From the author: A course of lectures given in 2008-2009 (10 lectures in total, to be continued) I will begin the lecture with a description of one dream and working with a dream that my patient had, with whom I worked for two years back. And what followed from this. The case is quite typical, and characterizes a fairly wide range of scenarios that happen to many people, but not only to people, but also to entire historical eras. After this, we will turn again to history and talk a little about Gumilev’s theory of ethnic groups. After this, we will look at the materials I have stored on the heresies that existed in Europe in the 12th-14th centuries. I got hold of these three chronicles on occasion when I was writing the book “The Great Heresy” in 2005, and they will be very useful for us so that, based on this material and the material of previous lectures, we can try to draw a conclusion: how is the soul connected with history? geography, technology and many other disciplines, as well as the fact that historical, geographical, geopolitical and many other events are also phenomena of the soul. We will come to this conclusion at the end of the lecture as we read it. I misspoke at the beginning, saying that I was working with a patient, although I am not a doctor. Psychologists usually say “client” in this case, but I don’t like the word client, because it implies some kind of service and some slang of a consumer society. I myself consider myself a kind of “subversive” of the consumer society, so to speak, so I much prefer the word patient, which, although more suitable for medicine, in particular Jung and Freud and psychoanalysts in general call the people with whom they work – patients. Therefore, everything is quite traditional. In addition, from now on I will call this person a dreamer. So, the dreamer had a dream that he was traveling on a railroad. An interesting detail is that all the action takes place to his left, i.e. he sits on the left side of the train and looks out the window (Next we will see that this is connected with the left part of the body, with the projection of the feminine in some rough approximation, and as we will see later, not just the feminine, but the maternal complex. This will allow us connect this with the topic of the first lecture about the Great Mother, the way out from under the maternal complex, about the hero, etc.). The dreamer passes landscapes that enchant him, but they are all outside the window, but he cannot go out to them, touch them, and drives past: a beautiful lake with sandy shores, surrounding forests and meadows. On the shore of the lake there is a monument to Peter the Great, Peter stands in a huge majestic pose, then he drives through the mountain. The next scene takes place in a tent, in darkness and some woman whose face is constantly changing. He feels that intimacy is about to happen, but something constantly keeps him from it. Such is the dream. We started working with this dream. I wrote it down because I already had a presentiment that we would be writing a book “An Archetypal Study of Dreams”; I wanted to include this dream there, but for some reason I did not include it. We worked with this dream as follows: first we looked at the free associations that arise in the process of working with each dream image (with images of a lake, Peter I, a mountain, a tent, etc.). Then, after such a swing of the imagination, the dreamer embodied himself in each of his images and spoke on behalf of this image: “I am a mountain,” “I am a lake,” “I feel this and do this,” “I am Peter I,” “ I experience such and such feelings”, “I am sending such and such a message to the dreamer”, etc. Then came the reliving of the dream. I will briefly outline what happened in the process. The image of the lake. A lake is, on the one hand, pleasure, bliss, pleasure, a beach, on the other hand, a certain effort necessary to swim across this lake, on the third hand, depth, some kind of mystery, a premonition. Naturally, this is a brief summary, although there were many associations in the work. The image of Peter the Great. Free associations: steadfastness, power, masculine strength, opening space, horizons, opportunities, a powerful image.The dreamer especially noted in this image the possibility of intimacy with many women, and, looking ahead, I note that at that time this was quite a serious problem for him. The image of the mountain is an image of achievement, also associated with some kind of orgasmic experiences, conquest, achievement , 7 Arcanum - Victory. The image of the lake spoke of being filled with feminine energies, feminine principles, intimacy. When the dreamer spoke from the image of Peter the Great, the following words sounded: this is indestructible male strength, support, opening space. And it was precisely the image of Peter the Great that turned out to be very dissatisfied with the dreamer himself for many reasons. The dreamer is 40 years old, he still lives with his mother, although he has a higher education and a fairly good specialty, in his youth he was married for 2-3 years, then divorced and continued to live with his mother, and is still very dependent on his mother, he cannot break away from her. It seems like nothing is stopping him, he seems to be a normal person, but it’s like the image from the film “The Irony of Fate or Enjoy Your Bath,” where Zhenya Lukashin, an almost forty-year-old man, also lives with his mother, or in “We’ll Live Until Monday,” where the teacher, already gray-haired, also lives with his mother. Such images are frequent, especially in Soviet cinema. And this connection with the mother in Russia, both pre-revolutionary and post-revolutionary, is quite strong and we will focus our attention on this closer to the conclusions. So, our dreamer in all respects is highly dependent on the mother, although he tries in every possible way to deny this, saying that I am independent man, I just don’t have enough money to rent or buy my own apartment, money is always spent on the wrong things, and nothing works with women, etc. But this sounds somehow unconvincing. If you want, you can always rent at least a room, and at least outwardly free yourself from the influence of your mother. Here the mother’s influence is direct. So, Peter the Great expressed displeasure and said that he was constantly running and passing by as if on a train. And past the lake, and past the mountain, and past it, which is why the situation in the tent turns out to be unrealistic. He passes by everywhere. He drove past the depth, the mystery, the feminine. He passed by his own masculinity, past his achievement. He passed by everything, and sees everything in life “behind glass.” And so, intimacy in the tent turns out to be unrealistic, intimacy as a union of the masculine and feminine in him, as a connection with Anima - with his soul. And not only in the tent, because the situation in the tent is a unity of male and female principles; in principle, it was illusory for the dreamer at the time when we worked with him. When examining the reason for the flight, a feeling of tension was discovered in the abdominal area, which, after asking him to focus on what it looked like, turned out to look like a black ball. We had a dialogue with the black ball on two chairs, and the black ball said that it had been sitting in the dreamer since he began to distinguish the words of his mother. I asked: “Why do you, ball, still consider the dreamer small? What happens if you leave? The ball said that there would be a catastrophe, because it turns out that the ball still really considers the dreamer to be small, a baby who must depend on his mother. And why should he depend on his mother, when he is actually 40 years old and the person has education, opportunities, and seems to be manifested as a completely adult in some contexts of life. To which the ball replied that there are some manifestations of the dreamer, certain contexts of his life, according to which the ball believes that he is an idiot. An idiot in the sense of a person who