ​​the pinnacle of modern philosophy, the Marburg School, is to show how the fullness of reality arises, to build reality out of nothing. Any such attempt is an attempt to steal a few drops of water from the ocean of Divine reality, dilute them with soap and blow bubbles. Also on the other hand: since a person is connected with the world, then if we declare the whole world to be a product of my mind, obviously only the mind itself with its structure remains. But, as the reality of the mind weakens, the ground is pulled out from under it 702. If the world is meonic, then man is abolished. With the abolition of God, nature is abolished, with the abolition of nature, man himself is abolished. This is the plan of Western European culture. What is driving her in this direction? Here we come to the concept of orientation. Cohen is the crown of European philosophy and, at the same time, a transition to the future. Before him, one could believe in the primordial nature of reason, but Cohen discovers that reason exists insofar as it is oriented, because it relies on something else, is determined by an unreasonable act - an act of faith in something else 703. The new philosophy is guided by the fact of mathematical natural science. And this group of teachings exists only along with all other teachings. And in other times they taught differently. Either we take some reality, and from it we prove the reality of Reason and its construction, or vice versa. That we should take some sciences as scientific facts. You can understand an eclipse of the sun as the shadow of the moon, or as being eaten by a dragon - the Chinese. People rely on feelings, a life impulse that they do not fully understand. The intelligentsia believes in themselves, in their circle, and deduces the structure of reason itself from the creations of reason. The laws of motion of the solar system follow from the laws of mechanics, and these or from reason, therefore, they are given, therefore, reality is not created by us, or vice versa - from our circle of intellectuals. As soon as the intelligentsia retreats from trust in life, it becomes necessary to have faith in their circle 704. There is no third between self-deification and faith in God, and a cultured person without God is a self-image (Canon of Andrew of Crete), and this is not due to private sins, but to internal coherence. Just as those sitting on a slope slide down with every movement, so here the natural disposition is to expel God, to get rid of God in order to be oneself. What is around us is not gifts of God, but completely illusory. Destruction of the concreteness of form as reality, and then reality will be presented only as a complex of signs. But then it turned out that it had to destroy its own form. And so, psychology turned a person into a bundle of separate states. There is no nature and no man, only bare self-affirmation remains. Man expels himself from the world, leaving himself as a specific unit, leaving the realm of existence, anticipating what will happen at the Last Judgment. Paradox: man wanted to create a naturalistic worldview - and destroyed nature; wanted to give a humanistic understanding of the world - and destroyed himself as a person 705. As if, in mockery - theosophy and anthroposophy 706. God decomposes into a series of forces that are impersonal and, moreover, unreal. Also, man, like the “matryoshka dolls”, has no metaphysical core. We started and ended with nihilism - in emptiness, this is the path of death. The denial of life is the death of all reality, and the affirmation of existence can only be with an orientation towards God. Christianity is the crystallization of the purest humanity, in its purest form. In order for humanity to be revealed, the Incarnation of God was necessary in a person. The specificity of Christian thinking and the difficulty of understanding it. The Renaissance worldview can be presented as a chain of syllogisms and individual concepts. This worldview is not for life. It is not difficult to talk about it, since it is poor and does not answer real life questions at all. It is not the worldview by which we live. This is an armchair, magazine worldview. It is infinitely poor and simple, and therefore easily divided into paragraphs and chapters. On the contrary, the medieval worldview is based on the sense of life and on being in life. It's symbolic. With every element, every point, it is connected with the entire complexity of life. Each of its points extends tentacles to the other. It is difficult to describe, just as it is difficult to describe the functions of a living organism: no matter where you start, it is clear that this is not the beginning, functionally, the organism is something round - it closes in on itself. Religious thinking, music, poetry and, especially, churchliness is a synthesis of all arts, the highest of all human activities. The lecture distorts the image of the religious worldview. It can only be learned by living together, talking about the weather and everyday matters. In everyday life one must discern the goals of higher causes 707. Two paths of the “Teachings of the XII Apostles.” The path of life and the path of death. Universal culture and “scientific” culture, not from the word “science”, but from the “scientific worldview”. The scientific understanding of the world makes conclusions that science does not contain. The church's worldview is born from universal human culture. The moment is social. The thinking of a separate group, units separated from the masses of humanity. The worldview is scientific - class, even circle. It wants to take over humanity and subjugate it. But universal human thinking is loose and malleable. Let us remember the specificity of religious ideas. Concreteness is a type of reality. In church writing we do not have common concepts. Church thinking is not according to the laws of the scientific worldview. These methods of thinking are somewhat reminiscent of poetry, or poetry. Already from the formal side, church thinking is adjacent to the thinking of the masses. Religious, as well as folk writing in general, is symbolic. But this is not an allegory. Symbol - you can make various cuts and open new connections. The symbol carries reality within itself. Vitality of thinking. We live by our thoughts. Serious and to the end it is contrasted with circle thinking, according to which thought is not the same as life, a separation of thought from the concrete, especially revivalist thought. Medieval thinking itself is in the flow of life. The diversity of connections, the presence of form in medieval thinking is the result of syntheticism, not analysis. Here's the difference. Why is this separation of thought from life? And man needed to separate himself from the elements of all humanity and create a greenhouse for himself, especially thoughts 709. Anecdotal conversation between Napoleon and Laplace: “I don’t need this hypothesis” - in God. This worldview, as the ultimate one, is the “scientific worldview.” But what exactly does it mean to get rid of God? We live in a world of givens. Modern philosophy: the fullness of realities from nothing. But, in essence, this is only a minimal reality. In the scientific worldview, a person faces the reality of himself. With the belittling of the reality of the mind, reality and man are changed. To abolish God, nature must be abolished, and with this man is abolished. What motivates? The answer lies in the concept of orientation. Before the Marburg School - Hermann Cohen - one could believe in reason. Cohen: reason is reason insofar as it has abs. Reason rests by an unreasonable act of faith on something else. The philosophy of modern times is guided by the fact of mathematical natural science. These are creatures along with many teachings and disciplines, but among other peoples, in ancient times they taught differently. What is taken as an absolute fact? Arbitrariness. If people are not aware of arbitrariness, then they rely on a feeling of life that they do not fully understand - well, in the end, the social environment. An intellectual believes in himself as an absolute. From the absoluteness of their scientific creations they deduce the absoluteness of their mind. As soon as a person retreats from the perception of the Divine presence, he begins to believe in himself. Tertium non datur. And a culture that renounces churchliness becomes a self-image. The Renaissance man, believing in God, is inconsistent. The expulsion of God is necessary in order to be oneself, that is, to get rid of all the gifts of God, to rebuild everything in a human way, that is, completely subjective, to destroy the form as a whole. And reality, built from a series of ghosts, is an illusion. But the price is dear: he himself is form and concreteness; It means he will destroy himself. The philosophy of modern times dissolved all connections in man. What remains? Naked self-affirmation. But man expels himself from the world, leaving himself in his own world, and falls into oblivion, where there is no God. Paradox. He wanted to establish a naturalistic, anthropological and humanistic worldview, but he destroyed both nature and man. The same thing is done in theosophy and anthroposophy: there is a decomposition of God and man, and there is no metaphysical core on unreality - like nesting dolls. Nihilism in this breaks through the Renaissance worldview. The path of death. The path of life on God and in God. The Christian worldview crystallizes the universal human worldview in a purer form. Crystallization of the purest humanity. Why was inspiration necessary? Because there was an incarnation - pure humanity was given in God. The difficulty of understanding the universal human worldview and the falsity – emptiness – of “scientific”. The body is round and closes in on itself. This applies to art, and especially to religion, the synthesis of all arts and all human activities. The lecture-based transmission of the religious worldview distorts it. It can only be learned in life, in concrete, lapidary aphorisms expressed. Memories of yesterday - two sketches, two characteristics, of St. Sergius and Archimandrite Theodore Bukharev. St. Sergius is the beginning and Dante of the Russian Middle Ages. Archimandrite Theodore - the end of the Russian Renaissance and the beginning of the new Middle Ages. “Trinity Lavra and Russia” 710. Two principles of culture: what is in the flesh and what is embodied, and S B 711. Femininity of the Kyiv period - Sofia; The masculinity of Moscow and St. Petersburg is Trinity. Two founders of the Russian people - Kirill and Sergius. Kirill Heavenly Virgin, Sofia; Sergius - Life-Giving Trinity, the ability of incarnation. The word of St. Sergius is “Trinity,” a call for the unity of the Russian land in the Name of the Trinity. Culture began with a hostel: the Christian community, monastic hostels. Kyiv Lavra, Trinity Lavra. The center was seen not in the inhabitants, but in the Russian people speaking through the Lavra. Russian Dante, who combined all aspects of culture, the entirety of Russian life, and not a theoretical thinker or writer. [Arkhim Feod Bukharev 3/16-XI] Over time, sensitivity to the main points of religious understanding is usually lost. They become boring, no words can penetrate consciousness, until suddenly a new understanding of these words is revealed. We need to talk about them either philologically very subtly, or, so to speak, philosophically. About orientation to Christ. Who did Jesus Christ argue with? Who did you take up arms against? Not against sinners, not even against the clergy, completely infected with Epicureanism. He polemicized with the scribes and Pharisees. The current understanding of the word “Pharisee” does not correspond either to the Gospel text or to its historical meaning. For us, the word “Pharisee” means a conscious pretender, a hypocrite who deceives others. But a collision with such people would have little universal interest; there would be no tragedy in the fact that Jesus Christ would be hated by bad people. But the Pharisees were the best part of Jewish society, the most intelligent and devoted to the interests of enlightenment. And in religious terms too: they would like to draw conclusions from the law that would regulate their whole life. And how great our life would be if we possessed at least part of their indisputable merits. And, meanwhile, Jesus Christ does not denounce the Sadducees, but those who were examples of righteousness. And not pagans, not sinners, but those who would deserve all praise 712. This struggle, translated onto a theoretical basis, constitutes the content of the epistles of St. Paul, the 713 first treatises of Christian theology, the first theoretical treatment of Christian thought. For Christian consciousness, they are characterized by the opposition of Pharisaism and something else. This is the central question. On the other hand, the Pharisees’ hatred of Christ is understandable and, in a sense, justified. Indeed, if I try to fulfill the law with all my might, then what else is required of me? If a sinner were rebuked, this would be fair, but if they reprove me, who has made every effort to fulfill the law, that is, in the end, an ascetic, then is not reproaching us an attempt to destroy the spiritual value that I serve, an attempt to destroy the shrine itself? The point here is not the pride of the Pharisees. The whole force of Jesus Christ's collision with them lies in the collision of two righteousnesses: the law of works and the law of grace. If we say that the Pharisees try their best to keep the commandments and the Sabbath, then who can deny the goodness of their intentions 714? If the commandments are given by God, then who can say that this conscientious effort to understand the commandment in all its breadth is bad? After all, Christ considered himself as the affirmer of the law and, at the same time, denounced its most zealous implementers. How to understand this? Answer... 715 Why is the commandment, the Sabbath, valuable? Because it was given by God. But imagine that I forget God, stop seeing Him, loving Him as a Father, and with all my soul cling to His words, to the commandments themselves. Then they will become evil for me, although in themselves they are good and do not cease to be good. Then the celebration of the Sabbath becomes an idol, because for a person then there is only a commandment, and not a breath of the Power of God. Since this statement is correct, you are captivated by yourself. Then every moral rule and their entirety become self-sufficient, due to the fact that it was I who recognized them as such. Thus, the commandment becomes my handiwork, and a person from the path of worshiping God takes the path of idolatry, worshiping himself. And the higher the subject of such hobby, the more dangerous it is. The purer you live, the deeper, more dangerous and ineradicable the passion of self-worship 716. On the contrary, if a fall occurs, and, moreover, an undoubted fall, so to speak, face down in the dirt, then the possibility of a proper attitude towards oneself arises; a person ceases to be a self-image and is given the opportunity to open a window through which he can communicate with God 717. Everything that is perceived not in God and not as coming from God is tinsel, and the more brilliant it is, the more dangerous it is. The Pharisees' tinsel was very shiny. Blinded by its brilliance, the Pharisees very soon renounced God, and the heart became insensitive to the actions of Divine grace. And therefore, when God Himself appeared, they, blinded by idol images, did not understand this and hated Him as the destroyer of their tinsel kingdom. On the contrary, harlots and sinners did not know any values ​​behind themselves, but only hoped in God. They don’t have tinsel, that’s why they go ahead to the Kingdom of Heaven. The Renaissance era - the revival of Pharisaism 718, bearing two names in a new language: naturalism and humanism - the autonomy of man and nature was proclaimed. Autonomy is opposed to heteronomy when it is recognized that the law, the nomos of life, is given to creatures other than us: a αύτονομία - when the law is given to us by ourselves or by nature, but by whom exactly - it doesn’t matter. This difference is not an opposition; the spiritual essence in both cases is the same: the law received from the creature 719. It makes no difference whether it is me or someone else who gives: both are created and become an idol in my soul. A creature can try to save itself with its laws, means on the basis of any activity - charity, asceticism, social, philosophical, scientific activity, even worship 720. There may be many shades of this desire, but their spiritual essence is the same: if we value the rule for the sake of the rule - as a result of which we are outside the influence of grace, if we do good with all our souls, even to the point of burning ourselves, but outside of relation to God and, at the same time, revel in our feat as such, then this is pharisaism. In the same way, if you engage in science only for the sake of science itself, completely disinterestedly, not even for the sake of, not seeking human glory, but outside of God - and this desire to save oneself by the law of works is pharisaism, like the entire revivalist desire for the autonomous activity of creation. To be autonomous does not mean committing blasphemy, but means destroying life in God, destroying the direct contact with God’s energy and leaving only an abstract concept of God, a purely theoretical one. After all, you can talk about God as if counting on your knuckles; like, rubles. In this case, both He and all objects will be dead. This is precisely the lack of a church worldview. So now they talk about this a lot, even too much, but, so to speak, from the outside, in a positivistic manner; this is one of the subjects of discussion, and the node of discussion is one’s own view. And there should be Χριστονομία, Θεονομία. Only the transference of our heart into God, only this alone can rebuild our heart and give us religious experience 721. The law cannot fundamentally be contrary to grace, and the further it is from it, the more it disintegrates. There can be two types of ill-being: simple, such as, for example, drunkenness, and tragic, when a person has an addiction to something, in a certain sense, good. In the first case, a person recognizes his vice, precisely as a vice, and in the latter case he moves further and further away from the law. The state of pharisaism in the extreme is spiritual delusion - when a certain state becomes an idol. At the same time, it imitates the real thing very closely. And, once a person has entered this circle, there is no way out for him, since incorrect prayer also gives joy and a feeling of satisfaction, and, at the same time, feeds all other feelings: pride, conceit, self-love, etc., so that the more this tinsel shine enters a person’s soul, the more and more desire he has to pray, the more persistent he is in his error, the more convinced he is in his righteousness. And only a miracle, which is usually a deep fall, can open his eyes and show him where he has gone in his delusion. Therefore, the aphorism of Ambrose of Optina 722, which he expressed as a rule for young monks, is understandable: “Do not be afraid of any sin, even fornication, but be afraid of fasting and prayer.” For the lecture from 4/XI. 21. Answer to private questions Anyone who listens to us and resists our words can formally be right, since our word is not creative. Perspective of church life in Russia. Based on historical data and what has been felt since 1900, I have an ambivalent attitude towards the life of the Church and Russia. Now the majority have a deeply unfair, cruel, unchristian attitude towards the Russian people, which has especially begun to develop in Russian society recently: contemptuous, cruel, hostile. But the Russian people have 723 deep faith, devotion 724 to the historically established system, which had a connection with the Church and dogmatic coherence. And the Russian intelligentsia, since the half of the 17th century, since the time of Tsar Alexei Mikhailovich, has been eradicating and eradicating the innate stock of ideas and religious elements from the people. Well, finally, I etched 725. But I don’t think it’s finished yet. And the people had nothing to oppose this influence, since our Christianity lived a medieval life. And, if so, then it is unfair for those people who have great religious and cultural tasks to be blasphemed. This is the optimistic side of my view. And the other is pessimistic, extremely tragic: for a long time to come the poisons instilled into the people will be absorbed into them. Church life... in it the embodiment of church ideas into the flesh takes place. Therefore there are two sides to it. One is an absolutely valuable layer: dogmas, sacraments, and since they are not damaged, even rituals, canons, church structure; and the other side is that in which the spiritual principle is embodied. And this last side is the element in which value is embodied, and not an appendage. In our country now, hidden docetism 726 dominates, the denial of the incarnation of Jesus