The last century of the second millennium is an ambiguous synthesis of various historical events and moods. Wars, industrialization, the crisis of religious consciousness, technical revolutions shook Russia and aggravated the political situation in the country. The process of substitution of concepts, rejection of the truth begins to take on terrifying proportions. People finally lose the ability to think critically and resist evil.
In this difficult time for Russia, the great Russian philosopher, jurist and literary critic Ivan Alexandrovich Ilyin lived and worked. For many decades, his works were hidden from the Russian public. The work of Ivan Alexandrovich Ilyin ascended and broke into the light of life in Russia only at the end of the twentieth century, naturally fell into the soul of a person of Russian culture. His ideas are experiencing a renaissance today. The first persons of the state quote the philosopher and lay flowers at his grave. Philosopher's statements about philosophy are always interesting. For Ilyin, philosophy was equal to creativity, it was not an external skill or doing, but "the creative life of the soul." And his criticism has a great philosophical, even ideological component.
Vasily Belov at the 9th Congress of Writers of Russia said that if he had previously been familiar with the works of Ivan Ilyin, he would have lived and written differently. Indeed, every citizen who sincerely loves his Motherland cannot but respond to the precise and deep, strict and elegant, fiery word of Ilyin.
Ivan Alexandrovich Ilyin was born in Moscow on March 28 (old style), 1883. His pedigree came from noble families, served faithfully to the Fatherland.
The paternal grandfather was quite close to the royal family, the godfather of his son, the future father of the philosopher, was Alexander II. Ivan Alexandrovich's parents gave their son a good upbringing and education. For the philosopher, the family has always been a great life value, later in his works he will write: “The family is the first, natural and at the same time sacred union into which a person enters into force of necessity. He is called upon to build this union on love, on faith, and in freedom - to learn in it with the first conscientious movement of the heart and - to rise from it to further forms of human spiritual unity - to the motherland and the state.
Ivan Ilyin in 1901 graduated from the 1st Moscow Classical Gymnasium with a gold medal. While studying at the First Moscow Gymnasium, Ivan Alexandrovich met P.N. Milyukov, N.S. Tikhopravov, Vladimir Solovyov. According to the memoirs of a classmate, Ilyin was "bright blond, almost red-haired, lean and long-legged; he was an excellent student ... but, apart from a loud voice and wide, relaxed gestures, at that time he seemed to be nothing remarkable. Even his comrades did not assume that he Philosophy may have become a specialty.
In 1901 - 1906 he was a student of the Faculty of Law of the Moscow Imperial University. Dreaming of entering the Faculty of Philology, he applied for enrollment in the Faculty of Law. He studied law under the guidance of the legal philosopher P.I. Novgorodtsev, who managed to arouse the young Ilyin's interest in philosophy.
In August 1906, he married Natalia Nikolaevna Vokach (1882 - 1962). She was engaged in philosophy, art criticism, history. Natalya Nikolaevna, Ilyin's eternal companion, possessed wise calmness, and always supported and helped her husband. The young couple lived on the pennies earned by translation. Neither he nor she was willing to sacrifice the time they devoted entirely to philosophy.
Steep twists of fate, great life experience of a difficult existence directly affected the work and worldview of Ivan Alexandrovich Ilyin. Over time, a feeling of love for the Motherland, love for the Russian people, love for life was added to his abilities and talent.
The circle of creative interests of Ilyin focuses on the work of Hegel. Starting from 1914-1917. six come out one by one big articles on the philosophy of Hegel, which were later included in the two-volume study "Hegel's Philosophy as a Doctrine of the Concreteness of God and Man" (1918)
From the memoirs of G.A. Leman-Abrikosov about Ivan Ilyin: "His work is a work of extraordinary depth, complexity, and very few people can access it because of its abstractness. But he immediately put Ilyin highly in the opinion of Russian society, which gave him the nickname "Hegelian", which, however, should not be understood as a supporter of the teachings of Hegel, namely only as the author of a work on Hegel.
At this time, many showed interest in the personality of Ivan Aleksandrovich Ilyin. Who just did not rank Ilyin in various organizations and parties: starting with the Cadets, the Black Hundreds and ending with Freemasonry. Ilyin himself, in one of the articles for the alleged tenth issue of the Russian Bell magazine, expressed himself as follows: “Taking this opportunity to declare once and for all: I have never been a Freemason either in Russia or abroad; I have never been a member of any To those who claim the opposite about me (whether Russians or foreigners), I publicly propose to classify myself (by choice) as unrequited talkers or dishonest people.
Being on scientific missions in Germany, Italy and France, Ivan Aleksandrovich followed the events in Russia with spiritual trepidation. If he perceived the February Revolution as a "temporary disorder", then October 1917 - as a catastrophe.
G.A. Leman-Abrikosov spoke of this time as follows: "The October Revolution caught Russian society in a strong religious upsurge. And the first years of the revolution were marked by filled churches, participation in religious processions of professors and academicians, reports on religious topics, thoughtful concepts of ongoing events in the religious aspect, etc. This is typical for Ilyin. But it should be noted that he stood completely alone in this respect, and in the sense that he did not belong to a single "circle", movement, nor, as far as I know, did not belong to those who can be called "churchmen".
In the late autumn of 1922, the steamer "Oberburgomaster Hakon" took away from Russia the "color of the nation", outstanding people: scientists, philosophers and writers who were not needed new Russia. Among them, Ivan Aleksandrovich Ilyin and his wife Natalya Nikolaevna left their homeland forever.
Having received an excellent legal education at Moscow University, having trained at the best universities in Heidelberg, Freiburg, Berlin and Paris, Ivan Alexandrovich, being at that time the chairman of the Moscow Psychological Society, like many other great minds of that time, was doomed to exile from Russia.
This exile was a substitute for the death penalty, to which Ilyin was sentenced after numerous arrests for his sharp criticism of Bolshevism in lectures he gave in student auditoriums, as well as in public speeches in various scientific societies.
Living in Berlin, Ivan Alexandrovich continued to work hard, is one of the founders of the Russian Scientific Institute, was the dean of the Faculty of Law, a corresponding member of the Slavic Institute at the University of London, is actively published in newspapers, gives lectures and reports.
At this time, he wrote a number of books on philosophy, politics, religion and culture: The Religious Meaning of Philosophy, On Resistance to Evil by Force (1925), The Path of Spiritual Renewal (1935), Fundamentals of Art. art" (1937), etc.
During these years, he also actively participated in the political life of the Russian emigration, became one of the ideologists of the white movement.
In his numerous works, Ivan Alexandrovich impressively reveals the beneficial social significance of Christian values and the perniciousness of the anti-Christianity of the Bolsheviks. Working in this direction, Ivan Ilyin indirectly exposed the anti-Christian policy of Nazi Germany. Ilyin's views led to the Gestapo banning public lectures and the arrest of the philosopher's printed works. And he, dismissed from the Russian scientific institute and having received a ban on any public activity, was forced in 1938 to emigrate from Germany to Switzerland.
Twice Ilyin lost all means of life and started all over again. He was given strength by faith and service to the Motherland, the support of like-minded people.
They were drawn to Ilyin and shared his views spiritually. the best people: writer Ivan Sergeevich Shmelev, music creators Sergei Vasilyevich Rakhmaninov and Nikolai Karlovich Medtner, theater genius Konstantin Sergeevich Stanislavsky, Bishop John Pommer, artists Mikhail Vasilyevich Nesterov and Evgeny Evgenievich Klimov, military men Pyotr Nikolaevich Wrangel and Alexei Alexandrovich von Lampe.
Largely thanks to Sergei Vasilyevich Rachmaninoff and many of his other friends, he settled with his wife near Zurich. Fearing the reaction of Germany, the Swiss authorities limited the activities of the Russian philosopher, but gradually his position was strengthened and he was already able to actively engage in creative activity. In addition to a large number of articles and essays published in various publications, in particular, which subsequently compiled the collection "Our Tasks", Ivan Aleksandrovich also published in German three books of philosophical and artistic prose, united by the common idea "The Singing Heart. The Book of Quiet Contemplations", as well as fundamental research "Axioms of Religious Experience" and preparations were made for publication of the book "The Path of Evidence" (1957).
All this suggests that Ilyin's range of interests was very wide: he was interested in both religious and legal, socio-political, philosophical, as well as ethical, aesthetic, anthropological, literary and poetic problems and areas of knowledge.
At the end of his days, Ivan Alexandrovich wrote: “I am 65 years old, I am summing up and writing book after book. I printed some of them already in German, but in order to translate what was written in Russian. Now I write only in Russian. and I put it aside - one book after another and give them to my friends and like-minded people to read ... And my only consolation is this: if Russia needs my books, then the Lord will save them from destruction, and if neither God nor Russia needs them, then they will not I myself need it too, for I live only for Russia.”
Ilyin entered the history of Russian culture not only as an Orthodox thinker, jurist, orator, but also as a major literary critic, whose works are distinguished by philosophical depth, sharp observation and independence from dilapidated clichés and false myths. The originality of his critical manner lies in the fact that the aesthetic analysis of a work of art or the work of a writer as a whole is combined with his spiritual, philosophical and religious analysis.
True culture, according to Ilyin, is always imbued with the light of spirituality and hope, love and striving for perfection, when the artist turns his heart to the God-created world, full of mysterious and inexplicable miracles, when he understands and feels with all his heart that the great and ingenious, created by mankind, comes from the bright spaces of God's world, from the contemplative and singing human heart.