remains at the infant stage. That's why he can't leave. On the other hand, behind the figure of the ball I saw a certain resource for committing an act, as a result the ball will stop considering him an idiot, let him go and the dreamer will be able to connect with the image of the lake, and Peter the Great, etc. Further in this work, we saw that behind all this there is an archetype of either Zeus or Odin, the archetype of a strong god, giving the opportunity to manifest the Hero, with whom the dreamer’s connection was broken as a result of certain debts. Then we continued therapy for several months - this wasanalytically oriented therapy in the Jungian character. Gradually, debts to Zeus were repaid and normal communication with him was restored. A few months later, the therapy ended, and I was sure that things would go further for the patient and his fate would change. And indeed, decisive changes took place in the dreamer. He rented a room, left his mother with a scandal, and went on a rampage, as if getting back the glasses he had missed after the puberty crisis, for almost 25 years: almost every day he brought a new woman to his place, and sometimes two, and spent his time wildly, having a blast full program. At first, this alarmed me a little, but then I realized that this was a necessary stage and had to be lived through. One day, a couple of months after completing therapy, the dreamer came to me at the Magic Theater, where a pretty girl was also present. And already in the corridor the following dialogue took place between them: “Masha, give me your phone number.” “Okay.” (dictates) - Listen, let’s go see me today after the seminar! Hop, bewilderment. The girl is in a completely altered state of consciousness, standing, not knowing what to answer. Then he finally finds himself and says: “What are you talking about, I’m seeing you for the first time today.” To which the dreamer bravely replies: “So what?” I like you, I want you. All this in the presence of quite a large number of people. And it’s clear that he doesn’t even show off, but simply says what he wants. The girl blushed, looking for something to answer, and finally answered, softening: “Well, at least a few dates.” “Yes, by this time I’ll already want some other woman, so I’ll waste time on you.” So let's go today. And they went. Those who knew him before simply applauded him. From the shy boy living under the wing of his mother, the pendulum swung towards the hussar Rzhevsky, discouraging in his arrogant self-confidence and determination. This continued for about four months. This was a period of teenage rebellion, the dreamer got drunk, rowded, seduced women, and often had orgies. Then everything settled down, the period of rebellion was successfully lived out, the dreamer got a good job, got married and then solved his problems on his own, only occasionally calling me on holidays. Here's the story. It is quite typical, because it reflects that primary myth about the birth of a hero, about overcoming the Great Mother, about the withdrawal of Anima from the influence of the maternal complex. This dream in particular helped a lot, it was very powerful, I think, and helped to find a clue so that a person could change the plot and repeat to some extent the story of the myological hero. Starting from this story, from the dream and the archetype of Zeus, I I want to build this lecture in which I will continue to consider not so much the life history of individual people, but the history of ethnic groups, in order to ultimately draw conclusions about the connection between many factors, phenomena of the soul, including history, geography, ethnology and others, which we began to talk about in the last lectures, with the human soul and with the World Soul. So, let's start with historical periods that seem to me to be especially significant in the history of mankind, and which I would venture to compare with the period of a certain puberty crisis of our civilization. Because The history of man continues several cycles of the history of all mankind, starting with the history of pure myth, i.e. tribal history. Neumann, Campbell, Levi-Strauss, cultural scientists and analysts, studied the earliest mythology, everything that was connected with matriarchy, the Great Mother and later mythology; concluded that a person in his personal history goes through this entire myth that humanity has gone through. BUT I would venture to say that the entire civilization during the period of its development also lives through this myth. Because this myth develops in an era when there seemed to be no time, when Kronos absorbed his children, and time went in a circle - we talked about this. The primary myth, common to most peoples of the Earth, is the myth about the birth of a hero, and leaving the power of the Great Mother, accomplishing a feat and transformation, it takes place in a timeless periodtime and on it the initiations of the ancient peoples were built, whose teaching is now called primitive peoples. But this was in an era of timelessness. Then, when time passed and the actual history of our civilization began: Sumerians, Egypt, the Mediterranean, etc. and finally reached us. So, in the history of our civilization, I see a distinct historical period associated with the XI-XIV centuries AD, both in the east and in the west. In this case, I am considering “Asiatis” - Eurasia for the most part. I was less interested in the history of the Americas, Australia, etc., so I will not undertake to strictly generalize, but in the history of Eurasia this is the 11th-14th centuries. It is very similar to the fact that a certain puberty crisis is being lived, what is a puberty crisis for an individual person is projected from a specific historical period of the XI-XIV centuries. Both in the east and in the west and, naturally, in Rus', and in Rus' - this is the main thing, because we will talk about the Russian soul as well. To do this, we will use the data from the works of the same Lev Nikolaevich Gumilyov, on the one hand, and literature on the history of the Middle Ages in the West, as well as chronicles reflecting some trends of this period, common to many peoples of Europe, in their revolutionary and heretical movements, in which there were a lot general, and even general heretical branches, which we will talk about. First, about Rus' and the Mongol-Tatars. Based on the collective meaning of the term “Tatar,” medieval historians considered the Mongols as part of the Tatars, since before the 12th century. hegemony among the tribes of Eastern Mongolia belonged to the Tatars. Then the Tatars began to be considered as part of the Mongols in the same broad sense of the word, and the name “Tatar” disappeared in Asia, but the Volga Turks, subjects of the Golden Horde, began to call themselves that. At the beginning of the 11th century. the names “Tatars” and “Mongol” were synonymous because, firstly, the name “Tatars” was familiar and well-known, and the word “Mongol” was new, and secondly, because numerous Tatars (in the narrow sense of the word) They formed the vanguard of the Mongol army, since they were not spared and were placed in the most dangerous places. There their opponents encountered them, and then the Mongols, in their full strength, pounced on the already weakened enemy. But what about the Mongol conquests? The numerical superiority, the level of military equipment, the habit of local natural conditions, the enthusiasm of the troops were often higher among the opponents of the Mongols than among the Mongol troops themselves, and in courage the Chinese, Khorezmians, Cumans and Russians were not inferior to the Mongols. In addition, the few Mongol troops simultaneously fought on three fronts - Chinese, Iranian and Polovtsian, which in 1241 became Western European. How could they win victories and why did they begin to suffer defeats in the 14th century? when did Dmitry Donskoy appear? There are various assumptions and considerations on this matter, but the main reasons were considered to be some kind of special