Christ. And this is the definition of the Church, as a collection of believers, that we - the Church - are a heresy, since we stand on the basis of the autonomy of a creature that wants from itself to be true, valuable, holy. And in such a culture of the Church, which is the self-revelation of God, there is nothing to do. And we calmly come to terms with the fact that our external life is on its own, and God is on His own. None of us can and does not want to break out of culture. We live on the side for six days, on the seventh we come to church for two or three hours and leave again. We do not live by the Church, but only sometimes, occasionally we are in it 727. And this means that in six days we acquire an extra-church structure, certain methods of thought, and during our short stay in the Church the structure of thought is only slightly differently configured, and not reorganized. But it is necessary, both in church and outside of it, to think like a church. Speaking about the Church, we often quote the words: “The gates of hell will not prevail against her” 728. But, at the same time, we forget that here we are talking about the Church of Christ, and not the Russian. This is from the formal side. But essentially, I believe that the Russian Church will survive in some kind of minority and will take the right road, but with great suffering and upheaval 729. There must be a great collapse of church life, a disintegration into many separate movements, which may all be heretical and unchurch. You can't blame people. Both of them (sides) are guilty of being imbued with a certain spirit and cannot be different. The entire Russian ruling Church is worthless. Everyone belongs to a non-church culture. In essence, everyone, even church people, are positivists 730. The weakness of our religious consciousness is evident from the fact that even the greatest troubles are not noticed among us if they do not manifest themselves in a particularly crude form. So, for example, theosophy, anthroposophy and similar sciences. It is based on the real human need to sense other worlds. Their techniques consist of refining feelings, and what they say is extremely similar to the truth, close to what the holy fathers said, but in essence, there is the most refined positivism, and it is infinitely more dangerous than crude materialism, direct positivism. Here the patches are very thin. In ten years, occultism will be as accepted as hypnotism, spectral analysis, etc. It will no longer have a conflict with positivism, and it will receive unexpected reinforcement: if now it is possible to oppose the doctrine of the spirit to crude, childish materialism, then this will not be possible. This is a huge danger for the Church. And our teaching hierarchy not only does not take any measures against this, but does not even know what is happening in the Church. There must be an explosion, and it is too late to prevent it 731. Second example. If we start talking about dogmatic issues, then every church person and even a representative of the Church will say: yes, yes, I admit all this. He will say politely, but without listening, like a young man to an old woman’s speech: yes, yes, of course. And what exactly he admits and why - he himself will not give an account 732. We don’t even know the resolutions of the Ecumenical Councils: for example, in the mouths of believers you often hear the arguments of iconoclasts. Internal unpreparedness. Everyone thinks positivistically, and therefore we are seduced by the most tasteless sectarianism, all false mysticism. We have a noticeable aversion to religious surrogates. We are like the owners of a chest of valuables, the key to which has been lost 733 . Likewise, we are deprived of understanding the church ideas contained in our liturgical and patristic writing. That’s why I, although perhaps frivolously and too self-confidently, said while studying at the Moscow Theological Academy that before establishing a mission for foreigners, it is necessary to establish one for students of theological academies. Faith is given by a positive contact with Light and Truth. But our apologetics is negative in nature: it tries to show the falsity and internal contradiction of well-known positions. But this is a wrong approach, since, firstly, there are antinomies in religion, since life is antinomic, and, secondly, the assertion of the falsity of one position does not yet affirm the truth of another. Apologetics is definitely harmful, since it fights anti-religious movements with their own means: relying on their own principles, it thereby indirectly asserts for them some kind of rightness and, thereby, their right to exist. I tried to find out, firstly, the concept of a Christian worldview, secondly, the relationship of Renaissance culture to Christian culture, and thirdly, the logical premises. Next we will consider the main lines of Christian understanding. In every worldview there is a center, a treasure of the spirit, more ontological than ourselves 734. The heart remains with him and begins to receive from him the juices of life or death. It determines the main lines of behavior of our mind, the main angles of view, i.e., from a certain point of view, the spiritual objects that we focus on are the ancestors of categories, directions along which thought is organized, just as a drop has the same composition as the entire source. The question arises about the deduction of categories. Kant and, especially, Cohen indicated by listing the main angles of our vision, which of them are essentially connected with our mind and the destruction of which is the destruction of our treasure 735. Let us take the area of ​​Renaissance thinking: its self-knowledge was the criticism generated by Kant. Kant found himself in a historical place from which he could survey the entire Renaissance, Western European culture. And he grasped her aspirations and tendencies, and even those that she had not yet completed in his time and which were finished by his followers. Impoverishment of culture. Heterogony of goal: striving for a known goal, we indirectly achieve other goals, just as, walking along a bad road, we can pick good flowers - a conscious and unconscious goal. So the Renaissance culture also gave a lot of valuable things as a side effect. The direct goal of Renaissance culture is most clearly expressed by Kant. The essence of revivalist thought is rebellion against the Church, rebellion against God. The French Revolution carried out a new process, leading the “rights of man and nature” 736, that is, their autonomy; in relation to whom? Obviously, in relation to God. The secret thought is the denial of the rights of God and the Epiphany on earth, His Church - Protestantism in the broad sense. But it is not enough to declare rights: the uprising must also be consolidated. This is achieved by the fact that two spheres - man and nature - are protected from attacks by God - God is expelled from all spheres of life that we know 737. By the time of Kant, an astronomical worldview had already developed, but it was necessary to show that it was impossible to think otherwise. The entire Kantian philosophy is the consolidation of these positions with the help of epistemology. The essence of the critical method: what basic principles of the life 738 of the spirit should I affirm 739 so that the treasure in the life of the spirit that I have elevated to the throne to which my heart is attached is not overthrown? If I am confident in the autonomy of human life and culture, if I am confident that the world was created apart from God, if man moves by himself, if I believe that the world is reserved from God, then how should I recognize the structure of my spirit so that it is clear that it cannot be otherwise? The world is closed. Kant's philosophy, like all Renaissance philosophy, is based on the principle of continuity - there can be no jumps in space, there can be no gap in time. From her point of view, the ascension of Christ and the appearance of Angels are impossible. Because if we admit that an Angel can appear, then, therefore, we must admit that the world is not reserved, not a single scientific construction is absolute and that any of its laws can be overcome at any moment, then all knowledge and all culture are not absolute. Consequently, how should I think about the structure of our mind so that it is known a priori that the appearance of an Angel cannot happen? Our reasoning - in the spirit of Kant - will be approximately as follows: well, well, Jesus Christ rose; but the question is: at what exact moment did He ascend to heaven? The task of a scientific worldview is not to let Jesus Christ out of the world, from the limits of sensory experience. Also at the Annunciation: before appearing, the Angel had to enter the door, and before, he had to be in the garden, and before, he had to be on the street, etc. Our task is to catch him all the time according to the law of conservation of energy and the indestructibility of matter, to trace him using the differential equation of motion of each of his particles. If we think of it as a connection of individual parts, this is contrary to the principle of continuity; there cannot be a break in space and time. System of formal moments of our spirit 741. The system of Kantian categories is the creed of the Renaissance, [the tenets of the Renaissance worldview,] 742 without which the rebellion against God cannot succeed. But in the Christian worldview there is a different system, different principles of thinking. The Renaissance understanding does not recognize this and that, etc. It is of a negative nature and therefore very poor - twelve categories. But a religious understanding of the world cannot be given by enumeration. In essence, all Christian life [behavior] is a category, and there is no moment that is not necessary. Meanwhile, one side can take over the functions of the other, just as this is possible in physiological and spiritual processes. The sacraments can be considered as replenishing each other - one contains the other. The whole history of dogmatic movements has been the construction of categories 743. Dogmatics was not built as an abstract system, but grew organically from one point on which we focus - the Face of the Lord Jesus Christ. This point of application of all spiritual forces potentially contains an infinite wealth of thought: all the dogmas, both included in the Creed and not included, even those that until now, perhaps, have not yet been expressed by anyone and, perhaps, will never be expressed, potentially contained in the Gospel - all this rests on one point - Christ came in the flesh - in the concrete perception of Jesus Christ, our treasure 744. Jesus Christ, who came in the flesh, is the Word of God, He is also Man, and the focus of world history, the center of being, “all that was.” In Him is the fullness of life and thought. Everything that is outside of Him is false, illusory. On the one hand, He is one of many, part of the world, and on the other hand, He is everything, and the world is only one of the manifestations of His creativity. Here we immediately encounter a contradiction, an antinomy. And every living thought is based on contradiction and lives by it. And the more vital it is, the sharper the contradictions. Religious thinking does not blur, but affirms both yes and no at once. Each yes is a no to the other. And when this is done, then by an act of faith a person rises above reason and is again perceived as a single whole. In Christ there is both the category of absolute spirituality and the category of flesh 745. From the very beginning, heresies consisted in the fact that they took either one side or the other - Docetism, Ebionism 746. And life thinking affirms the antinomy of the categories of religious thinking. And where it is denied, there we are dealing with an anti-religious temperament and thinking, with a non-religious person, even if all his external signs were ecclesiastical. Such a person tries to overthrow the antinomy not by an act of faith, but by the pressure of his spirit. The method of constructing any worldview, and especially the Christian worldview, is dogmatic, not critical. And in science it is necessary to establish the laws of a given state, and not of a particular case. In general, it is impossible to answer how this or that phenomenon occurs. Christianity is guided by the idea of ​​salvation. It occupies the same place in the Christian worldview as the principle of conservation of energy in the Renaissance worldview. Every question must be considered from the angle of this category, every situation must be weighed in a soteriological order, and not answered in an abstract, metaphysical order. And if it destroys the idea of ​​salvation, it is a lie 747. But there is another way of relating to religious issues - gnostic, outside the dogma of the incarnation, when something is considered not in the order of concrete perception of the Face of Jesus Christ, but in the abstract, without His relation to us. So, for example, theosophy, anthroposophy, although it often falls into the positions of the holy fathers, and often speaks in appearance the same way as them, however, it is false, anti-church, since the method and motives by which these provisions are expressed are false. Here is an example of Christian understanding. The ascetics were rewarded with phenomena of light, in general, they had revelations of another world, for example, those of Mount Athos saw the Light of Tabor. How should you think about this? Abstractly - in every possible way. You can answer differently and either explain these light phenomena, for example, as a hallucination - which has a subjective nature, or consider them as objective - occult phenomena of the body, or explain them by heightened sensitivity, refinement of radiation, etc., there can be any number of theories, but all of them will be false in the way they are constructed. And the church way is like this. We believe in their salvation, since the Church recognized these people as worthy of salvation, that is, close to God 748. And, since, on the other hand, these people looked at the Tabor Light as the pinnacle and crown of their feat and saw in it their main achievement, therefore we must think that the ascetic who always lived with God, while he saw the light, at this moment of his flowering, was especially united with God and that, therefore, this light he saw is not something created, but is the Light of God. He directly reveals God. If ascetics, according to their own consciousness, are especially close to God at this time, then this is exactly so. Otherwise, it would be a monstrous mistake. Although in general an ascetic could be mistaken, but not in this regard, because if he was mistaken regarding what was the center of his spiritual life, then what was the price of his feat if he fell into a crude idolization of his own states, mixed up what sinners do not mix and are not mistaken? This is impossible, since it would contradict the idea of ​​​​the salvation of the saints, therefore, this is the Light of God. “I see God” is the right expression, that’s exactly it. This is the first establishment of dogma. But there may be an objection: after all, “God is nowhere to be seen” 749. The Being of God is unknown, huh. if a saint says that he saw God, it means that he either saw the very being of God - then the transcendence, the holiness of God is destroyed, therefore, pantheism, the heresy of Messalianism 750 is established - or he saw not God, but something else. This is how Varlaam reasoned 751. The Orthodox understanding is this: you can see God, but not His essence, but His energy 752. Energy does not seem to express essence, but it is God, since He appears to people, and essence is God in Himself. This is how the construction of 753 subtle dogmatic 754 concepts arose from the fact. Hence: for every being, essence is the side facing itself, and energy is the side facing out; that is, only non-existence has no energy. The theory of symbolic worldview that every reality, having its own energy, can be illuminated by the energy of another thing. And the question: how exactly is wrong, illegal, mechanistic 755 . If we have realized the symbol, then is it mysterious 756 a whole series of questions: how exactly does this happen? These, given a certain concentration in oneself, are idle questions 757. They then seem naive and childish, they are not needed. And, since thought is teleological, directed towards certain basic goals, then every unnecessary question is falsely posed, false in its formulation. Relationship between philosophy and science The Thinker can be likened to a traveler who, moving in various ways, among other things, experienced that the most comfortable type of travel was a sleeping car 758. Now there may be three ways in which he can relate to the journey and its purpose. Firstly, when he becomes so attached to the sleeping car that he forgets about the purpose of the journey, and even if he arrives by chance at the destination of the journey, he cannot even understand that he has arrived where he was aiming from the beginning. Secondly, he is stuck to the carriage, and since the carriage is not going where it needs to go, he completely abandons the purpose of the trip and either indulges in tragic despair, or begins to manage his affairs, go to the market, ride the tram and commuter trains, although in words he says that it would be nice to go where he had planned before 759. Thirdly, he lives only for the purpose of travel, does not think about the convenience of movement, but goes in one direction, not paying attention to what the means of transportation are, as long as they lead to this goal that beckons him. The first case is similar to rationalism in Catholicism and, in general, in Western European philosophy, and in the extreme - in Cohenianism, where the method itself serves as an end in itself, so that for the sake of consistency of the method, the goal is neglected. And as a result of a certain reflection on the world, the result is the construction of a system that can be anti-religious. This is the state of thought, for example, in Catholicism with its rationalization, although in it, as in the living body of the Catholic Church, there are different ways of thinking - even living and deep. The second case is similar to different types of positivism in Protestant countries - tragic and everyday positivism, the conviction that it is impossible to build a system of spiritual knowledge. The everyday positivistic way of constructing a worldview is characteristic of our spiritual intelligentsia, clergy and some believers. Since she does not believe in the possibility of building a rationalistic worldview, plus her laziness, it turns out a plausible motivation to do nothing, not to build a worldview. Hence, different types of positivism, rationalism, sensationalism, scraps that are absorbed unconsciously. The most dangerous side of this is that not a single thesis is perceived consciously - therefore, no disputes are possible, since every blow rests on an unconsciously perceived position. This is the greatest evil of our life, there is no consciousness that the greatest mistake has been made, and therefore repentance is impossible 760. The third case is similar to the position of a thinker, when for him no method is an end in itself, and everyone can be both good and bad; when neither is affirmed nor denied, there is faith in the goal. If faith is “the revelation of things invisible” 761, then it follows that the objects of faith and knowledge are brought together, and the true method here is faith. And the means of its discovery is the embodiment of faith in a specific psychology. This is not eclecticism: the methods do not adapt to each other, although, indeed, from the Western European point of view there is a mixture, a transition of methods from one to another, a change in the meaning of terms. These are the writings of the holy fathers from the point of view of Western European thinking; but it makes demands on them that they do not set as their task, and does not notice the immediate, vitally concrete perception of the world by an act of faith 762. When you try to explain something as quickly as possible, you will touch on everything, and the more varied these objects are, the speech, perhaps, will be the most convincing and each example will be the most economical. The methods are combined and show the energy of the creator of the dispute. The Christian worldview can be compared to a poetic work: you cannot argue with a thinker that you said something different earlier, since, in essence, this is essentially the same thing. Consequently, for every term and method a religious thinker can always say yes and no. Such thinking takes on a symbolic character, and whoever does not understand this symbolism has understood nothing. Any attempt to rationalize is a distortion. Its persuasiveness is internal, not external 763. Christian thinking is teleological in nature. Not “why”, but “for what” is a single goal, a stronghold, and not because we are forced in every possible way to build it this way. We need to amplify the object of