P First of all, I would like to pose some questions in order to explain in more detail the purpose of my report. For example, in what sense is it possible today to talk about the Church and its role in the modern world? And moreover, can the Church have such a public role in an era of secularization? Is it possible today to talk about the churching of all life, or are such expressions and claims completely outdated as a dead form of clericalism? The answer to such questions is absolutely clear and decisive for me: when it comes to the churching of life, this has nothing to do with any absolutism of spiritual power; quite the opposite: here we are dealing with liberation from all power. For us, the churching of life, far from being in danger of degenerating into an absolutist political doctrine that seeks to reduce everything to uniformity sanctioned by the authorities, will appear rather as an opportunity for a radical relativization of power - civil power, finally subordinated to the transcendent destiny of man, his mystery and his infinite nature, and power Spiritual, which, precisely because of spirituality, will cease to be regarded as power in order to become leadership and service in love, as authoritative and binding as they are free.
In fact, one must understand that a person is free only if he has an inviolable nature, and he is inviolable only if he is created in the image and likeness of God. Otherwise, he is only one of the insignificant particles of this world, which means that he is a slave of this world, a slave of society or his base motives, a slave of totalitarianism or his fallen freedom, a slave of freedom that does not know why it is free. The history of our century has undeniably shown that this strange, ambiguous humanism of the new era, a humanism that does not remember its origin, rests on shaky foundations. As Dostoyevsky once remarked, such forgetful “humanity is only a habit, the fruit of civilization. She may disappear completely. And in this sense, the history of our century has shown not that man without God cannot organize earthly life, but that without God he can organize it only against man.
But let's move on to another set of questions. If a man without God has shown himself to be inhuman, does this mean that the Church should play a political or cultural role, i.e. that the Church should become the support of human shortcomings, one of the institutions of this world? As Vladimir Solovyov said: “Is it possible to reduce the whole essence of Christianity to one humanity? Is there a goal of Christianity - universal harmony and prosperity on earth, achieved by the natural progress of mankind? Finally, is it base Christian life and activity in one love? And again, the answer is clear. Solovyov himself answers: “Christianity does not believe in any better autonomous the morality of the person, nor into the mind of a collective humanity, which must sooner or later create a paradise on earth. However, as F.M. Dostoevsky: “Many people think that it is enough to believe in the morality of Christ in order to be a Christian. It is not the morality of Christ, not the teachings of Christ that will save the world, but precisely the belief that the word was flesh.”
So, we said that without God, man is enslaved by the power of this world, and added that Christianity should not be confused with a political institution, but here a new question arises: how can the Church, without losing her unearthly essence, justify the expectations of modern man? How can the diversity of our world find a place for itself in the unity of the divine realm? It seems to everyone that it is impossible to reconcile diversity and plurality with unity, everyone thinks that unity suppresses and absorbs private elements, while private elements exclude each other and assert their private being at the expense of unity. But things are quite different in the Christian Church and in the plan of God, where unity conditions and causes difference, and moreover, the more decisively unity is affirmed, the more grounds there are for genuine difference.
Thus, we have outlined the main idea of our report, which now needs a more detailed explanation. Here V. Solovyov can help us with his ideas about unity and ecumenism. Solovyov's ecumenical views are very unusual, it will be quite obvious as soon as we pay attention to the fact that at the moment of the closest proximity to Catholicism (for example, in 1886, after meetings with the great Catholic Bishop Strossmeier), when his appeal was on everyone's lips to Catholicism, Solovyov stubbornly confesses to an Orthodox priest and takes communion from his hands. In 1896, on the contrary, when it seems that Rome is already far away, Solovyov will want to take communion from the hands of a Catholic priest. Despite all the strangeness of such an attitude, we know that, starting from a certain time, at least from 1886, Solovyov recognizes all Catholic dogmas as true (in particular, the dogmas of the Immaculate Conception and papal infallibility) and shares the position of Rome on the main controversial issues ( in particular, on questions about filioque), remaining, however, Orthodox until his death and invariably resolutely rejecting conversion in any form as "harmful", "impossible" and "undesirable". It is even more strange (and therefore this idea must be emphasized) that for Solovyov the Universal Church lives how in Eastern Orthodoxy, So and Western Catholicism. Thus, while also recognizing all the "dogmas of the Catholic Church," Solovyov continues to insist on the enduring value of the Orthodox Church, on the fact that he will never go over to "Latinism" and, moreover, believes that individual conversion or external unity in any of its forms “not only unnecessary, but also harmful to the universal cause.” Let me say that I also say here: I am a Roman Catholic Christian who looks at the Orthodox Church as a sister Church and, moreover, I dare to repeat what Cardinal Jean Danielou of the Roman Catholic Church said: “I would not stay a Christian, if I had not met Berdyaev”, thanks to whom I fell in love with two ideas of the Christian East: the idea of catholicity and the idea of transfiguring the world.