True culture, according to Ilyin, contains the very spirituality that is often identified with ideology, intelligence, education. The merit of Ilyin is that he showed and revealed in his writings the ambiguity and complexity of the concept of "spirituality", which includes not only faith in God, the other-material world and the immortality of the soul, but also love for "domestic coffins, native ashes"; love for the native nature, the Motherland, as well as responsibility for their fate. Spirituality also implies striving for the ideal of perfection, i.e. to the fulfillment of the gospel covenant "Be perfect, even as your Heavenly Father is perfect"
In the lecture "Alexander Pushkin" as a guiding star of Russian culture (1943), Ilyin calls Pushkin a Renaissance personality, a harmonically singing classic, the ancestor of beautiful art forms destroying chaos with its light. For Ilyin, Pushkin is a wonderful example of a national genius, a brilliant prophet who showed that Motherland is not an ordinary word, but a deeply spiritual concept. And the one who does not live by the Spirit does not have a Motherland. Na will remain for him a dark mystery and a strange uselessness.
Ilyin sees the originality of Russian poetry in the fact that it "merged, dissolved with Russian nature: Russian poetry learned from its nature - contemplation, refinement, sincerity, passion, rhythm; she learned to see in nature not only chaos and space, but a living presence and This is why there is a close connection, an indissoluble affinity between Russian nature and the bright Orthodox worldview of the Russian soul, yearning for love, mercy and blessing all life on earth, from the last blade of grass in the field to every star in the night sky.
Ilyin sees the peculiarity of Russian poetry in its naturalness: "It is neither a product of the mind, not a product of rhetoric. It is the product and outpouring of the Russian heart - in all its contemplation, passionate sincerity, in all its love of freedom and daring; in all its God-seeking, in all its immediate depth. Ivan Alexandrovich says that the Russian poet does not describe his objects, but reincarnates in them.
However, Russian poets also saw the history of Russia, its paths and destinies, its dangers and temptations. For centuries, Russian poetry has been the spokesman for "Russian religiosity, Russian national philosophy and Russian prophetic gift. It uttered with its inspired language what other peoples have long become the property of journalism."
At the same time, Russian poetry has always perceived Russia as a living being, as a living brotherhood of peoples, even "without insisting on the seniority of the Russian tribe and the Slavic trunk, but simply exercising this seniority with oneself, with poetic inspiration, this manifestation of spiritual maturity, spiritual soaring and leadership." Russian poetry has never glorified the enslavement of peoples and the oppression of small nations. And it is no coincidence that Russian poetry counts in its ranks the Ostsee Delvig, the Russified half-German Mey, the Jews Nadson and M. Voloshin, the son of the Englishman and the Pole Dixon, and many others.
And finally, according to Ilyin, the most essential feature of Russian poetry is that for it there was no petty and insignificant. She possessed the greatest ability to poeticize everyday life, when "a trifle begins to play and sparkle in its rays; and prose radiates with laughter and fun, and everyday life turns out to be poeticized and sung." This world, according to Ilyin, becomes clairvoyant and transparent, and Holy Russia itself begins to shine and radiate from it.
Along with this, Ilyin also notes other trends both in Russian poetry and in life, trends that arose not without the influence of the French enlighteners - Voltaire's irony, his "rational prosaism" and "hidden, all-corroding nihilism", on the one hand, and on the other - the gloomy and gloomy "world sorrow" of Byron. These two influences Dominating in Europe in the 1st half of the 19th century, they reached Russia in the 2nd, in order then "to be refreshed and renewed by the influence of Nietzsche and Marx."
The Russian intelligentsia, Ilyin writes not without sarcasm, "learned from Voltaire a nihilistic smile, and from Byron a god-fighting pose. She adopted from Byron the manner of affectively idealizing the black corner of her soul."
It is no coincidence that in Russian poetry of that time, interest in the topic arises and grows. evil spirit condemned and rejected, but not surrendered, not obeyed.
From the crossing of demonic irony and rational semi-science, Ilyin continues, that “spiritual way of life arises, which first took the form of secular disappointed snobbery, then positivist nihilism, then nihilistic revolutionism, and finally militant atheism, Bolshevism and Satanism.”
A special place in Ilyin's creative heritage is occupied by the article "When will the great Russian poetry be revived?", in which the critic connects the revival of Russian poetry with the coming spiritual and religious revival of Russia, with the process of "hidden, secret return to faith and prayer." All the great Russian poetry of the past was, in his words, "the product of a feeling of delight, animation, inspiration, set and fire - precisely from what we call the heart and why the human soul begins to sing ..."
With the elimination of "great contemplation of the heart," the content of poetry, its sentimentalism, begins to be shredded. Non-objective and vague fantasizing, erotic "Tredyakovism" begins. Poetry turns into versification, either talented or mediocre, into a shameless laboratory of verbal tricks. The rejection of spiritual contemplation, the confidence that everything is permitted in art, and the readiness to bow to the demonic turn the poet into an "irresponsible talker", a "coquettish braggart", expressing his personal "sensual eroticism" in poetic form with "increasing shamelessness".
Therefore, the first task of a true poet is to deepen and enliven his heart, the second is to grow, purify and ennoble his spiritual experience. In this Ilyin sees the true path to great poetry, which always and in everything seeks the sublime, the Divine and sings from it. It was the feeling of this beginning that gave rise to Pushkin's poetic fire, Yazykov's delight, Lermontov's world sorrow, Tyutchev's feeling of the abyss, A.K. Tolstoy.
The coming Russian poets, concludes Ilyin, will be able to illuminate the history of the collapse of Russia at the beginning of the 20th century and at the same time will be able to show the originality and greatness of the Russian spirit and the depth of the Orthodox faith.
In his book "On Resistance to Evil by Force" (Berlin, 1925), Ilyin, arguing with the teachings of Tolstoy, argued: "War as the bearer of the sword and peace-accepting compromise, needs a monk, as a confessor, and a source of living power, religious wisdom, moral pleroma : here he partakes of grace in the sacrament and receives strength for achievement; here he strengthens his conscience, checks the purpose of his ministry and purifies his soul. Such is Dmitry Donskoy at St. Sergius before the Battle of Kulikovo"
Ilyin's book "On Resistance to Evil by Force" was highly appreciated by his contemporaries. P.B. Struve wrote in his article "Diary of a Politician" that Ilyin succeeded in "posing and in a certain Christian sense solving the problem of resisting evil by force." BUT. Lossky called Ilyin's book "a valuable work" directed against Tolstoy's doctrine of non-resistance, and agreed with its author that there are cases in life when "the use of force in relation to evil is absolutely right and saving." In turn, V.V. Zenkovsky argued that Ilyin's book "breathes with authenticity and depth, it has a special stern honesty", it is "extremely modern, full of what our time lives and worries about."
Such a high assessment of Ilyin's book is not accidental, because its author was not one of the first to start a debate with Tolstoy on a deep philosophical level. He began his critique of Tolstoy's theory of non-resistance with a clear, philosophical exact definition the essence of evil, while emphasizing that violence as such is an evil against which it is necessary to fight, and every person who has been subjected to violence deserves sympathy and help. Describing the signs of evil, Ilyin notes its external aggressiveness, cunning, unity and diversity.
If evil did not have a tendency to aggressiveness and violence and would not manifest itself in external actions, it would not be necessary and impossible to resist it through physical crossing. Only a naive person, explains Ilyin, can not notice the cunning of evil and believe that he is inherent in innocence, directness and chivalrous correctness, then you can negotiate with him, expecting fidelity, loyalty and a sense of duty from him.
The whole history of mankind, according to Ilyin, consisted in the fact that in different epochs and in different communities the best people perished, raped by the worst, and this always continued until the best dared to give the worst a "planned and organized rebuff."
“He will be right,” writes Ilyin, “who will push a gaping traveler away from the abyss; who will snatch a vial of poison from a hardened suicide; who in time will hit the arm of a revolutionary who is aiming; who at the last minute will knock down an arsonist; who will drive the blasphemous shameless out of the temple; who will rush with weapons to a crowd of soldiers raping a girl; who will bind the insane and tame the possessed villain.
Ilyin recalls that in Russia resistance to evil has always been thought of and created as an active, organized service to the cause of God on earth. Ilyin connects this idea of love and the sword with the ancient Russian Orthodox images of Michael the Archangel and George the Victorious, citing the words of St. Theodosius of the Caves: "Live in peace not only with friends, but also with enemies, but only with your enemies, and not with the enemies of God."
A special place in the literary and critical heritage of Ilyin is occupied by the work "On Darkness and Enlightenment. A Book of Artistic Criticism", in which Ivan Alexandrovich analyzes the work of Bunin, Remizov and Shmelev from the point of view of the spiritual values of Orthodoxy.
Highly gifted, spiritually strong personality and the prophet called Ilyin the German philosopher V. Offermans, who published a book in 1979 entitled "The life work of the Russian religious philosopher Ivan Ilyin is the renewal of the spiritual foundations of mankind." In it, he notes that Ilyin's reflections on artistic creativity are based on his deep knowledge of masterpieces in all areas of world art: "He was a subtle and demanding connoisseur of art, for whom the most important thing was always the spiritual depth, the quality factor and the inner content of the work, and to create artistically means to serve God and bring joy to people."
Indeed, the significance of Ivan Ilyin for the Russian public, despite various assessments, is very great. Many of Ilyin's articles and books are written as if for us, living at the beginning of the 21st century. In them you can find answers to a number of questions that concern our society today. Therefore, it is not accidental, but rather natural that the work of the most famous thinker of his time, a brilliant publicist, a deeply religious person I.A. Ilyin becomes the property of our contemporaries precisely from the beginning of the 90s, when a period of changes again began in Russia.