faith, and then it will appear especially clearly in our consciousness. This is a sign of the weakness of our thought. Long motives are needed only at the beginning, since short ones are so full-bodied that we cannot evaluate them and demand that they be unfolded to us. And then the mind, - I take this word in the sense of the holy fathers, - as the focus of the spiritual being, - learns to penetrate more and more brief formulas, which finally converge into one sweetest Name of Jesus Christ. In Him truth and being are one. “Imzhe everything happened” 764. Neither in church nor in popular thinking there is a split into the subject and object of knowledge. It is real, symbolic. You can say yes and no about any thing 765. For Western European thinking, the law of identity is mandatory. It is only it, A is A, and A is not not-A. For specifically religious thinking, these laws of logic are unimportant: in the order of being, we are dealing with the statement that A = both A and non-A. How is it possible that a thing can be greater than itself? My image, the term, is greater than itself: it contains both itself and something greater, higher. Here there may be a deep contrast between religious, universal, church thinking and deep thinking that calls itself “scientific,” which is characteristic only of a thin layer of Western European society, the circle thinking on which Western philosophy is oriented. Usually, personal motives bring extremely close to what is being discussed. That’s why I now want to tell you from my biography 766. When my worldview began to form, my train of thought was approximately as follows. I was born and raised to believe in scientific thinking. I didn’t know any other thinking besides it, and in it, precisely, there was faith, that is, recognition of it as something self-sufficient, self-evident, so that everything that is outside of it is obviously a lie 767. But then, when I began to notice a number of discrepancies and cracks in it, and, at the same time, I began to have a deeper approach to life - mainly of a mystical nature, then I began to have a black mood, similar to the one depicted in Faust, at the beginning of 768. At the same time, at the same time, I came across the works of L. Tolstoy. But it wasn’t their dogmatic side that attracted me. I said that if we are to look for dogmas, then we need to look for them, of course, in the Church, and not in Tolstoy; but, of course, I didn’t look there either. I was especially attracted to his “Confession”. If we exclude the end, which was tendentiously written at a later time, then this is the best work of an apologetic nature, which should be disseminated in every possible way. It acts like an explosion of a huge, heavy projectile, and immediately destroys a complacent attitude towards life, a dilemma appears: either find the Truth, or die from thirst for It, die not only physically, but also, in a deeper sense, metaphysically, worse than suicide 769. Therefore, “Confession” must be recommended in every possible way, since there can be nothing but benefit from it. My own disappointment, plus the effect of Tolstoy’s writings, and I fell into the greatest inner despair. This condition lasted for approximately a year. But in my soul there was a secret faith that it could not be that the Truth did not exist, that knowing It was impossible, because otherwise there would be death, the spiritual instinct fought, that I did not want to die (spiritual dying, of course). And, if for life it is necessary to know the Truth, and, on the other hand, after all, hundreds of generations who lived before me, my ancestors, had some kind of touch with the Truth, since I cannot be so self-confident as to think that I alone will be given the Truth, and that those millions of people lived worse than cattle, then, consequently, either I will not receive anything as a result of my searches, or they had something. And, since I cannot admit that I will always be in this black hole, then, therefore, the Truth has always been given to people and It is not the fruit of the teaching of some book, not a rational construction, but something much deeper, living inside us - what we live, breathe, eat. And all these or other ways of expressing It can be valuable or harmful. But this is already a superstructure over Her, something secondary. Consequently, all the constructions of previous thinkers were involved in the Truth, since humanity consisted of people, and not of cattle, since I cannot allow that only I had a pure core, and they only had an appearance, a husk. And since all these constructions, on the one hand, are not husks, and on the other hand, they all have a temporary meaning, then this is immediately, at the same time, the husk, and the core, and clothing, and the body, and it, and not-it, and more than it. All these teachings were symbols, true for their creators, but for others - dead clothing and therefore definitely harmful 770. The concept of a symbol is that any living understanding of the world that we need for ourselves, friends, family, and not for the office, department, etc., all this can only be symbolic 771. There cannot be a metaphysics external to the center of our life that would lead to the Truth. There can only be one that comes from the Truth Itself, starting from our experience of the Truth, since it is impossible to obtain the Truth from the addition of factual material; and if She had happened by chance, we would not have been able to recognize Her. Methods are determined by purpose. And the possession of this goal makes us different in spiritual structure. The structure of thinking is determined by the purpose for which we live, depends on the structure of spiritual life, on the center to which it is addressed. Forms of thinking, a set of laws are phases of humanity and our condition, which is transitory 772. “You will know the Truth, and the Truth will free you” 773, free you from the existence of slavery to yourself - the objectivism of the laws of thinking, the spirit, cognizing the Truth and looking at itself from the outside, outgrows itself, and what previously seemed incomprehensible becomes clear at another stage 774. Metaphysics and science cannot be self-sufficient: they start from the object of faith, which also exists in scientific thought. One of the most important provisions of Christian metaphysics is the distinction between energy and essence. Essence is that side of an object that is turned ad intra, and energy is ad extra 775, outward. These two sides are not opposite to each other, but are manifestations of the same object. Energy is the phenomenon of that which reveals, reveals. The etymological meaning is not closed -Heb 776. We see sunlight, not the sun itself, but in it we see the sun itself. “Light from Light,” let us see the Light.” And the true essence of the sun, not exhausted existentially by its light, at the same time, is adequately revealed in this light 777. Not Kant's haze. In every beam of sunlight we see the whole sun, although perhaps with less brilliance. Based on this adequacy of the manifestation of a thing and its energy, we can say that the energy (of a thing) is, at the same time, a thing. The essence of Palamite disputes. The meaning is general philosophical. Temptation ecclete set 778. The Christian worldview is not eclecticism like Plotinus: the Church did not take anything due to historical influences, but assimilated that 779 that gave it the opportunity to reveal its teaching to the greatest extent, and therefore, more suitable and related teachings gave more material, and these were, namely, those trends that are closer to the universal, vital. It was they who provided the main mass for church terminology 780. One of the most important questions is the question of symbol. The entire medieval worldview was symbolic. By symbol we can understand any reality that carries in its energy the energy of another, higher in value, in hierarchy, reality; thus, this first one is a carrier, a window into a higher reality, and, with the fragmentation of the lower one, the light of the higher one fades, not on its own, but because the window closes. This does not mean that the highest itself ceased to exist, but that the window closed. Something sensual, a certain phenomenon, at the same time, is also a window, without which the highest reality does not exist and exists outside this essence... 781 This lower receives a name from the higher, and the lower name is in second place in the hierarchical value of the answer. The lower rebels against the higher. For example, myrrh is both spirit and Divine Grace, which is inextricably linked with the energy of these spirits 782. Anointing with them is a union with grace, and therefore, about the ointment one can say: “This is God’s grace.” But there may be an objection: “After all, this is oil with perfume!” Formally, this is true, but metaphysically, ontologically, it is not, since in this case the highest value would be destroyed by the lowest. There was such a case: one woman at the market scolded the Jews, and I.V.P. 783 said to her: “How do you scold them? After all, Jesus Christ was a Jew.” And the woman answered him: “What are you talking about, father, because He is the Holy Spirit.” This answer is dogmatically correct: according to Gregory of Nyssa, for example, Jesus Christ, like the Father, can be called the Holy Spirit 784. So, both answers are correct; but when these two answers collide, then one of them will be metaphysically false, since the presentation, at first glance, of a truth of a lower order is a lie. The destruction of the symbol can come from, firstly, rationalism, and secondly, naturalism: if you clear the entire sensory shell from the symbol, then the spiritual content will disappear, then the symbol will not be visible, and, conversely, in the sensory order, the shell can be so condensed that the spiritual will not be visible, it will become impenetrable to the spirit. For example, when we justify any religious truth scientifically, for example, the Ascension. As soon as we begin to explain it, these shells become iron, so now let’s take the edge off and even give an explanation and justification for the question: how is this possible? And in the order of mystical questions, he does not need to be given a chance. Kant's understanding is based on theses that have a certain anti-spiritual value. And if we deny this fact, then all of Christianity is destroyed, therefore, we must recognize it. Kant's statement is only as strong as its premises. If we recognize and affirm the Ascension, then Kant and all his constructions are discarded. And they, first of all, need to be discarded, since I do not have the opportunity, and I do not want, to understand these facts. I say: we’ll talk about this later, if we have free time. The fact of the Ascension rests on a fact of infinitely greater significance, infinitely greater value - the fact of spiritual discretion. Western art has solidified the symbol and become religious-aesthetic, and this bark has ceased to be a sign of a higher essence and a consolidation of the religious side. Especially Renaissance painting. Subsequently, the bark began to be seen as true and beautiful in itself. The second distortion of the symbol is rationalistic, when they try to completely eliminate the sensory shell, scrape out the symbol so that there is not even the paper on which the words are written, and leave only pure meaning, the forms of expression of which become increasingly thinner and, in the end, come to the agnosticism of inexpressibility, since they want to express adequately, to give the highest, and not to point only to it. This is scholasticism. ’Έργον and ένέργεια 785 . They want to turn life into εργον, they evaporate the energy in such a way that only a shadow remains, a sediment of reality, but in character it continues to be the same sensual 786. School theology constantly fluctuates between this positivistic-realistic and agnostic-rationalistic distortion of the symbol and turns into an unspiritual worldview. The icon is one of the incomprehensible symbols for school theology 787. The icon and worship do not exist, in his opinion. For him they do not represent a known process of understanding the world, concepts, categories, but only an external thing that can be externally studied. But for a religious worldview, an icon, a face, is a category, an organ of cognition, not as an example, but in essence. I would like to dwell longer on the concept of an icon. According to the establishments of the Ecumenical Councils, an icon is an image that resembles the Proto-Image [raising us to the Proto-Image] 788 . We worship and burn incense before them because honor goes to the Archetype. This is Platonic terminology. The prototype is not a thought, an “idea” conceived by the abstraction of representation, but a spiritual reality, that spiritual essence that makes the saint himself, that force that shapes his spiritual personality and organism, shines in his face, which we see through the covers of his body. The image is, firstly, the energy of the saint’s body, and secondly, what the artist understands by the essence of the saint 789. When looking at the image, the mind - in the patristic sense, the focus of the spiritual being - is raised from the image to the Prototype through a reminder, άνάμνησις, says the resolution of the Ecumenical Councils. The word άνάμνησις is a term of mystery and Plato. It means our spiritual and mystical state, which arises from touching Platonic ideas, mystical recollection, which ignites when touching the image. I insist that the term here has a metaphysical and not a psychological meaning 790. The icon reveals the Prototype: we touch wood, canvas, varnish, but we run into some spiritual reality 791. An icon is a window into another world, and as long as we do not see this window in it, until then our attitude towards it will be false, it will be idolatry. And by faith we see through it, as through a dull or transparent glass - this depends both on the height of our spiritual state and on the degree of spiritual penetration of the artist - another world, just like “like a mirror in fortune-telling”; here we have a spiritual vision, as in a mirror. In ancient times, in mystical times, there was no iconostasis, and when spiritual consciousness 792 began to fade, iconostases began to increase 793. Here in Rus', in the 16th and 17th centuries. the altar is another world 794. This section of the room, floor, space, all this that can be created and destroyed sensually, is a symbol, carries the energy of another world. Although the floor remains a floor and paints remain paints, through them another 795 world is given. This place itself is scary. And for people who do not feel the fear of God - the direct presence of God - they need to put up wooden barriers. The altar, like the sky, is guarded by Angels and Saints, and the iconostasis reminds of their presence, reminds in a manner not psychological, but ontological, mystical: they are here. We have now become so thick-skinned that we need to be reminded of this and, through such a blow to our mystical feelings, awaken in us the feeling that saints are here 796. The iconostasis, one might say, is the materialization of the spiritual forces protecting the altar - this world, subject to special laws. But since the Renaissance, painting and all life began to quickly become distorted and now we don’t even get burned by icons: for us they are like a foggy window 797. Now I want to read about icon veneration from a reverse perspective. This is the touchstone of every icon. On ancient icons there is often a gross violation of the laws of direct and reverse perspective 798. Flat edges. Ribs. The books are depicted contrary to the laws of linear perspective: the Gospels have edges visible on all four sides and from different points of view. The chambers are visible on three sides. Apparently there is gross ignorance here. Bodies bounded by curves are depicted from the same angles. The planes of the face and the entire head are turned away, i.e., when depicted in profile, the other half of the face is also drawn. Parallel lines diverge towards the horizon, etc. But all these violations of perspective do not cause an unpleasant feeling, and are even pleasant, so that icons painted more correctly seem colder, soulless and boring. And in icons painted in violation of the laws of reverse perspective, one can feel some flair. But maybe what we like about these icons is their childishness and naivety? But these are icons from the best masters, and therefore isn’t our very reasoning about the naivety of these icons naive? And indeed: in them we are dealing not with chance, but with a conscious emphasis on features: the floor is illuminated more brightly, in the Gospel all four images are cinnabar, so that the Gospel is the brightest place on the icon. What is noticeable in them is not the imitation of nature, but the originality of coloring. Also noticeable is the difference in focus, that is, from different points of view. Subtle artistic calculation is visible in parts of the chambers and in the faces. Paintings in the Lavra sacristy. All these violations obviously have a meaning. We need to find out: is perspective really an expression of reality 800 or is it just a scheme, one of the possibilities arising from a known worldview, spelling corresponding to the style of a certain century, and, perhaps, violation of its laws does as little harm as errors in the writing of a holy man. In the images of ancient Babylon and Egypt there is no forward or backward perspective, but, meanwhile, they are distinguished by amazing truthfulness, testifying to their powers of observation. Why didn't they notice the prospect? Maurice Cantor 801 states that the Egyptians knew mathematics. They knew proportionality and scale. It is not known for what reason they did not use rectilinear perspective, but they did not think of the picture as a wall inserted between the viewer and the action. Kantor says it may have been for religious reasons. Art closed itself. This is either liberation from the perspective, its overripeness, or non-recognition of it from the very beginning. Their worldview and art were not dominated by a separate point of view and, moreover, at this particular moment 802. The individual in applied art is not the truth of being. The first Anaxagoras and Democritus had to understand the laws of perspective and scenography (Vitruvius): how the rays should go so that they fall from the picture onto the retina in the same way as from the phenomenon 803. So, perspective was known even in ancient times. But they did not use it because the task of painting is not to duplicate reality, but to give a deeper understanding of it 804. The decoration is not symbolic: it is a deception, but painting is the truth of life, it is symbolic, signifying 805. The scenery is a screen, and painting is a window into reality, the scenery is an imitation of life: a person is a prisoner, chained, like a prisoner, to a rock, to one place, even to one point. He is only one eye, involuntarily looking at the stage. A living person is replaced by a spectator poisoned with curare poison, which is known to paralyze the ability to move, leaving consciousness. So, perspective was known back in the 5th century BC, and if it was not used, then obviously there were higher motives for it, since it could not be ignored, knowing geometry, but was considered anti-artistic. How developed mathematics was then can be seen from the fact that Ptolemy 806 compiled complex maps of the earth and sky, which were used and approved even in the 16th century by Eguillon 807 . Painting, according to the laws of direct perspective, developed from theatrical scenery. It represents the expansion of the scene, the destruction of the wall that closes the phenomenon from us. It developed during the times of the “graeculorum” 808, as they were called, “little men”, graceful, empty Greeks of later times, who came to Rome during the empire, to whose corrupting influence Rome owed the decline of morals. The paintings of Pompeii - this is the baroque of the ancient world - have the task of deceiving the viewer. They are the works not of artists, but of virtuoso craftsmen. And in the 4th century A.D. the perspective is lost. I am telling you all this information from Benoit’s book “History of Painting” 809. But they are in any book on the history of painting. You just need to keep in mind that almost all of these authors argue the other way around: they consider the time of the decline of art, the sign of which was direct perspective, to be the time of its heyday. This is understandable. Both Benoit and others argue: how bad can it be if it leads to me. And the highest praise on his lips is the phrase: “Our contemporaries could not have done this better.” When illusionistic art develops, when it is necessary to create only the appearance of reality, and not a window into it, so does the means of deception for the stationary viewer - perspective. Man of the 19th century makes himself the absolute standard of truth and beauty. He makes the entire universe revolve around him. Perspective