Mystical content in the literature. Presentation on the topic "Russian symbolism as a literary course"

Mystical in a narrow sense it Greek mystic, associated with cults Demetra and Dionysus. In a wider, the overall method of knowledge of being, as well as the results of this knowledge. "Mystics," wrote about. Sergius Bulgakov - called an internal (mystical) experience, which gives us contact with the spiritual, divine world, as well as internal (and not external only) comprehension of our natural world. " Mystical experience should be distinguished from a simple mental state, the mood, which, according to Bulgakov, is limited to the "obviously subjective area, psychologism". "On the contrary," the philosopher emphasized, the mystical experience has an objective nature, he implies the discovered from himself, spiritual touch or meeting. " It is this semantic specificity that determines the aesthetic refraction of mysticism in the literature. Mystics must be separated from fiction, which can also be mystical in shape. Fantasy involves targeted inventing, obvious fiction. Mystic is experiencing a subject as genuine reality, although it takes bizarre forms. Forms of mystical experience are two types: external and internal. External mystical experience is revealed as visions, visual representations. Internal experience is experienced as special psychophysical states perceived without visual impressions as a special kind of feelings. Western Christian Mystic was focused on the first type of experience, Eastern - on the second. The most famous mystics in Western Christianity were Francis Assisian, awarded stigmatization as manifestations of mystical impact, and Ignatius Loyola, who developed a system of meditative exercises aimed at visual images. In Eastern Christianity, the tradition of internal mysticism developed. It was carried out as an experience of "smart doing", in which the central place occupies the so-called Jesus prayer. The highest result of the internal business becomes "Isychia" (silence), in which the individual spirit connects with God, is included with him to direct energy communication (the theological rationale of Isichams is given to Gregory Palama, 1296-1359). In some cases, it can be implemented in the form of communication with a word, accompanied by visible phenomenon of the spiritual world. An example of such a mystical ascent can serve as the history of St. Sergius of Radonezh (1314-92) and Seraphim Sarovsky (1759-1833). The centuries-old experience of prayer business was assembled in the multi-volume anthology of Assheetics "Dobryolism", translated into the Church Slavonic language by Moldovan Inok Paisis Velichkovsky (1722-94). The original mystical monument is the "palrity" of Rev. John, Igumen of the Sinai Mountain (7th century). The experience of internal doing in the East, and in particular Russian Christianity, spawned the phenomenon of the so-called older. The inner mysticism of Eastern Christianity is implemented in the apophatic theology of Dionysius (pseudionism) of Areopagitis (5 - early 6th century, "Mystical Theology", "Divine names", "Heavenly Hierarchy", etc.).

In addition to Christian mysticism, the practice and the theory of spiritual ascent developed at different times and in different cultures. The most famous of them are: Upanishes, the speculative part of the Vedic sacred collections; Ancient Chinese mystical text created by Laosza; in ancient Greek culture - the teachings of Heraclit, Pythagoreans, Empedocla, Plato; The Jewish-Allenical Teachings of Philon Alexandria; In Egyptian-Ellinsky, the so-called "hermetic books" associated with the name of Hermes of the Trissegist; teachings of neopotonics and gnostics; Kabbalism in the Jews; Sufism among Persian Muslims. Original mystical teachings also developed mystics Paracels (1493-1541), Yakov Beeom ("Aurora, or Morning Zarya in climbing", 1612), Emmanuel Swedenborg ("Secrets of Heavenly", 1749-56), Meister Eckhart (1260-1327), Heinrich Sousse (1295-1366), Johann Taoler (1300-61). A special place belongs to female mysticism, where spiritual experience becomes sometimes sacred-erotic forms. This is Angela from Folina, Margarita Cortonskaya (13th century); Teresia Great (15th century, "Autobiography"). In Russia, the experience is associated with the name of A.N. Shmidt (1851-1905), according to his breathtaking of eternal femininity. In the 20th century, the theosophy of Elena Blavatskaya ("The Secret Doctrine", 1888) and the Anthroposophy of Rudolf Steiner, who upgraded the so-called occultism, had a large distribution. The major figure in Russian mystics was V.S. Solvyov, which created the sophilic (S.N. Bulgakov, P.A.Florensky) and the eschatological (N.A. Bardyaev) directions of the 20th century religious philosophy. The unique mystical product of the 20th century is the "Rose of Peace" (1958) Daniel Andreeva. The Anglo-American culture of the 20th century was also influenced by the Mysticism of the Indians, described by Carlos Castaneda ("Done Juan's teachings. The path of knowledge of the Indians Yaki", 1968).