But back to Solovyov. Trying to explain his position, one could see in it a certain indifference to dogmatic questions and opposing them to life abstracted from dogmatic content, but this assumption can be ruled out immediately. For Solovyov, dogma was by no means an intellectual exercise to be got rid of as soon as possible, but "the word of the Church, which corresponds to the word of God", something that is connected with the very essence of man. To treat them indifferently for Solovyov simply means not responding to the call, to the call of God, to lose the sense of one's own responsibility in the face of God and, consequently, to reject that relationship with the divine principle, which is the fundamental principle of human existence itself. One could also consider Solovyov an adherent of purely subjective forms of religious life, due to which, dissatisfied with the real situation of the existing Churches, he allegedly replaced them with a speculative construction, creating a non-existent image, the unity and truth of which arise from fragments taken either from one Church, or from another. However, apart from the fact that such an idea would lead to the conclusion that for two thousand years Christianity existed without the Church, the One and the Holy One, Solovyov himself excludes it already from 1876, when he says that the sum of all speculative constructions related to the alleged "universal religion" - nothing at all. Since this is so, Solovyov, who admitted that the Roman Church cannot be called a heretic, just as the Orthodox Church could not be one, had only one way left - his way: to recognize unity as a primordial gift, to recognize that "the Orthodox and the Catholic Church, although both of them and face the cruel temptation of division, nevertheless remain one Church, despite the fact that outwardly everything appears completely different. And this is precisely what Solovyov spoke about: “First of all, we must admit that both we, Eastern and Western, with all the differences of our church societies, continue to be invariably members of the one indivisible Church of Christ ... Each of the two Churches is already the universal Church, but not apart from one another, but in unity with it.
This idea is based on the certainty that each of the two Churches has received as a gift the unity and fullness of truth, a fullness that each of us can easily see in his own Church, delving into her own tradition, that is, the fullness and unity, because it is precisely in them is a Tradition entrusted to the Church, a tradition that is not diminished when it encounters a different tradition, but acquires a new support in the latter, receives a deeper understanding in its humble but complete truth and realizes it, embodying it in ever more diverse ways.
Thus, we have reached the real core of Solovyov's idea of unity - an idea that has its prototype in the Chalcedonian dogma, which affirms the internal, organic and living unity of the divine and the human, without confusion and without separation (unmistakable and inseparable). This is the dogma of known principles, the unity of human finitude and divine infinity, and in this way we are shown the opportunity to realize this unity in our life. In this isolation from the affirmation of unity, with its constantly emphasized primordial nature, Solovyov's position would be impossible to defend: without being revived by the original unity, the differences would remain unchanged in their claims to exclusivity, and then the unity of the Churches would either be reduced to peacemaking, in essence, indifferent to the truth, or it would be fundamentally impossible.
Unity is an initial phenomenon, and only by virtue of its originality - “a new, good life that is given to a person” and therefore “is called grace” (a good gift) - does difference become possible. And this idea of primordial unity is the core of Solovyov's system, who does not miss the opportunity to clarify that "truth is the unconditional existence of all in unity, it is universal solidarity, eternally abiding in God, lost by the natural Man and newly acquired by the spiritual Man-Christ" . It is in this sense that the most radical attempt to undermine Christianity - heresy - is understood primarily as the undermining of the unity that has appeared to us and found its bodily embodiment in Christ: socially in Christian humanity (…). The heresy attacked precisely this perfect unity of the divine and the human in Jesus Christ. Thus, the victory over heresy is, first of all, the confirmation of this unity in its reality and in its entirety, affecting all dimensions of being. non-fusion, this unity contains in itself the infinite possibilities of the existence of differences, which, remaining as such, unmerged, do not allow separation (and vice versa). Whereas heresy is characterized precisely by the inability to preserve differences, which, striving for self-affirmation, are separated from unity, that is, they assert their particular exclusiveness and, in the final analysis, inevitably mix with their opposite.
Solovyov already described this logic of self-suppression of difference in The Crisis of Western Philosophy, where, on the one hand, he showed that idealism, having reached its highest point of asserting an exclusively rational principle to the detriment of the natural and material principle, inevitably turns into its opposite, giving the status of a real , i.e., the empirical existence of its own absolute logical substance, and, on the other hand, that materialism falls into the same error, giving the universal, i.e. logical, meaning to its own real empirical object. Revealing the same mechanism in the self-affirmation of the first heresies as an absolute, Solovyov easily shows in Russia how easily, for example, Nestorianism can turn into its opposite and, affirming the difference between the human and the divine, come to the same conclusions that Monophysitism leads to, dissolving human in the divine. The prerequisites, Solovyov says, are different: for Nestorianism, “the humanity of Jesus Christ is a person complete in itself,” while in Monophysitism, “humanity in Jesus Christ is absorbed by the Divine,” however, “the conclusion is unconditionally identical”: if a person is connected with the divine principle purely internally (Nestorian heresy), then the Christian religion has nothing to say to a person who remains abandoned, unredeemed, that is, essentially rejected; but this is exactly what the Monophysite heresy comes to: if the human principle in Christ is absorbed by the divine, “since the humanity of Christ no longer exists, the incarnation remains only a fact of the past, nature and the human race remain unconditionally outside the Divinity.” It turns out that here, too, religion has nothing to say to a person who still remains left to the pagan Caesar, as Theodosius II understood “with true instinct”, who, “not embarrassed by the seeming contradiction, transferred all his favors from the defeated Nestorianism to the newly emerging Monophysitism.”