Please state the main the problem raised by the author of the text. Write it down. Write down the sentence that most accurately expresses the author's thought. Do you agree with the author? Be sure to justify your point of view. For justification, refer to fiction.
(1) It is usually thought that reading is accessible to every literate person. (2) But, unfortunately, this is not the case at all. (3) Why?
(4) Because a real reader gives the book his free attention, all his spiritual abilities and his ability to evoke in himself that right spiritual attitude that is necessary for understanding this book. (5) True reading is not limited to the escape of printed words through the mind; it requires focused attention and a strong desire to hear the voice of the author correctly. (6) One reason and empty imagination for reading is not enough. (7) One must feel with the heart and contemplate from the heart.
(8) True reading is a kind of artistic clairvoyance, which is called upon and is able to faithfully and fully reproduce the spiritual visions of another person, live in them, enjoy them and be enriched by them. (9) The art of reading conquers loneliness, separation, distance and era. (10) This is the power of the spirit - to revive letters, reveal the perspective of images and meaning behind words, fill the inner "spaces" of the soul, contemplate the intangible, identify with unknown or even dead people and, together with the author, artistically and mentally comprehend the essence of the world.
(11) To read means to seek and find, for the reader, as it were, searches for a spiritual treasure hidden by the writer, wanting to find it in its entirety and appropriate it for himself. (12) This is a creative process, for to reproduce means to create. (13) This is a struggle for a spiritual meeting; it is a free unity with the one who first acquired and buried the desired treasure. (14) And to someone who has never achieved this and has not experienced it, it will always seem that they are demanding the “impossible” from him.
(15) The art of reading must be acquired and developed in oneself. (16) Reading should be deepened; it must become creative and contemplative. (17) And only then will its spiritual value and its soul-forming power be revealed to all of us. (18) Then we will understand what should be read and what should not be read, because there is reading that deepens the soul of a person and builds his character, but there is reading that is corrupting and weakening.
(19) By reading, you can recognize and identify a person. (20) For each of us is what he reads; and every man is how he reads; and we all become imperceptible by what we subtract from what we read, as if by a bouquet of flowers collected by us in reading.
(According to I. Ilyin*)
* Ilyin Ivan Alexandrovich (1883-1954) - Russian Christian philosopher, national thinker, jurist, writer, literary critic and publicist, by conviction - Slavophile and monarchist. In 1922, together with other philosophers, economists and historians - opponents of the new government - he was expelled from Russia by ship.
He has written over 50 books and over a thousand articles. Among them - "The path of spiritual renewal"; “Singing heart. The Book of Quiet Contemplation"; "The essence and originality of Russian culture"; “I look at life. The Book of Thoughts"; "On resistance to evil by force"; "Axioms of Religious Experience" and others.
Every writer sometimes dreams about his reader - what he is and how he should read in order to correctly and fully understand what is written ... For a real reader promises him the desired happiness of a spiritual “meeting” ...
In a sense, we are all “readers”: the eyes run over the letters, the letters form words, there is a certain meaning and connection behind the words, thanks to which the words become phrases, and you already imagine something everyday, worn out, fleeting, enough to use , not always immediately understandable and just as willingly disappearing into the abyss of the past. Poor "readers"! Poor "reading"! A mechanism without a spirit. A stream of emptiness. Superficial culture.
No, what can really be called "reading" is something quite different.
First of all, what is to be read has already been written: someone lived, thought, felt, perhaps suffered; he wanted to tell us about something that seemed important to him - that is, something significant about something important; he searched for word and expression, fought for truth and accuracy, tried to find beauty and rhythm. And so he gives us his work: a newspaper article, a poem, a drama, a novel, a study.
Before us - a wealth of feelings, insights, ideas, images, strong-willed discharges, appeals, orderings, a whole storehouse of spirituality - obvious and hidden at the same time, a given, simultaneously filled with cryptography. Let whoever can free this collection of black dead hooks, decipher and revive it, so that they can then look at it. Think it's so easy; they think it can weight ... In reality, only a few are capable of it. Why?
Because you need to give the book all your attention, all your spiritual abilities and the right spiritual attitude. Running your eyes over the lines, you will not achieve anything; real reading requires focused attention. Nor can one achieve much by reading only with a cold mind and an empty imagination. One must understand a passionate passion with all one's heart, one must listen to all the sighs in a gentle lyrical poem, and a great idea may require the whole person. This means that the reader must correctly reproduce the mental and spiritual act of the writer, follow it, live it. Only then will there be a true meeting between the author and the reader. For true reading is a kind of artistic clairvoyance, which is called upon and is able to accurately and fully reproduce the spiritual visions of another person, to live in them, enjoy them and be spiritually enriched by them. This is a victory over separation, distance and epoch. This is the strength of the spirit - to revive letters, to open inner spaces in oneself, to contemplate the intangible, to identify with strangers or even dead people and, together with the authors, artistically or mentally experience the essence of the universe.
To read means to search and find - the reader tries to find the buried treasure in its entirety, to appropriate it for himself. This is the creative process; it is a struggle for a meeting; it is a free unity with the one who buried the treasure; it is a victorious flight into the seemingly impossible.
We must take care of the art of reading and strengthen it. Reading must be deep, it must become creative and contemplative. Only then can each of us know exactly what is worth reading and what is not; what can build the spirit and character in the reader, and what brings only decay.
You can recognize a person by reading. For each of us is "what" he reads; and each person is that "how" he reads; and we all become what we subtract from what we read, as if a bouquet of flowers collected by us in reading ...
And with this parting word, I place my little book in the hands of the reader.PS. "The Art of Reading" - an introduction to Ilyin's work "I peer into life". The book is amazing, everything about the essential - boredom, everyday life, depression, fidelity, envy, giftedness, love. And no boredom!
FOREWORD ABOUT READING
Does every writer worry about how they will be read? Will they understand? Will they see what he wanted to prove? Will they feel what his heart loved? And who will be its reader? So much depends on this... And above all, will he have the desired, spiritual meeting with those distant, but close, for whom he secretly wrote his book?
The fact is that far from all readers know the art of reading: eyes run over the letters, “some word always comes out of the letters” (Gogol) and every word “means” something; words and their meanings are connected with each other, and the reader imagines something - “second-hand”, vague, sometimes incomprehensible, sometimes pleasantly fleeting, which is quickly carried away into the forgotten past ... And this is called “reading”. A mechanism without a spirit. Irresponsible fun. "Innocent" entertainment. But in fact - the culture of superficiality and the flow of vulgarity.
No writer wants such a "reading". We are all afraid of such "readers". For real reading takes place in a completely different way and has a completely different meaning ...
How did the writing come about, how did it mature?
Someone lived, loved, suffered and enjoyed; watched, thought, wished - hoped and despaired. And he wanted to tell us about something that is important for all of us, that we need to spiritually see, feel, think over and assimilate. Means - something significant about something important and precious. And so he began to look for the right images, clear-deep thoughts and precise words. It was not easy, it was not always possible and not immediately. A responsible writer hatches his book for a long time: for years, sometimes for a lifetime; does not part with her day or night; gives her his best powers, his inspired hours; “sick” with its theme and “healed” by writing. He is looking for truth, and beauty, and “accuracy” (in the words of Pushkin), and the right style, and the right rhythm, and everything in order to tell, without distorting, the vision of his heart ... And, finally, the work is ready. Last viewing with a strict, keen eye; the last corrections - and the book comes off, and goes to the reader, unknown, distant, maybe - light-weighted, capricious, maybe - hostile-captious ... Leaves - without him, without the author. He turns himself off and leaves the reader "alone" with his book.
And so we, the readers, take up this book. Before us is an accumulation of feelings, insights, ideas, images, volitional discharges, indications, appeals, proofs, a whole building of the spirit, which is given to us covertly, as if with the help of a cipher. It is hidden behind these dead black hooks, behind these well-known, faded words, behind these public images, behind these abstract concepts. Life, brightness, strength, meaning, spirit - the reader himself must get it because of them. He must recreate in himself what was created by the author; and if he does not know how, does not want and does not do this, then no one will do it for him: his “reading” will be in vain and the book will pass him by. It is usually thought that reading is accessible to every literate person... But, unfortunately, this is not at all the case. Why?
Because the real reader gives the book his free attention, all his spiritual abilities and his ability to evoke in himself that true spiritual attitude that is necessary for understanding this book. Real reading is not about the escape of printed words through the mind; it requires focused attention and a strong desire to hear the author's voice correctly. One reason and empty imagination for reading is not enough. Necessary feel with the heart and contemplate with the heart. It is necessary to experience passion - with a passionate feeling; one must survive the drama and tragedy with a living will; in a gentle lyrical poem, one must heed all sighs, tremble with all tenderness, look into all depths and distances; and a great idea can require no more and no less than the whole person.
This means that the reader is called upon to faithfully reproduce in himself the mental and spiritual act of the writer, to live by this act and trustfully surrender to it. Only under this condition will the desired meeting between both take place, and the reader will discover that important and significant thing that the writer was ill with and worked on. True reading is a kind art clairvoyance, which is called and able to faithfully and fully reproduce the spiritual visions of another person, live in them, enjoy them and be enriched by them. The art of reading conquers loneliness, separation, distance and era. It is the power of the spirit to bring letters to life, to reveal the perspective of images and meaning behind words, to fill the inner “spaces” of the soul, to contemplate the intangible, to identify with unknown or even dead people, and together with the author to artistically and mentally comprehend the essence of the God-created world.