Comprehensiveness is associated with mystical stateswhich can be the subject of artistic incarnation. First of all, the mystical state is associated with the unusual experience of spatial relations, chronotop. In art, such a psychophysical state is often preceded by creativity and is called inspiration. In fact, inspiration in art is a mystical transcendence, a touch of a different world, spiritual inhibition. This experience deliberately or unconsciously the artist seeks to embody into artistic forms. You can also talk about stable mystical motifs. They have a gnosological nature and embody the results of the headband and knowledge of the cosmos, the space - where the phenomena of nature becomes the symbols of the highest reality. Such, for example, Paracels Rose and diverse cosmological symbols of world myths. The only mystical experience, giving a feeling of spiritual and perceived as beauty, can specify depending on the content of spirituality. The spirituality of the Divine is psychologically recognized as love, but physically like light. The spirituality of the Divine is opposed to demonic. She egocentrically absorbs the surrounding in itself. Physically, such anti-birth spirituality is experiencing as darkness, and in the moral region as evil and lies that do not have their own metaphysical content, but is the destruction of good and truth. The beauty of beauty bestly formulated F.M.Dostoevsky, saying about her duality: "Here the devil is fighting with God, and the battlefield - the hearts of people" ("Karamazov Brothers"). The beauty of the divine, genuine possesses a large theurgic force, because the spiritual creative energies into the material world, gives the love of the person as an experience of the highest world in the soul, changing him from the inside, and with him and the surrounding reality. In this mystical meaning of famous aphorism in the novel of the Dostoevsky "Idiot" of Dostoevsky: "Beauty will save the world."

In the history of world literature, mystical revealed in various aesthetic forms. The most ancient and complete form of mystical in the literature is the myth. The originality of mythological mysticism is that it is revealed in the full, sensual-body forms of the material world; This is a wonderful reality. Mythological nature has some shaped units, and in particular personification and symbol. In the medieval literature of Western Europe, Byzantium, the ancient Russia mystical was the basis of the world of mineros and aesthetics. However, it was developed in the literature only within the framework of religious genres. In Western Europe, the most developed genres of mystico-religious literature were mysteries who came out of the temple liturgical action and representing the staging of biblical plots, as well as Miracle - poetic dramas with a plot based on a miracle that commits the Holy or Virgin. In Mysteries and Miracals, the situation of the intervention of the celestial forces in earthly events was recreated, thereby implemented mystical Presence of Other World. Mystical nature distinguished these genres from morality, where the focus was made on the ever situation and had a moral and didactic orientation.

In Russian medieval literature mystical revealed in the genres of chronicles, life, teaching. The chronicle did not just fix the events, but also indicated their historosophical perspective. Intuitively chronicle relied on the books of the Bible, who are understood as a sacred story. The mystical goal of these works is to designate the participation of divine forces in the historical process, and didactic had in them, as in teachings, eschatological character. In life combined mystical, ethical and aesthetic. The criterion of holiness was a miracle, a physically revealed mystical event. Spiritual experienced by the author of life as beauty. A special place in religious culture and literature was held by religious folklore, largely free from dogmatic establishments. Among the genres of religious folklore are especially mystically saturated legends, including the echoes of pagan mythology (dragons, led, water), and the so-called spiritual poems are poetic works of mystico-cosmological and zhitsky, but not canonical, and apocryphal content. In Western Literature, the largest monument of this type is the "Golden Legend" (13th century), which has become the basis of the Knight's novel, liturgical drama, lyrics and iconography. In Russian literature, this is a circle of texts associated with the so-called "pigeon book" (13th century).