viciousness of the Mongols and their exaggerated inclination towards robbery. The accusation is banal and, moreover, clearly tendentious, because it is brought against different peoples at different times. And not only ordinary people, but also some historians are guilty of this. As you know, we live in a changing world. The natural conditions of the regions of the earth's land are unstable. Sometimes the habitat of an ethnic group suffers a centuries-long drought, sometimes a flood, sometimes something even more destructive. Then the biocenosis of the host region either dies or changes, adapting to new conditions. But people are the top link of the biocenosis. This means that everything noted applies to them. Historical time in which we live, act, love, hate, differs from linear, astronomical time in that we discover its existence due to the presence of events connected in cause-and-effect chains. These chains are well known to everyone; they are called traditions. They arise in various regions of the planet, expand their ranges and break off, leaving monuments for descendants,thanks to which these descendants learn about the extraordinary, “strange” people who lived before them. Turning epochs are not fiction. There were three of them in the Great Steppe, and all of them are known. The first era, the most ancient and therefore vague, should be considered the X-XI centuries. BC e. Then the Scythians appeared and Ancient China arose. Second era of the 3rd century. BC. This powerful outbreak of ethnogenesis entered a phase of complete loss of inertia, and only “cooled ashes” remained from it by the 7th-9th centuries. N.E. The third outbreak is the Mongol rise of the 12th century, associated primarily with the name of Genghis Khan. His inertia has not yet dried up. The Mongols still, although not in the same strength, live and create, evidence of which is their art. In 1240, Batu took Vladimir-Volynsky with a “spear” and beat the people “without mercy,” but the population, as it turned out, managed to escape into the forest and then returned. The same thing happened in Galicia: 12 thousand people died there during this war, almost the same number died in one day on the Lipitsa River. But soldiers died on Lipitsa, and the number of raped women, robbed old people and orphaned children is not taken into account. Based on these data, it should be recognized that Batu’s campaign, in terms of the scale of destruction caused, is comparable to the internecine war that was common in that turbulent time. This is not the 30-year war in Western Europe, which claimed many more lives. But the impression was enormous, because it turned out that Ancient Rus', Poland, supported by German knights, and Hungary could not resist a bunch of Tatars. Let's go back to the 13th century. Eight million inhabitants of Eastern Europe submitted to four thousand Tatars. Princes go to Sarai and stay there to return with slanted wives, they pray for the khan in churches, smerdas abandon their masters and join the Baskaq regiments, skilled craftsmen go to Karakorum and work there for high wages, dashing border guards gather in bandits and rob caravans. National enmity is being fanned with all its might by “Westerners,” of whom there have always been many in Rus'. But the success of their propaganda is negligible, because the war continues: in the Carpathians - with the Hungarians, in Estonia - with the Germans, in Finland - with the Swedes. So the Russian state, consisting of fragmented principalities, was in a state of constant war on all fronts. On the other hand, there was no special yoke, because the princes went to the Mongols to ask for help in the fight against each other. Gumilev called this system of Russian-Tatar relations, which existed before 1312, symbiosis. And then everything changed... Russian politicians and diplomats of the 13th century. the Germans and Swedes were treated very negatively, but this did not at all mean that they had any special love for the Mongols, although they were used. They would have done without the Mongols with pleasure, just as they would have done without the Germans. Moreover. The Golden Horde was so far from Moscow and Kyiv and so weakly connected with them that getting rid of the so-called. the Tatar “yoke” after the death of Berke Khan and the strife incited by the thousand's chief Nogai was not difficult. As long as Islam in the Golden Horde was one of the tolerant confessions, and not an indicator of belonging to a super-ethnic group different from the steppe, in which Eastern Christians made up the majority of the population, the Russians had no reason to seek war with the Tatars, as previously with the Polovtsians. Tatar policy in Rus' “was expressed in a desire to hinder consolidation in every possible way and to support the discord of individual political groups and principalities.” That is why such a policy corresponded to the aspirations of a disintegrating power and an ethnic group that had lost its passion. The point here was not in the weak Tatar khans of Sarai, but in a new explosion of passionarity - through Prince Alexander Nevsky. The merit of Alexander Nevsky was that with his far-sighted policy he saved the nascent Russia in the incubation phase of its ethnogenesis, figuratively speaking, “from conception to birth,” as Gumilyov said, and I would call this a period of puberty crisis. The end of this period can be marked in 1380, when the battle took place on the Kulikovo field and the victory of Dmitry Donskoy, and II think that in this victory a “Hero” took place, if we talk about the Russian soul. At this moment, the Russian soul took shape, and a structure was formed in it, which we can correlate with a certain ego that emerged from the dominance of the mother complex. After this, the new Russia was no longer afraid of any enemy. Growing up took place. The strength of the Mongols was in their mobility. They could win a war of maneuver, but not a defensive one. Therefore, the acute question arose: who to go to? The Pope, in alliance with the Russians and Greeks, or the Caliph, with the support of the Armenians and Persian Shiites? Batu secured the throne of Mongke, thereby turning the forces of Mongolia towards Baghdad and freeing Western Europe from the threat. He believed that friendship with Alexander Nevsky reliably protected him from attack from the West, and he was right. Thus, the course of events developed in favor of the “Christian world”, but not as a result of the “heroic resistance of the Russians”, which they did not need, but as a result of the accomplished phase of maturation - further heroic actions were not needed. This is a story about geography. Here I would like to read another poem by Jorge Luis Borges, which is called “To the Son.” Although we know that Borges did not have children, nevertheless, this is such a symbolic dedication, and it reflects what we just talked about and what we will talk about more. Jorge Luis Borges “To the Son” You were not created by me - by everyone who until now have been replaced by endless births and the labyrinth that began under Adam led by the fratricidal desert since then (now - mythical darkness) to us, passing on, like an inheritance, the blood that flowed in my father and grandfather and came to life again in you, descendant. All this is me. We all. Thousand-year-old United row with you and your sons. Everyone who is behind and before us, From the red clay to the last pipe. I am filled with them. The essence is eternalIn the temporal, whose form is fleeting. A stunning poem in my opinion, which reflects precisely this essential myth, which unfolds in the temporal and ultimately unfolds in this Essence - in the World Soul, towards which we will now gradually move. So, let's move from east to west and explore another phenomenon. Stage in the history of civilization 12-14 centuries. in the West. It is known that at this time Heresies mushroomed in the West. The first heresy was Gnosticism, but it was mercilessly crushed, and then in thin streams from Gnosticism of the 1st-3rd