is the pictorial expression of Kantian understanding. A common reproach for the Middle Ages is the lack of understanding of space. But in the Middle Ages the only thing missing was the Euclidean understanding, which boils down to perspective and proportionality, which unconsciously asserts: it goes without saying that forms do not exist in the world, and each form is covered with soulless 810 material, like an empty cell. Ironically, the Renaissance worldview, having begun with the proclamation of the rights of man and nature, came to deny them. Its goal is not a grateful acceptance of all reality, not creativity, but the creation of similarities and life among them. A person knows that in order to want, one must be real and rely on reality; and space is not a graph, but reality itself. Contemplative-creative and predatory-mechanical culture. The divergence of parallels to the horizon, etc. is not due to ignorance, but an artistic method. Children's drawings with reverse perspective are similar to medieval ones, since children's thinking is not naive thinking, but a special type of thinking. The birth of the Renaissance began with the “lamb” of Francis of Assisi. Giotto, as soon as he wanted, almost immediately found a perspective. Mural painting is not a pattern, but an independent type of painting. But Giotto himself, although he knew how to use perspective, rarely resorted to this technique. Only in the 16th and 17th centuries, when the unconditionality of feocentrism began to be suspected, then attempts began to develop in place of Divine reality to put a likeness, a theater. Giotto's landscape originated from the scenery of the Mysteries. That perspective does not correspond to human nature is proven by the complexity and time it takes to forge the concept of perspective. From the 15th to the 18th centuries, a forced re-education of human psychophysiology took place. Sophisticated Duren 811 devices: Perspective is alien to man because it is a conspiracy against natural perception: what is required is to see not what is, but what is desirable to see. Violations of perspective are associated with the high qualities of an icon painting. Cultural historians regard the cultural phenomenon as close to the phenomena of the second half of the 19th century. Perspective is a pictorial expression of the Kantian worldview. A perspective picture of the world is not a fact of perception, but a requirement, in the name of some principles. General conclusion after the entire course, which I did not have to complete In Persia there is a sect of the Yazidis who worship the evil principle in order to appease it, but neglect the good one, because there is nothing to fear from it. And in our Russian worldview the Manichaean 812 point of view must be changed. We need to re-educate ourselves, break the callousness, understand that the world is a symbol and is full of symbols, and therefore, the worldview must be symbolic. Yes, it should be, but I see no real reason for this. Church organ. Lavra of St. Sergius, Plato's Academy, the Pythagorean School, the Priestly College of Egypt - their common property is that they are not a school, but an atmosphere of community, personal and life ties that bind them stronger than blood. And only with organic proximity can a worldview be created, since in this case learning occurs through life, through the fulfillment of what is objectively necessary. This must happen in isolation from the world. A moment of monastery is needed. This does not mean that one must be unemployed, but that a certain group of families must be somehow isolated so that other people do not dissipate energy. Our monasteries suffer from the impoverishment of churchliness. It is not a mere accident that children recognize only the opposite perspective; it is not a misunderstanding, but a unique embrace of the world. A new worldview was marked in the 14th century by the emergence of perspective. Giotto. Where does he get the ability to make perspectives? He comes from decorative art and painted scenery for mysteries. Perspective cannot be considered as a method peculiar to the human eye. To establish it, a lot of work is required: it is clear that this is not a method, but a re-education of early psychophysiology. Dualism was made the guiding principle of the worldview. The collapse of this worldview. What now? Betrayal or conquest of the world for God and the Church? Religious-life beginning. Re-education, a different worldview. We received the opportunity in the way that ordinary people experience it, as alive, as a continuous miracle of God. You need to break the callousness within yourself. The world has thrown off (?-ed.) and is filled with them. For this, some kind of church body is needed. Well, the Lavra of St. Sergius, the Plato Academy, the Pythagorean School, the Priestly College of Egypt. There is one thing everywhere here: this is not a school, but a community and personal, life ties, stronger than blood ties. Only in this organic proximity is education, in the proper sense, school, possible. Interaction to solve a common and urgent problem that is needed by the whole brotherhood, the whole Church. This is possible only in a certain separation from the world. "Monastic" beginning. And in this community such achievements are possible that are inaccessible to the average person. It is vital to understand that this is a different approach to other worlds than the one he saw. To open the spiritual treasury of the Church is to establish a true spiritual school. We know that we have the greatest responsibility, but we do not know how to prepare to face the great possible defeat. 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 during prayer, especially during the liturgy, the opposite happens to me: my left hand becomes warmer than my right.” “Have you not 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 went sideways. That same evening, Nadezhdin told what he received from the Chembar district of the Penza province from Fr. Ivan Kozlov a letter in which he asked him to ask Father Pavel’s opinion about cases similar to the one described in the sermons of Grigory Dyachenko: once in Moscow in the 17th century. In the almshouse, knocking, fussing and similar phenomena of a restless house began to be heard. At the same time, the knocker called himself by the name of one of the boyar’s sons, who had died shortly before. At the same time, they noticed that all the tricks of the spirit were completely in the taste of this son of a boyar, because at one time he was distinguished by a restless character. How should we look at such phenomena? Father Paul said to this: “After all, final death occurs in a person much later than the moment of death, which is stated by doctors, since a person has several other bodies besides the body in the proper sense of the word - physical: ethereal, astral, mental, etc. Final death occurs around the fortieth day, when, according to the teachings of the Holy Fathers, the heart rots. So, when a person dies, his astral shells remain in the world and evil spirits can take possession of them, so to speak, galvanize the astral corpse, just as a person can send his energy into the corpse of the deceased and make it even move - the imaginary revival of the dead by yogis. Therefore, the evil spirit has some reason to respond by calling himself by the person’s name. That is why the character of a person is revealed in all these tricks, because his corpse is really an agent acting under the influence of another force.” Is Christianity compatible with capitalism? How big is the participation of Freemasonry in the modern revolution? How do we understand Christ’s “thou shalt not kill”? In application to our contemporary reality. Also, “don’t judge”? Can and should there be the death penalty in Christianity and are Christian civil courts or jurisprudence possible - paganism? “Neither servants nor slaves should exist among the Christians at all” - is that right?” Probably a typo, the first lecture was on August 11, 1921 under Art. Art. Overcome yourself, your limitations (lat.). From the poem by F. I. Tyutchev “Oh, my prophetic soul...”: Oh, how you beat on the threshold See: Canon of thanksgiving to the Most Holy Theotokos, hymn 3, troparion 4; Akathist to our Lady Theotokos and Ever-Virgin Mary, hymn 13, icons 8 and 10. On L. N. Tolstoy’s attitude to science: Tolstoy L. N. The Path of Life. M., 1993. Ch. XIX: False science. Edward Carpenter (1844–1929) – English poet and essayist. See: Edward Carpenter. Modern science: A critical essay / Transl. S. L. Tolstoy; Preface by L. N. Tolstoy. M.: Posrednik, 1911. There are also earlier editions in Russian. In the chapter “Collapse” of memories “To my children...” Florensky described the “collapse” of his “scientific worldview”, including under the influence of criticism by Carpenter and Tolstoy (see: Priest Pavel Florensky. To my children... M., 1992. P. 243). Andrey Sergeevich Famintsyn (1835–1918) – plant physiologist, academician. Alexander Porfirievich Borodin (1833–1887) – composer, scientist chemist and physician. Kliment Arkadyevich Timiryazev (1843–1920) – biologist, fought against the anti-Darwinism of N. Ya. Danilevsky, N. N. Strakhov, S. I. Korzhinsky and others. Ferdinand Brunetière (1849–1906) – French critic. Florensky is referring to his speech “The Revival of Idealism.” There is a Russian translation: Brunetiere F. Revival of Idealism. Odessa, 1897. P. 28: “And, finally, let us be them (idealists. - S.P.) in the interests of science itself or truth, the successes of which would be insignificant, I want to say, of little value, if it sought only to improve material life, and the utilitarian applications of which, if there were only them, would soon lead us to some kind of mental barbarism, much more unbearable, much more terrible and much more hopeless than before." Rome. 11:33: “Oh, the depth of the riches both of the wisdom and knowledge of God!” The First Principles of Things (Lucretius. On the Nature of Things. Vol. 1) / Trans. F. A. Petrovsky; Ed. F.A. Petrovsky. L., 1946. P. 100–101. Gregor Johann Mendel (1822–1884) is the founder of the doctrine of heredity. See: Mendel G. Izbr. work. 2nd ed. M., 1968. Ps. 33:11: “The Skimans suffer poverty and hunger, but those who seek the Lord lack no good thing.” Florensky understood the law of increasing entropy as the law of chaos. Entropy is opposed by ectropy - the action of the Logos (see: Florensky P. A. (Author's abstract) // Priest Pavel Florensky. Works: In 4 volumes. T. 1. M., 1994. P. 39). Accumulation - accumulation, gathering; dissipation – dissipation. Natality is the ability to give birth. Hermann Cohen (1842–1918) – German philosopher, founder of the Marburg school of neo-Kantianism. For orientation in Kant’s philosophy, see: Priest Pavel Florensky. From the Theological Heritage // Theological Works. M., 1977. Sat. 17. pp. 128–130. Henri Bergson (1859–1941) – French philosopher. William James (1842–1910) - American philosopher and psychologist. BUT. Lossky (1870–1962), L. M. Lopatin (1855–1920), V. S. Solovyov (1853–1900), book. S. N. Trubetskoy (1862–1905), V. F. Ern (1882–1917), Fr. Sergius Bulgakov (1871–1944) moved away from rationalism in various ways. Apparently, this is why P. A. Florensky calls them. John Duns Scotus (c. 1265–1308) – theologian. Haecceitas – “single classes”, an individual single concept, the basis of the individuality of a thing, its “thisness”. Heinrich Rickert (1863–1936) – German philosopher, one of the founders of the Baden school of neo-Kantianism. He argued that the method of generalization dominates in the natural sciences, and the method of individualization dominates in the cultural sciences, including history. Rozanov V.V. The Book of a Particularly Remarkable Destiny // Same. Nature and history. 2nd ed. St. Petersburg, 1903. The article was written in 1898 and is devoted to an analysis of Henry Thomas Buckle’s book “The History of Civilization in England” regarding the fascination of the Russian intelligentsia with it. Buckle argued that irregular and random phenomena can be explained by subsuming them under general laws. The same thing happens in history: the successes of knowledge and civilization lead history to the development of general laws and methods in it. Rozanov objected to Buckle: “Meanwhile, this “obstacle”, or, more precisely, the circumstance that makes it not only forever impossible, but also completely unnecessary for anything, the discovery of “laws” as “uniformity” in human life, lies in the individualism of all phenomena of human existence, flowing from the fact that here the center and mover of phenomena is not an object, that is, a common being, but a person, that is, an absolutely separate, peculiar, qualitative being, singular to the highest degree.” Right there. P. 196. Social contract (lat.). The theory of the “social contract” was developed by Jean-Jacques Rousseau (1712–1778) in his essay “On the Social Contract, or Principles of Political Law” (1762). Divine right (lat.). Pituitary gland (lat.) – lower cerebral appendage, endocrine gland; pineal gland (lat.) – upper cerebral appendage, or pineal gland (internal secretion). The English philosopher John Locke (1632–1704) believed that at birth, a person’s consciousness is a “blank slate.” See: Starbuck Ed. D. The Psychology of Religion. London, 1899. Allen Grant. Die Entwicklung des Gottcsgedankes. Iena, 1906. The main work of James George Fraser (1854–1941) “The Golden Bough” (in 2 vols. London, 1890; Russian translation in 4 vols. M., 1928). Robertson Smith (1846–1894) was a comparative religionist and social anthropologist. See: Smith W. Robertson Lectures on the religion of the Semites. London, 1907. Emile Durkheim (1858–1917) - head of the French sociological school. He imagined society not as a sum of individuals, but as a system that has a special reality, connected by “collective ideas” that can give a person a sense of communication with a power towering above him. Florensky is referring to the book: Dürkheim E. Les formes élémentaires de la vie religieuse: Le Système totemique en Australie. Paris, 1912. Hubert H. et Mauss M. Mélanges d’histoire des religions: Origine des pouvoires magiques dans les sociétés australiennes. Paris, 1909. Florensky saw in G. Spencer, E. B. Taylor, S. Jevons, G. Allen, R. Smith, E. Lang, D. D. Fraser, E. Durkheim, J. Toutin, S. Reinach, Fustel de Coulanger, H. Huber and M. Mausse of representatives of the sacred theory, which emphasizes the central and dominant place of cult in religion: “The representatives of this theory, being positivist-empiricists and, probably, hostile to religion, perhaps, precisely because of their hostility, correctly groping for its center, the living nerve of religion, a nerve so alien to modern consciousness that exposing it, simply indicating it in our age seems in itself fatal to religion. But, precisely because the representatives of the sacred theory, wrong in their mood, are right in their instructions, wrong in their assessments, are right in many respects in fact: the enemy’s gaze often sees the essence of the matter deeper than the gaze of an indifferent one” (Priest Pavel Florensky. From the Theological Heritage // Theological Works. M., 1977. Collection 17. P. 114). Archimandrite Theodore Bukharev, (1822–1871) denounced the “Roman Catholic slavery of the spirit,” which in the form of a reaction causes in the West “the unfortunate independence of the spirit from Christ himself,” leading to “complete unbridledness in thoughts and actions” (Archimandrite Theodore (Bukharev A. M.). On the spiritual needs of life. M., 1991. P. 82). He believed that Orthodoxy corresponds to the absence of “spiritual constraint and violence,” and the desire for “revival and renewal” of all aspects of social life (ibid., p. 92). Nikolai Fedorovich Fedorov (1828–1903) invites people to unite around the “Common Cause” of the “resurrection” of all dead generations. Jacques Loeb (1859–1924) - American biologist, developed the theory of tissue regeneration. In the Archives of St. Pavel Florensky found links to Loeb's books: 1) Dynamics of living matter / Transl. V.V. Zavyalova. Odessa, 1910; 2) Life. Odessa, 1912. C. Brown-Séquard (1817–1894) in 1889 published the results of his experiments in rejuvenation by introducing the juice of crushed animal testes. Later they tried to achieve rejuvenation by transplanting young gonads into old animals. See: Voronov S.A. On life extension. M., 1923. This refers to infinitesimal calculus, i.e. the calculus of infinitesimals, or differential calculus. Swedish mathematician Erik Ivar Fredholm (1866–1927) developed the general theory of integral equations. The Italian mathematician Vito Volterra (1860–1940) developed the theory of integral equations, which are named after him and are a special case of the Fredholm equations. Walter Nernst (1864–1941) – German physical chemist. In 1906, he formulated the “Nernst theorem,” which is called the third law of thermodynamics: the entropy of a chemically homogeneous solid or liquid body at absolute zero temperature is zero. Florensky believed that Einstein's theory of relativity showed the theoretical possibility of the existence of a finite Universe, which corresponds to the ideas of Aristotle, Ptolemy and Dante. See: Florensky Pavel. Imaginaries in geometry. M., 1922. Proceedings of the Society for Psychical Research - Proceedings of the Society for Psychical Research (25 vols. 1882–1911); Journal of the SPR (in 14 vols. 1884–1911). F. W. H. Myers (1843–1901) - English poet and critic, taught at Trinity College, Cambridge. See: Myers F. W. N. Human Personality and its Survival of Bodily Death. London, 1903. Oliver Joseph Lodge (1851–1940) – English physicist, president of the Society for Psychical Research; opposed Darwinism and the “scientific worldview.” See: Lodge Oliver. Life and Matter: Criticism of Professor Haeckel’s “World Riddles”. M., 1908. Florensky was impressed by Lodge’s ideas, which were close to arrhythmology. See: Sir Oliver Lodge. Continuity. St. Petersburg, 1914. See also: Sir Oliver Lodge. The Survival of Man. London, 1909. Poltergeist - mysterious tapping and movement of objects. Priest Pavel Florensky. Sayings of Daria // New World. 1998. No. 8. P. 158: “To chatter, knock on windows, on doors, on troubled houses; “to revel” – about spiritualistic phenomena). According to Dahl, “to chatter” is a fire. to be quirky, to gossip. In Vologda province. instead of “treluding” about the brownie, etc. undead, about spiritualistic knocks, etc., it is said: “to mock.” To mock is an impersonal expression. Trelude (restless state of the house, spiritualistic phenomena).” Perhaps this was said by Samuel Butler (Butler, 1835–1902), an English writer. Karl Duprel (DuPrel, 1839–1899) – researcher of mystical experience. Florensky referred to his books: DuPrel Karl. The philosophy of mysticism or the duality of the human being. St. Petersburg, 1895; Duprel Karl. Monistic doctrine of the soul: A guide to solving the riddle of man. M., 1908. See also: Florensky P. A. [On the candidate’s essay of the LXV year MDA student Evgeniy Sinadsky on the topic “The mystic-monistic system of philosophy of Karl du Prel and the mysticism of Christian ascetics.” June 10, 1910] // Theological Bulletin. M., 1910. No. 11. Alexander Nikolaevich Aksakov (1832–1903) – researcher of occult phenomena in Russia and Germany. Alexander Mikhailovich Butlerov (1828–1886) – organic chemist, academician. See: Butlerov A. M. Antimaterialism in science, Yeager’s neural analysis and homeopathy. 3rd ed. magazine "Rebus". St. Petersburg, 1888; Butlerov A. M. Articles on mediumship. St. Petersburg, 1889. Magic as natural science (German). English text in the first act, fifth scene: “The time is out of joint...” (William Shakespeare. Hamlet. M., 1985. P. 50). Florensky cites N. Ketcher’s translation from the publication: Dramatic Works of Shakespeare. M., 1873. Part 7. P. 125. See: Florensky P. A. Hamlet // Nast. ed. T. 1. M., 1994. pp. 250–280. Apparently, by “neomathematical period,” Florensky means the period in the development of mathematics that began at the end of the 19th century, when the mathematics of continuous (analytics) was replaced by mathematics of discontinuous (arrhythmology). This corresponded to the transition of mathematics to set-theoretic foundations. On the “Athos dispute” see: Priest Pavel Florensky. Imeslavie as a philosophical premise // Nast. ed. T. 3 (1). M., 1999. P. 252–363 (here is also a commentary by Abbot Andronik (Trubachev)); Polovinkin S. M. Chronicle of the Athos case // Correspondence of priest Pavel Aleksandrovich Florensky and Mikhail Aleksandrovich Novoselov. Tomsk, 1998. The Imeslavites took the position of Christian ontology and criticized the Imeslavites for positivism and nominalism. Composer Alexander Nikolaevich Scriabin (1871/72–1915) in a notebook of 1904–1905. wrote: “I am nothing, I am only what I want, I am God. The Universe, my game, the game of the rays of my dreams. <...> Rise up against me, God, prophets and elements. Just as you created me with the power of your word, Hosts, if you do not lie, so I destroy you with the indestructible power of my desire and my thought. You're gone and I'm free. <...