It is believed that in the literature of the Renaissance Mystical in his own sense, the word is postponed to the background . However, the return to the aesthetic consciousness of antiquity with its body's body does not absorb mystical in principle. An antique physicality had a mythological - spiritual and physical - nature. It is significant that the Christian revelation of God of God was perceived by Hellinskaya, and not the Jewish culture. In addition to the mystical subtext associated with an anti-mascutic attitude to the body, mystic is implemented in the Renaissance Epoch in religious topics and images. It should be especially highlighted by the "Divine Comedy" (1307-21) Dante, "Liberated by Jerusalem" (1580) Ttasso, "Lost Paradise" (1667), "Return Paradise" (1671) J. Milton. A new aesthetic consciousness is connected here with traditions of Catholic mysticism and theology. The most important role is a mystical playing in the Poets of the tragedy of W. Washpira, who has yet revived the tradition of the ancient tragedy of rock, where the person turned out to be powerless to the mysterious forces of fate. However, mystical experienced rather in the subtext and perceived more widely as irrational. A peculiar mystic is refracted of the Baroque era, aspiring to the "union" compound, which artistic realized in the collision of fiction and reality, ancient mythology and Christian symbolism. Poetics Baroque for all bizarre, sophisticated imagery developed the art of perception (the treatise "Ostrivity or the art of a sophisticated mind", 1642, B.Grasiani Morales). Mystical as irrational was excluded from rationalistic, regulatory aesthetics of classicism. As an extra-durable mystical partly appears in the aesthetics of sentimentalism. The mystical subtext came out here the theme of death and the intuition of rock, included in the emotional model of "Sacred Melancholy". The revival of interest in mystical occurs in the work of romantics. The universal intuition of the dowemicia includes Dvouliiria metaphysical, mystical. This explains the attraction of romantics to folk folk-mythological culture. The creativity of I.V.Goye was crucial about the formation of mystical worldview in the literature of the end of the 18th - early 19th century. In his dramatic poem, Faust (1808-31) is implemented by the unity of the mystical and empirical, characteristic of mythological picture. Mystical is depicted here as a variety of reality. The close type of figurative thinking is concretized in the works of European and Russian writers: Novisa, E.T. A.Gofman, J. Baron, U.Uitman, U. Avordsworth, S.T. Kolridge, W. Blake, R. Sauti, V.A. Zhukovsky, N.V. Gogol, and others. Gnostic character and philosophical understanding of mysticis gets from the late Romantics E.A., V.F. Odoevsky (Novella), M.Yu.Lermontova (Poem "Demon", 1829-39; poem of mystico-religious content). Within the framework of realism, mystical becomes a romantic reasancement, a means of philosophical and psychological analysis of reality and comes closer with fantastics (Gogol. Nose, 1836; I.Sturgenev. Clara Milich, 1883; N.Anekrasov. Railway, 1864; Dostoevsky. Double, 1846). Mystical as irrational is actively used by Dostoevsky in his novels ("Brothers Karamazov", 1879-80). Dostoevsky, L.N. Tolstoy, N.S.Leskova, V.V. Rosanova Mystical is implemented through the development of religious and philosophical issues. Mystical as philosophical, psychological and aesthetic becomes the basis of aesthetics of symbolism. Theoretics of symbolism are developing the concept of mystical at all stages of the creative process; Immersion in mystical world - Gnostics, history (Vyach.Ivanov, A. Boy, A.Blok, M.Voloshin); An art embodiment is a symbol, music as means of consolidation and transmission of mystical; Theurgy-level of artistic implementation, perception. On some symbolists, the occult teachings were influenced by E. Blavatskaya, A. Bazant, R.Shteiner (primarily on A. Bel and M.Voloshina). The symbolism developed mythological mysticism F.I. Tyutchev and V.S.Solovyov. Russian symbolists of the second wave (white, block, voloshshin) artistically developed mystical mythologies: eternal femininity, world soul, homeland, girlfriend, Godhead. Symbolism mythologies are developing in a unique mystico-artistic, mythological world of D. Anderev - a treatise "Rose of the World", the poetic ensemble "Russian gods" (1933-56). Andreev himself determines his type of symbolism of Andreev himself. This is a mystical, mythological realism in his original understanding.