centuries AD. some traditions, few in number and not particularly aggressively manifested, were preserved. And they flared up wildly in the 12th-14th centuries: Waldenses, Cathars, Albigensians - descendants of Gnostics who considered themselves true Christians - it was not for nothing that the church hunted them so much. Various apocryphal gospels that cast doubt on the gospel we know, and which were not included in the canon because the Council of Nicaea did not include them there at the time. I repeat, not Christ, and not even Peter and Paul, but the Council of Nicea, led by the Roman Emperor Constantine in the 4th century AD. That is, people already completely far from Christ and from Peter and Paul decided what to consider as canonical texts and what not to count. Then these canonical texts disappeared, were buried somewhere in the desert and were found only in 1945, not far from the Red Sea. Naturally, the modern church does not ask the question to include the gospels in general consideration. They are now considered only as a kind of historical monument. But at that time it was a very significant event - Gnosticism, which after the Council of Nicea was, as it were, suppressed, but individual shoots survived and flourished, and took possession of all the free-thinking minds of Europe, and it was these free-thinking minds that woke up in the XII-XIV centuries. Freethinking, rebellion! The mythological stage in the history of our era, its puberty period and the struggle against the superego, against all restrictions, is repeated again. Moreover, there were a lot of heresies. I would not undertake to list them, although at one time I studied them in sufficient detail. Waldenses, Cathars, Albigensians are the most famous and numerous heresies. There were also smaller heresies:in the Czech Republic these were the Hussites at the end of this period, the followers of Jan Hus, radicals like Jan Žižka, and even more radical - the Picards, and even more radical followers - the Adamites. We can talk about the Adamites separately, because radical movements of this kind existed as offshoots in any heresy - each had its own Adamites. For example, Umberto Eco in “The Name of the Rose” mentions the story of Dolcino. The Czech Republic has its own Adamites, and among the Cathars and among the Albigensians such a phenomenon existed. Quite typical, I would even say archetypal heresy, the most radical. Even the heretics themselves fought against them, because they went beyond the ideas of even the most desperate heretical heads. I will give an example of the Czech Adamites from the Hussite Chronicle. At one time, I obtained such a source describing the events of the early 14th century in the Czech Republic, after Jan Hus was inspired by the teachings of the English bishop John Wycliffe, who rebelled in his writings against the church, because the church owned enormous wealth and an overwhelming amount of land. And Wycliffe wondered, because Christ and his followers had no property. These were poor people who lived on alms and wore simple clothes. And what a dramatic change we see already in the 12-13th century: majestic cathedrals, huge money, large lands owned by the church, bishops and cardinals swimming in luxury, popes, of whom there were two or three at a time. Wycliffe openly preached sermons addressing evangelical simplicity. He himself led a moderate, ascetic lifestyle and encouraged his followers to do the same. Jan Hus, as a highly educated person, became acquainted with the works of Wycliffe (who miraculously did not end up at the stake of the Inquisition and died a natural death), and he spoke in Prague, actively exciting the minds of the Czechs on this topic. He also advocated for the translation of the Bible into Czech and other languages, because everyone should read the bible in their own language, not in Latin. Many did not know the Latin language, and the common people could be deceived in any way. A bishop, cardinal or pope could say anything, issue any order, and it would be received with an open mouth, because no one knows the Bible except the priests themselves, who interpret it to their advantage. And Jan Hus rebelled against all this, quite peacefully, as they would say now - he organized pickets and demonstrations. But nevertheless, he was excommunicated from the church, and more than once. Then they summoned him to the Council of Constance in the city of Constance, where the Roman Emperor and King of Germany Sigismund was present, where he was condemned and burned in 1415. After this, a wave of indignation spread throughout the Czech Republic, because many liked Hus’s words. And by 1419 a powerful war of liberation began. Everything there was mixed up, divided into many camps, several exercises. There were also faithful followers of Hus - the Hussites, they did not go further than what Hus proposed - translation of the Bible into their native language, abolition of the wealth of the clergy, division of lands in equal shares between all citizens, and their main motive was to receive communion under both types (common people received communion with bread , and the clergy could also take communion with wine). Further, they engage in iconoclasm, saying that every image of God is from the evil one, like many of the excesses of the church. They begin to destroy cathedrals, burn icons, and plunder monasteries. Then it comes to the point that you have to live simply according to the gospel, and church is not the only place where you can pray, and you can pray even in a house, even in a forest, even in an open field. And the priests invented the church in order to rob the people. There were such revolutionary ideas, but they were quite moderate compared to what we will see later. Within this movement, which was immediately declared heretical, an even more radical movement arose - the Taborites. They organized their camp near Prague and founded their city there - Tabor, which still stands. They went even further - they called for an armed uprising, they called for the killing of resisting priests, but things did not go further than that either. And alreadyHaving broken away from the Taborites, the Adamite sect appeared. And as I already said, these Adamites manifested themselves within almost any heresy. The Taborites themselves already hated them, they chased them and tried to destroy them, and in the end they destroyed them, because they led a life absolutely incomprehensible even from the point of view of radical heretics. And this is what the chronicler writes: “And again, in the same year, after many were seduced by the Taborites, and accepted the wrong teaching about the holy sacrament of the altar and fell into heresy, some brothers and sisters, expelled from the brothers’ former place of residence on Tabor, settled on the island. Causing a lot of damage to neighboring regions, they seemed to become like wild animals and, succumbing to the influence of one peasant who called himself Moses, and at the inspiration of their father, the devil, they fell into errors and heresies never heard of anywhere before. Firstly, the doctrine of the communion of body and blood They have perverted the Lord Jesus Christ and call ordinary bread and all food in general the body of Christ. They have no books, and they do not care about them, for, as they say, the law of God is written in their hearts. When they read “Our Father,” they say this: “Our Father, who art in us, sanctify us, thy will be done, give us all our bread,” etc. And yet, they do not read the Creed, because that they consider our faith to be a delusion. And yet, they do not observe any holidays, for them every day is the same as every other, and they call the seventh day [of the week] the seventh century. And yet, they do not fast, but they eat always everything they have. And also, they call the sky above them a roof and say that God does not live in heaven, but in good people, and that devils do not live in hell, but in evil people. [256]And yet, they claimed that the holy church had already been renewed, and