Reading means search and find: for the reader, as it were, is looking for a spiritual treasure hidden by the writer, wishing to find it in all its fullness and appropriate it for himself. This is a creative process, because to reproduce means to create. It is a struggle for a spiritual meeting: it is free union with those who first acquired and buried the desired treasure. And to those who have never achieved this and have not experienced it, it will always seem that they are demanding the “impossible” from them.
The art of reading must be acquired and developed in oneself. Reading should be deepened; it must become creative and contemplative. And only then will its spiritual value and its soul-forming power be revealed to all of us. Then we will understand what should be read and what should not be read, for there is reading that deepens the soul of a person and builds his character, and there is reading that corrupts and weakens.
By reading, you can recognize and identify a person. For each of us is what he reads; and every man is how he reads; and we all become imperceptible by what we subtract from what we read, as if by a bouquet of flowers collected by us in reading ...
The book for which I am writing this preface is borne in the heart, written from the heart, and speaks of heartfelt singing. Therefore, it cannot be understood in heartless reading. But I believe that it will find its readers, who will understand it correctly and see that it is written for Russians about Russia.
220. 221. 222.
MESSAGE DEDICATED TO MEMORY
Professor Ivan Alexandrovich ILYIN, made on May 1, 1955 at a meeting of the officials of the Russian General Military Union in Casablanca by Roman Martynovich ZILE.
(The message is printed with abbreviations made by the lecturer himself, due to the need to fit the text in three issues of Our Tasks.)
The bright memory of Professor Ivan Alexandrovich ILYIN, who has gone to another world, is dedicated to my message, which I have the honor to bring to your attention.
I want to stipulate from the very beginning that my memorable word is not only a message from a Russian emigrant about a great Russian patriot and thinker, and not only from a follower about a teacher-philosopher and mentor in national work, but also a student-friend about a deceased senior personal friend.
I met Ivan Alexandrovich Ilyin at the beginning of 1928, and I often met and communicated intensively with him over the following years; and in the intervals between regular meetings we were connected by an extensive lively correspondence. My acquaintance with Ivan Aleksandrovich soon turned into a great friendship, I considered and still consider this friendship, experienced it and now regard it as an invaluable gift of fate for me and as the greatest event in my personal life.
Being so close to Ivan Alexandrovich Ilyin - both as a Russian, and as a follower, and as a personal friend - I will say, without exaggerating in the least and without playing with words, that in the first days after receiving the news of the death of Ivan Alexandrovich, I experienced, in addition to personal sadness and feelings of something irreparably fatally happened, still a chilling feeling of suddenly surrounding us - and me personally, and all like-minded people, and all Russians in general - emptiness. Surprisingly, or rather, not surprisingly, General A. A. LAMPE expressed himself in almost the same words about the perceived “emptiness” in his letter to the local department of the Russian General Military Union. Those who knew Ivan Alexandrovich well and closely, as well as his works and his activities, could not perceive the fatal loss differently.
The news of Ivan Alexandrovich's death prompted me to take up his books and articles again. And so, re-reading his works, delving again into long-familiar pages, the feeling of emptiness gradually began to be replaced by a feeling of availability immeasurable and still far from fully appreciated, wealth spiritual, which Ivan Aleksandrovich Ilyin gave us.
This heritage, unfortunately, is still far from becoming the property of the entire Russian Diaspora. There are still too many who do not know either ILYIN or his works; there is still a very large number of those who know about him only very superficially or only accidentally heard about him. From this arises a moral obligation for those who have fully joined the spiritual work and the national preaching of ILYIN, to do everything possible to familiarize those unfamiliar and completely unfamiliar with the life path of Professor ILYIN, his works and activities.
It is absolutely clear and obvious that the time has not yet come for a complete, all-encompassing and exhaustive exposition of the life ministry of Ivan Aleksandrovich Ilyin - there can, of course, be no question of such in my present message. But long-term friendship with Ivan Alexandrovich and acquaintance with his works and activities oblige me to try to say what I know about him and what, in my understanding and conviction, every Russian patriot and national-minded Russian should know.
* * *
I turn to the works of Professor ILYIN, the fruit of his writing activity. I give a list of works published and unpublished, observing, as far as possible, chronological order their writing.
The first scientific work of Ivan Alexandrovich Ilyin was published in 1910. It represents an experience of methodological analysis called "CONCEPTS OF RIGHT AND FORCE".
In 1911, Ilyin published the second scientific and philosophical work entitled "CRISIS OF IDEAS OF THE SUBJECT IN THE SCIENTIFIC LEARNING OF FICHTE SENIOR".
In 1916, his pamphlet "On the War" appeared in print.
In 1918, his most important work was published, the subject of his master's thesis, which brought him at the same time the scientific degree of a doctor: "HEGEL'S PHILOSOPHY AS THE TEACHING OF THE SPECIFICITY OF GOD AND MAN" (Volume I: The Doctrine of God, Volume II: The Doctrine of Man). In contrast to dialectical materialism, Ilyin puts forward the idealistic side of Hegel's teachings. Ilyin shows that "dialectics is neither the main content nor the highest achievement of Hegel's philosophy."
I do not undertake to give even a brief summary of this work, much less a critically substantiated assessment of it. I will limit myself to reviews of more competent critics.
I remember, by the way, how in 1931 in Riga, when we first invited Ivan Alexandrovich to come to read a series of lectures, we had to apply for a review to the Latvian Minister of Public Education in order to obtain an entry visa for Ivan Alexandrovich from the Latvian authorities. The Minister of Education in Latvia at that time was Professor TENTELIS, who had previously been a professor at the Faculty of History and Philology at St. Petersburg University, a Latvian nationalist not without a chauvinistic bias; in response to an appeal for a review, he only stated that this was after all "the same Ilyin who wrote the best book in the world about Hegel." And visas, since then, were given freely.
Ilyin's work about Hegel was also published in German, but only recently, in a slightly abridged form; it was published in 1948 in Switzerland, in Bern.
In 1919, Ilyin completes a study on the essence of legal consciousness; it was read in the form of a course of lectures in Moscow higher educational institutions, discussed more than once at meetings of the Moscow Law Society and in private collections of Moscow associate professors and professors. However, this book, entitled: "THE DOCTRINE OF LEGAL CONSCIOUSNESS", has not yet seen the light of day. Meanwhile, this is not only a most valuable contribution to legal literature, but a truly new, living word about the spiritual atmosphere that law and the state need for their prosperity.
In 1921, written, but published already in exile, in Berlin in 1923, his "MAIN TASKS OF LAW IN RUSSIA". Here the first results of the experience of the revolution have already been summed up, especially in the context of the problem of teaching the legal sciences.
In 1924, three speeches appeared in the press in Paris, delivered at different times, but treating the same problem, under the general title: "The RELIGIOUS MEANING OF PHILOSOPHY."
In 1925, a study entitled "ON RESISTANCE TO EVIL BY FORCE" was published in Berlin. This, I would say, "combat book" brought with it a stream of long-awaited fresh, clean air
into a stagnant and poisoned by the spirit of non-resistance atmosphere that paralyzed the healthy instinct of national self-preservation in a significant part of the Russian cultural or simply educated stratum. It was not for nothing that they got alarmed and excited, more than once maliciously and hysterically, explicit and even more often implicit, “seductively hidden non-resistances, semi-non-resistances and something-that-non-resistors - but-and-not-that-resistors”, usually of the left formation; all of them turned out to be very even opposed, when Ilyin, with his strictly scientific and philosophical treatise, for the first time, perhaps, really and objectively raised and illuminated the problem of resistance to evil. They enlightened, or rather, instinctively sensed (for they usually have neither the desire to understand, nor the spiritual will, nor the spiritual strength necessary to free themselves from the non-resistance dope and temptation), that, finally, a non-resistance myth was found council. They tried to discredit Ivan Alexandrovich - absolutely unreasonably, of course - by giving the epithet "evil ILYIN". But already with this one attempt to apply the epithet “evil” to Ilyin, these circles once again demonstrated their spiritual and cultural inferiority. ILYIN never was not evil either in life or in his writings - but angry he visited often, and this is always subject-substantiated. The inability to distinguish (assuming that we were dealing with inability, and not with the juggling of concepts), the inability to distinguish between concepts like malice and anger, characteristically illustrate the loss of the ability not only to distinguish between nuances in concepts, but also the most categorical variety of concepts; From such inability, temptation and irresponsible-superficial confusion of concepts were born and cultivated for decades.
In his book, Ilyin does not preach that the end justifies the means. ILYIN says that the tragedy of life's destinies can force, and in fact forces, in an inevitable and necessary way, to make a spiritual compromise, consciously and voluntarily resorting to unrighteous means in the performance of duty, often the most sacred. He who resorts to unrighteous means takes upon himself this sin for the sake of fulfilling his duty, for the sake of preventing evil. In that tragedy, but in this reality. Non-resistances dream of living outside of tragedy, and therefore their teaching out of reality and sows only temptation.
In 1926, in the publishing house of the Gallipoli Society, in Belgrade, a small pamphlet was published under the title: "HOMELAND AND WE".
In 1927, Ilyin started publishing his own magazine called “RUSSIAN KOLOKOL. JOURNAL OF THE VOLIED IDEA. The title itself speaks volumes about the intent of the publisher. Not Herzen's "BELL", which was once sensational and, alas, woke up quite a lot, but far from the main thing - but Russian The bell, which is supposed to wake up the national will and call the Russian people to spiritually grounded and subject-wise patriotic work and service.