This classical idea of unity is seen by Solovyov as an all-unity that is supported and is itself within the framework of the non-mutual exclusion of parts among themselves, the non-excludability of the whole by parts and the non-excludability of parts by the whole. Thus, for Solovyov, at the origins of everything is unity, which has already “personally (hypostatically) taken place in the one person of Jesus Christ, a perfect Man and a perfect God, uniting both natures in a perfect way, inseparably and inseparably”, and which, with its distinctive features, becomes an objective foundation - a foundation that can later be found "in every true Christian, since he is united with Christ in the sacraments, faith and good works." As such, it is also the foundation of the Church, which is nothing but "the union of the divine and the human."
Magazine "Beginning" No. 8, 1999
Solovyov V.S. Russia and the Universal Church. Collected works. T. XI, p.147.
Ibid., p. 151.
Ibid., p. 153: “The synthetic unity of the Creator and creation is not limited in Christianity to the rational being of man, but embraces his bodily being and, through this latter, the material nature of the whole world. The heretical compromise unsuccessfully attempted to remove (in principle) from the divine-human unity first: 1) the very substance of the human being, declaring it either unconditionally separated from the Divine (in Nestorianism), then absorbed by the latter and disappeared into it (in Monophysitism); then 2 ) human will and action - the rational being of man - immersing them without a trace in divine action (monothelitism); then only 3) corporeality, the external being of man and through him of all nature, remained. to reject any possibility of redemption, sanctification and unity with God for the loya of the material and sensual world - this is the main idea of the iconoclastic heresy.
Ibid., p. 162.
Compare: Solovyov V.S. The Crisis of Western Philosophy. Sobr. op. TL, c. 138-140.
One of the most disturbing phenomena in the modern world is the disunity and fragmentation of peoples who are historically children of the one Orthodox Church, and the tension in relations between countries that have a common historical and cultural foundation, which is Holy Orthodoxy.Various tensions and conflicts between Russia, Ukraine, Georgia and Moldova, the difficulties that have arisen in connection with Greece's accession to the European Union, the Georgian-Abkhaz confrontation, the inability of the former allies to provide Serbia with full assistance in the situation with Kosovo - these are just a few illustrations of the current sad situation in Orthodox ecumene. And this lack of unity has an extremely negative effect on each of the states individually and on their overall image in the world together.
What is the reason for this? Why do spiritually kindred countries and peoples, having centuries-old mutual ties, today often come to open mutual confrontation? Obviously, the reason is the loss of their own roots, which are common to all of them.
In order to understand what the way out of this situation can be, it is necessary to turn to history.
Idea history
The idea of the unity of Orthodox peoples began to take shape in the Byzantine Empire, the first multinational Christian state. It replaced the former Roman pagan idea of external, purely political unity, based on the physical conquest of all neighboring peoples by the Empire. The new idea was the spiritual unity of different peoples and countries - a unity based on free will. And the foundation of this unity was to be faith in Christ, i.e. Christocentricity. The political union was seen as an outward expression of internal unity within the bosom of the Orthodox Church. It is natural for brothers in faith to love each other, to help each other, to support each other, regardless of whether we are talking about individual fellow Christians or brotherly Christian peoples. Powerful Byzantium, of course, was the eldest in this family of Orthodox countries and sought to take care of the entire Orthodox ecumene. There were also wars, and tensions between fellow believers also came to a head, but this was rather an exception to the rule.
In XV century, after the fall of the Byzantine Empire, Moscow took over the spiritual baton from Constantinople - the New Rome. The essence of this new status of our Mother See was that henceforth the Russian State was to take care of all fraternal Orthodox countries and peoples. And our Fatherland carried this responsible sacrificial service for many centuries. Spiritual and material assistance to the ancient Eastern Patriarchates under the Turkish yoke, support for Ukraine in the liberation war against Poland, and much more was a manifestation of Russia's concern for its brothers in Christ.
