Rus Articles Journal

Whether the belief is necessary?

Are probable before answering this question, it is necessary to be defined: what is belief?

In “The literary newspaper“ of March 18 - 24, 2009 for No. 11 the response of the doctor of “ambulance“ Georgy Egorov to Andrey Stolyarov`s article “Was published I choose life“.

G. Egorov tells that practically everything, the people who died at him on hands, showed “a hysterics of the last minute“, feeling terrible fear. Those which walls are covered with icons writhe in hysterics as atheists, and. It says only about what it is not enough to tell himself: “I believe“. Something is necessary still in order that the person really became a believer.

And only one case G. Egorov when it was present at death of the elderly priest cannot forget.

“… Objective data spoke about cardiogenic shock. Pressure is extremely low. The patient was pale, with cold sticky then, the most severe pains. At the same time externally not only it is quiet, and is ABSOLUTELY quiet and unperturbable … In five its minutes did not become“.

It is thought, for each of us this priest - a sample of really believing person. It is considered to be that in society which allows the person at his desire to belong to any religion and to believe in some God, or not to believe neither in God, nor in the devil at all, the freedom of worship takes place. The freedom of worship assumes implementation of a free will of the person as persons. It is meant that the person is completely free as in the choice of a subject of the worship, and total absence of the last, i.e. the person can worship any god, or not worship anybody. Whether so it actually?

G. Egorov`s experience (having witnessed death both people secular, and being considered as believers) demonstrates that it not absolutely so. And people secular, and those that considered themselves as believers a minute of death when could not lie to either themselves, or people around any more, behaved equally: the only feeling which completely seized them there was a bodily fear. It can demonstrate only that the source of the true belief descending on the person is out of mentality of the person and does not depend on his will.

Therefore, “belief“ is not only the concept bearing in itself ethical loading, but in addition has to possess the status of physical quantity. The belief cannot arise in the person only at his desire. Statement: “I want, I believe; I do not want, I do not believe“ - in a false manner in essence. Moreover, the person cannot be a non-believer if contacted with a certain type of energy which Lev Nikolaevich Gumilev, our most great scientist, called a passionarity. The super activist (the person whose level of a passionarity is very high) is always aimed at service to an ideal, but not the person, and, especially, not own stomach. Than the level of a passionarity of the person is higher, especially it is devoted to the ideal. For the high-passional personality service to idea, even at the cost of the life, is the purpose and meaning of life.

Gumilev`s theory brings us to recognition of the fact of purposeful external impact of a certain substance on mentality of the person. As a result of this influence at the person the deep-seated faith is born in the validity of idea which seized it. And the Bible brings us to the same conclusion. In the Bible the substance which is purposefully influencing mentality of the person is defined as the Holy Spirit. As, for example, a difference bible Pyotr`s behavior how he was executed by the Holy Spirit. Only after on Pyotr the Holy Spirit condescended, he became the adherent of the doctrine of Christ, and before was only an exemplary pupil. There are no doubts that Pyotr passionately wished to trust. However the scene of Peter`s denial of Christ from Jesus unambiguously demonstrates that he was not capable of all-consuming passion of self-sacrifice in Jesus` name yet.

“While there was Jesus`s interrogation in the house of the high priest Caiaphas at night, Pyotr sat in the yard together with servants, being heated at a fire. Unexpectedly one of servants recognized him: “You were with Jesus Galileyanin!“ However Pyotr began to assure that the woman is mistaken.

He got over far away, to gate, but there he was seen by other servant who declared too: “This person was together with Jesus Galileyanin“. And again Pyotr began to refuse, convincing attendees that he is not familiar with Jesus.

But there passed a little time, and Pyotr was accused for the third time: “And you precisely one of them - your speech give you!“ But Pyotr, as before, began to swear and swear that never knew any Jesus.

And at this moment cock shout was distributed. Here Pyotr also remembered the words told by Jesus: “To morning roosters you will renounce Me three times“. And, having run out for gate, it bitterly began to sob“ (Bibliya Mf. 26:69 - 75; Mk. 14:66 - 73; Lx. 22:54 - 62; Ying. 18:25 - 27).

But here Jesus`s prophecy is executed, on Pyotr the Holy Spirit descends, and Pyotr`s behavior cardinally changes.