The journal was editorially divided into two parts. In the first - general-ideological articles, on national topics, on modern spiritual
The crisis in its various sections, about the revolution, about its causes, about overcoming it, about Bolshevism and communism, about our tasks and responsibilities, about our future; in the second - information and instructional material, which should arm the Russian patriot.
1. -KNOWING the truth about the old Imperial Russia.
2. - KNOWLEDGE of the essence of the revolution and Bolshevism, as well as awareness of Soviet reality.
3. - KNOWLEDGE of the basic axioms and methods of political work and struggle.
Unforgettable- from this section - Ilyin's own articles "On political work" and - especially - "How to keep a secret." To all of us, our politicians, and especially our conspirators, our active fighters for the Russian Cause, on these articles can and should study and study - the practical constructiveness of the articles of the second part of the "Russian Bell" is absolutely invaluable - whoever read them will hardly ever forget them.
In the "Russian Bell" Ilyin managed to pick up an exceptional staff in terms of their qualities and competence, a real - albeit small in number - national-cultural elite. I will name only the names of the book. N. B. SHERBATOVA, gene. A. A. LAMPE, I. S. SHMELEVA, V. F. GEFDING, N. A. TSURIKOVA But a good half of the articles, if not more, were written by Ilyin himself.
"Russian Bell" lasted until 1930. In total, nine issues-books of about 100 pages each were published.
At the end of the twenties, Ilyin's first book was published on German language called "PRIVATE PROPERTY - OR COMMUNISM". This book is the summing up of the countless lectures and reports Ilyin gave to Germans all over Germany.
In 1931, Ilyin publishes, in German, the collection " Welt for dem Abgrund "(" THE WORLD BEFORE THE ACCEPTS. Politics, economy and culture in a communist state, based on authentic sources"). This is large volume, about 700 pages, giving - for the first time after the revolution - amazing, for strictly scientific, by competent specialists on the basis of Soviet sources compiled a picture of what turned RUSSIA into communist rule and what threatens to materialize in the rest of the world if the communists seize power in it. The purpose of the collection is to help open your eyes foreigners to the threatening them catastrophe; the authors of the collection Russians: a number of articles by ILYIN himself, other collaborators - AKSENOV, N. ARSENIEV, A. BUNGE, V. GEFDING, A. DEMIDOV, M. KRITSKY, N. KULMAN, B. NIKOLSKY, S. OLDENBURG, N. TIMASHEV.
At the end of 1930, the Russian Section of the League of Aubert published (anonymously) "THESES OF RUSSIAN FOREIGN ACTIVISM". "THESES" is Ilyin's keynote speech delivered by him at the St. Julien Congress of Russian activists. This small green pocket-size pamphlet has become for many
some Russians and many Russians as a constant companion and guide-mentor in their political work.
In 1931, in the publishing house "Struggle for Culture" in Geneva, the brainchild of the St. Julien Congress, the first issue, in a series of pamphlets, was Ilyin's work "POISON OF BOLSHEVISM". The author shows here that Bolshevism is by no means exclusively political phenomenon, but is general spiritual and cultural an infection, a product of decay and a factor of decomposition, a truly socio-psychic poison, poisoning and corrupting all areas of life all branches - culture and law, economy and art, politics and morality, family and society.
In the same 1931, a small collection “ABOUT RUSSIA. THREE SPEECHES.
From about 1930 to 1935, Ilyin worked on one of his most significant works, which in the Russian edition bears the name "WAY OF SPIRITUAL RENEWAL". Here is the title of this work:
Chapter 1. - About faith. Chapter 2. - About love. Chapter 3. - About freedom. Chapter 4. - About conscience. Chapter 5. - About family. Chapter 6. - About the motherland. Chapter 7. - About nationalism.
The fate of this book is curious. The success, and, moreover, huge, of ILYIN's lectures and readings for the Germans caused the organizers of these lectures - German church and public organizations - to respond positively to ILYIN's proposal to publish a work affecting deeper way of the problem of the modern spiritual crisis. But - something unexpected happened: the German publishers - church social activists, having familiarized themselves with the manuscript, refused (albeit with sincere regret, apparently) to publish this work, motivating their refusal by the fact that the interpretation proposed by ILYIN is still " zu Johanneisch "("still too Johannistic," i.e., too saturated with the spirit of the Gospel of John) sought to present his main ideas in such a way that they would be accessible and most convincing to the Germans. And yet the book turned out to be inappropriate, " zu Johanneisch ”, t. s. breathed the "excessively" bright beginning of love, which dominated the Apostle JOHN. Here is an assessment of completely uninterested German outsiders of the “evil ILYIN”.
Ivan Alexandrovich then took up the Russian text of this work, finished it in. 1935, and in 1937, having finally found a Russian publisher, he published this book in the Belgrade publishing house "Russian Library". The German version also, in the end, found a publisher, but not in Germany, but in Switzerland, where the book was published in 1939 under the title "Die ewigen Grundlagen des Lebens"("The Eternal Foundations of Life"). It has also been translated into Italian, but has not yet been published.
In 1937, the Russian Academic Society in Latvia published the book “Fundamentals of Art. ABOUT PERFECT IN ART». In this work, which grew out of a lecture delivered here in Riga in 1935, which had an absolutely exceptional success,
The author presents a new word in the field of aesthetics, indicating religious roots any art, revealing in a new way with obvious persuasiveness the problem of perfection and perfection in art. The book also points out the way for art criticism - and reveals and exposes the artistic dishonesty and spiritual irresponsibility of contemporary modernist art.
In the same year, 1937, a number of articles, speeches, lectures by Ilyin appeared in print:
"PUSHKIN'S PROPHETIC VOCATION" is an academic speech delivered at the Pushkin celebrations in Riga on the occasion of the centenary of the death of the great poet.
"THE CREATIVE IDEA OF OUR FUTURE", a public speech delivered in 1934 in Riga, Berlin, Belgrade and Prague; in this speech, Ilyin talks about the foundations of a spiritual nature, and proclaims one of the most essential and inescapably necessary requirements- FORGING IN THE RUSSIAN SOUL A SPIRITUAL CHARACTER, WILD AND WORTHY.
"FOUNDATIONS OF CHRISTIAN CULTURE", - in the publication of the Bureau of the Confederation of Russian Working Christians in Geneva.
The following year, 1938, "FOUNDATIONS OF THE FIGHT FOR NATIONAL RUSSIA" was published in the publication of the Berlin office of the National Labor Union of the New Generation.
Before proceeding to further published to the works of Ivan Alexandrovich, I will return to 1935. Living this year in Latvia, in Kokenhusen-Koknaze, Ivan Aleksandrovich wrote the largest work on literary criticism, which, unfortunately, has not yet been published. The book is called: “ABOUT DARKNESS AND ENLIGHTENMENT. Book of Artistic Criticism. Creativity of Bunin - Remizov - Shmelev. Together with the introductory chapter "On Reading and Criticism", this work is a typescript of 272 pages. In the introductory chapter, Ilyin substantiates the tasks of literary criticism and at the same time shows how Russian literary criticism endlessly sinned with the vulgarity of measuring works of art with non-artistic yardsticks and how “in the face of radical and revolutionary epigones, it still sins with this decline.” Considering the work of the three largest Russian writers of recent decades - Bunin, Remizov and Shmelev, Ilyin deliberately focused on these three writers, based on the desire to show how the artistic and creative act of the writer comes from from darkness: for Bunin from the darkness of spiritual instinct, for Remizov from the darkness of torment, fear and pity, - and out of enlightenment from this darkness in Shmelev, about whom Ilyin says that "Shmelev's images lead from suffering through purification to spiritual joy."
Beginning in 1938, a number of works by Ilyin in German appeared in print. Of the three-volume series of books connected by a single internal content and concept, the first book published in Berlin in 1938 was: Ich schaue ins Leben "(in Russian:" THE FIRES OF LIFE. THE BOOK OF COMFORT"). Initially, individual sketches from this book were published in the newspaper " Berliner Tageblatt ", under the pseudonym Karl von Brabisius . This book was published in the second edition in Berlin in 1939. The second book in this series is out
already in Switzerland in 1943 under the name " Das verschollene Herz "(in Russian:" A SINGING HEART. A BOOK OF QUIET CONSIDERATIONS") The third book was also published in Switzerland, in 1945. The German edition -" Blick in die Ferne ”, the Russian text is entitled “ABOUT THE COMING RUSSIAN CULTURE. King of tasks and hopes.
These three books represent a completely unique literary creativity: these are, as it were, collections of either philosophical sketches, or artistic meditations, or enlightening-in-depth observations, on a wide variety of topics, but imbued with one single creative act of writing - IN EVERYTHING TO SEE AND SHOW " GOD RAY", because - I quote - "there are no indifferent, i.e., spiritually empty or dead circumstances." In his book “AXIOMS OF RELIGIOUS EXPERIENCE”, Ilyin points out that “The art of life, purification, growth and wisdom consists in the ability to “decipher” all these sent to each of us. God's hieroglyphs and contemplate their true and wondrous meaning; and not only to contemplate, but to assimilate his wisdom - comprehending every event and phenomenon of one's life as a personal appeal of God to man.