Over time, due to historical cataclysms and under the influence of Western rationalism, a clear understanding of the true nature of their brotherhood disappeared in the minds of the Orthodox peoples. And in XIX century, as a reaction to this, a new trend of religious-philosophical and cultural-political thought arose in Russia - Slavophilism. It would be more correct to say that this direction was not new, but represented a return to the spiritual roots common to all Orthodox and the desire to restore unity on their basis. The Russian-Turkish wars of liberation, which gave freedom to the Serbs, Bulgarians, and Greeks, were largely inspired by the revived idea of the unity of the Orthodox peoples.
Christocentricity
So, if we do not want to allow the Orthodox peoples to lose their spiritual identity, if we understand what threatens us with a departure from our historical and cultural roots, we must, to the best of our ability and ability, contribute to a new revival of the idea of the unity of Orthodox peoples. But for this unity, a truly strong foundation is needed.
And the only Cornerstone suitable for this is Christ Himself. Those. external unity, which implies both economic and military assistance, must be derived from internal unity, from spiritual unity in the bosom of the Holy Church. Thus, we again return to the fact that the idea of the unity of Orthodox peoples Christocentric. Without a new deep churching of the population of our countries, we will not be able to achieve our goal.
And if all relations between fraternal peoples are based on their unity in Christ, then there will be no room for sorting out relations on national and linguistic grounds, for sharing a common historical and heritage and natural resources, for attempts to show their imaginary superiority, etc. There will be no room for mutual forceful aggression either. Orthodox rulers historically resorted only to protection and preemption, but not to conquest.
My kingdom is not of this world
The Savior said: My kingdom is not of this world(John 18:30). Therefore, for Christians, nothing earthly is valuable in itself. It is only as valuable as it contributes to our preparation for eternal life in the Kingdom of Christ. This also applies to the idea of the unity of Orthodox peoples.
Therefore, not only the basis, but also the goal of their unity must be spiritual. Mutual economic and military support, cultural exchange and other manifestations of unity should be a means, not an end. The goal should be to create for the people inhabiting the Orthodox ecumene the most optimal conditions for life in Christ. To this end, the legislation and political structure of the fraternal countries must provide complete freedom and a guarantee of life for their Orthodox citizens according to biblical principles. The concern of the leaders of Orthodox states should be not just the material well-being of their citizens, but, first of all, their spiritual enlightenment and spiritual freedom.
Conclusion
What can we, at our level, do to revive the idea of the unity of Orthodox peoples? Probably, for a start, we ourselves realize all its importance. And to understand that we are talking not just about an external political and economic union, but about unity in Christ. Which will be impossible without churching and the spiritual rebirth of our peoples.
Nations are made up of individuals. Therefore, each of us must begin revival with ourselves and with our families. Conscious constant and full-blooded participation in the life of the Church of Christ, in Her Sacraments - this is what should lay the foundation for the restoration of the spiritual unity of both Russia and all Orthodox peoples.
HIGHEST REALITY
UNITY
The Supreme Reality is UNITY.Unity implies the absence of separation (a sense of separateness). Separation begins with the feeling of "I" and "not me": I am separate from others, I am separate from God, and so on. When there is separation, an attitude to something “other” arises, a certain position arises, a playing role, and further - fixation in this position or role, which leads to the accumulation of the experience of separation, which prevents further realization of the Unity. Of course, separation is just an illusion, a manifestation of the cunning of the mind, although this illusion is quite realistic and convincing, isn't it?
Erasure of borders and achievement of Unity
Borders are an illusion, an invention of the Consciousness that hides Unity.
Boundaries are created by identifications and distinctions. When consciousness is identified with the body, the idea of “my body” and “other bodies” arises, there is a division into me and not me. There is nothing wrong with this, but it is the identities and beliefs (accumulated in connection with these identities) that ultimately lead to suffering.
The erasing of boundaries is the removal of identifications and other illusions of life, which leads to the achievement of Unity.
Borders is just an appearance that exists in the manifested world. At a "higher" level of consciousness there are no boundaries, since everything is One.
When you see another person, you only see the body. Bodies are different, so of course you think that I am me and he is he. There is identification and distinction in relation to bodies. It is obvious that the bodies are different, and the boundaries exist. But are there any boundaries between his mind and yours? Have you ever "read someone's mind"? Or someone of yours? Maybe you guessed what the other was thinking, or said the same thing together? Thus, the boundaries at the level of the mind are less obvious.
Beyond the mind (ego or false self) there are no boundaries, no sense of separation, everything is One. Therefore, the erasure of boundaries invariably leads to the achievement of Unity.
What is Unity? The absence of identifications and distinctions, the absence of a sense of separation, separateness, the absence of "I" and "not me". Everything is whole, one. There is no worry, no problem, no suffering. There is only eternal and infinite Bliss, which is often called in other words: Happiness, Love, Joy, Serenity, Nirvana, Enlightenment, etc. This state sometimes happens (briefly) in meditations, exercises, when doing disidentification techniques, as well as in ordinary life without (or outside) any practices.