> The God who needs to be worshiped is not God. <...> After all, truth excludes freedom, and freedom excludes truth. <...> You want to fly, fly as you want and wherever you want, there is emptiness around you! <...> In me, human nature has conquered everything and gained complete, Divine Freedom.” (Russian Propylaea / Collected and prepared for publication by M. Gershenzon. T. 6. M., 1919. P. 139–156). About Florensky’s attitude towards Scriabin, see his letter from Solovki to his daughter O.P. Florenskaya dated March 23, 1937 (Priest Pavel Florensky. Nast. ed. T. 4. M., 1998. P. 687–688). 2 Cor. 13:8: “For we are not strong against the truth, but strong for the truth.” Anaphylaxis is a pathological process that develops in a person or mammal when foreign substances are introduced into the body and is expressed in increased sensitivity to repeated administration. August Wasserman (1866–1925) – German microbiologist and immunologist; in 1906 he developed a method for diagnosing syphilis (Wassermann reaction). Ancestral curse (Greek). From Goethe's Faust: “Mephistopheles. Blut ist ein ganz besonderer Saft.” In. 7:50–51: “Nicodemus, who came to him at night, being one of them, said to them: “Does our law judge a man, unless they first hear him and know what he does?” Frederick W. G. Meyers introduced the concept of “supraliminal consciousness” - this is consciousness that lies above the threshold (limen) of consciousness; normal waking state of consciousness. “Subliminal consciousness” – all types of mental activity that lie below the threshold of consciousness. William James (1842–1910), an American psychologist and philosopher, understood consciousness as a single, undivided stream of perceptions. Initial – subsequent (lat.). John Friedrich Herbart (1776–1841) - a German psychologist and philosopher, considered the multiplicity of simple elements (realities) as the basis of mental life; believed that all mental phenomena can be explained from the interaction of these elements according to certain laws that can be formulated mathematically. See: Herbart I. Psychology. St. Petersburg, 1875. Archimandrite Serapion (Mashkin, 1855–1905). See Florensky’s works: “To the honor of the highest title (character traits of Archimandrite Serapion Mashkin)”, (1906) and “Chronological scheme of the life of Fr. Archimandrite Serapion (Mashkin)", 1917) // Priest Pavel Florensky. Nast, ed.: T. 1. M., 1994. P. 205–249. See also: Pentkovsky A.M. Archimandrite Serapion (Mashkin) and student Pavel Florensky (new materials) // Symbol, No. 24. Paris, 1990; Sotnikov A.V. Archimandrite Serapion (Mashkin) and Fr. Pavel Florensky // Path to the East. Vol. I. Tomsk, 1996. The James-Lange theory of emotions was put forward independently of each other by the American philosopher and psychologist W. James and the Danish physiologist G. Lange. She argues that there is nothing in emotions that is not in muscular, vascular, secretory and other bodily changes. Reasonable, leading, lustful (Greek) - according to Aristotle. Ivan Florovich Ognev (1855–1928) – histologist, professor at Moscow University. The Ognev family lived in Sergiev Posad at that time. Florensky said that I.F. Ognev is like his father. See: Ognev S.I. Ivan Florovich Ognev. M., 1944. Posthumous broadcasts of the Venerable Nile the Myrrh-Streaming Athos / Trans. from Greek manuscripts. Edition of the Cell of the Annunciation by Elder Parthenius on Mount Athos, 1912; St. Petersburg, 1996. P. 82: “A terrible famine will come, and a great greed (i.e., insatiability) will come upon the world: compared to how much a person eats at the present time, then he will eat seven times more and not be satisfied.” Note senior member of the St. Petersburg Spiritual Censorship Committee, Archimandrite Alexander: “Probably, from the perversion of spiritual abilities, a person’s bodily needs will be perverted (abnormal hunger for food).” See: Luke. 17:1–2; Matt. 18:2–7; Mk. 9:42. Emil Kraepelin (1856–1926) – German psychiatrist; worked for some time in Russia, where he created a laboratory at a psychiatric clinic at the University of Dorpat. See: Priest Pavel Florensky. Symbolism of visions // Present. ed. v. 3(1). M., 1999. Pierre Janet (1859–1947) - French psychologist, psychiatrist, philosopher, believed that personality is the unity of mental functions that form a hierarchy. See: Janet P. Neuroses. M., 1911. See: Yarotsky A.I. Idealism as a physiological factor. Yuryev, 1908. Sigmund Freud (1856–1939) – the founder of psychoanalysis. Jules Sebastien Cesar Dumont-D'Urville (1790–1842) – French navigator and naturalist, participant in several circumnavigations of the world; in his books he provided a lot of information about the beliefs of the local inhabitants of Australia, Polynesia, etc. See: Dumont-D'Urville. Travel around the world. Works: In 4 volumes. St. Petersburg, 1843. It was not possible to find out where, when and by whom this society was created. It was not possible to find out what we are talking about here. Biologist Ilya Ilyich Mechnikov (1845–1916) developed the problem of old age and death; He considered premature aging to be a disease, one of the causes of which is putrefactive bacteria that form poisons; a balanced diet based on products containing lactic acid bacteria can counteract this. Karl Pearson (1857–1936) – English philosopher, mathematician, biologist. The law, as Pearson understands it, “does not introduce any element of necessity into the alternation of our sensory impressions. It simply expresses briefly how change occurs. That some alternation has happened and been repeated in the past is a fact of experience which we express in the concept of causation; the fact that it will be repeated in the future is an object of faith, which we express in the concept of probability” (Pearson K. Grammar of Science. St. Petersburg, 1911. P. 141). Pearson advocated expanding the field of quantitative methods, especially methods of mathematical statistics in biology. The synthesis of physics with biology was called biophysics, and he was convinced that “biology is already as exact a science as any other branch of physical knowledge” (ibid. p. 591). See the section “Science as a symbolic description” (Nast. ed. T. 3 (1). M., 1999. P. 104–118). In 1904, at the International Philosophical Congress in Geneva, the term “logistics” was proposed to denote mathematical logic. Giuseppe Peano (1858–1932) and Bertrand Russell (1872–1970) made significant contributions to the development of logistics. The anathematization of the schismatics took place at the Moscow Council in 1667. There were subsequent anathematizations (see: Anathema / Compiled by Peter Palamarchuk. M., 1998. pp. 208–239). In 1971, all anathematizations against the Old Believers were lifted. See: Priest Pavel Florensky. Note on the Old Believers // Present. ed. T. 2. M., 1996. pp. 560–563. View, idea, imitation (Greek). 61 See: Priest Pavel Florensky. From the Theological Heritage // Theological Works. M., 1977. Sat. 17. P. 108: S – Sacra, liturgical activity, cult; I – Instrumenta, practical activity, economy; N – Notiones, theoretical activity, worldview. There are three possible theories about the relationship between these activities: 1) ideologism - everything is derived from the system of concepts; 2) economism – economy, economics are primary; 3) concrete idealism – sacred theory. See: Lang A. Myth, ritual and religion. Vol. 1–2. London, 1906. CM.: Reinach S. Cultes, mythes et religions. ΊΊ. 1 – 3. 2 ed. Paris, 1908–1909. Stigmatization is the appearance of marks on the body in places where Christ’s wounds were. Anthony the Great (c. 250–355) – founder of monasticism; labored in Thebaid; was beaten and wounded by demons (The Life of our Venerable Father Anthony, described by Saint Athanasius in a letter to icons staying in foreign countries // Saint Athanasius the Great. Creations. T. 3. M., 1994. pp. 187–188). See: Florensky P.A. Anthony of the novel and Anthony of the legend // Nast. ed. T. 1. M., 1994. pp. 490–527. Bishop Anthony (Florensov, 1847–20.2.1918) - Bishop of Vologda, retired from 1898, lived in the Donskoy Monastery, confessor of Florensov from 1904. See: Hierodeacon Andronik (Trubachev). Bishop Anthony (Florensov) – confessor of priest Pavel Florensky // Journal of the Moscow Patriarchate 1982. No. 9, 10. The elder of the Gethsemane monastery of the Trinity-Sergius Lavra, Hieromonk Isidore (Ivan Andreevich Kozin or Gruzinsky, 1814 or 1833–4.2.1908) entered the Gethsemane skete in 1852, lived for a year on Old Athos, spiritual father of Elder Barnabas of Gethsemane, since 1906 - fraternal confessor of the Gethsemane monastery. See: Florensky P.A. The salt of the earth, that is, the Legend of the life of the Gethsemane Skete of Hieromonk Abba Isidore, collected and presented in order by his unworthy spiritual son Pavel Florensky // Present. ed. T. 1. M., 1994. pp. 571–637. Archimandrite David (Mukhranov, d. 5.6.1941) – one of the main participants in the Athos case; in the 20s he lived in Moscow. See: Correspondence between priest Pavel Alexandrovich Florensky and Mikhail Alexandrovich Novoselov. Tomsk, 1998. P. 94. See note. 13 to the section “The magic of the word” // Present. ed. T. 3 (1). M., 1999. The publishers have no information about Kiesewetter. Alexey Vasilyevich Vetukhov (1869–1941 (?)) – philologist and folklorist. See: Vetukhov A.V. Conspiracies, spells, amulets and other types of folk healing based on faith in the power of words (from stories of thought). Vol. 2. Warsaw, 1907. Hieroschemamonk Alexy (Soloviev, 1846–1928) – elder of the Zosimova Hermitage. After the closure of the desert, Fr. Alexy lived in Sergiev Posad on Dvoryanskaya Street, next door to Florensky. See: Chetverukhina E. L. Elder Alexy of the Zosimova Hermitage. Paris, 1989. Eph. 5:15: “See therefore that you walk carefully, not as fools, but as wise.” This refers to Plato's dialogue "Theaetetus". See: Cabanes and Nass L. Revolutionary neurosis / Transl. D. F. Komorsky. St. Petersburg, 1906. Perhaps this is about. Nikolai Smirnov (1868–2.6.1922), who served in the Church of the Resurrection in Kadashi; was a member of the Brotherhood of Moscow Saints Peter, Alexy, Jonah and Philip, opened on December 27, 1909; was associated with the Martha and Mary Convent, founded on Bolshaya Ordynka, in 1907 by the Venerable Martyr Grand Duchess Elizabeth Feodorovna. See: Ep. Arseny (Zhadanovsky). Memories. M., 1995. pp. 32–41. Ignatius the God-Bearer of Antioch - one of the “apostolic men”; author of 14 epistles, defender of the unity of the Church. Florensky quotes this passage from the Epistle to the Ephesians (131, 2) in his book “The Pillar and Ground of Truth” (Moscow, 1914, p. 441): “So, try to gather more closely to give thanks to God and glory.” See: Matt. 12:43–45; OK. 11:24–26. Mantika is the art of fortune telling. 1 Cor. 13:12: “Now we see through a glass darkly, but then face to face; Now I know in part, but then I will know just as I am known.” 2 Cor. 12:4: “that he was caught up into paradise and heard unspeakable words, which it is not lawful for man to utter.” Transcendental personality (lat.). Involvement, community (Greek). Paroussia - Second Coming (Greek). 126 The Grail is a mysterious cup with the blood of Jesus Christ, which was collected by Joseph of Arimathea; appears in many Western European legends. Krater - a vessel in which the Demiurge “mixed the composition for the universal soul”; “He divided this whole new mixture into a number of souls equal to the number of stars, and distributed them one to each star” (Plato. Timaeus 41 d - Plato. Works: In 4 vols. T. 3. M., 1994. P. 444). Prototype, type, ectype – display (Greek). Dionysus is the son of Zeus and Semele. At the instigation of the jealous Hera, Semele asked Zeus to appear to her in all his greatness, and he, appearing in flashing lightning, incinerated Semele. At the same time, Zeus snatched the premature Dionysus from the flames and sewed him into his thigh. In due time, Zeus gave birth to Dionysus, unraveling the sutures on his thigh. Kuvada - perhaps Kubaba - is the Phrygian prototype of Cybele, who introduced Dionysus to her orgasmic mysteries. See: Jevons F. V. An introduction to the history of Religion. 4 ed. London, 1908. Everything that lives comes from an egg (Harvey). Every cell (Virchow). Every culture is from culture (lat.). Wilhelm Windelband (1848–1915) in his inauguration speech as rector of the University of Strasbourg on May 1, 1894, “History and Natural Science,” defined the concepts of “nomothetic” and “idiographic.” Scientific thinking is nomothetic if it strives to comprehend the “unchangeable form of real events,” that which “always takes place,” that is, to develop a “science of laws.” Scientific thinking is idiographic if it strives to comprehend “the individual, in its historically determined form,” that is, it is “the science of events” (Windelband V. Preludes. St. Petersburg, 1904. P. 320). In the natural sciences, nomothetic thinking predominates, and in the teaching of man and history, idiographic thinking predominates. Before Windelband, N.I. Kapeeev (1850–1931) in his doctoral dissertation “Basic Issues of the Philosophy of History” (in 2 volumes. St. Petersburg, 1883) introduced the concepts of “nomological sciences” (from the Greek word νόμος - law) and “phenomenological sciences” (from the Greek word φαινόμενον – phenomenon). (Kapeev N.I. Theory of historical knowledge. St. Petersburg, 1913. P. 63–65). See: Priest. Pavel Florensky. “Amulet” by Pascal // Aka. The Pillar and Ground of Truth. M., 1914. S. 577–581. The old and new style are indicated. In all cases not specified, only the old style is indicated. See: Priest Pavel Florensky. The Pillar and Ground of Truth. M., 1914; M., 1990. Above the word “attitude” is written “opinion.” About dreams, see the section “Symbolism of Visions” (current ed. T. 3(1)). M., 1999). The text leaves a blank space for one word. About night and day, see the section “On Makovets” (current edition T. 3(1). M., 1999). The gods of Epicurus, like everything that exists, consist of atoms, but these atoms are of the finest fiery nature. The gods live in the spaces between worlds and are immersed in a state of self-pleasure, alien anger and worries. Cicero spoke out against Epicurus in his treatise “On the Nature of the Gods” (see: Cicero. Philosophical Treatises. M., 1985). On separate sheets of paper inserted into the notebook, there is a note: “The service is symbolic. It is not only symbolic, but also symbolized. Liturgical actions, on the one hand, are not a simple imitation of something that happened before, and on the other hand, they are not the very image. For example, in the service on December 25, the Church insistently says that the Nativity of Christ is happening today. Christ is born. Obviously, December 25 is celebrated not as a mere conventional memory, but as something more real. But, at the same time, Jesus Christ was born once: this event is isolated. (But, since the Eternal Being participated in this event, therefore He connected time with eternity, made the temporal part of eternity and, if I may put it this way, introduced into eternity an element of temporality (Kenosis). And, since for God the past is immortal, because for Him there is no present, no past, no future, it means that Jesus Christ, in this sense, can be said to be born eternally from the Virgin Mary.) Therefore, on holidays, when a supertemporal event is associated with a certain day, we begin to see a different reality shining through our empiricism. Holiday is a window. Worship is a reflection of an event that once happened and is eternal. The Eucharist is not a simple reminder in the Protestant sense, but a genuine sacrifice, which we should think of as an opportunity given to us to unite with that event that is in eternity (sadness on holidays at the end of the day). Change of the Calendar (1921 2 l Bulgakov)". In the Archives of St. Pavel Florensky has preserved a piece of paper marked 1922.VI.7 AD. Art. “On lectures on the Christian worldview. Cohen, mathematician and natural science. Poprishchin was not so wrong when he claimed that “The Moon is made in Hamburg.” Yes, the Moon, at least the astronomical Moon, is made in Hamburg, where astronomical diagrams are constructed. The Cohens want to push the real (for example) Moon out of the sky. However, there are philosophers of Hamburg nature in all the big cities of Germany - namely, Germany, because on the basis of Protestantism and Kantianism, ideology - social concepts and schemes - became possible." Hermann Ludwig Ferdinand Helmholtz (1821–1894) was a German naturalist. Further in the text there is a half-page gap, left probably in order to include Tyutchev’s poem. Open 15:3: “Righteous and true are Your ways, O King of Saints!” The text is broken, three lines are left blank. See section “Macrocosm and microcosm” // Present. ed. T. 3(1). M., 1999. P. 451. Matt. 26:26 ; Mk. 14:22 ; OK. 22:19. Cohen N. System der reinen Erkentnis. T.I. I. Logik der reinen Erkenntnis. Berlin, 1902. In the margin there is a note: “The most conscious interpreter of the philosophical ideas of modern times. His "Logic" In the margin there is a note: “Ursprung” (Origin (German)). In the margin there is a note: “Ichts corresponds to the differential.” There is a note in the margin: “Then μηδέν exists as long as τό δέν.” Something from nothing (Greek). In the margin there is a note: “The explanation must be based on nothingness.” In the margin there is a note: “With the help of dialectical processing, he wants to show how all history arises.” In the margin there is a note: “Natura non facit saltus.” Lex continuitatis. Renaissance – Leibniz – Kant.” (“Nature does not make leaps” (lat.) - this idea was formulated in 1751 by Linnaeus. Law of continuity (lat.).). In the margin there is a note: “Evolutionism from philosophy got into linguistics, into Schelling’s natural philosophy, then into natural science, then into everything.” See Kant’s work “Metaphysical principles of natural science” (1786): “The doctrine of nature will contain science in the proper sense only to the extent that mathematics can be applied in it” (Kant. Works: In 6 vols. T. 6. M., 1966. P. 59). There is a note in the margin: “We stop the process and look at the cross-section of the living picture that results from stopping. The general formula, which will be valid for any cut, will be a differential equation. With it we cannot grasp the past.” Above the word “herd” at the top is written: “life.” Wed: Collection of letters from Bishop Theophan. Vol. 2. M., 1898. P. 108–109; “When it was necessary to create man, a command was given on earth: let him be brought forth, and in the mystery of the Most Holy Trinity it is said: “Let us create”... The body is specially created from dust. It was not a dead body, but a living one, with an animal soul. A spirit is breathed into this soul - God's spirit, destined to know God, to honor God, to seek and taste God, and to have all one's contentment in Him, and in nothing but Him. This spirit, uniting with the soul of an animal, raised it above the soul of animals by a whole stage, and we see in man that, to a certain extent, everything goes on for him, like in animals... up to intelligence, and then a series of forces begins, although of a spiritual nature, but above the soul... reason, will, taste. Even further: fear of God, conscience, dissatisfaction with created things, desire for God.” In the margin there is a note: “Unnatural connections will disintegrate until clean lines are formed. We are talking about prehistoric species - rapprochement with the Bible. One can only speak of the prehistoric existence of pure species - Platonic ideas - which were mixed, but then purified." The text erroneously reads "Rondo". In the margins there is a note: “Scientists – bouquets of representatives of famous genes.” In the margin there is a note: “The garbage is bad in all directions. The middle brightens. And so bad genes accumulate and are destroyed. What remains is more purified.” In the margin there is a note: “The direction with which the philosophy of the Renaissance began is being increasingly revived. Correlation is the correlation of changes in all aspects.” Stronger than copper (lat.). See: Horace. Odes 3, 30: The monument was created by me. It's more timeless Copper, and the pyramids are higher than the royal ones. (Quintus Horace Flaccus. Complete collected works / Translated by F.A. Petrovsky. M.; Leningrad, 1936. P. 138). In the margin there is a note: “Form determines the parts. In theory, φ arise as prototypes. Matter is weaker than delicate form. The decomposability of atoms is an example.” In the margin there is a note: “The law of the constancy of the amount of matter no longer exists in science; The law of conservation of energy has not yet been refuted, but energy is degrading, the law of second thermodynamics.” In the margin there is a note: “The loss of physical energy, the decrease in the amount of matter - the world is heading towards death, and is not evolving.” In the margin there is a note: “Once creativity is recognized in a fly or mosquito, then the principle of creativity is recognized, therefore, there is Providence.” In the margin there is a note: “Our body is a product of creativity, and not just physical and chemical processes. The contrast between creativity and non-creativity, things and persons. The idea of ​​personality. The worldview of philosophy denied personality, because personality is the primary unity, and the one is indecomposable, but this worldview could not stand the indecomposable.” In the margin there is a note: “The doctrine of heredity speaks of the essential responsibility of one person in others.” In the margin there is a note: “Sinfulness is like a fundamental evil will, just like original sin.” New (14) and old (1) styles are indicated. In the margin there is a note: “Declaring human experience an illusion cuts us off from the universe, cf. the doctrine of evolutionism about space and time. Limited space in geometry and physics. According to the philosopher, space and time consist of finite, albeit small, atoms. Serapion Mashkin. His words." Skipping one word in the text. The text contains 1.5 lines missing. Having virgin origin. One line is missing in the text. An extended thing, a thinking thing (lat.). In the margin there is a note: “The internal connection is especially noticeable in those organs that are related to mental activity. Constant interaction between the spiritual and the physical.” In the margin there is a note: “Every slightest internal thought is reflected in the entire body.” The phrase is probably not completely written down. In the margin there is a note: “The soul is nefesh, the body is basar. They barely touched it, and the endless depths and secrets of the blood river irrigating the body were immediately revealed. “I didn’t show up that we would.” In the margin there is a note: “With a rough look we don’t see the difference, but it is there. Heredity in the blood, from the state of δύναμις (potentia) will pass into the state of reality (acta).” In the margin there is a note: “The usual objection to the sacraments: these are empirical objects, indifferent from others. But metaphysically we are sure that their essences are completely different.” Opening of the relics of St. Sergius occurred on March 29 (April 11), 1919. But it is possible that Florensky here is not talking about the opening of the relics by the Soviet government, but about the separation of the head of St. Sergius and its concealment, with the blessing of Patriarch Tikhon due to the threat of destruction of the relics. The exact date of this event has not yet been clarified, but presumably it could have been after January 28, 1920, when the “Interdepartmental Commission to resolve issues related to the liquidation of the Trinity Lavra as a monastery” completed its work. See: Trubachev A. S. Review of documents on the history and activities of the Commission for the Protection of Monuments of Antiquity and Art of the Trinity-Sergius Lavra under the Department for Museums and the Protection of Monuments of Art and Antiquity of the People's Commissariat for Education. 