Ilyin gives an attempt at such contemplations in these three books, gradually ascending from the simple to the complex. It must be admitted that many of these contemplations (let's call them that) are real masterpieces of artistry and penetration. And besides, these contemplations are presented in such a German language that one can already foresee WHAT artistic and spiritual beauty these contemplations will shine in our native Russian language. Ivan Aleksandrovich has been working on Russian texts for a long time. “THE SINGING HEART” is finished, and “ABOUT THE COMING RUSSIAN CULTURE” is “written,” Ivan Aleksandrovich wrote to me back in 1948. About the first book - "LIGHTS OF LIFE" - I have no information about whether he managed to finish the Russian text. It would be an unforgivable omission if these pearls of Ilyin's work did not see the light in Russian in the transcription of the author himself.
In Switzerland, in 1942, the first edition was published, and in 1944, the second book by Ilyin: “Wesen und Eigenart der russischen Kultur"("THE ESSENCE AND ORIGINALITY OF RUSSIAN CULTURE"). This book has been translated into French and English languages but not printed.
After the end of the war, Ilyin again published a number of articles in Russian: “RUSSIA AND EMIGRATION”, “FOR THE FREEDOM OF RUSSIA”, “CRISIS OF GOODNESS” (written before the war), “ON THE POWER OF JUDGMENT”, “WHAT SHOULD WE DO?” and a number of others. The first chapter of the big book "ABOUT THE COMING RUSSIA" under the title "FAITH IN RUSSIA" is coming out of print.
The most confusing, absurd and confused post-war situation in Europe forces Ilyin to publish some of his works and articles anonymously; partly the reason for this is the position of the Swiss government, which grants foreigners the right to reside only on condition that they refuse to be politically active. In such an anonymous order, the well-known, probably
Brochure for everyone: “THE SOVIET UNION IS NOT RUSSIA. MEMO OF THE CULTURAL EMIGRANTS". This brilliant pamphlet was also translated into French and in a rotator edition received a certain circulation in French political circles.
Anonymously, or rather, under a pseudonym"WITH. P.", brochure "On the Church in the USSR", published with a preface by Kartashev in 1947.
And, finally: they began to publish anonymously, beginning in 1948, having acquired great undoubted success, "Our Tasks", periodically regular bulletins of the Russian All-Military Union, which are a collection of 215 issues and about 100 articles on all kinds of topical national-patriotic topics , all handwritten by Ilyin. I will not expand on them, most of you are already very familiar with Our Tasks.
Finally, in 1953, "AXIOMS OF RELIGIOUS EXPERIENCE" appeared in print, one of the final all the works of Ilyin are the most important works. "AXIOMS" should be familiar to many of you. Here is what Professor BILIMOVICH writes about this book: “This book is of deep thoughtfulness and completely overwhelming erudition, manifested in extensive literary additions to each volume. This is not the history of religions at all, and not dogmatic, liturgical or canonical theology, it is not even religious psychology in the usual sense, but a very deep analysis of the foundations (axioms) of the personal spiritual state of the believer, that is, the basic experiences, contemplations, aspirations and tasks of the believing soul and heart that perceives the divine. At the same time, this is a book about the perversion of religiosity, about the tragic problems of the latter and about its abuses, about communion with the divine light and falling away from it. The book, which the author, according to him, nurtured for about 30 years ... is an exceptional book in its significance.
On my own behalf, I will say that while reading this work, I personally experienced a feeling of sincere concluding spiritual joy. In this work, ILYIN summed up the last results of many of his works so surprisingly harmoniously that the last remnants of possible doubts, ambiguities, uncertainties or not-totally-really-certainties disappear. And I, the reader, who went with ILYIN all his way - from his first works to the last - when reading "AXIOM", repeatedly wanted to exclaim: "God! It's good that THIS is possible! - what is possible and implemented that organic wholeness and harmony, which had long been wanted, but it seemed that it was impossible to dream of.
I often heard about what to read ILYINA difficult. This is both true and false. And accordingly - the joy of "AXIOMS" can give and can not give.
The spiritual act, and in particular, perhaps, the act of reading, is so diverse and varied, so rarely, alas, one reads in the consciousness of necessity. build own reading act, and, moreover, to build so in such a way as to be as accurate as possible reproduce creative act writer that far from always and far from immediately takes place that meeting, the meeting of the author with the reader,
For the sake of which a book, a novel, a story, a treatise, a sermon, a study, an author's confession were written. It is difficult to read Ilyin if one follows the line of least resistance, i.e., without trying to build one's reading act in relation to the creative act of the author himself. And than more alien, how differently directed the reader's act, the more difficult. But Ilyin himself provides - in the abundance of his works - the way and the opportunity for the gradual approximation of the reader's act to the author's. This is the path from "RUSSIAN BELL" and "OUR TASKS" through "CREATIVE IDEA OF OUR FUTURE" and "WAY OF SPIRITUAL RENEWAL", as well as through his books on art and literature "FOUNDATIONS OF ART" and "ABOUT DARKNESS AND ENLIGHTENMENT" to the final "AXIOMS RELIGIOUS EXPERIENCE"
It remains for me to say more about the works of Ilyin and e published, and not finished, and only conceived. Not published, as I have already mentioned, two large works: “ON DARKNESS AND ENLIGHTENMENT. BOOK OF ARTISTIC CRITICISM. THE CREATIVITY OF BUNIN - REMIZOV - SHMELEV" and "THE DOCTRINE OF LEGAL CONSCIOUSNESS"
The book “ABOUT THE COMING RUSSIA” has not been published In 1948, half of this book was already written; I have no information whether Ilyin completed this work. Only the first chapter, titled "FAITH IN RUSSIA", was published. A total of 31 chapters were supposed.
Unfortunately, the book “ON MONARCHY” has not been finished. This work, which ILYIN also nurtured for decades, letting it mature before responsibly speaking with such - too much irresponsible, non-objective and not-really-Main was written and published about the Monarchy. Alas, to finish this capital work not the author was destined. And another major work, which was also supposed to lay - in a different aspect - the foundation for everything that Ilyin taught, turned out to be unwritten - this one has not even been started, although " already quite ready in the soul”, as the widow of Ivan Alexandrovich, Natalia Nikolaevna ILYINA, now wrote to me even more. This is a book about OBVIOUSNESS - a topic that ILYIN considered one of the main in the construction of all his teachings.
This concludes the list of Ilyin's main works. I have not listed, and could not list, many of his articles in various newspapers and magazines and collections; there were many of them, but now I have no way to restore the list - yes, I think that this is the task of the future biographer Ilyin.
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I turn to Ilyin's non-writing activities, which can, of course, be conditionally divided into three types: 1) academic and teaching, 2) lecturing, and 3) political.
I briefly touched on the academic and teaching activities of Ilyin in connection with his biography. I will now dwell on his lecture and political activities.
Hardly anyone at least once who heard any public lecture by Ilyin will be able to forget something amazing and at the same time bewitching impression of brilliant perfection presentation and subject-quality knowledge and possession the subject of the presented. ILYIN is a brilliant speaker, BUT - a speaker in the ancient classical sense, - not an improviser-juggler of words, stunning listeners with a brilliant firework of words (and often only words), but a SUBJECT-RESPONSIBLE ARTIST OF VERBAL SPEECH AND THE SUBJECT EXPLAINED. His lectures are always written, the manuscript is always in his chair, although he knows his reports and lectures almost by heart; he reads them from the manuscript, in order to preserve the integrity of content and form. Moreover, he reads so skillfully that you do not see and do not notice the use of the manuscript, I have more than once encountered sincere amazement from people who have repeatedly attended Ilyin's lectures when I told them that Ilyin "reads from the manuscript" his reports.
The success of Ilyin's public lectures was absolutely exceptional. I remember how in Riga, where Ilyin came five times in the 30s, lectures were often held "with a full house", and those who did not stock up on tickets in advance could not get into Big hall Chernogolov, where Ilyin usually read.
In addition to lectures in Russian for Russians, Ilyin gave countless lectures in German in a huge number of German cities, as I already mentioned in the first part of my report. Having an amazing command of the German language, Ilyin shocked and fascinated, convinced and enlightened the Germans with the same success.
In addition to PUBLIC lectures (and academic, of course, in higher educational institutions, most recently at the Russian Scientific Institute in Berlin), Ilyin also arranged a number of SEMINAR-LIKE READINGS. I will mention as the most interesting (from my knowledge) two private seminars. FIRST - in Berlin in the 30s, on religious and philosophical topics, mainly with Russian youth; SECOND - literary, in 1935 in Riga, where simultaneously and in parallel (the number of participants was so large that two groups were arranged), Ilyin read, in a private circle, about contemporary Russian writers. From these literary seminar-readings about Bunin, Remizov, Shmelev, Kuprin, Aldanov, Krasnov and Merezhkovsky, Ilyin's book "ON DARKNESS AND ENLIGHTENMENT" grew up, which he devoted to an artistic and critical analysis of the work of the first three of these writers.
Ilyin's lecture activity had something great value that it contributed to the raising of national self-awareness, aroused interest in all issues of Russian history, Russian culture, our Russian tasks and national duties, RAISED THE LEVEL OF INTERPRETATION of many topical and urgent issues and, in addition, contributed to the dissemination of ideas and popularization of ILYIN's books; too often, Ilyin's books were hushed up, because they "did not suit" the press, for the most part (especially large newspapers and magazines) were still in captivity of the pre-revolutionary ideology of left-wing radicalism and revolutionism, an-
Timonarchism and anti-nationalism - oral, and, moreover, captivatingly brilliant living word made a breach here and living creative ideas it was lit by an unquenchable fire in the souls
__________
I pass to the political activity of Ilyin. First of all, I consider it necessary to eliminate one misunderstanding that I have often observed. Since Ilyin wrote on political topics, especially since the appearance of the RUSSIAN BELL, many and very many believed that Ilyin should take the leading political place in emigration in accordance with his rank and qualities.