Boundary erasing can be purposefully addressed, although for most people, boundary erasing can be too difficult an exercise due to the sheer amount of identities and beliefs about self, others, and life in general. However, you can try.
Sit comfortably, close your eyes and relax. It is necessary that nothing disturbs or distracts, so that attention is free from problems and worries. I will give an example of erasing the boundaries between oneself and God - the achievement of Unity with God.
You direct your attention to your "I", then to God. Your "I" is a collection of identities and beliefs you have about yourself. God is also a set of beliefs you have about Him. These beliefs create boundaries. Without haste, you look for similarities and differences, find all beliefs about yourself and God. It takes some time. It should be understood that all your ideas about yourself and God are just a set of ideas (identifications, beliefs), nothing more.
Then look carefully and try to feel if there is a boundary between you and God now. In other words, where I end and God begins. If there is a border (for you), you will feel it, and in this case you need to consider (feel) it in all details: what it consists of, where it is located, at what distance, whether it has density and some other characteristics. Explore this frontier in every detail, thoroughly and completely. Consider all your beliefs, feelings, and sensations about this boundary.
Look again for similarities and differences between yourself and God, then again see if there is a boundary, and so on. - until the border disappears completely
The erasing of boundaries occurs when they are carefully considered.. When you carefully examine the boundaries, you feel that they begin to change, slip and disappear. Then you begin to understand that it is just a fabrication of the mind, just a belief. And since beliefs are an illusion, the boundaries that consist of these illusions are erased, disappear. All ideas and beliefs about oneself and about God must be exhausted. When far-fetched boundaries are erased, the Primordial Unity, wholeness remains.
When the boundaries disappear, the thought “I and God are one” may appear. The very phrase "I and God" implies a still remaining separation. Oneness is eventually achieved, without labels like "I" and "God". There are no thoughts about this and a feeling of separateness.
The more identifications and beliefs accumulated, the longer the erasure takes.. If the border erasing technique is going very slowly and without bright results, then this is not what you need to do now.
Boundary erasing can be done on anything that (whom) you feel separate from, but again, this will not be an appropriate technique in all cases. It may be necessary to work closely with beliefs about yourself first, so that there is some disidentification. Egoism, any of its manifestations, greatly hinders the work.
Achieving Unity is not quite the right wording, because what you are trying to achieve is already there and has always been. It's not something new, it's rather something forgotten. Unity is already there, you just need to get rid of the illusory boundaries that prevent you from realizing it.
See Levels of Unity.
Unity Recipe.
All religions are One.
The Highest Reality is Harmony.
When there is no division into “I” and “not I”, there is also no tension, enmity, anxiety, struggle of opposites (no dualities), because everything is one, whole. Where will disharmony come from in Unity? There can be disharmony only if there is more than One, that is, if there is an illusion of separation. When there is no personal (separate) "I", who will experience disharmony? Who will say that there is disharmony?
See Harmony and balance.
The Highest Reality is Unconditional Love.
Unconditional - because there is no one who would set conditions, there is no personal separate "I" (everything is One after all). Love - because there is no disharmony, no subject-object relations, no tension, struggle, anxiety.
See Unconditional Love.
The Highest Reality is Happiness.
Because there is no separate "I" that can say, "I'm not happy." There is no "I" and "circumstances that make me unhappy." There is no such division, there is only Unity.
See near or far happiness.
Parable "Be happy."
"The image of yourself - a happy person" - Sinelnikov Valery Vladimirovich.
IN Supreme Reality also there is no negativity, attachments, dependencies, preferences, there is no feeling that something is more important than something else.
Supreme Reality is a state beyond illusion. Thus, the Supreme Reality can be called the Supreme Truth.
Supreme Reality is the absence of selfishness and its negative consequences.
In fact, everything written above refers to the description of enlightenment.
Everything that is not Unity is an illusion
UNITY CONCEPT
There is Consciousness. Consciousness is everything that was, is and will be. Consciousness is the totality of everything, therefore it can be called the Unified Consciousness. You can call it another word, such as Life, God, or Unity.
The Unified Consciousness is divided into manifested (everything that is perceived) and unmanifested (from which the manifested arises).
Everything is initially One and, one might say, consists of the same “material”. This material some physicists and mystics call emptiness. It doesn't matter what word it is called.
An important aspect of Consciousness is a certain Higher Power (or powers) that controls nature, people and events, and often this Higher Power is divided into God and the Devil. Both sides have their own hierarchy (further separation). For practical purposes, it is possible to simplify this model, and not to divide the Higher Power into many different powers. So we will be closer to the concept of Unity.
Let's call the Higher Power the word God. God controls everything without exception - people, nature, events, phenomena - completely and completely. So we have an apparent duality: God and what he controls. To eliminate the illusion of duality and return to Oneness, one must understand that God is ALL, but one aspect of him governs other aspects in manifested existence. What is the management through? Through the same people, events, phenomena. It has a place of mutual influence of the manifested aspects of the One God. All aspects of Unity affect each other in one way or another, and this mechanism is completely coordinated, so Nothing is accidental.