believed that they would live here forever. And yet, they called Peter 473 Jesus, the son of God, and Mikulas - Moses and considered him the ruler of the whole world. And yet , They called Jesus Christ their brother, who, however, cannot be trusted because he died, while they claim that the holy spirit never dies and that the son of God must come from the holy spirit. And also, the basis of their law was a dissolute lifestyle was laid down, since they argued that the scripture says: libertines and harlots are most likely to end up in the kingdom of heaven. Therefore, they did not want to accept into their law anyone who was not a libertine or a harlot, and even the smallest girl whom they accepted into their midst had to be deprived of honor and live with them in carnal relations. In accordance with this law of theirs, they lived in the following way: everyone, men and women, stripped naked and danced around the fire, while dancing they sang songs about the ten commandments of God, then stopped by the fire and looked at each other; and if any man had any apron, the women would tear it off him and say, “Fill me with your spirit and receive my spirit”; and every man with any of the women and every woman with any of the men sought to quickly indulge in sin. And at first they aroused and kindled the passions of Sodom in themselves, calling it the mercy and will of God, and then they bathed in the river, and no one was ever ashamed, for they all slept in the same hut. And they also told about them that they were tearing up the graves of saints And yet, they say that the time has come for the appearance of the seventh angel from the Revelation of St. John that blood would flow throughout the earth to the height of a horse's head, they claimed that a sword hung over the whole world, and called themselves angels of God, sent to avenge the whole world in order to eliminate all sins from the kingdom of God; they spared no one, but killed [257] everyone: men, women and children; at night they burned villages and cities and people, and at the same time referred to the sacred scripture, which says: “At midnight a cry arose,” etc. And also, at night they committed murders, and during the day they indulged in debauchery. And also, their struggle and they called murders saints, but considered the fight for God’s law accursed. And yet, they called our priests incarnate devils and therefore killed Presbyter Jan. And yet, theythey called the communion of the body of Jesus Christ the feeding of bread. And yet, one woman among them called herself Mary, and she lost her head for spending the whole night with one and only one, for they themselves executed her for this. And yet, they said that They also burned Zdena in Přibenice, along with others, who tried to convert some to the correct faith. And they also assured their faithful that all enemies who opposed them would be blinded and would not be able to harm them, even if they rose up against them with all their strength. And yet, they were not afraid of either cold or heat, but wandered everywhere naked, like Adam and Eve in paradise. But all this was a lie, and therefore they all died a shameful death on Tuesday, after St. Day. Luke, in the summer of 1421, gentlemen.” These are the Adamites. And I repeat, this example is taken not only from the Czech chronicle of the Hussites. I came across similar things when I was researching the heresies of the Waldensians, Cathars, Albengoyans and others. As we can see, this is literally Sodom and Gomorrah. There are places in this chronicle that I would not object to at all, but there are also places that I, a person without any special prejudices, see that this is a kind of overreach at the very least. This is the same thing that happened to our dreamer, whom I talked about at the very beginning of the lecture, when the superego was released from control, and this exit was an explosion, so sharp that all prohibitions were broken, and freethinking and permissiveness began to flow. And there were orgies and murders, Sodom and Gomorrah. We noted that Adamite heresies existed from the 12th to the 14th centuries, and were not uncommon, not the exception, but the rule. Moreover, this was in the west, not in the east. In the east they also raped and killed, but in a slightly different way - attacking other peoples, not their own. And here is an example from the same chronicle about the heretical laws of the Taborites themselves. They are less radical than those of the Adamites, but also interesting for research. Here are some of them: “1. Firstly, what will happen now in the present year, i.e. 1420, is the end of this age, that is, the end of all evil.2. And also, that now the days of retribution and the year of reckoning have come, when all the sinners of this world and opponents of the law of God will, to the last, perish and must perish from fire, sword and the last seven plagues, which are spoken of in Ecclesiastes (chapter 39), and namely: from fire and sword, from hunger, from the teeth of wild animals, scorpions and snakes, from hail and tornado.3. And also that at the present time there is no place for mercy and compassion in the name of God for vengeance, and therefore no leniency should be given to bad people and opponents of God’s law.4. And also that already at the present time of vengeance, Christ must be imitated and followed not in mercy, meekness and mercy towards opponents of God’s law, but only in his jealousy and anger, inexorability and justice of his punishment.5. And also that at this time of vengeance, every believer who withholds his sword from personally shedding the blood of those who oppose God’s law will be cursed. but every believer must wash his hands in the blood of Christ’s enemies, for blessed is he who gives to the poor daughter the reward that she gave to us. This is both heresy and tyrannical cruelty!6. And also that at the present time of vengeance, every priest of the Lord Christ can and must freely fight for the general law and defeat sinners, wound and kill with a physical sword or some other weapon.7. And also, that at the present time of vengeance, since the militant church still exists, long before the final judgment, all cities, villages, fortresses and all buildings must, like Sodom, be destroyed and burned, because neither the Lord God nor any good person will enter in them.13. And also, that every master, vassal, city dweller or peasant, who, having been instructed by the above-mentioned faithful Christians in the following four provisions announced by them, namely: 1) about the freedom of all truth, 2) about preaching the law of God, 3) about caring for salvation of people and 4) about the extermination of sinners, following their example, he will not join them with his whole being, let everyone be like thisdestroyed or killed like Satan and the dragon, and let his property be plundered.14. And also that at the present time of retribution, all private property of opponents of God's law must be seized in any way by the mentioned faithful and destroyed by confiscation, burning or material destruction.16. And also, that the militant church, which will exist until the final judgment, already now, long before the last coming of Christ, thanks to another coming of Christ, which has already taken place, will turn and is already turning into the kingdom of God, so that there will no longer be any sin, no temptation, no filth, no lies and no injustice.21. And also that in the above-mentioned kingdom of Christ, renewed, as said, by the plagues mentioned above, there will be no persecution of people still living, because all the passions of Christ and the passions of the flesh will cease.22. And also that in the above-mentioned kingdom of people still living, which will continue until the general resurrection of the dead, long before that all demanding powers will disappear and taxes will cease and all dominion of princes and secular power will end.23. And also that now the faithful of this kingdom will not need to choose a faithful king for themselves to