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Mysticism in a broad sense

Mystic (from Greek. Mystikos is a mysterious) in a broad sense there is a concept more general and more vague than the concept of religion. It can be said that any particular religion is a special case of mysticism. Mysticism is the base of all religions without exception. It is known, for example (and this is not at all uncommon) that people who confess various religions can belong to one mystical community, which is engaged in, say, spiritualism or theosophy. The essence of mystical worldview is generally reduced to the idea of \u200b\u200bthe duality of the world. Initially, this presentation seems to be determined by the fundamental circumstance that a person in his cognitive attitude to the world is constantly facing unknown, which is usually at first perceived as unrecognizable. This eternal collision, inhibiting and puzzling a person from the first steps of his historical movement and from the first efforts of his cognitive activity, constitutes the gnoseological and psychological basis of mysticism and determines its primary operational form, which should be considered primitive magic. The idea of \u200b\u200bthe duality of the world does not remain unchanged. Gradually, it becomes more complicated and with the emergence of ideas about the soul acquires the forms of new alternatives: the world of material and spiritual, the world of natural and supernatural.

Mystic is much an ancient religion and makes it a gnoseological subsoil. The famous Soviet historian religion V. D. Bonch-Bruevich has a judgment about the ratio of mysticism and religion: "All religions are always, at all times and all nations, be it sectarianism, or orthodox religions, or Orthodoxy, have always had a mystical beginning. . That is why they are also religious systems that they are mystical. "

Mysticism in a special sense

What is the content of the concept of "mystic" in a narrow sense? G. V. Plekhanov considers the main thing in mystics "faith in the possibility of directly unity of a person with the deity and in general with spirits." He emphasizes that ... .. Materialist philosophy, and only it is one, represents the complete opposite of the philosophy of mysticism. For a materialist, a person with all his properties is no more as part of nature. For mysticism, nature itself is nothing but the revelation of the deity ... According to the materialistic theory, the only source of knowledge is the experience interpreted by the human mind. According to the teachings of mystics, the most profound, the only, true knowledge is achieved through Divine Revelation. The mystical philosophy of nature is nothing but theosophy. The materialist rejects magic with the same contempt, with what he belongs to any sign and witchcraft. In the eyes of Mystic Magic, there is something much more respectable and serious than our ordinary natural science. "

So, in the broad sense of mysticism there is such an interpretation of being, which sees first of all the mysterious, incomprehensible principle. In the narrow sense of mysticism there is a presentation or faith in the possibility of direct communication of a person with a supernatural beginning or an idea of \u200b\u200bthe possibility of superfront and overseas knowledge.