There is only one active force - God. But in the manifested world there is an appearance of many acting forces. Why is that? All answers to this question are just concepts. For example, such a concept: "God (Unity) decided to know himself in manifested existence through many aspects of himself."
Multiplicity is fundamentally the Unity from which it emerges.
Thus, the One God manifests himself in many forms.
Next concept: God made people immersed in the Illusions of life.
Why did God create illusions? As an answer, this concept is perfect: so that life can be as it is now. Without all these illusions, the performance called Life could not take place.
God is all there is.
Each of us is a part of God. Everything that we see, hear, feel, and generally perceive in any way, is part of the One God. There is nothing that is not part of God.
When the illusion of many is manifested, Unity is not felt, as it is "interrupted" by the feeling of many. This is normal, as well as the fact that with spiritual development the illusion of a multitude loses its strength, like all other illusions of life, which is also the Will of God.
It is God's will that you have the Illusion of personal causality, the Illusion of freedom of choice, and the Illusion of personal responsibility. These illusions make life realistic and interesting. Would you play cards for six alone? Not as interesting as with "real rivals", right?
The will of God is that you have certain thoughts, desires, sensations, emotions, reactions that would lead to certain decisions, conclusions and actions, as well as to their consequences. And so that it seems to you that you are the cause of these thoughts, emotions, decisions and actions.
Everything in life happens exclusively and only according to the Will of God - both in yours and in the lives of other people.
In most cases, it is God's Will that the idea of Oneness and God's Will is not accepted en masse, because it would spoil the play called Life.
Acceptance of the concept of "God's will for everything" can only happen according to the Will of God. And according to the Will of God, this (perhaps the last) concept may disappear in spiritual development.
Someone may have a question: is it necessary to do something, study, practice, try? If there is a desire and impulse to do it, then it is necessary, then it is the Will of God. If there is an understanding that nothing needs to be practiced, then it is not necessary. If at the moment there is doubt, then this is the Will of God.
The full acceptance of the concept of "God's Will for Everything" saves from selfishness, involvement in illusions and the consequences of this - personal suffering. In most cases, spiritual development still requires practice. Getting rid of illusions and suffering occurs as you work on yourself.
Acceptance of the Will of God rarely happens without purposeful work.
Well, if you always remember the concept of Unity and the Will of God for everything, this will accelerate spiritual growth and bring about getting rid of illusions.
Now the idea of the unity of the people is beginning to come into circulation, - I say. - How do you think it differs from the national idea?
At first glance, this is a variant on the same topic, says the Defender. - But there is a significant difference. It is not so much in verbal expression, but in where the ideas come from, who is behind them, what are the goals of their initiators. The national idea comes from circles of the population concerned about the fate of Russia and eager to save it. And the idea of unity comes... Remember who expressed it?..
That's it. It comes from the authorities, more precisely from the "Kremlin". Remember Hitler and Stalin! Hitler: One People, One Fuhrer. Stalin: the moral and political unity of peoples and all strata of the population (friendly classes of workers and peasants and the working intelligentsia stratum). The idea of the unity of the country's population is the natural idea of any supreme power. But it takes on special significance in exceptional situations.
What is feeding her now?
A whole range of conditions. There is chaos in the country. We need order, which can only be established by a strong government. The social upheaval has come to an end. We need to consolidate its results. To force the population to recognize the new social stratification as a fact beyond doubt. For the life of the monetary mechanism, a stable life is needed. This is necessary for the new ruling classes of proprietors. The opposition interferes with the authorities. Especially - "left". Especially the communists.
Yes, the situation in the country is reminiscent of the situation when Hitlerism came to power.
And do not forget that big business was behind Hitler's back.
Although the masses of the population supported Hitler.
The masses of the Soviet population supported Stalinism, although conditions in the Soviet Union were different from those in Germany. Now the conditions in Russia are difficult. Even confusing and contradictory. The forces involved in Russian active life have not yet figured it out and have not developed a clear position.
But is it getting there?
Yes. I think everything will clear up soon.
How do you imagine it?
I think there will be a break. The “strong” power of the “Kremlin” will be established. A hybrid of Stalinism and Hitlerism, but not in a tragic performance, as it was, but rather as a farce. Imitation caricature form.
What is her role?
To finally approve the new social order. Establish elementary public order. Limit lawlessness in all spheres of society. To drive into the necessary framework and opposition. To drive the opposition into the necessary framework. Kill the communists. Provide conditions for the operation of the global monetary mechanism.
What if the new government gets out of control of this mechanism?