punish the evil and reward the good, because only God will rule and the kingdom will be transferred to the people of the earth.” Further, the Taborites have many more similar laws, but I will not cite them here. We see how this heresy manifests itself, not even in its extreme Adamite form, not in Sodom and Gomorrah, but in the call for murder, robbery, etc. - This is a typical teenage rebellion. All shackles have been broken, the mother complex, the father complex, this is the stage when the hero begins to emerge. But for this you still need to find treasures. Some found it, some did not, but at least at this stage, part of the ethnic groups living in Europe did not escape from the power of the mother complex, but received a path to escape from the power of this complex. Since then it has existed as a potential and opportunity, but few take advantage of it. We see this plot in the primary myth even before the myth of the birth of the hero, in variations of the myth of the birth of the hero. In particular, the rebellion of Zeus against Kronos, why this is not the myth of the birth of the hero. Zeus rebels against his father, who devours his children. Zeus's mother slips him a stone instead of a child, at this time Zeus is fed and raised in another place, and then, having matured, Zeus opposes the titans, including Kronos, and seizes power. We see the same situation in Scandinavian myths. Odin and his brothers kill the giant Ymir, i.e. the same titan, a kind of primal being that has parallels with Kronos. Then they create the world from his dead body: the firmament from his skull, the clouds from his brains, the mountains from his bones, the earth from his body and the sea from his blood. This is a typical plot for many mythologies - when the world is created from the body of some primordial being. In Indian mythology, the world is created from the body of Purusha. In non-Indo-European traditions, for example, Mesoamerican mythology it is Nekaisipaktli, or in Chinese mythology it is Pangu. This is a very interesting myth, and we will return to it later. In addition to the fact that there are heroic motives here, there is also a connection with geography and the structure of the world, which was later described in more detail by Plato in the Timaeus, about what the soul arises from - some analogues can be traced (naturally Plato was familiar, if not with Scandinavian mythology, then with Greek for sure, and with the history of the revolt of Zeus against Kronos in detail). So, let's turn to Hermes in order to draw some kind of hermetic conclusion from everything that is said above. There is some ancient mythological story that is beyond the boundaries of time. This is a plot about the birth of a Hero, common to almost all mythologies of the world. It is outside of history, the myth is in eternity. It is unchanged, it is the backbone, there are no details there yet, there is only a general plot outline, and it is not yet filled with specific content. But it begins to be filled with specifics in time - when time begins to flow andcivilization enters history, in historical time. And this is the temporal unfolding of the myth, which occurs throughout the existence of a certain civilization. This is how civilization goes through a myth, and together with civilization, an individual person goes through this myth, but in a more differentiated, more unique and detailed way, creating in this labyrinth of the rhizome more and more individual paths, each with his own life. Civilization in its historical development goes through certain stages . Naturally, these stages reflect the mythological plot in its time course. But each ethnic group adds some coloring and detail to the backbone of the myth. Details and details that were not in the primary myth: in the myth - a skeleton that is overgrown with individual characteristics (as a skeleton is overgrown with muscles, skin, which gives unique features to the resulting image). And a specific historical plot depends on numerous factors, in particular, on landscapes, geography, the interaction of people with landscapes, their migration, the characteristics of certain ethnic groups, which we discussed in lecture 5, on passionary impulses that are associated with cosmic radiation caused by , for example, nearby comets, asteroids, and solar flares. All this happens over time and the myth is detailed and revealed in certain colors thanks to all these factors. Thus, for each ethnic group and the landscape associated with it, unique matrices appear that designate something that is most typological for a given ethnic group, most individualized for the soul of each person - a member of a given ethnic group. There is a World Soul, which in its pure form reflects the historical development of myth in the most abstract conditions, and there are more specific systems that reflect the historical development of myth in the specific conditions of an ethnos, its history in given geographical circumstances, in a given landscape. The myth of the birth of the Hero, which is associated with the successful passage of the puberty crisis, is a common myth for the entire Earth, but it is embodied differently in steppe Asia and in Europe. In the nomadic way of life and the steppe landscape, the relationships of children with their parents were built according to a more rigid scenario, the connection with the mother and dependence on her was relatively short-lived, but on the other hand, this gives a person the strength to more easily overcome the stage of the Great Mother - this is how strong and tough warlike people appeared nomadic conquerors. Their souls developed in the matrix of the Asian Soul. Other landscapes, history and way of life of the Russian ethnos - they are connected with a certain matrix of the Russian Soul, completely different conditions in Europe or America, etc. In the same Rus', a child remained dependent on his parents much longer than among the nomads of Asia; since ancient times, grandfathers, fathers and grandchildren lived together in one hut, hence the connection with parents is closer, and it is more difficult to untie the umbilical cord even after puberty, the rebellion phase is much more painful, than in the East. In Europe, too, the connection with parents was long-term and the relationship between parents and children took place in an authoritarian tradition. In the historical development, this was reflected in more rigid, inherently prohibitive religions and in numerous rebellions against them - heresies and such extreme phenomena of teenage rebellion as the same Adamite heresy, with all the unbridled sexual orgies and orgies of cruelty. Similar Adamites were encountered as a radical movement within the development of each heretical movement. If the nomads of the East realized (in the 12th-14th centuries - corresponding approximately to the stage of the “pubertal crisis”) their passionarity outside in campaigns of conquest, expanding their zones of influence, then in Europe the rebellion was expressed against internal structures (conquering tendencies also manifested themselves, but on a smaller scale and the same crusades are still closer to internal squabbles in the European Superethnos), in which the desire for permissiveness in its extreme manifestations was expressed in Adamite heresies. I had to go through this "teenage situation"and each Superethnos took place in its own way. As a result, unique matrices of the Soul of Asia, the Soul of Europe, and the Russian Soul were formed, based on the imprint of which the souls of specific people living today are formed. That is, in each specific landscape, in each ethnic group, a certain shake-up of the gods took place, as a result of which connections of gods in the Aggregate Customers, typical for a given ethnic group, were formed, which were even more individualized in each specific clan. Family and ancestors are another important factor that imposes its own specifics on the connections between the gods and the structure of the Aggregate Customer. All this together was