1918–1925. Diploma work at the Department of Theory and Practice of Archival Affairs of the Moscow State Institute of Arts and Sciences. M., 1975; Shutova T. Vow of silence: the holy secret of the Lavra // Rossiyskaya Gazeta. 1997. 5 Dec. See: Complete Russian-French dictionary. St. Petersburg, 1908. P. 211. – Note. ed. In the margin there is a note: “Smell is, as it were, a revelation of a spiritual state, observed from the outside. Symbol". In the margin there is a note: “Biochemical difference between men and women.” In the margin there is a note: “The saint and the sinner are creatures of different worlds. And between the saint and the sinner there is a difference, despite the similarity of their shell - an internal difference, which will manifest itself more clearly later, in the inheritance. In the margin there is a note: “According to Herbart, mental life is a bunch of ideas, certainly separated from others. They crowd each other—a purely mechanical effect and balance.” In the margin there is a note: ““I” is sand-like, and is not unity.” In the margin there is a note: “Tablecloth with folds.” In the margin there is a note: “The functions of the body are concentrated in the subliminal part. Unity and common connection of the soul." In the margin there is a note: “This causes a mystical state, losing oneself. And, if other circumstances especially struck the child, then they become primary centers, roots. Everything grows from them. What are the primary intuitions? They could be ordinary things.” In the margin there is a note: “Changes are being prepared, but are being made suddenly.” In the margin there is a note: “In each of us there is both a fall and a rebirth.” Ernst Haeckel (1834–1919), a Darwinian biologist, formulated the “basic biogenetic law” (1866), according to which the development of an individual (ontogenesis) to some extent repeats the development of the group to which the individual belongs (phylogeny). In the margin there is a note: “If a person is a monkey standing on its hind legs...”. During the Liturgy at the Small Entrance, before the reading of the Apostle, the deacon exclaims: “Wisdom, forgive.” In the margin there is a note: “We are nothing physically, and when we are relaxed, we lie in the dust and rise up; we accustom the body to sobriety, to rising higher and higher, leaving earthly things and aiming higher; We educate our attention spiritually and physically.” In the margin there is a note: “Kneeling is completely different. While sitting, a person is passive, he surrenders to the power of experiences. A tendency towards daydreaming and imagination develops. Nationality is elevated to religion.” In the margin there is a note: “Catholics have not a spiritual father, but a director of conscience. Conscience itself moves. The whole structure of the Catholic Church is a relaxation of human nature, a person blurs into daydreaming - the path to delusion. Spiritual slumber." Before the word “emphasize” the word “explain” is crossed out. In the margin there is a note: “By the time of the Last Judgment there will be perfect freedom: there will be no obstacles to believe or not to believe. The time is approaching favorable for eschatological ideas.” In the margin there is a note: “The main idea of ​​medieval metaphysics. The idea of ​​the whole in connection with the idea of ​​form. Modern science has turned away from this and returned to this: in biology and psychology. The idea of ​​individuality. Mental life must be understood as an organism, a unity. It is not given empirically, but is manifested in everything. Individuality is manifested in the pace of mental life, in every experience.” Above the sentence is written: “integrity.” Above the sentence is written: “Canon to the Sweetest Jesus.” In the margin there is a note: “The ulcer of the soul is an expression equally of both asceticism and modern psychopathology. A special danger of damage in childhood: the seduction of one from these little ones.” There is an inconsistency in the text: “those cases.” Corrected by ed. In the margin there is a note: “Psychotherapy. Pierre Jannet. Functional personality disorder. Peculiar disorders. Functional neuroses: the essence of the matter: spiritual causes of some mental illnesses. For the health of mental life, integrity is needed, idée directrisse (– guiding idea (French) ed.). Janet believes that such a guiding idea should be a religious idea. Psychopathology says that belief in God is essential for mental health. Without it there is no core. Functional disorders from mental causes. What is a function? In the margin there is a note: “Physiological functions are ultimately controlled by unconscious mental functions.” In the margin there is a note: “The empirical “I” is separated from the noumenal foundations of the “I.” Losing my sense of spirituality will make me feel like an actor. I don't know who I really am? Neurasthenia: I understand everything, but everything is illusory. Devoid of a substantial basis, a phantasmagoria and a ghost.” In the margin there is a note: “The result of the unregulated pace of our mental life from the troubles of gender. From a mental point of view, salvation lies in inner health, balance, foundations. Everything is relative. You have to be sure that everything is based on non-relative points. Psychophysical foundations of personality. The seven sacraments correspond to the seven primary functions. One must have the feeling that everything is based on some absolute mystical roots. Our life must be absolutized in certain fundamental functions.” In the margin there is a note: “Treatment by psychoanalysis,” a copy of Confession, “is similar to confession, but with the wrong medicine, it is a mockery and a perversion of the task.” In the margin there is a note: “There are souls of different shades. Souls of different structures. Types of mental constitution that react, each in its own way, to all mental illnesses and phenomena.” In the margin there is a note: “If a symbol is something that manifests in itself, and through itself, the Highest principle, then the hands and face are highly symbolic.” It was not possible to find out who we are talking about here. In the margin there is a note: “Killner’s screen (It was not possible to find out what we are talking about here - ed.) of the director of a psychiatric clinic in London. It makes it easier to see the shells, either the astral body or fluid secretions. These screens are used to treat certain diseases. Hysteria is associated, perhaps, with damage to certain places in the astral body. A simple experience. Sit in a dimly lit room and bring your fingers together, and you will see the whitish threads connecting them.” See Preliminary Outlines and Lecture Notes. William Crookes (1832–1919) - English physicist and chemist, supporter of spiritualism. In the margin there is a note: “Subliminal consciousness. With a certain amount of asceticism and training, you can learn to master it. The influence of our inner being on physical nature. Artificial bruising." In the margin there is a note: “Catholicism has a developed imagination - vivid sensual ideas, a tendency to daydream.” In the margin there is a note: “So, where are the boundaries of the body? According to modern views, it is impossible to see the boundaries of the body where, for rough vision, they end. But even beyond them there are many shells, outflows of our body, and where they end cannot be determined. I think nowhere. We are everywhere, but in varying degrees of connection with our body org. Compare: Elchaninov A.V. Mysticism Μ. M. Speransky (Historical and psychological essay) // New path. 1903. No. 2. P. 122: “The world of things was inherent to him [Adam – S.P.], everything was internal, nothing external, it contained everything within itself and was truly a microcosm.” Florensky wrote the preface to this article. See: Priest Pavel Florensky. Present ed. T. 1. M., 1994. pp. 687–689. In the margin there is a note: “Noumenal will, then the structure of the body from the inside.” In the margin there is a note: “You can see through it, it is transparent. This light can be present in different people of different natures. Spectrum, starting with material N-rays. Light can be of different types and is depicted graphically by rims: 1. A sphere around the head; 2. Like a vessel surrounding the head; 3. The whole figure is in an ovoid shell. The Chaplets of the Saints - a more or less successful graphic depiction of that in paint - in the text, probably erroneously: “that which.” See: Priest Pavel Florensky. Pillar and Statement of Truth. M., 1914. pp. 568–569, 672–674. In the margin there is a note: “No conventional symbolism. She always corresponds accordingly. Each symbol is, at the same time, what it symbolizes. Light is some kind of supercorporeal organs of influence on the whole world and on other people. In this regard, it is the requirement of asceticism to avoid entering into the environment of the shells of another person – an evil one.” See: De Rocha A. Human light emissions and the movement of sensitivity outward. Pg., 1915. "Rebus" is a weekly magazine published in St. Petersburg in 1881–1916. and devoted to issues of spiritualism, psychism and mediumship. In the margin there is a note: “They saturate a wax doll with fluids, beating it causes suffering to the body. This corresponds to taking out the trace. Based on a portrait of De Roche. Duprel – mystical philosopher: the reality of werewolfism. Due to illness, without desire, people send their astral bodies into animals. On separate sheets of paper inserted into the notebook, there is a note: “Riemann’s experiments. Exteriorization of sensitivity: he transferred human energy to a photographic plate and, by damaging the plate, thereby caused suffering to the person (1921).” One word is missing from the text. In the margin there is a note: “We have artificially simplified our task.” Immanuel Kant smoked a lot. In the margin there is a note: “Miracles on a small scale are very common.” In the margin there is a note: “Former miracles are becoming closer and more common. Mystical phenomena are getting closer. Change of experience in two directions. Getting closer to great experience. When an answer is required: with Christ or with the Antichrist, the sense of responsibility increases.” From Plato's dialogue "Theaetetus" it is clear that the presence of Socrates increased knowledge and calmed the students. See: Plato. Op. in 4 volumes. T. 2. M., 1993. P. 202. See also: Plato. Feag 129 e-130 a – Plato. Op. in 4 vols. T. 1. M., 1990. P. 123. “And again, of these who practice successfully, some receive lasting and permanent benefits, and many others, while they are with me, surprisingly succeed, but when they leave me, they again become like everyone else.” In the margin there is a note: “The psychology of the masses explains many things in religion. For example, the possibility of the appearance of non-human beings, some miracles. We can understand the meaning of the church.” Above the word “state” is written: “contents”. In the margin there is a note: “This does not make it possible to be in the parish. Consciousness of the need for love, craps, will perhaps give the opportunity to gather together. Sermons are not enough, organic conditions are needed.” In the margin there is a note: “Another transcendental psycho.” Inspiration, suggestion (lat.). In the margin there is a note: “Reality is in the subconscious and intermittently invades consciousness.” In the margin there is a note: “The word “hallucination” does not prove anything regarding the unreality of what the hallucinating person sees. It doesn't look like reality, but it has a real reason." In the margin there is a note: “These perceptions are perhaps inadequately expressed in these images, but ordinary perception is also inadequate to reality.” In the margin there is a note: “There is some kind of experience of the lamp, which is clothed by the creative imagination in a symbolic image, as in a dream.” Above the word “places” is written: “sayings.” Above the words “in... discoveries” is written: “in the light of modern research.” In the margin there is a note: “Poltergeist,” ghosts. Sending psychic impulses that evoke in us well-known or symbolic images, or real ideas.” In the margin there is a note: “But, there is a lower, then there is a higher. And, since we allowed this extremeness to appear in one monument, then, therefore, in all. A decisive conclusion in favor of hagiology. Once the spirit of phenomena and miracles are recognized, then their laws exist, that is, a uniform connection that is repeated in different cases was not invented according to a template, but according to the law of the psyche. Beasts and saints are, in the depths of the Christian concept, the spirit - the restoration of the First Adam, the King of nature. This explains the similarities in the lives of the saints. In Christianity, as a doctrine of the restoration of Adam, the idea of ​​a close connection with nature is pursued.” In the margin there is a note: “There are facts of friendship with animals. Training". The text in square brackets is written above the main text without specifying the insertion location. In the margin there is a note: “With age, his gift fizzled out. American psychologists took on him...” On separate sheets of paper inserted into the notebook, there is a note: “Initially, the word was born as a reaction to a sensation (for example, birch - the impression of whiteness, glimmers). Now we are accustomed to pronouncing words, but in ancient times the word was the final result of a very excited state. Without a word, a person could perhaps go mad (“words of love, unexpressed by me, burn inside and burn me”), but his affect was discharged with a cry and everything that a person could give poured into the speaking of a word (1918).” In the margin there is a note: “On the path of searching for a new science, the universal connection of individual elements of the cosmos, of all existence, even between individual planes of existence was comprehended.” In the margin there is a note: “Each phenomenon is a symbol of others, reveals them in itself, and is not externally connected. The importance of the concept of symbol. By manifesting itself through another, an element does not destroy it. The face and soul are a concrete example of symbolism. I partly know the innermost depths of another person. What is a symbol? For example, face and soul. The soul builds the body. How do I know another person? In what is not himself - in the sounds of the voice, in intonation, in movements. These are all manifestations, not the soul itself. I always deal with the building power of a person's soul, and not with the essence itself. The symbols of reality can be called by the name of reality.” In the margin there is a note: “Vn korn. There were no direct experiences of the Renaissance worldview that would provide the keys to understanding Christianity and religion. Religion was reduced to morality and lost its spiritual flavor. Lack of appropriate supports.” In the margin there is a note: “Platonism began with the slogan: know yourself. This is not knowledge in measuring one's strengths. Understanding the person within oneself, and not just the totality of known mental phenomena and physical functions. Discover the real person. The subject is the center of gravity of our being, and substance is the creative producing cause. I dig into myself, but I don’t find myself. I know that I don't know anything. But it is also very great. And the requirement is falsely modest, but all this knowledge is not given ontologically, it is illusory. What have we discovered in the depths of our being? Inscription on the pediment. This is the only true knowledge on which all other knowledge can be built.” In the margin there is a note: “Everything that I try to know about myself turns out to be illusory, I don’t get to the bottom of myself - “I know that I know nothing,” although you can embrace the entire circle of knowledge. All of it is illusory until its ontological basis is given. What is it? The inscription on the pediment of the same church: Έἶ – “You art.” I think, therefore I exist (lat.). Overcome yourself, your limitations (lat.). There is a note in the margin: “Here we will be face to face with the Absolute Truth. And let’s not make her feel sorry for her.” Above the text “to the sky... motionless” is the inscription: “azure, but there is no doubt or ambiguity.” Leaving into the sky." In the margin there is a note: “Shoots rise from the pavement stones according to the power of consciousness of the relevance of the person, his transcendence, but not merging with God.” In the margin there is a note: “The plan is everywhere: relying on the supermundane, demanding the transformation of the world, eschatology. Refusal of the well-being of our world on the threshold of dual existence.” In the margin there is a note: “The desire to transform the world through the spirit of air in mysticism.” In the margin there is a note: “The thinker before whom the recent past is so to blame.” A living, thinking thing (lat.). So in the text there are fragmentary entries. From the Creed: “Everything happened to them.” On separate sheets of paper inserted into a notebook, there is the following note of the lecture: “According to sacred theories, which are the last word of science, culture comes from cult, originating from cult action. All philosophical and scientific concepts come from cult. Hence the myths. The primary reality in religion is not dogma, not myths, but a cult, that is, some specific reality. Myth and dogma are abstractions, theories. Outside the specific aspect of religion, the understanding of formulas is false. The religious and mystical content of concepts is given not to abstract thinking, but to experience. In myth there is a desire to explain this cult. The ritual is the very first thing that a historian, as a historian, can get to. Cult fact. (This is according to the sacred theory.) It is most similar to the truth. We distinguish between reality and meaning, the concreteness of being and consciousness. Meaning is the real truth. We distinguish