Repeatedly, Ilyin was offered to participate in various political organizations, more than once he was offered to organize and lead himself - either an active political anti-Bolshevik organization, or a knightly order or another order-type organization. Ilyin rejected all these proposals. ILYIN never aspired to be a "leader", to head any political organization in the Abroad. Ilyin always believed that political organizations were almost inevitably doomed to party politicking, and nothing aroused such patriotic anger in Ilyin as wasting national energy on party strife. Significant is his article in the "RUSSIAN BELL" - "POISON OF THE PARTY". “In emigration,” Ilyin writes, “where there is NEITHER the AUTHORITY, because of which the parties are fighting, NOR THE PEOPLE, whom they are trying to captivate and subdue them, - involvement in the party is a particularly idle and harmful deed. cook for future Russia what we need is not the party spirit, but the national, patriotic and state spirit.
Ilyin did not at all feel a vocation for political work. But where he could help with his knowledge, his skill, his power of judgment, his experience, he never refused to assist. Indicative are his words, expressed in the circle of friends, when - after many years of painstaking research work over the protocols of the Comintern, the writings of Lenin, over materials from the Soviet press, reports of communist congresses, etc., etc. - exhausted and suffocating MORALLY in the atmosphere of these documents of human vulgarity and malice, Ilyin complained to us about his fate: “ I am a gentle violin, and they make me endlessly clean sewage pits. Anyone who really knows ILYIN well understands that the words about the delicate violin are not panache or fiction, but the absolute truth. But this “gentle violin” has an iron will and a completely unshakable and precisely true consciousness of patriotic duty - where his knowledge, his skill, his experience, his authority are needed, there he, without hesitation, takes up “cleaning sewage pits” - and it takes years to expose the Bolshevik poison.
In order to fulfill the patriotic duty, we see Ilyin at the St. Julien Congress of 1930. Organized and convened by the Russian Section of the International League to fight the Third International (better known under the name
He had the goal of gathering - not the leaders of the emigrant Olympus, but ordinary responsible active workers of Russian anti-Bolshevik organizations. The task of the congress was as follows: by exchanging opinions from the experience and practice of active work, to find and establish the most expedient and substantive ways and methods of work. Not being himself a representative of any organization, Ilyin immediately became the center and soul of the congress. His speech on the tasks and methods of Russian activism abroad was a real event and the central place of the congress.
It was a businesslike and realistic list of everything that a Russian emigrant can, and therefore must, do in the struggle for Russia against Bolshevism, indicating the methods and methods of work; all this was expressed in such a clear and convincing form, with such knowledge of the political situation and political psychology, with such real consideration of the capabilities of our enemy and our own, that the congress decided that Ilyin's speech should be printed as a general instruction for every Russian activist abroad - that and it was done - the result of this speech is a small green pamphlet "THESES OF RUSSIAN FOREIGN ACTIVISM", which I have already spoken about.
It is very difficult to draw a precise line between Ilyin's political activity and his scientific and lecturer activity. His lectures about Russia, about the revolution, about Bolshevism and communism are also a scientific contribution to the study of history and modernity, they are also propaganda for Russia, for the TRUTH about Russia, that is, undoubtedly political activism. The education of foreigners about Russian problems is undoubtedly the most urgent Russian national political work. It is difficult to take into account and evaluate it, since it is neither measurable nor calculable, but Ivan Alexandrovich's authority and erudition, experience and sincerity in persuading an interlocutor or audience are so significant and impressive that we, witnesses of his activities, can only say one thing: Ilyin did everything he could. AND WHAT HE COULD DO. HE DID THE BEST.
I will confine myself to what has been said about Ilyin's political activities - much more could be said, but this would overly expand the scope of my message, and I do not have exhaustive information about everything - and maybe it is not yet time to talk about everything.
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Recalling the appearance of Ivan Alexandrovich Ilyin, who has gone from us to another world, it seems to me right to say the following, if I try to formulate my impressions as briefly and concisely as possible: Mind, power of judgment, oratorical talent, the ability to see the main thing in everything, etc., etc. etc., are God's gifts with which ILYIN, in the order of GRACE, was endowed REGULARLY.
But what causes sincere admiration is the desire to use these God's gifts in the BEST WAY and the ABILITY to APPLY these gifts as a red thread through his whole life.
in substantive service to the REALLY-REALLY-MAJOR, SACRED AND OBVIOUSLY-WORTHABLE.
Hence that sense of responsibility, this composure, and from them the resulting HIGH DEMANDING - exacting not only to OTHERS, but also to YOURSELF - that you could not help but feel already at the first acquaintance with Ivan Alexandrovich.
This high exactingness is manifested in ILYIN as a writer and speaker, especially in the field of CULTURE OF LANGUAGE, an area in which ILYIN was an exceptional master. And not only in the sense of an amazing possession of all the obvious and hidden riches of the language, but also in the sense of investing a new penetrating meaning in already existing words, as well as in the sense of reviving concepts and words that have lost their original, primordial and subject-rich meaning.
The word "OBJECT", but not in its narrow real-utilitarian meaning, - with its derivatives; “objective”, “non-objective”, “non-objective”, “objectified”, “not-before-objectified”;
"OBVIOUSNESS", as an act and as a result of enlightenment by a holistic perception (and not by a partial mental-rational one);
“MAIN” with a capital letter, and accordingly “according to the Main”, “from the Main”, “and a Main”;
"ACT", as a style, as an individual manner, if you like, as an individually unique way of spiritual doing, spiritual perception, spiritual response, in its varieties of "religious act", "creative act", "artistic act", "national act" etc.
“SUBJECT”, “OBVIOUSLY”, “MAJOR”, “ACT” - these are a few words that are saturated in a new way, and lively in their original content, which ILYIN introduces into the mandatory composition of the updated terminology; among the followers of Ilyin, even now these words, along with other terms, have become quite commonplace. And we can safely say that after Ilyin, not only scientific-philosophical, but also genuinely cultural terminology in general will simply not be able to pass by these concepts and do without them.
Ilyin is characterized by a minted elaboration to the end of the texts and, I would say, creative penetration into the most living fabric of the language - hence the word usage, often for the first time, in a new way, revealing the true meaning and origin of the meaning of words, hence the figurativeness, accuracy, accuracy, expressiveness of it speech.
We meet the same culture of the language in his works in German.
Composure, a sense of responsibility and exactingness to himself made it possible for ILYIN TO IMPLEMENT his LIFE PLAN, TO FULFILL THAT oath that he made to himself in Soviet prisons - TO RESPECTLY FOLLOW THE ROAD OF RESEARCH, about which he speaks in the article “WHAT SHOULD WE DO?” (In the XVIth collection "DAY OF THE RUSSIAN CHILD" in 1949):
“After what happened in Russia ... we will have to review and update ALL THE FOUNDATIONS OF OUR CULTURE ... Everything, everything
The godlike culture, in all its sacred foundations, requires from us RESEARCH AND NEW NATIONAL-RUSSIAN ANSWERS.”
The extraordinary power of judgment of his mind, the consciousness of responsibility highly cultivated by him, together with this strict exactingness towards himself, completely ruled out Ilyin's claim to omniscience. The principle of objectivity, professed and preached by Ilyin, strictly determined in his mind the area of his own competence, outside of which he refrained in the strictest way from the temptation of dilettantism and amateurism. Hence - the modesty inherent only in truly great thinkers and scientists - truly penetrating knowledge knows about the boundaries and limits of knowledge in general and about the limits of its own competence. Nothing, therefore, revolted Ilyin so much as an invention hiding behind a scientific form or philosophical terminology.
Ilyin never allowed himself to touch upon the realm of pure theology, neither in his writings, nor in lectures, nor in private conversations. Many times I heard, in different situations and in the presence of a variety of people, how ILYIN said: "I am a student in theology, and my teacher is a knowledgeable clergyman, and even more so, of course, an enlightened bishop." “Here I ask and question, and they explain to me and teach me.”
Being an implacable enemy of any party spirit, the harm of which he repeatedly spoke out both in print and orally, and scourging any non-objective and unreasonable division of emigration according to often completely insignificant and in any case irrelevant signs, Ilyin, of course, never belonged to any party.
All those who published his works were involuntarily somehow inclined to consider Ilyin "their own". This is both true and false. ILYIN was a nobody's business, since the matter concerned the narrow interests of this or that Russian organization, and no one, of course, has the right to ascribe to himself a monopoly on ILYIN. But he was his own for everyone who sincerely, honestly and lovingly strove to do and did the real Russian Cause. But the man ILYIN is still closer than others and dearer to the heart it was and remained until the end of the Russian General Military Union, as a cadre of White Knights, the first to raise the sword of resistance against the enslavers of Russia. This emotional sympathy received its personal consolidation in the long-term friendship of Ivan Alexandrovich with General Alexei Alexandrovich LAMPE, during the entire 15-year (1923-1938) joint residence in Berlin.
Trying to bring to your attention a few impressions about his appearance, taken from communication with Ivan Alexandrovich, it seems important to me to point out the amazing and, in general, quite rare, combination in Ilyin SIMULTANEOUSLY and for the most abstract thinking, for what is commonly called philosophical abstractions , and to a concrete-practical insight into the most urgent requirements of reality. That is why the marks are so real, so vividly concrete and practically valuable are his indications not only of WHAT one should do, but also of HOW one should act.