inevitably reflected in the structure of both the soul and the ego of an individual person: so, on average, the ego of an eastern person and his connections with the gods are structurally simpler, but also integral. Realizing a strong Ego in the East is an easier task. The ego of Western man, again, on average, is weaker, his relationship with the gods is more complex and intricate, the Aggregate Customer is structurally more complex - hence the powerful mechanisms of sublimation, leading to a sharp increase in scientific and technological progress. Now, in the 21st century, everything is mixed up - numerous migrations and complex historical circumstances, rapid development of landscapes - all this has led to strong individual differences between individuals on the one hand and a softening of the differences between Superethnoses. Next, we will consider the influence of another factor that has become very significant since the Age of Enlightenment - this is the factor of geopolitics and economic conditions, as well as jurisdiction - features of legislation, and we will consider all this in subsequent lectures. Now let's return to the conclusions from previous lectures. For example, the Russian Soul was formed as a result of complex processes - historical, migration, landscape, at the junction of East and West. Here we have, among other things, a mixture of many ethnic groups into one very contradictory Russian Superethnos - contradictory due to the very numerous dissimilar landscapes and the relationships of all the ethnic groups that are mixed in Russia with them. The Russian Soul is extremely contradictory and complex, rough and refined at the same time. And the Russian Soul gives people born and living in Russia this facet of inconsistency, the will to space and connection with the Russian Mother Earth on the one hand, and numerous entanglements and strange agreements with the gods who make up the Aggregate Customer, on the other hand. The complexity of the Russian soul is superbly reflected in the works of Russian classical literature, especially Dostoevsky, so we continue to keep the topic “Am I a man or a trembling creature” in the background, and I will expand on it in the next lecture. By the way, if you look at such an area as legislation, then you cannot measure all ethnic groups by the same standard, or copy Western or American legislation. The Russian Soul is cramped in the legal system of the West, and Western people feel like cheese there. It is very important that legislation adapts to the conditions of the soul, and not vice versa. This was the case in the Middle Ages in Asia, for example. Now Asia has been built on the Western model of legislation. But this is a topic for a separate study. We will touch on it in connection with the philosophy of structuralism and post-structuralism, with the revolutionary views on this subject of such modern philosophers as Michel Foucault, Jean Baudrillard, Gilles Deleuze... But before that we have a long way to go - through the complexity of the Russian soul, reflected in the works Dostoevsky, Pushkin, Gogol, Chekhov, Tolstoy, Vampilov and not only writers, but also artists, composers, scientists, devotees. Then - the important theme of the more universal Shakespearean plots, revealing the basic myth of the birth of the Hero into a scattering of diversity of variations of this plot, through an analysis of the history, geopolitics and economics of the last few centuries, and especially the 20th, through the classics of the 20th century and much more...More It is important to note the role of ancestors!!! The Soul is a continuation of the Soul of the Family, which plays a significant role in its development and revelation, as well as in connections and agreements with the gods and structureAggregate Customer. Thus, we see that in historical time even the very concept of the soul undergoes a significant evolution, and even more so specific incarnations... The development of each specific soul, the process of individuation is associated with the myth of the Hero, the growth and formation of the Ego, the connection of the ego with the Aggregate The Customer, thus expanding to a transpersonal scale, then an even greater expansion - through reunification with the scale of the Family, then with the scale of the Russian (Asian, European, etc.) Soul and further expansion to the World Soul, i.e. This is the path of the prodigal son from the basic myth to himself, but through the enrichment of the most multifaceted and contradictory individual characteristics and experience. And this movement occurs as the space of the rhizome labyrinth is filled with ever new paths of unique individual experience. Now a little lyrical style. I have made the actual main conclusions of this lecture, and I would like to conclude it with a few excerpts from modern classics, from Hermann Hesse and his novel “Demian”, as an illustration of the first part of the lecture: “My world became more and more unreal and false. I don’t know how much parents can do here, and I don’t blame my parents at all. It was my job to cope with myself and find my way, and I did my job poorly, like most well-bred people. Everyone goes through this difficulty. For the average person, this is the point in life where the dictates of one’s own life enter into the most brutal dispute with the outside world, where the path forward is won in the most severe struggle. Many experience that dying and being born again, which is our fate, only this one time in our entire lives - during the decay and slow destruction of childhood, when everything we loved leaves us and we suddenly feel the loneliness and mortal cold of the world space. And many hang forever on this rock and all their lives painfully cling to the irretrievable past, to the dream of a lost paradise, the worst, most murderous dream in the world. Despite all my doubts, through all the experience of my childhood, I still knew quite a lot about the authenticity of religious the life that, for example, my parents led, and did not find anything unworthy and hypocritical in it. No, I still had deep respect for religion. Only Demian taught me to look at these legends, at these dogmas of faith differently, to interpret them more freely, more personally, more playfully, with more imagination; in any case, I always listened willingly and with pleasure to the interpretations he offered me. Much, however, seemed too harsh to me, and so it was with the story about Cain. And once, during confirmation classes, he frightened me with a judgment that was perhaps even more daring. The teacher spoke about Golgotha. The biblical story about the suffering and death of the Savior has left a deep impression on me since ancient times. In early childhood, sometimes, especially on Good Friday, after my father read this story out loud, I sincerely, with all my soul, lived in this sorrowful, a beautiful, pale, ghostly and yet incredibly alive world, in the Garden of Gethsemane and on Golgotha, and when I listened to Bach’s passions for Matthew, the darkly powerful radiance of pain emanating from this mysterious world filled me with mystical awe. Even today I still find in this music and in “Actus tragicus” the ideal of all poetry, all artistic expression. So at the end of the lesson, Demian thoughtfully said to me: “There is something here, Sinclair, that I don’t like. Re-read this story and taste it, there is some vulgarity here. Especially the episode with the two robbers. A magnificent picture - three crosses standing on a hill nearby! But here comes this sentimental cautionary tale about a decent robber! At first he was a criminal and did vile deeds, God knows what, and suddenly he thaws out and celebrates this kind of tearful holiday of correction and repentance. What is the point of such repentance two steps from the grave, pray tell? This again is nothing more than an ordinary priestly story,sweet and dishonest, touchingly sentimental and with a moralizing background. If today you had to choose one of these two robbers as friends or decide