between activities aimed at reality and meaning. Reality is usefulness. They are reduced to tools. Can these activities be incompatible? Then consciousness would split into two. They have something in common; there are products of our activity that are both realities and meanings. This is a cult. A work of art close to a cult. It is a thing, but also a meaning, a connection between them, although rather external. The statue is not entirely imbued with meaning. If you crush it into powder, it will only be a thing. There must be real meanings and abstract realities, otherwise there will be no complete unity of self-consciousness. There are tools (I), concepts N. These are integral human activities. They exhaust all activities. Hence, there are three types of theories: ideological - the first is considered notiones; economic – instrumenta; tools; and sacred – sacra. In each group, three modifications are possible - N–I–S, N–S–I, etc. The original sin of these theories is that they want to derive culture from something that is not culture. They want to bring culture without culture out of the state when there was no culture, therefore, when man was not a man, for culture is an indispensable accessory to humanity. S, N and I are three coordinates, sides of any cultural phenomenon, but to varying degrees. Analogy: mind, feeling and will. Every mental phenomenon certainly has all three coordinates and characteristics, but only one predominates. Likewise, culture is a holistic phenomenon that certainly has all three characteristics. Every cultural phenomenon has a sacred coordinate; it stands in one way or another in relation to the Church. The Black Mass is a phenomenon of the order of the Church. But what is the principle of uniting all three parties? If we want to explain culture, we must derive it from culture. We can explain the organism from the same organism - in the embryo. A work of art comes from a creative concept, not from materials. We must look for explanations in the depths of the human personality. This is called mysticism. She is the center from which all three coordinates emanate. They are given all at once. Central is a certain mystical experience—the root. The father participates in the birth of a child not physiologically, but through more subtle activities of our body. For every deep experience one has, there are many shallow ones for others. For one good deed inspired by goodness, there are many with vague experiences that take on the form.” The text is unclear: “res. about.". In the margin there is a note: “Cp. idée fixe Fullier and the occult." (Alfred Foulier (1838–1912) – French philosopher – ed.). In the margin there is a note: “The characteristics of culture will depend on one or another characteristic of the mystical worldview. In essence, there can be two main types of culture: 1) based on God; 2) against God – and 3) a mixture.” In the margin there is a note: “The idea of ​​personality, for in it the path to God or from God is determined. Problems of the individual lead to problems about the specific.” Aristotle. Topeka. Book 1. Ch. 8: “Definition consists of genus and specific difference” (Aristotle. Works: in 4 vols. T. 2. M., 1978. P. 357). In the margin there is a note: “Plato has something different in logic. For him, metaphysically, the first is not necessarily simple. Therefore, Plato can speak of ideas as the metaphysical prius of being and the logical prius of knowledge, as something concrete. Neoplatonists, like the synthesis and mixture of Plato and Aristotle, have two streams - Platonic and “Hegelian”. The most concrete thing that can be is personality. And it is metaphysically first. Duns Scott revived this concept. Haecceitas = thisness.” Above the word is written: “life.” In the margin there is a note: “Not an abstraction, an abstraction, a general principle. God the Word - the primary Logos, the source of knowledge and reality, Who loves the Father - is not an abstract principle, but something individual, concrete. Not simple, but infinitely complex, concrete. Christ is an individual, but each of us can see ourselves in Him. He contains in Himself all truth, all individuality.” Matt. 21:42 ; Mk. 12:12; OK. 20:17. In the margin there is a note: “All our content and transubstantiation is in Him, Christ is the stone on which we rely in our race. It is not the Protestant abstract concept [idea] of Christ, but His reality, given in the Eucharist, that is the starting point of our entire life. Jesus Christ is an individuality that contains all other individuals, everything is in Him, every action of ours, our judgment, the whole fullness of the diversity of what was, is and will be, is contained in Him. We must discuss everything with Christ as the starting point of our thoughts. Here there is a direct clash with Renaissance logic. Modern thought, in essence, has overcome the Renaissance worldview by understanding form, metaphysically the first, as complex, whole, concrete. On two paths they came to the same conclusion - about the existence of individual concepts. The general is not the first. Among the workers in this direction, Russell must be mentioned, alone and in collaboration with Whitehead. (Bertrand Russell (1872–1970). In order to avoid the paradoxes he himself discovered, he developed a theory of types (see: Bertrand Russell. Mathematical logic as based on the theory of types / Amer. joum. math. 1908. N 30). This theory was developed in detail together with Alfred North Whitehead (1861–1947) in the work: Whitehead Alfred and Russell Bertrand. Principia mathematics. Vol. 1-3. Cambridge, 1910, 1912, 1913. Here, the primary objects, or individuals, are assigned to type 0," the properties of these individuals to type 1, the properties of the properties of individuals to type 2, etc. - ed.). In the margin of the note: “I determine through the nearest generic and species difference” (see note 681 - ed.) - this logical concept is not suitable in modern scientific thinking: there are other methods. Something is defined by what is done to it. Concrete relationships are precise determinants of something first. The concrete puts forward in contrast to the abstract. We are used to thinking: the more abstract, the more scientific. From the point of view of the 19th century, history is not a science, since it has no general principles. For example, something can be determined through the actions that are performed on them. A concrete understanding of reality is not at all connected with the ability to give a logical definition. You can know and not be able to determine. These questions are very important in the field of history. History does not teach any general principles. General provisions, for example, economic, psychological, etc. laws, are not the essence of history.” Comte Auguste. The spirit of positive philosophy. St. Petersburg, 1910. P. 19: “It is precisely in the laws of phenomena that science truly lies, for which facts, in the proper sense of the word, no matter how accurate and numerous they may be, are always only the necessary raw material.” Comte Auguste. Course of positive philosophy. T. 1. Philosophy of mathematics. St. Petersburg, 1900. P. 22: “Completing the vast mental edifice begun by Bacon, Descartes and Galileo, we will directly create a system of general ideas, which positive philosophy is destined to place forever at the head of the human race...” Ulrich Zwingli (1484–1531) – Swiss reformer. The notebook contains unnumbered pages with notes: “Both chemical laws and economic and sociological laws are, in essence, not interesting for history and do not provide anything for understanding a historical era or a historical person. In the latter, we are interested not in the general, but in the individual (particular). The individuality of objects of historical study is not evidence that history has not yet developed, but of the uniqueness of the historical object. This exists in other areas, for example, in astronomy (planets), in geology. Along with nomography, there is also idiography - in all areas. But, after all, there is an infinite number of individual things, and if there were nothing besides the concepts of the general and the particular, then we would not be able to complete history. But the third concept was given by Plato - type, individual, serving as a model for others, like literary types. In the latter we give some kind of instrument of cognition, but the more individual the type, the more it is an instrument of cognition, the more general it is, the less so. Artistic types are irrational, but they make it possible to understand life. The essence of a type cannot be expressed in a general formula. Those types that can be expressed in general concepts are mediocre; they are not types, but aggregates of general concepts. The artistic type becomes a new category for us, a new term. But what is the term for the singular? - Name. Names are the centers around which everything comes together. Moses is a category for us. We can see some analogies with Moses. When you feel that you can apply a historical name to something, then you have come to know a historical person. History, in essence, is a typology. What is the connection between names? Let's look at the Holy Book: “Abraham begat Isaac” (Matthew 1:2), etc. This is the quintessence of history. But what does “give birth” mean? It denotes the most specific relationship between two persons: “rodi” - physical, spiritual, scientific, artistic, etc. History is a series of genealogies. This is the most intimate connection, which in the field of nomography corresponds to a causal one; but this is general, and “rodi” is highly individual. Around the formula “Abraham begat Isaac” is layered the revelation of these names and the connections between them. This is the least, without which there is no history. Why is a personal name the essence of history? Although there are many Abrahams, in essence, each has its own name. What do the statistics say? About what is monotonous, repeats itself, unchangeably, about the eternally old. In history we are interested in the ever new. This is a human face, a personality. Therefore, for history, a new phenomenon is the birth of a new face. Therefore, the newer the face, the more interesting and timeless it is. The appearance of a new face is signified by the concept of birth, physical and spiritual. In the physical world the spiritual is born, from the spiritual father. History does not speak about the general, but it is also not interested in everything individual, since it is not sufficiently minted and therefore mixed with other individual things and can only seem to be an instance of the general. Therefore, Holy Scripture, which gives the most typical persons, is a typology par excellence. Therefore, the Church’s use of sacred names (for example, in the Canon of Andrew of Crete) is a true understanding of history, and not an allegorization. Andrei does not deny names as a person, but he sees in them types of spiritual states so clearly that for him they become new categories of knowledge. They are much richer than the abstract concepts of adultery and murder. A religious person thinks in concrete images. The Gospel provides us with a single personality of Christ and a single event of His life, but this is a universal category and types of eternal human relationships. A true category is then a category when it is not only abstract, but also metaphysical, that is, a creative principle.” In the margin there is a note: “Since we are talking about sin, we have a particular deviation from a certain path. We can, without violating the rights of science, be church people. There are two ways - Renaissance and Medieval. Maybe consciously opposing oneself to churchliness is the Luciferian path? The scientific understanding of the world continues, sharpens, and draws conclusions from science. Science depends on reality, and ordinary thought can express its desires without being constrained by reality. The womb from which the Church's worldview was born is universal human thinking. This means there is some kind of private human thinking.” In the margin of the entry: “In church writing there are no general concepts, but specific images. Church thinking develops according to its own laws. There is no system in church hymns. The logic and psychology of church chants are completely alien to what is given in textbooks.” "Folk poetry. The train of thought in church chants is much more subtle than is usually the case at first glance.” In the margin there is a note: “Various connections of images, lace fabric.” In the margin there is a note: “... not in the sense that behind the cover of images one can discern an abstract thought - an allegory, but in the sense that one can make diverse cuts and discover new relationships.” In the margin there is a note: “Church actions are also symbolic, that is, echoing other realities.” In the margin there is a note: “For what purpose does science produce the separation of thought from reality? For this group, God in the best sense is only a hypothesis, which, to the extent possible, must be gotten rid of and, to the extent possible, such a worldview is possible where God is not needed. What does this mean exactly? We are surrounded by reality. To get rid of God means to turn reality into something that appears before our eyes.” In the margin there is a note: “But at the same time, the minimum from which all reality is built is stolen from reality. But man is given to himself. If the whole world were declared a phenomenon of the mind, then the mind itself remains as a given reality. If they wanted to bring out the mind, then as reality weakens, the ground is pulled out from under a person’s feet.” In the margin there is a note: “t. that is, because he has a point that he recognizes as absolute.” In the margin there is a note: “But here we enter the realm of arbitrariness. I can believe in Copernicus and Ptolemy. In fact, these philosophers rely on some kind of life feelings. The impulse here is the human environment. Some circles of intellectuals believe in themselves. And this is where the structure of the mind comes from. Why are the laws of mechanics the way they are? Two answers: because reason teaches so, but then we run into a dead end - a given of reason; the second answer is because that’s what our circle teaches. As soon as a person refuses to accept the reality given by God, he is forced to believe in himself.” In the margin there is a note: “Non-church culture is made through self-deification. If a renaissance man believes, then he is inconsistent. For Western European culture, it is natural to expel God; in order to be yourself, you need to get rid of all the gifts of God. But by doing this he destroys his own form and turns into a meonic state. Philosophy and psychology of modern times have been engaged in dissolving connections. What remains is naked self-affirmation, which looks out through a crack at God’s world and builds its forges from there.” In the margin there is a note: “In theosophy and anthroposophy there is a method of decomposition: God and man are decomposed into a number of forces. It essentially denies life not only in the global and metaphysical sense. Universal human thinking is oriented towards God. It crystallizes in Christianity. But why is revelation necessary for humanity to discover its humanity? The answer lies in the idea of ​​embodiment. Christ is the prototype of man." On a piece of paper included in the notebook there is a note: “The worldview of the Renaissance, thanks to its rationalism, can be easily expressed in concepts. This worldview is professorial, newspaper, magazine, and not for life in the family, among friends, not for prayer, not for contemplating nature. The medieval worldview is symbolic; in it each element is connected in a variety of ways with many others. Therefore, to understand a single element, you need to know many others. So is knowledge of the body and poetry. You can learn a religious understanding of the world by living side by side with some person and exchanging words about simple, everyday things, about the weather, about the economy, and not about scientific issues. Two specific excursions - St. Sergius and Feodor Bukharev. St. Sergius was a Dante for Rus', who combined in himself all aspects of culture and life, but more fully. Western Dante was only a writer and thinker." Unnumbered pages are sewn into the notebook, which contain a briefer summary of the 13th lecture. Apparently, Florensky is referring to his article “The Trinity-Sergius Lavra and Russia” (1918). See: present. ed. T. 2. M., 1996. pp. 352–369. See: Priest Pavel Florensky. The Pillar and Ground of Truth. Letter ten: Sophia. M., 1914. pp. 319–392. In the margin there is a note: “The Pharisees had their undeniable virtues. But Christ convicts them.” In the margin there is a note: “The Pharisees could have been perplexed at the “hatred” of Christ.” In the margins of the note: “You then create idols for yourself, but, in essence, you bow to yourself, because you value.” “The higher the idea, the easier it is to begin to worship it itself, the more seductive it is. If you fulfill the commandments, then the higher, the more dangerous.” In the margin there is a note: “To be saved – that is, to obtain spiritual balance, that is, to live in the absolute center of being.” In the margin there is a note: “This very psychology is revealed in the Renaissance period.” In the margin there is a note: “...given to us from some other being, reality, creature.” “Phariseyism is autonomy, also a revivalist worldview. Both are conditional, become idols, and I fall into pharisaism.” In the margin there is a note: “If you believe in the worship as such, it will become an idol.” In the margin there is a note: “Striving for autonomy does not mean denying God. It will consist in the fact that for you there will be no life in God, no contact with Divine Energy, but an abstract concept will remain. You can theologize, but everything will be dead objects, just like for positivism. I had this side in mind when I spoke about the absence of a church worldview in modern times. They talk too much about God and the Church, but outwardly, rationalistically. The opposite of autonomy and heteronomy is Theonomy and Christonomy.” Wed: Collection of letters of the Optina Elder Hieroschemamonk Ambrose to the monastics. Vol. 2. Sergiev Posad, 1909. P. 40; “I will also say: God is more pleased with a sinner who repents than a person who has not sinned but is exalted. It is better to repent having sinned than to be proud of it without sinning.” At the top it says “faithful.” In the margin there is a note: “and almost achieved it. Although I believe that among the people the foundations of a religious worldview are still alive. I believe in the Russian people and that they have great religious tasks ahead of them, building a religious culture, although for a long time all sorts of poisons will be absorbed into the people. In the Church there is an embodiment of spiritual forces in a carnal environment.” Docetism is a heresy associated with Gnosticism, which sees in Christ only a ghost, whose corporeality was only an appearance; the divine nature of Christ absorbed the human. There is a note in the margin: “If we deny it, we will fall into docetism. It is as important to say about Christ that He became incarnate as it is to say that He is the Son of God. The denial of culture in the Church is a heresy that arose under the influence of Renaissance culture. We are all guilty of this. We say: “External life is in itself, and in addition, there is the Church.” We inevitably live in a non-church culture: for six days we live somewhere on the side, and on the seventh we come to Church. But is it possible to just come to Church? This is essentially impossible.” In the margin there is a note: “So I say, taking into account the available church forces.” In the margin there is a note: “...not individually, but as a society, and not because of individual sins, but because they belong to a dual culture—positivists and rationalists.” There is a note in the margin: “The Teaching Church does not understand this at all and does not take it into account. If you don’t prepare for all this, then an explosion will occur on this basis.” In the margin there is a note: “You ask and you will see that he himself never thought anything about it.” In the margin there is a note: “Our church life is in the greatest unpreparedness for the coming struggle. Everyone thinks positivistically for himself. Our churchliness is an iron locked chest filled with jewelry, the key to which is unknown where. Antinomy is a contradiction that is fundamentally insoluble. At their root, in God, law and grace are one and the same. The Pharisee state, carried to its end, is a delight. And in, formally speaking, something very similar to a spiritual state is made your idol. The Optina elders said: “Don’t be afraid to sin, but be afraid of prayer.” Wrong prayer gives some kind of tinsel joy. The more tinsel and glitter, the more you want to pray. Some kind of vicious circle, from which a way out is possible by a miracle - a deep fall. The beauty is the tragedy of