“The next day their chiefs and elders, both scribes, and Anna the high priest, and Caiaphas, and Ioann, and Alexander, and other of a sort pervosvyashchennichesky were going to Jerusalem; and having put them (Pyotr and Ioann. - A. Ch.) in the middle, asked: what force, or what name you made it? Then Pyotr, having executed the Spirit Svyaty, told them: chiefs of the people and elder Israeli! If today demand the answer in blessing from us to the person ailing as it is cured, then yes all of you will know also all people Israeli that the name of Jesus Christ of Nazorey Whom you crucified Whom God revived from the dead, to Them delivered it before you it is sensible.

It is a stone, prenebrezhenny you zizhdushchy, but become the head of a corner, and there is in anybody other no rescue because there is no other name under the sky given by the person whom we ought to escape“. (Bible, Dejan. 4: 5 - 12).

Service to Jesus Christ becomes more important for Pyotr, at least, than own freedom. Conscience becomes more important than own destiny for Pyotr.

So, both the Bible, and Gumilev`s theory claim that the true belief to the person comes from the outside that the belief is a product of the substance capable to influence mentality of the person. As a result of this influence, service to the idea which seized it becomes more important for the person not only wellbeing, but even than own life. The super activist is easier to kill, than to incline to treachery of own ideals.

For example, here is how the Judaic historian Iosif Flavy describes behavior of Essenes - the first Christians - in war against Rome:

“War with Romans in every respect checked power of their spirit. During this war they were twisted, stretched, burned down, broken and carried out via all tools of tortures in order that they built an abuse to the Legislator or tried forbidden food. However they did not agree neither to that, nor on another, never fawned upon oppressors and did not cry“ (G. L. Kurbatov, E. D. Frolov, I. Ya. Froyanov “Christianity: Antiquity, Byzantium, Ancient Russia“, p. 73).

Also it is necessary - that was to eat a piece of fat and the Essene Romans were ready to release wherever one wishes.

We will repeat, the term “passionarity“ was entered into ethnogenesis by Lev Nikolaevich Gumilev as the parameter characterizing that energy which forces people to make extraordinary and even heroic acts. The passionarity is the special type of energy capable to influence directly a brain of the person. How there is this influence it is unknown, but always this influence is connected with the birth at the person of unshakable belief in that idea which seized it. Gumilev assumed that ethnoses are born as a result of passional pushes. Whether passional pushes are manifestation of divine will it is unknown, but it is known that eventually, from a phase to a phase the belief of the person weakens. Gumilev connected this fact with falling of intensity of the ethnic field. There is yet no device by which it would be possible to measure the passional tension of this or that ethnic system. And, nevertheless, it is necessary to notice distinction in the passional tension of this or that ethnos during the different periods of his life how people of this ethnos treat such concepts as own life and own death.

If to present the modern person with a choice: life, but with renunciation of the ideals, or painful death at devotion preservation to the some ideals, most likely, he will choose life. But it is known: and the first Christians as it was shown slightly above, and the first Muslims were so obsessed that remained devoted to the ideals or just this word of honor and in the executioner`s hands. It is possible to imagine as far as the level of their passionarity was higher than ours. Distinction between them and us is that, adjoining to the same precepts, we treat them differently. The first Christians followed them strictly, and we only perceive no more than information. For them the concepts “devotion to an ideal“ and “life“ were in indissoluble communication, for us a touch to an ideal - only an opportunity to leave from daily occurrence. For them service to God was life (you serve God, so you live), for us it is represented only liturgical action in church.

The death was more important than life for the first Christians. Actually, all their life was preparation for death, more precisely, to afterlife.

Honor became more important than life for Christians of the Middle Ages.

For us more important than life there is nothing, this real life which we lead. In total for the person, all for the sake of the person, meaning first of all a stomach of the person.