which of them you would rather trust, you, of course, would not choose this whiny repentant. No, you would choose someone else, he’s a great guy, he has character. He doesn’t care about repentance, which in his position can only be beautiful chatter, he follows his own path to the end and does not renounce at the last moment the devil, who has helped him so far. He has character, and people with character in biblical history are often the losers. Maybe he is also the offspring of Cain. Don't you think so? I was stunned. In this, in the history of the crucifixion, I considered myself knowledgeable, and only now I saw how little personal, how little imagination and fantasy I showed when I listened to and read it. However, Demian’s new thought was unpleasant to me; it threatened to overturn the ideas that I considered unshakable for myself. No, it was impossible to treat everything and everyone like that, even a saint. He noticed my resistance, as always, immediately, before I had time to say anything. “I know,” he said conciliatoryly, “this is an old story.” Just don't be serious! But I'll tell you what: here is one of those points where the shortcoming of this religion is very clearly visible. This is what we are talking about: this whole God, both the Old and the New Testaments, is a remarkable figure, but not what he should, in essence, represent. He is everything good, noble, fatherly, beautiful, also lofty, sentimental, very good! But the world also consists of something else. And all this is simply given to the devil, and this whole part of the world, this whole half is hidden and kept silent. In the same way, they glorify God as the father of all life, but all sexual life, on which life rests, is simply kept silent, or even declared to be the devil and a sin! I have nothing against honoring this god Jehovah, absolutely nothing. But I think we should honor and consider everything sacred, the whole world, and not just this artificially separated, official half! This means that, along with worship, we also need service to the devil. This, in my opinion, would be correct. Or it would be necessary to create a god who would include the devil, a god to whom you don’t need to close your eyes when the most natural things in the world happen. He, contrary to his habit, even got excited, but immediately smiled and stopped bothering me. And in me these words touched the mystery of my entire adolescence, which I carried within myself hourly, never saying a word about it to anyone. What Demian said then about God and the devil, about the divine official and about the hushed up devilish world—this was exactly my own thought, my own myth, the thought of two worlds or two halves of the world—light and dark. The consciousness that my problem is the problem of all people, the problem of all life and all thinking, overshadowed me like a sacred shadow, and I was overcome with fear and awe when I saw and suddenly felt how deeply my innermost life, my most personal thoughts were involved in the eternal flow of great ideas. This consciousness was not joyful, although it confirmed something and was somehow pleasant. It was harsh and rude, because it conveyed responsibility, the end of childhood, the beginning of independence.” And another excerpt from “Demian”, it is earlier in the chronology of the text, but I placed it later. Demian appears after another lesson. “Oh, I attended your lesson,” he said animatedly. “This story is about Cain, who wore a seal on himself, right?” Do you like her? No, I rarely liked anything that we had to learn. But I didn’t dare say it, I had the feeling that an adult was talking to me. I said that I liked this story. Damian patted me on the shoulder. “You don’t have to pretend to me, dear.” But this story is really interesting, much more interesting, I think, than most others that study at school.The teacher didn’t say much about this, only the usual things about God, sin, and so on. But I think...” He paused and, smiling, asked: “Are you interested in this?” “So, I think,” he continued, “this story about Cain can be understood in a completely different way.” Most of the things we are taught are, of course, quite true and correct, but you can look at everything completely differently from the teachers, and then for the most part they acquire a much better meaning. With this Cain, for example, and the seal on it, we cannot be completely satisfied in the form in which it is presented to us. Do not you think so? That he, having quarreled, kills his brother, this, of course, can happen, and that then he becomes scared and admits his guilt is also possible. But the fact that for his cowardice he is also awarded an order that protects him and instills fear in all others is still quite strange. “True,” I said interestedly: this began to interest me. “But how can we explain this story otherwise?” ?He patted me on the shoulder. “Very simple!” There was a seal that started this story. There was a certain man, and there was something in his face that frightened others. They didn't dare touch him, he commanded respect from them, him and his children. But, probably, and even certainly, it was not really a seal on the forehead, like a postmark; life rarely plays such rude jokes. Rather, it was a slightly noticeable creepiness, a little more intelligence and courage in the look than people were used to. This man had strength; people were timid in front of this man. There was a “seal” on it. This could be explained any way you like. And “anything” is always something that is convenient and confirms that you are right. The children of Cain were feared; they had a “seal” on them. So they saw in the press not what it was, not a reward, but its opposite. It was said that guys with this seal were creepy, and they were creepy. People with courage and character are always very creepy to other people. The presence of a race of fearless and terrible people was very inconvenient, and so they attached a nickname and a fairy tale to this family in order to take revenge on them, in order to reward themselves a little for all the fears that they had to endure. Do you understand? - Yes... that is... it turns out that Cain was not evil at all? And that means this whole story in the Bible is essentially not true? - Yes and no. Such old, old stories are always true, but they are not always written down like that and they are not always explained as they should be. In a word, I think that Cain was a wonderful fellow, and only because they were afraid of him, this story was attached to him. This story was just a rumor, something that people talk about, but it turned out to be true insofar as Cain and his children actually bore a kind of “seal” on themselves and were not like most people. I was amazed .-And you think this means that this story about the murder is not true? — I asked excitedly. “Oh no!” This is most certainly true. The strong killed the weak. Whether it was really his brother, there may be doubts about this. It doesn't matter, after all, all people are brothers. So, the strong killed the weak. Maybe it was a heroic act, maybe not. In any case, the other weaklings were now in fear, they complained in every possible way, and if they were asked: “Why don’t you just kill him?”, they did not say: “Because we are cowards,” but said: “You can’t, there is no seal. God marked him!” This is probably how this deception arose... However, I am detaining you. Goodbye!" These are the freedom-loving thoughts that manifest themselves, and should, in my opinion, manifest themselves in the teenage crisis and as adulthood approaches. Then everything will calm down, then everything will be different, an adult thinks in other categories. Rebellion is necessary, tearing off masks, tearing off the superego, which is personified in the father-mother complex. It must happen, after which a person becomes an adult, alone with the world. And then we will see how this happens in the life of an average person..., but we will start not with the average, but with the very not average Nietzsche and his"…