This trend is not excluded. But you have to be realistic. He, of course, will be given some freedom of action and behind-the-scenes support. But within the limits acceptable from the point of view of Western masters. It is necessary to understand the following as an axiom: the main strategic orientation of the West in relation to the Soviet Union and Russia was and remains the destruction of their internal unity, disintegration, atomization, loosening. The democratization of power, the privatization of the economy and the de-ideologization of the mental sphere are the means for this. Plus - national strife. Territory division. Think about what ensured the unity of the country? In the system of power - the party apparatus, the one-party system of the CPSU. In the mental sphere - a single ideological system. In the system of economy - a single economic system. All parts of the country were tied to the whole in all major aspects. And now? Whatever ideological servants may say about unity at the heights of power, there will be no unity without an internal attraction of parts to the whole and without internal interpenetration of various aspects of society - power, economy, ideology. All aspects are atomized, there is no correspondence and interpenetration between them.
For a long time, a type of worldview dominated in society, which was called anthropocentrism. The essence of such a worldview lies in the fact that the whole world, on the one hand, is opposed to man, and on the other hand, exists for man, to satisfy his needs. There is no need to look for facts confirming not only the fallacy of such a worldview, but even its inferiority and harmfulness. It is enough to look around and it will turn out that there are problems in any sphere of human life, and if you reveal their causes, it turns out that they arise due to the peculiarities of the worldview.
The need to resolve environmental problems brings to life new ideas, based on which it is possible to form a completely new type of worldview, different from the one that caused the development of environmental crises.
to understanding unity can come from two sides, realizing the possibility of the existence of an absolute, common for every creature in the world basics(substance) and realizing the inseparable integrity everything that exists in the world (and if you go further, you can include in the understanding and connections with what does not yet exist).
It is best to start our thinking about the unity of the universe by looking in a new way at the world, which is usually called the visible world and consisting of bodily objects that can be perceived through the physical senses (touch, smell, sight, hearing, taste). Thanks to the scientific method of cognition of the visible world, it was possible to create devices that have the ability to penetrate those layers of the material world where human senses cannot penetrate, and give a person the opportunity to cognize them. So, we became aware of the existence of the microcosm (cells, molecules, atoms ...) and the macrocosm (planets, galaxies, the Universe). And knowledge about the structure and functions of the inhabitants of these worlds is gradually accumulating. But, our knowledge of the visible world is fragmentary and incomplete. For science, what has not fallen into its field of vision does not exist. Therefore, one should take into account a very important fact for understanding - what we know is the small tip of a huge iceberg, most of which is hidden from our perception.
Man expanded the boundaries of his physical senses and realized that all bodies consist of material particles: elementary particles, atoms, molecules, which are structured in a certain way and placed in the space of bodies. In this sense, a plant and a person have common material components, but a different degree of complexity in organizing the structure and functions of the body. In other words, the human body has more capabilities than the plant body. For example, having the ability to move, a person has a complex musculoskeletal system, while a plant does not have a specially arranged organ of movement.
The phenomenon of the circulation of matter and energy can also testify to the unity of the material world. Material particles move from one body to another and due to various processes (physical, chemical, etc.) their structure, properties, functions, behavior change. We can say that the particles of matter mutually determine the existence of each other and need each other for life. So, for example, all atoms include electrons, all molecules consist of atoms, and if there are no electrons, then there will be no atoms, there will be no molecules ... Following this logic, we can say that molecules need atoms, atoms need electrons in order to For life. Each particle, connecting with another, turns into a new material structure (an electron is attached to an atom - a new chemical element is formed, another is attached to a chemical element - a new compound is formed) and begins to play a completely new role in material processes. The reverse process also has its place and significance.
In nature, there is nothing separated from each other and there is no emptiness. And if in our representation of the material world there is a space that is not filled with anything, then this means only one thing - we could not get to this layer of reality, we could not fix the forms of matter that exist here, we could not come up with methods thanks to which a new dimension of the world would open to us. And what we cannot feel is perceived as emptiness. To illustrate this statement, we can again draw on the image of an iceberg. If we look at it from above, then only the top will be open to our visual perception, and the part immersed in water will not be visible, and if we do not know that this is an iceberg, it will be perceived by us as a snow island and that's it. And in order to see that the iceberg has a continuation in the water, we need to dive into the water. In order to do this, we must figure out how to do it so that we can protect ourselves from the effects of unfavorable conditions of the aquatic environment for humans (low water temperature, high pressure, etc.) and collect more information about this part of the iceberg. When we do everything right and look well at the underwater part of the iceberg, we will understand reality more deeply. The iceberg is in two worlds at the same time, and in order to understand this, we had to immerse ourselves in a reality that is not our usual environment for our life.