Thus, the relation of people of this ethnos to life and death is characterized by the passionarity level which is possessed by ethnic system. The passionarity level is higher, the bigger place in human life is taken by ideology which it serves. In process of falling of passional tension of ethnic system the ideology more and more degenerates in culture. For parishioners and for priests the service in the temple more and more turns into theatrical action. On the example of Catholicism it is shown especially visually. In temples various debates and even pleasure actions will be organized. Perhaps, in our churches similar actions would be pertinent too. At least, it is possible to be sure that in the temple nobody would dare to seduce youth neither vodka, nor, especially, drugs. However, even people of the Middle Ages quite allowed elements of secular theatricality in the temple. The requirement of sincerity was the only condition at the same time.

There is a medieval legend of the juggler and the Mother of God. The poor wandering juggler all life amused people with the dances and focuses. He was able to do nothing else and did not know any prayers. Serving all life to a human entertainment, did not know either “Pater Noster“, or “Ava“. Once it got to the monastery and appeared before image of the Madonna. It was captured by sincere desire to serve the Madonna. But as the juggler knew only the profession, he began to somersault, juggle and make diligent before image of the Madonna tumbling stunts. The Madonna did not reject the feasible gift going in all sincerity, and favourably accepted it.

Certainly, tumbling stunts in the temple is an allegory, but unless the true poetry claiming that in the temple of people has to be, in - the first sincere, in - the second active is not felt in a legend. Activity in the temple means that the person during a prayer has to meet halfway actively good luck, has to ask, without being tired to ask, about favor, about indulgence, about talent of all with what the person addresses Wisdom of God. All attention of the person has to be completely concentrated on that request with which he addresses God.

Addressing theater and church as to kulturoobrazuyushchy systems, it is always necessary to mean that internal state of the person in the temple and in theater cardinally differ among themselves. If in theater each of us only the viewer, then in the temple - the direct participant of action. In theater of people it is passive, in the temple it is active. In theater we have a rest even in case actors forced us to have a little cry, in the temple we work. To the temple of people comes to ask, to beg for the benefit for itself, for the family, for acquaintances. The person completely concentrates on a prayer has to concentrate, more precisely, alas, it not always and not to everyone works well.

Everyone on himself knows how it is difficult to keep long attention on any subject. Through some period involuntarily your thoughts leave somewhere aside. You bethink, returning consciousness to a subject of the attention. You very much concentrate, but through the same period the same picture repeats, the consciousness leaves aside again. Ability to concentrate on a subject and to hold long on it attention belongs to the parameter characterizing your level of a passionarity. The this level is higher, the longer you can keep the attention on a certain subject. Especially visually it is shown in duel. The level of a passionarity of the person is higher, the quicker this person is capable to define the main direction, vulnerability of the opponent in any situation, without distracting on minor, and the it is more at it than chances to survive.

The prayer, but even more all process of service, helps the person to keep own attention on the address to God. Prayer, i.e. process of deduction of own attention on that request with which you address God, without being distracted by foreign thoughts, there is a work. If lips whisper words of a prayer, and thoughts somewhere soar, then such prayer not only is useless, it is harmful. Catching itself on continuous derivation from a being of own address to God, you cannot but feel sinfulness of the behavior. As a result of it, still practically and without having addressed God, you do not believe in implementation of the request any more. However if you cannot long keep attention on the address to God, it does not mean at all that the way to church to you is ordered. On the contrary, only in church you can also gain ability to growth of a time interval in which you are capable to keep attention on one subject. East martial artists come to perfection not in gyms, and in monasteries, in temples. Here only the maintenance of a request with which you address God has to be for you vital. The sense of the precept which is not recommending to appeal to God insignificant for you also consists in it. The insignificant request will involuntarily adjust you on rather flippant attitude process of your prayer. It is always necessary to remember that to the temple, unlike theater, you go not to have a rest, and to work. In theater the actor and the viewer are divided. You as the viewer, you can only empathize, being in an auditorium chair. In the temple you the direct participant of action. It, of course, does not mean that you can grab suddenly a censer and begin to swing it. However, the swinging a censer is an outer, visible side of service as the phenomena. In general the service is characteristic the internal contents hidden from eyes, is characteristic the address to God of everyone and extreme concentration on this address. If you want to help yourself, and through own “I“ and to the relatives, go to the temple and you work, increasing thereby the level of a passionarity. A passionarity, out of doubts, being manifestation of divine essence in our world, cannot give wealth, but gives health, endows with talent and fills the person energy for realization given it by God, talent.