But everything I have said about ILYIN characterizes him in his work and writings, in his study of a scientist, at the academic department, in public speeches, at congresses, meetings, lectures, and conversations. It is necessary, however, to say a few words about what Ivan Alexandrovich Ilyin is outside of all this.
The real CULTURE OF RECREATION - that's what dominates Ivan Alexandrovich during the hours and days of leisure. He talked to us often and at length about the healing need to let go of tension and overexertion, using the German word, half-jokingly, " Entspannung ”(Entspannung: literally - letting go or letting go of tension, discharge), - and, quite jokingly, he liked to pronounce it in the Russian way: “Entspannungovanie”.
In relaxation, in this Entspannung, he loved and recognized - both childish-playful playfulness, and contemplative-meditating relaxation, and artistic-tasting perception of creations of all types of art - but NEVER allowed hours of leisure to be filled with vulgar content and vulgar entertainment.
He loved jokes and puns and was a great master and artist in this area, reminiscent of Pushkin's cheerful appearance. I remember a whole humorous poem he wrote about a young Russian figure called "How the Stupid Saved Russia." This humorous poem was a kind of masterpiece of political humor, psychological analysis and literary skill, and aroused sincere admiration in our circle for its graceful playfulness and matchless humor.
I also mentioned contemplative-meditative rest. It is still joyful for me to remember the hours of rest spent together with Ivan Alexandrovich - either during a trip to Potsdam on a steamboat along the picturesque surrounding lakes and rivers of Berlin, or while walking among the forests surrounding Gauting near Munich, or in contemplation of Lago Maggiore with the heights of Madopna del Sasso above Locarno. How charmingly Ivan Alexandrovich could talk about what he contemplated, about what he observed. How highly he valued in OTHERS the joy and ability to contemplate beauty, how penetratingly he understood SELF-SUFFICIENT MEDITATION, which does not necessarily require creative re-imagination, meditation about the beautiful, opening to the contemplative gaze.
Ivan Alexandrovich was very fond of music, he was a great connoisseur of this art. He was especially fond of sorting out the scores of Russian operas, lovingly showing on the piano to his interlocutor the charm of this or that modulation, this or that harmony.
In moments of rest, even in moments of the childishly playful "Entshpannungovaii", as we in Riga, following Ivan Aleksandrovich, got used to express ourselves, communicating with Ilyin, surrendering himself to restful lightness and, together with him, being in a released-discharged state, NEVER stopped feeling high LEVEL of such recreation, RANK of such recreation or entertainment. And besides, it never evoked a lingering or, after all, to some extent-forced, and therefore not-sincere, not-free feeling of "compulsory" gaiety. Not! consciousness of this level and rank has always been joyful, object-light, festive and
At the same time, SHOWING that "Entshpannung", that rest should not at all consist in "FROM-DOWN-GOING" to simple elementary, worthy UNDESIGNATED, pleasures and pleasures, and certainly not to vulgar entertainment, but in CHANGE AND TEMPORARY RECOVERY OF YOUR SPIRITUAL AND SOUL ACT. In other words, while remaining at a high level and observing the rank of one's spirituality, temporarily change direction - one's intentions, one's attention - and rejoice - well, at least what Ivan Alexandrovich writes about in his most wonderful and delightful sketch-contemplation " Die Seifenblase ”, to rejoice at the innocent beauty of the iridescent play of colors of a large soap bubble.
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If we consider the fact of emigration not only as a national tragedy and cultural catastrophe, but as an OBLIGATION, as a national obligation TO USE the opportunity to SERVE RUSSIA IN FREEDOM by applying all our strength, understanding and will, it must be said that the number of those who were done in fulfillment of the national duty SO MUCH and SUCH, hardly anyone was left such a rich national heritage as Ivan Alexandrovich Ilyin, who had gone to another world:
And besides, ILYIN had substantive service to the Main - both subjectively and objectively, both qualitatively and quantitatively - permeated with the desire to be given, himself to the end of a perfect and sacred goal, the creation of a perfect, in fact, true and in fact, necessary-Main.
QUALITATIVELY - his works and his activities have always been at a rarely attainable height of subject knowledge, sophisticated evidence and spiritual rank.
QUANTITATIVELY - if we talk only about the written works - this is a whole library-storehouse of national thought and wisdom, a university or academy of spiritual-religious-national-patriotic knowledge, insights and evidence.
SUBJECTIVELY - all the years of being in emigration, up to the last years of life, when painful ailments were already undermining and undermining health, all life in emigration (32 years) is continuous service, uninterrupted work on labors, carrying them out, lectures, courses, reports, seminars , trips, participation in congresses and countless conversations, instructions, teachings.
OBJECTIVELY - the legacy of Ivan Alexandrovich ILYIN is so great and significant, so fertilizing-ideologically-rich and in the main-everything-affecting, that an exhaustive and substantive-to-the-finally-fair assessment of his life service would require a real NATIONAL-SCIENTIFIC RESEARCH. I believe and clearly foresee what an exploratory study of heritage is
Ivan Alexandrovich Ilyin will prove to be simply an inevitable necessity, especially in a liberated and resurgent Russia.
And the national emigration at the present time has yet another duty.
Not knowing the dates when the revival and liberation of our Motherland will come, we - Russian patriotic emigrants - are obliged to do everything so that the legacy left by ILYIN would not only be preserved for Russia in the form of a printed word in the form of already existing or still to be published, books, brochures , magazines, but a LIVING FIRE would burn in US and would expand both deep and wide, IN ORDER TO BRING it in us or in our children to liberated Russia; and the longer our stay in foreign countries drags on, the more responsible this duty. Ilyin in his autobiographical article "WHAT SHOULD WE DO?" bitterly writes that “I have no Russian publishers. And my only consolation is this: if Russia needs my books, then the Lord will save them from destruction; and if neither God nor Russia needs them, then I myself do not need them either. For I live ONLY FOR RUSSIA.
I am deeply convinced that the Lord will save Ilyin's legacy from destruction. But “Trust in God, but don’t make a mistake yourself!” With our hands, our perseverance, our means, our skill, our burning and love, we must preserve the legacy of Ilyin, and the Lord will then bless the fulfillment of this duty of ours.
The legacy of Ilyin, in all its abundance, in all its diversity, represents for us, as it were, one single GREAT PATRIOTIC TESTAMENT.
SUBJECT TO SERVE THE MAIN, GOD AND RUSSIA.
In the article "WHAT SHOULD WE DO?" Ilyin writes that salvation and rebirth are in our NATIONAL SPIRITUAL RENEWAL, because “the essence of our national catastrophe is SPIRITUAL, - in the fateful years of the First World War, the Russian masses did not find the necessary spiritual strength in themselves, these forces were found only among the heroic minority of Russian people , and the decomposed majority was tempted about everything - about faith, about the church, about the homeland, about fidelity, about honor and about conscience, and followed the seducers. The political and economic REASONS that led to this catastrophe are indisputable. But its ESSENCE is much deeper than politics and economics: it is SPIRITUAL ... AND WE SHOULD NOT, WE DON'T HAVE TO SIMPLIFY and REDUCED the problem of our national revival.
Ilyin, therefore, never ceased to call on the Russian people to realize to the end that SALVATION is not in one bare replacement of communism by one regime or another, but in our SPIRITUAL RENEWAL. This, God forbid, does not mean a rejection of activism - on the contrary. But an active struggle must be waged on the basis of this attitude.
And therefore:
|
not amateurism |
And the objectivity |
|
not fantasy, not fiction |
And the obvious |
|
not permissiveness |
And legal awareness |
|
not "whatever" |
BUT The main thing , |
|
not vulgar |
And the sacred |
|
not figured |
And the service |
|
not sentimentality |
And love, sometimes, if necessary, formidable, strong-willed, |
|
not only impulse |
And the character |
|
not what I like |
And what is REALLY GOOD |
|
not "with anyone, even with the devil" |
But only with GOD and with those who are with GOD. |
and ultimately
|
not lack of ideas |
But the sacred idea of the MOTHERLAND. |
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Speaking about the patriotic testament left to us by ILYIN, I allow myself to finish my message with the words of Ivan Alexandrovich ILYIN, taken from his first article in the first issue of the RUSSIAN BELL:
“The first thing Russia needs is a religious and patriotic, national and state idea ... We must see the IDEAL Russia, our Motherland, in its possible and future PERFECTION. To see with the sacred dream of our heart and the fire of our living will. And seeing her like this and seeing her like that, to create those forces that will realize it ...
“This sacred idea of the Motherland shows us the goal of all our struggle and all our service. And not only for the next few years, but for centuries to come. It embraces all the forces of Russia and all its achievements: from faith to everyday life... from song to labor... from spirit to nature... from language to territory... from feat to institutions...
“This is the idea of a great-power Russia, erected on the foundations of a truly Christian, strong-willed and NOBLE statehood.
“This is an idea: a serving God and therefore a sacred Motherland.
“In this idea, Christian and merciful and at the same time state and TERRIBLE, our whole goal, our future, our greatness are expressed. She rejects the slave and the boor; and approves the brother and the knight. It teaches to honor the divine in man; and therefore requires spiritual education for him. It gives a person freedom for the spirit, for love and for creativity; but does not give him freedom for lies, for hatred and for villainy. It teaches to accept right, law and discipline with good will; and demands that we earn our freedom by spiritual self-mastery. It teaches to build a state not on profit and will, but on respect and trust; not on ambition and
Conspiracy, but on discipline and devotion to the Leader for conscience. And that is why she calls us to educate in ourselves "MONARCHIAN foundations of legal consciousness"...
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