Of course, there are areas in the world that a person cannot get into by moving physically, but he came up with devices that have the ability to enlarge the world that is not felt by a person and help him visually immerse himself in it. This is the new generation of super-powerful microscopes - the scanning electron microscope. "The crystal structure of tungsten, by means of X-rays, clearly loomed on the luminous screen, showing nine atoms in their exact arrangement of the spatial lattice, a cube with one atom in the center and an atom in each corner. The atoms of the tungsten crystal lattice appear on the screen as luminous points. Against of this luminous cubic crystal, the air molecules bombarding it looked like dancing dots of light, like the reflections of sunlight shimmering on water ripples ... "(New York Times, 1937 cited in: Parahamsa Yogananda Autobiography of Yogi, 2001).
Traveling through the world of matter, we have reached the level of light or the energy level of reality. Any material formation carries light (energy). And any material formation can be described as a wave or as a particle. Scientists have long said about the electron that it can manifest itself as a wave or as a particle. What does it depend on? There is no accepted answer to this question by all scientists, but there is reason to believe that the behavior of an electron depends on the conditions of the environment in which it finds itself. Condensation of energy can form individual particles that have different duration of existence in a material form, probably, a greater densification increases the life of material formations. Probably, there are some boundaries in which the compaction process is possible, then the formed particles enter into relationships with other particles and through various bonds with other material forms new denser formations are created (at this level, the strength of the bond matters), finally, gradually turning into a visible formation accessible to human sensory perception. The path of transition from the invisible world to the visible world is carried out due to the compaction of energy and the growth of mass. The search for an answer to the question of the relationship between matter and energy discovered a formula that derives this pattern: Е∙=∙m∙ ∙∙ c 2 by Albert Einstein.
The level of energy, as we have already seen, can be accessible to the knowledge of a human scientist through devices, but there are people who are able to feel the world more subtle even without devices. Such people were called psychics. Psychics see a luminous cloud around any material object and can distinguish the features of the energy field of various creatures, including people. Thanks to the comparison of knowledge obtained in different ways, a new layer of reality, the energy layer, has opened up for humanity.
A distinctive feature of this level is that energy flows freely from one object to another, as if flowing from one vessel to another. There is a constant exchange of energy in the world. As well as in the world of particles or matter, in the energy world there is a huge variety of energy forms and each form of energy manifestation has its own character. But, if we go inside the energy and try to understand what energy consists of, then we reach the level of information. In the language of science, this layer is called the information layer. Information in itself has neither mass nor energy, it acquires an energy component only when its movement begins, but the movement of information is carried out by consciousness. And consciousness, in turn, scientists call creative information.
Thus, we entered a new layer of reality - thinner than the previously considered material and energy and call it the informational level of reality.
If in the world of matter and energy there are concepts of distance and time, then there are no such concepts for information, and the transmission and receipt of information occurs instantly on the scale of the Universe. For example, what a person thought while in Gorno-Altaisk immediately spreads throughout the Universe.
Let's look into the dictionary of the Russian language and find the definition of the word "information". “Information is a message informing about the state of affairs, about the state of something; information about the surrounding world and the processes taking place in it, perceived by a person and special devices and being the object of storage, processing and transmission. And scientists using this term to describe a special layer of reality say this: “... In terms of content, this is the structural and semantic diversity of the world, metrically, it is a measure of this diversity, realized in a manifested, unmanifested and displayed form” (Tikhoplav V.Yu., Tikhoplav T. S., 2003).
Based on knowledge of information, scientists were able to describe the level of primary consciousness - that semantic category, which in religious and philosophical sources is called God or Spirit. “The Spirit once desired: “Let me be many for the sake of the birth of people.” Therefore, he concentrated all of himself in thought, and by the power of his reflection created the whole universe, truly all that exists. Having created all this, He entered into creation, and having entered, He became “This Being” and “That Possible”. He became that which is certain and that which is indefinite. He became this grounded and that groundless; He became Knowledge and He became Ignorance; He became the Truth and he became a lie. Truly, he has become everything that truly exists, everything that exists here. That is why they say about him He is the Truth. “The Spirit that is here in man and the Spirit that is there in the Sun are one Spirit and there is no other” (Sri Aurobindo, 1997). The essence of the substantial unity of the world is revealed here with the help of Vedic knowledge, carefully preserved and passed down from generation to generation for several thousand years. Similar ideas about a single substance that permeates the entire universe can be found in the sacred books of Taoism, Buddhism, and Christianity.
So, trying to consider the structure of each level of reality, we inevitably reached the level of unity of all things and the desire to understand unity as integrity we understood the universe and unity as a common basis of all things.
Literature
1. Paramahansa Yogananda. Autobiography of a Yogi. – M.: IDLI, 2001. – 592 p.
2. Tikhoplav V.Yu., Tikhoplav T.S. The beginning of time. - St. Petersburg: Publishing House "VES", 2003. - 288 p.
3. Sri Aurobindo. Upanishads. Kena and others. - St. Petersburg: "Aditi", 1997.