Self-determination of mysticism

It seems not only relevant, but it is necessary to consider the self-determination of mysticism here. In this regard, the interpretation of mysticism and its typology proposed at the end of last century by Russian Mystical Vladimir Solovyov is not deprived of interest. This is all the more important that the mystical speculation of Solovyov is widely proclaimed in our time by bourgeois religions and moralists. Solovyov distinguished the mystics of two births: mysticism is real, or experienced, and mysticism religious and philosophical, or informative. Under the real, or experienced, mystical Solovyov understood the totality of phenomena and actions that allegedly associate a person with a "secret being" and "secret forces of the world", regardless of the conditions of space, time and physical causality. Under the religious philosophical, or cognitive, mystics Solovyov understood the "mystical theology" and theosophy. In turn, real, or experienced, mystic Solovyov subdivided into mysticism pruneral (clairvoyance, divination) and mysticism, or operational (magic, theurgy, necromancy, magic and spiritualism), here Solovyov attributed hypnotism, or as he expressed , "Animal Magnetism", which indicates the obvious leaning of Solovyov to see mysticism in any insufficiently studied phenomenon. In his typology, the Mystics Solovyov indicated that from a Christian point of view the real, or experienced, mystic is subject to divine, natural and demonic to mysticism. Under the "divine mystics" it means "mystical communication with God", manifested in visions (i.e. hallucinations) and in ecstatic attacks. Under the "natural mysticism" is understood by alchemy and all kinds of "miracle." Finally, under the "demonic mystics" it is understood "Communication with the unclean power", that is, all sorts of phantasmagoria about the sabshams of witches, about the visa, etc.

In the Catholic theology of mysticism is defined as "the empirical knowledge of the Divine Grace in man."

Mystic and religion

Mystic, which arose in a professional society, in the era of the formation of the parental kind, then, with the emergence of class states and especially Asian despoti, where "Ol, there was a significant role of theocratic elements, has gained a huge impact on the spiritual life of peoples. For the correct orientation, the difference between the concepts of "mystic" and "religion" seems to be radically important. What is the difference between mysticism from religion and what do they have in common?

First of all, mysticism and religion has a common ideological basis: the conceptual (dualistic) concept of the world. As for the active, or operational, the parties of mysticism and religion, then there are significant differences between them. So, if a religious cult is wearing an open, public and even official character, then the actions of mysticists are usually carried out conspiratically. Of course, the ratios of mysticism and religion are conditional here and mobile. So, in the Christian cult there are "seven sacraments", the interpretation of which theologians are given from the standpoint of publy mysticism. Dogmat on revelation and creation is also the purest mysticism. However, in any religion it is possible to directly indicate a lot of principles and elements, clearly mystical both by origin and in meaning. Equally, many mystical actions and presentations are closed with religion so much that it is difficult to separate them from each other.

"Occult sciences"

Mystic penetrates not only religion, but trying to penetrate into science. We are talking about the so-called "occult sciences", which is also based on mysticism. The term "occult" (from lat. Occultus is a secret, intimate) in combination of Occolta Philosophia for the first time was used by Agrippa Nettesheim-Skim in his three-volume treatise "De Occulta Philosophia" written in 1510-1512. The occultists themselves determine their "science" as a totality of views, beliefs and knowledge about the mysterious properties and forces of nature and man. According to the statements of the occultists, their "science" stands on the verge between materialistic science and religion. With science, Occultism allegedly brings the desire to penetrate the essence of things and comprehend the deepest secrets of the universe and the human soul, as well as to build a holistic, consistent worldview. With the religion of the Occultism, the insults are that the deity is recognized as the initial point of all the extent. Thus, the occult is based on the theological system and mysticism. At the same time, recognizing the revelation by the main source of knowledge, the occult creates the appearance that it does not refuse to generally accepted scientific methods of knowledge - experiment and logical conclusion. Othersome occultists are used by the method of an analogy, which is known to the least accurate and least convincing, but it provides the widest opportunities to create a mystical phantasmagori. Pretending, the occultists at the same time argue that if materialistic science is able to comprehend only the outer side of the phenomena, then the occult sciences allegedly investigate the inner essence of things and phenomena, which is only available dedicated and enlightened. The main source of knowledge, according to the occultists - Divine Revelation. They argue that the Supreme Divine "gave the revelation of the founders of world religions - frame, Krishna, Hermes, Moses, Orpheus, Buddha, Zoroastra, Pythagora, Platon, Jesus, Magometry" and that all religions that have ever confessed by humanity in their inner Entities are reduced to a certain inepest single truth and therefore represent one global universal religion.

Briefly consider now the main stages of mysticism, which are clearly distinguishable in history.