pharisaism. It is a delight not on a mystical theme, but on a moral theme.” In the margin there is a note: “This is how it is affirmed in the mind, although it may be false.” In the margin there is a note: “...t. e. listing the main corners of our mind that are essentially connected with our treasure, the destruction of which entails the destruction of the treasure.” In the margin there is a note: “Droits d’un homme et de nature.” In the margin there is a note: “This is done by the entire work of Western European culture - the conquest of autonomy.” It says “thoughts” at the top. In the margin there is a note: “Three main spheres, in accordance with the three tasks of metaphysics: God, man and nature. The Renaissance worldview was finally formed by the time of Kant. Then the need arose to show that it was impossible to think otherwise. This is the essence of Kantian philosophy. Critical research method as the basic principle of the life of the spirit approved. " At the top it is written: “It was impossible to think otherwise.” In the margin there is a note: “Here the sequence is reversed than before: I believe in the reservation of the world from God and then I want to justify it. For Kant, this is established by the integrity of sensory experience, its continuity. Since the world is reserved from God, then my body is a closed and continuous world: both the Kantian and the Renaissance worldview are based on the principle of continuity. A specific example. The evangelist tells about the ascension of Jesus Christ and the appearance of Angels. These narratives run counter to the scientific worldview of modern times. The task of a scientific worldview is to show that an Angel cannot burst into the sensory world from somewhere, and Christ cannot leave it. To do this, you need to introduce the principle of continuity of space and time. Here the treasure is autonomy, and the heart, that is, the totality of spiritual forces, is a system of categories.” Words in square brackets are written above the line. In the margin of the entry: “So, the treasure is autonomy against God, and the heart is the system of categories - it is elevated to a certain dogma... which we must admit in order to admit the treasure is not... A similar critical examination must be carried out in any worldview. But in Christianity it is completely different, since another treasure is without God... . Christianity has a different structure of principles of thinking, since we believe that without God we can do nothing. The Renaissance worldview lives by negations, so it is easy to establish categories, a set of forms of reason. In a religious worldview, the system of everything is written at the top: “spirit”, which is not complete for the affirmation of faith.” “All Christianity is deeply real, all concepts in it are concrete. Dogmas are not theories, but facts. “All Christianity is in the confession of the Son of God, who came in the flesh. The entire body of dogma organically develops from this point and rests on it.” Dogmas, in addition to those expressed at the Councils, also exist, potentially, in the Gospel at this point. They may be expressed by individuals or even not expressed at all. One category can perform the functions of another. Christian categories can, to a certain extent, cancel each other out. These categories are concrete, like all Christian thinking. All patrolology and the Councils were a critical study of categories." In the margins there is a note: “He who lived with us, tangible, was not devoid of anything human, a whole person - He has absolute value, the center of the world and history. Limited, part of the world, and boundless, greater than the world, premium. ...But this is also the law of thinking. In the basic laws of thinking - identity and sufficient reason - we encounter a contradiction - antinomy. By an act of faith, consciousness rises above thesis and antithesis, and perceives the one Hypostasis of Jesus Christ. Further, we affirm the categories: on the one hand, the Absolute, and on the other, the created, the world.” In the margin there is a note: “The first heresies softened the contradiction: Ebionism - the destruction of the Divine, Docetism - the destruction of humanity. Orthodoxy affirms antinomy: where the antinomy of thinking is denied, there is rationalism.” In the margin there is a note: “Antinomy is the main category of religious thinking. Where we deal with the denial of antinomy, there we see hidden rationalism, a non-religious person, although he may recognize the Creed. Science does not want to explain the mechanism of any phenomenon. She establishes the laws of a given phenomenon in accordance with the fundamental laws, and she does not want to answer questions about particulars - about how exactly this or that phenomenon occurs. This must be especially said about religious thinking. From our basic faith we deduce the main provisions, from them further, etc. The construction of church metaphysics is entirely guided by the soteriological idea. The question should be teleological: for what? There is only one goal - salvation. A position that does not correspond to the basic dogma must be rejected as heresy.” In the margin there is a note: “We believe in salvation, and since the Church recognizes the saints...” Messalians, or Euchites (prayers), are a sectarian movement that arose in the East in the 4th century. They took ascetic work to extreme forms: complete renunciation of the world, living by alms, intense prayers. Epiphanius notes the influence of Manichaeism on the Messalians. Varlaam is the opponent of St. Gregory Palamas in the controversy about the Light of Tabor. He was anathematized. In the margin there is a note: “Since we believe in our salvation, to that extent we must believe in the salvation of the saints, and to that extent - in their blossoming. If an ascetic says: “This light is God,” we must say: it is so. Recognizing this is subjective. fundamentally denies the idea of ​​salvation.” Above the words “here... construction” is written: “This is how we come to construction.” Above the word is written: “metaphysical.” There is a note in the margin: “If the saint did not see God, but his own energies, then this is Barlaamiteness, delusion. Therefore, a distinction is necessary in God between essence and energy. Every reality has essence and energy. Next we build a Christian anthropology, and then a symbolic worldview - a thing can carry the energy of another thing. I don’t know how the energy of one entity connects with the energy of another, but I can indicate the gradations.” The text is not very clear, so a supposedly missing word has been inserted. In the margin there is a note: “Our question: for what – teleological. The question: how exactly is an idle one, and not because it could not be answered.” In the margin there is a note: “The traveler, before going, can think about rational ways to achieve his goal.” In the margin there is a note: “Another, finding all paths difficult, may abandon them or be satisfied with small paths.” In the margin of the note: “With this gray and poorly realized sensationalism mixed with rationalism, it is impossible to repent. Since the majority of our contemporaries do not believe in building a rational system of understanding the world, they do not embark on this undertaking. There is also spiritual laziness here, because it is difficult to build a system. Positivism is shared, perceived unconsciously and indistinctly from newspapers, from popular books, from school. This is a much greater evil than direct fight against God.” Heb. 11:1: “Now faith is the substance of things hoped for and the evidence of things not seen.” In the margin there is a note: “The third way of thinking is that not a single method is absolutized, but not denied either; there is no skepticism, but faith. If faith is some kind of rapprochement between faith and its subject, in addition to space, figuratively speaking, then the best method is faith. Eclecticism – from the point of view of the rational method. It seems that this is a mixtum compositum (maximum complexity (lat. - ed.), an expansion of terms and methods. Parcels - one and the other. This way of viewing is false, because it does not make the necessary demands: in Christianity, after all, the vitally concrete perception of objects of faith is an act of faith. This kind of construction is poetic.” In the margin there is a note: “The symbolic nature of religious thinking is its essence. This is not a system of philosophical order. Any accusation of rational incoherence is a complete misunderstanding. Unity will come from within.” On a separate sheet of paper inserted into the notebook, the following is written: “If all the methods are taken on their own, then Orthodox thinking may seem eclectic. So it will be from the point of view of rational thinking. This is patristic thinking from the point of view of Western philosophy. Reasoning begins using one method and moves to another. The term is used first in one sense and then in another. The parcels are first one, and then another. But this method of consideration is false, because it applies to the patristic method of consideration those tasks that it does not pose. The true method is the direct, vital perception of an object by faith, and for its nourishment it can use all means. If we want to explain a subject to someone, then we take comparisons from different areas, and not just from one. Then the thought can be most condensed. This kind of construction can rather be compared with a poetic work. With this way of thinking, one cannot reproach the thinker for external contradictions, because internally, in essence, they can be one and the same. To every proposition a religious thinker can say yes and no. Religious thinking is essentially symbolic. Any attempt to turn it into rational philosophical thinking is a complete misunderstanding of it. Unity here comes from within.” From the Creed: “Light from Light, true God from true God, begotten, uncreated, consubstantial with the Father, by whom all things were.” In the margin there is a note: “Contradictions in the elements.” On a separate sheet of paper inserted into the notebook, there is a note: “We say certain propositions not why, but for what. Teleological nature of thinking. This goal is the object of our faith, which we want to protect, embody, reflect with many mirrors, amplify, dismember. This will not make it any more real to us. The need for this dismemberment is a sign of weakness. A long prayer is needed at first, and then it is all condensed into short formulas. As the mind grows stronger, it can penetrate increasingly brief formulas. The last prayer is the Name of Jesus. The need to develop a worldview is a sign of a certain weakness. For church thinking, both ontological and epistemological Truth comes from one Word, “In Him all things were.” There is no bifurcation into the subject and object of knowledge for popular and church thinking. For Western European thinking, the dominant law is the law of identity, according to which every concept is it and is not not-it, and a thing is only it; for religious thinking, these laws do not exist. And in the ontological and epistemological order in religious thinking we are dealing with elements that are both it and non-it. How is it possible that a thing, or a concept, a term, an image, is, at the same time, something greater than itself?.. Symbolism and non-symbolism. Before answering this question, it is useful to give a little autobiographical information.” In the margin there is a note: “...monolithic.” In the margin there is a note: “...I had a crisis - despair in the possibility of knowledge.” In the margin there is a note: “The dogmatic teaching of L. Tolstoy is naive and ignorant chatter on theological topics.” In the margin of the note: “...people were not cattle... Not a husk, but a full-fledged grain. But there are contradictions in them, which means... temporary, perishing. Since this husk dies, it partly expresses the Truth, and partly it is a dead garment. It must be perceived not from the outside, but from the inside. All teachings and provisions for the creative spirit are symbols of Truth, but for others they are mechanized dead clothing. What is not from heart to heart, then carrion, definitely harms. The hole of death... The greatest responsibility for your life.” In the margin there is a note: “Symbolism and non-symbolism” In the margin there is a note: “How is a symbol possible in the metaphysical order? From the church point of view, there cannot be abstract, external metaphysics, but only one that comes from the Truth. You cannot take some concepts and put them together somehow to get the Truth. This or that system of thinking is only a phase, and not the final stage.” In the margin there is a note: “We learn to look at ourselves from the outside, we learn to outgrow ourselves. We must talk about the laws of thinking and being, which are derived from our Faith in the Only Begotten Word of God, to Whom all things were.” In the margin there is a note: “Essence and energy are two sides of a thing that express each other. The phenomenon closes the essence, but the phenomenon reveals, reveals.” In the margin there is a note: “Light emanating from a luminous object.” On separate sheets of paper inserted into the notebook, there are notes: “The distinction between essence and energy is one of the most important provisions of Christian metaphysics... These two sides are not opposite to each other, but are Manifestations of the same thing (1921).” “A sunbeam is not a Kantian phenomenon, a haze that obscures the sun, but, on the contrary, precisely the sun itself. And, although the sun, revealing itself in this from above, is not exhausted by it existentially, however, in every beam of solar rays we see the whole sun, albeit with less brilliance. Based on this adequacy of the manifestation of a thing and energy, we can say that energy is, at the same time, a thing (1921).” Above the line is the option: “The Church has never taken material from outside simply due to historical influences, but has assimilated them by choosing them...” In the margin there is a note: “Teachings divorced from universal humanity are far from Christianity. Platonism is an anticipation of Christianity; it contains a lot of church terminology.” A text break of approximately 1–2 lines. In the margin there is a note: “Sensory reality must be conceivable in such a way, without which the highest reality is not given to us.” It has its own name, but it is eclipsed by the higher one. On the lower side, myrrh is spirits diluted in oil, and on the spiritual side, it is God’s grace, energy that is dissolved with the energy of spirits. Apparently, Ivan Vasilyevich Popov (1876–1938?) – prof. Moscow Theological Academy in the Department of Patristics; in 1925–1927 - on Solovki, then - in exile and a camp in Siberia. This expression does not refer to the way of being of the Hypostases, but to their consubstantiality, expressed through a single action. Wed. from St. Gregory of Nyssa: “But that every action that extends from the Divine to creation and is named according to the many different concepts about Him, comes from the Father, extends through the Son and is accomplished by the Holy Spirit. Therefore, the name of action is not divided into many active ones, since there is no special care for anything acquired by everyone. But whatever happens, whether it concerns industry about us, or the economy and composition of the universe, everything is produced by the Three, however, the works are not three.” (To Aurelius, that there are not “three gods” // Works of St. Gregory of Nyssa. 4.4. M., 1862. P. 122.) “For the Son is king, and the living, essential, and hypostatic kingdom is the Holy Spirit, with whom the Only Begotten, being anointed, is Christ and the King of all things. So, if the king is the Father, the king and the Only Begotten, and the kingdom is the Holy Spirit, then, of course, there is one acceptance of the kingdom in the Trinity. The thought of anointing mysteriously indicates that there is no difference between the Son and the Holy Spirit” (The Word on the Holy Spirit against the Macedonians / Ibid. Part 7. M., 1868. pp. 43–44). Subject and action (Greek). In the margin there is a note: “These are scientific principles; they become pragmatic. And in the field of art, a symbol can solidify. The emergence of Western European art is explained by the consolidation of religious symbols, which gradually ceased to be transparent and became valuable and autonomous in themselves. On the path of rationalism and agnosticism, they try to leave one pure meaning, spiritual content, to scrape out the sensory shell; but then we cease to cognize the spiritual world, because they want to express it not symbolically, but adequately. On this path, by the way, scholasticism arises, in which energy evaporates, and what remains is logical ergon.” In the margin of the note: “Coming to the idea that the spiritual is not given to us, but only the sensual. Let us explain using icon painting as an example. An icon is one of the most expressive symbols. For school theology, an icon is not a category of religious worldview.” What is in square brackets is written at the top. In the margin there is a note: “An image is what we see and what the artist depicts.” On separate sheets of paper inserted into the notebook, there is a note: “And here is the Orthodox understanding of thought through the veneration of icons. According to the decrees of the Ecumenical Councils, an icon is an image reminiscent of the Prototype. We worship them and burn incense because honor goes to the Archetype. These words, however, became so boring to everyone that they no longer understood them. Here is Platonic terminology. The prototype is not an idea conceived by the abstraction of representation, but a spiritual reality, that spiritual essence that makes the saint himself, that force that shapes his body, shines in his face, which we see through the covers of his body.” In the margin there is a note: “The resolutions of the Council have not a psychological, but an epistemological, metaphysical and mystical meaning.” There is a note in the margin: “In it we see not the board and paint, but through them. We look at the icon, but we have a spiritual vision.” At the top it says “contemplation.” At the top it says “increase.” At the top it says: “sky, mystical place.” In the margin there is a note: “We don’t feel this, so we have to remind ourselves of it, not in a psychological sense, not as a thought, but by means of a blow, a push to awaken the feeling that there are angels here.” In the margin there is a note: “...icon painting and, in general, painting are becoming denser.” In the margin there is a note: “In the icons of the 14th, 15th and 16th centuries, the phenomenon of so-called reverse perspective is noticeable. It is so persistent that it cannot be understood as illiteracy, but as a conscious technique.” It says “complex” at the top. In the margin there is a note: “...does perspective express the truth of the world, the real order of being?” Moritz Benedict Cantor (1829–1920) – historian of mathematics. See: Cantor M. Vorlesungen über Geschichte der Mathematik. 4 Bd. Leipzig, 1880–1908. In the margin there is a note: “...but Egyptian genre paintings and portraits are very expressive. Egyptian art received canonical forms." In the margin there is a note: “Perspective arises in the field of applied art - theatrical scenery. Its invention is attributed to Anaxagoras, for Aeschylus’s production of his tragedy. The scenery replaces life.” (Vitruvius. On architecture. VII, introduction 11: “For the first time in Athens, at the time when Aeschylus was staging a tragedy, Agatharchus set up a stage and left a description of it. Prompted by this, Democritus and Anaxagoras wrote on the same issue, how, after establishing a center in a certain place, the lines reduced to it should naturally correspond to the gaze of the eyes and the spread of rays, so that certain images from a certain thing are created on the theatrical decorations, the appearance of the buildings, and so that what is depicted on the straight and flat facades would seem to be one outgoing, the other outstanding (Translation by F.A. Petrovsky) (Rozhansky I.D. Anaxagoras. M., 1972. P. 258). At the top it is written: “[not to duplicate] life, but [to give a deeper] comprehension of the truth of life.” In the margin there is a note: “Medieval art creates symbols, not likenesses.” Claudius Ptolemy (2nd century AD) – Greek astronomer and geographer. The publishers were unable to find information about Eguillon. From the Latin graeculus - Greek, in a contemptuous sense. Benois A. N. History of painting of all times and peoples. Works: In 4 volumes. St. Petersburg, 1912–1917. It says “impersonal” at the top. The publishers do not know what we are talking about here. Manichaeism, the founder of which was the Persian Mani, developed under the influence of the cult of Mithras. On a separate sheet of paper inserted into the notebook, a slightly different recording of this lecture, rewritten from “l. 37–38". You might be interested in: