Alexander Rychkov

The Reception of Gnostic Ideas in Russian Literature of the Early 20th Century.

Alexander Rychkov - Senior Researcher in the Rudomino All-Russia State Library for Foreign Literature (Moscow); Member of theRussian Association for the Study of Esotericism and Mysticism. vp102243@list.ru

This article we deals the reception of Gnostic ideas in the works of Russian symbolists of the Silver Age, and provides a critical review of the main works on the topic. It seeks a uniform methodology, as well as clarification of the key terms Gnosis or Gnosticism. The article mostly focuses on the works by Vladimir Soloviev's followers, which were partly based upon Gnostic teachings and myths. This second generation of Russian symbolists used Soloviev's teaching of Divine Sophia, not only for creating a literary movement, but also for launching a religious and philosophical project of the formation of a new "spiritual person". This project strongly resembled the mystical experience of the "inner man", described by Gnostics, Eastern Christian Hesychasts, and Western Rosicrucians.

Keywords: Vladimir Soloviev, Sophia, Gnosis, Gnosticism, Russian Symbolism, inner man, M. Kuzmin, Russian literature, esoteric tradition.

This article is devoted to a brief review of Gnostic reminiscences in the literature of the Silver Age, especially in Russian symbolism of the Solovyovian type. To date, the works devoted to Gnostic ideas and myths in the works of Russian-speaking writers of the XX century are scattered and often tendentious. This phenomenon is still waiting for its researchers and a holistic, strictly scientific understanding. Thus, a number of articles and chapters of monographs are devoted to Gnostic connotations.-

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yam for individual young characters 1. A number of S. L. Slobodnyuk's monographs are devoted to a more general critical understanding of "Gnosticism" in the Silver Age. 2 However, the author gives a pretentious assessment of the phenomenon using confessional criteria.3 O. A. Ovcharenko's review article "Gnosticism and literature of the XX century" is devoted to the topic of gnosticism in the literature of the XX century of the later period, which also contains a negative ethical assessment of the phenomenon of gnosis and discusses the question of "overcoming Gnosticism in literature", since, according to the author of the study, "despite the good personal motives of some adherents of Gnostic teachings... gnosis as a whole is a moral disease that cannot but worsen in times of crisis. " 4 However, here it is necessary to note the long-standing differences in the assessment of the concept of "gnosis" among researchers. The other side can be illustrated by the opinion of the philosopher Prince S. N. Trubetskoy: "In the entire Christian Church, the significance of gnosis, speculation, was very great in the time of the Church Fathers, and we deliberately considered it our duty to dwell on it especially, in view of some long-standing prejudices. The enemies of the Higher Gnosis do not know not only the works of the Holy Fathers, but they also do not understand the Scriptures.-

1. Magomedova D. M. Blok and gnostics/Magomedova D. M. Autobiographical myth in the works of A. Blok. Moscow, 1997. pp. 70-84; Prikhodko I. S. Blok between Christianity and Gnosticism//Shakhmatovsky vestnik. Issue 7. Moscow, 1997. pp. 96-102; Rynkov A. L. Alexandrian mythologema u russkikh molodosymbolistov [Alexandrian mythologema in Russian young symbolists]//Ways of Hermes: Proceedings of the International Symposium in VGBIL, Moscow, 2009, pp. 108-166 [www. libfl.ru/about/dept/religion_centre/Hermes_book. pdf, accessed from 01.04.2012]; Titarenko S. D. "Faust of our century". Mythopoetics of Vyacheslav Ivanov, St. Petersburg, 2012, p. 159_181; Flamant, F. (1982)" Les tentations gnostiques dans la poesie lyrique dAlexandre Blok", Revue des etudes slaves 54 (4): 583-590. A number of chapters of the encyclopedic work of Aage Hansen-Loewe are devoted to the Gnostic mythopoetics of symbolists, see: Hansen-Loewe A. Russian Symbolism. Mythopoetic symbolism of the beginning of the century. St. Petersburg, 2003.

2. Slobodnyuk S. L. "Going the ways of evil..." Ancient gnosticism and Russian literature 1880-1930. Saint Petersburg: Aletheia Publ., 1998; Slobodnyuk S. L. Solovyinyi ad [Nightingale's Hell]. Alexander Blok's Humanization Trilogy: An Ontology of Non-existence. St. Petersburg: Aleteya Publ., 2002, et al.

3. A detailed critical assessment of the pretentiousness of the study is given in the review: Katsis L. Kamo grydeshi? Review of the book " S . Slobodnyuk. Walking the paths of evil... Ancient Gnosticism and Russian literature of 1880-1930 " / / Logos. 1999. N 1. pp. 227-230. See also: Bugaeva L. D. Literature and rite de passage. SPb., 2010. p. 124; Rychkov A. L. Alexandrian mythologema among Russian young symbolists. pp. 113-114. 148.

4. Ovcharenko O. A. Gnosticism and literature of the XX century.//Teoretiko-literaturnye itogi XX veka [Theoretical and literary results of the XX century], vol. 2, Moscow, 2003, pp. 53-86. p. 83.

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a unique and unattainable example of Christian gnosis, as, for example, in the works of the Apostle Paul?"5.

Thus, in order to avoid discrepancies in the understanding of various aspects of gnosis, we believe that a clearer definition and coordination is primarily required by the conceptual apparatus itself. We have already addressed this problem earlier [6] and consider it appropriate to use the terminology used at the International Scientific Colloquium in Messina [7] with additions by M. A. Williams [8].

In recent years, a number of leading researchers of Russian literature and culture in general have given grounds for further, more in-depth study of this phenomenon in order to comprehensively assess the role of the ideas of "Gnosticism" in the creative quest of the Silver Age. So, according to the conclusions of Vyach. Vs. Ivanov:

The most fruitful trends in Russian pre-Symbolist and symbolist poetry and religious and philosophical thought are associated with the development of the ideas of Gnosticism. Its discoverer for Russia was Vladimir Solovyov, to whom Blok, Bely, and philosophers such as Berdyaev and Sergei Bulgakov, who moved from an early fascination with Marxism to thinking about new religious ideas, owe the formulation of the main Gnostic images. The basis

5. Trubetskoy S. N. O svyatoy Sofii, Mudrosti Bozheyi: [On the Holy Sophia, the Wisdom of God: [Fragm./Publ., intro. art. and notes by I. V. Basina// Questions of philosophy. 1995. N 9. P. 125. Recently, two scientific monographs by Professor R. V. Svetlov have been devoted to the role of gnosis in the history of Christianity: "Ancient Neoplatonism and Alexandrian Exegetics" (St. Petersburg, 1996) and "Gnosis and Exegetics". St. Petersburg, 1998.

6. Rychkov A. L. D. S. Merezhkovsky and K. Jung: "Meeting in Gnosis" (Testimony of E. K. Medtner) / / Destinies of literature of the Silver Age and Russian abroad. Collection of articles and materials. SPb., 2010. pp. 209-211.

7. At the International Colloquium in Messina in 1966, scholars agreed that it was necessary to correctly "distinguish between the terms 'gnosis' and 'Gnosticism', giving the former the broadest meaning, and reserving the latter exclusively for the religious phenomenon of late antiquity and the early Middle Ages for which it was originally proposed" (Afonasin E. V. Gnosis. Fragments and testimonies. St. Petersburg, 2008, p. 4). See this term-defining document: Le origini dello gnosticismo: Colloquio di messina 13-18 april 1966. Leiden, 1967. P. XXVI.

8. Subsequently, the term "gnosticism" was critically reinterpreted in: Williams, M. A. (1996) Rethinking Gnosticism: An Argument for Dismissing a Dubious Category. New Jersey. From Williams ' point of view," Gnosticism " is a modern artificial category constructed by scientists who rely solely on the data of heresiologists. Therefore, in this article, the term "Gnosticism" is taken in quotation marks in accordance with international scientific practice.

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they were made up of a specific personological representation of the incarnation of Sofia ... 9

Indeed, it is known that Gnostic searches in the literature of the Silver Age, especially among Young Symbolists, were largely based on the sophiology of Vladimir Solovyov, which has as one of its bases the early Christian Gnostic mythology, especially the Gnostic Sophian myth, to which the research of a number of authors is devoted 10. The symbolist reception of these ideas, which is sometimes generically referred to as "Russian gnosis" in Western scientific literature, is more specifically understood as the "sophian gnosis" of Young symbolism11, which is reflected in this article when sampling the material.

"Man of the Third Testament" in the culture of the Silver Age

P. P. Gaidenko's monograph "Vladimir Solovyov and the Philosophy of the Silver Age" contains a special chapter "Sophiology and Symbolism" 12. According to Gaidenko, the culture of the Silver Age is inseparable

9. Ivanov Vyach. Vs. Izbrannye trudy po semiotike i istorii kul'tury [Selected Works on Semiotics and Cultural History], vol. 6, Moscow, 2009, p. 16.

10. The theme "V. Solovyov and the Gnostic-mystical tradition" is analyzed in I. I. Evlampiev's monograph " The History of Russian Metaphysics in the XIX-XX centuries. Russian Philosophy in Search of the Absolute". Part 1. St. Petersburg, 2000. pp. 179-188. The author proves the thesis "that Solovyov's system is a definite completion of the gnostic-mystical tradition "(Ibid., p. 182). See also: Dyakov A.V. Gnostic motives in the religious and philosophical system of V. S. Solovyov/Dyakov A.V. V. Gnosticism and Russian philosophy. Opyt istoriko-filosofskogo analiza [Experience of Historical and philosophical Analysis], Moscow, 2003, pp. 174-243; Kozyrev A. P. Solov'ev i gnostiki, Moscow, 2007. On the succession of the Sofia myth by young symbolists, see: Glukhova E. V. The Myth of Sofia in A. Bely's "Northern Symphony"//Trudy RASH. M., 2004. Issue 1. pp. 115-124; Krylov D. A. Eucharistic cup. Sofiynye nachala, Moscow, 2006; Rynkov A. L. Doklad A. Blok o russkom symbolizme 1910 goda kak razvitie "mysli o Sofii" Vl. Solov'ev [A. Blok's report on Russian symbolism in 1910 as the development of V. Solov'ev's "thoughts on Sofia"]. Issue No. 12. Moscow, 2011, pp. 207-231; Rychkov A. L., Miroshnichenko N. M. Vl. Solov'ev v lichnoy biblioteka i tvorchestve M. A. Voloshina [Solov'ev in the personal library and creative work of M. A. Voloshin]. 2012. N 2 (34). pp. 138-170 [http://ispu.ru/files/234_str. 124-161. pdf, accessed from 10.09.2013].

11. For more information on the history of the term, see: Pfleger, K. (1937) "Das Wesen der Liebe nach der neurussischen Gnosis", Theologie der Zeit 2: 24-36; Rychkov, A. L. "Sophia Gnosis" of the Silver Age: Sources and influences / / "Va, pensiero sull'ali dorate": From history Mysli i kul'tury Vostoka i Zapada [Thoughts and Cultures of the East and West], Moscow, 2010, pp. 344-363. www.libfl. ru / about / dept / religion_centre / rashkovskii. pdf, accessed from 01.11.2013].

12. Gaidenko P. P. V. Soloviev and the philosophy of the Silver Age, Moscow, 2001, pp. 356-406.

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from the paths of a new religious consciousness that identified itself as "Third Testament" Christianity, foreshadowed by the medieval Abbot Joachim of Flores. His works were scrupulously interpreted by D. Merezhkovsky and V. Bryusov - in all likelihood, following the intuitions of V. Solovyov. M. V. Maksimov shows that the teaching of Joachim Florsky "can be considered as one of the sources of V. Solovyov's historiosophy", and the very reference to the theme of Sophia in his early treatise Sophia can be understood as an experience of the philosopher's historiosophical propaedeutics, 13 which preceded the parable "visionary realism" of the eschatological context of history in the late Solovyov14. Being followers of the historiosophy of Joachim Florsky and Vladimir Solovyov, symbolists saw the birth of a "new man" accompanied by inevitable catastrophes in the approaching new historical period of the " Third Kingdom of the Spirit "as"the fulfillment of the Third Covenant, the incarnation of the Third Hypostasis of God" 15 - the Holy Spirit of Sophia. Thus, sophiological views proved to be prerequisites for eschatological and soteriological views: Solovyov's version of symbolism set itself not a philological, but a religious and philosophical task of becoming a new person of the future on the eve of the Great Revolution and War. As A. Bely wrote: "With fear and seriousness, we must accept the test of the world war as the first wave of another cosmic war, which is just beginning, and the task of which is to reveal the image of a "new man" " 16. This task echoed the mystical experience of the awakening of the "inner man" in Eastern Christian mysticism (for example,

13. Maksimov M. V. Metaphysical foundations of V. Solov'ev's historiosophy// Solovyov studies. 2001. N 1. P. 72; Maksimov M. V. The treatise "Sofia" as an experience of historiosophical propaedeutics: On the formation of V. Solovyov's philosophical and historical concept//Solovyov studies. 2001. N 2. pp. 40-72.

14. On the elements of realism of visionary "Sophian" mysticism and eschatological premonitions in the "transhistorical" search for "justification of history" by late Solovyov, see: Rashkovsky E. B. Biblical Realism, or "justification of History" in the works of Late Solovyov//Solovyov studies. 2010. N 1 (25). pp. 28-34.

15. Gaidenko P. P. V. Soloviev and the philosophy of the Silver Age. p. 343. The special subchapter "Joachim Florsky -" The Great Prophet of Freedom ""is devoted to the influence of Joachim Florsky's ideas on the" new religious consciousness" of cultural figures of the Silver Age (ibid., pp. 342-355).

16. Nivat, G. (1977). "Lettres dAndrej Belyj alafamille d'"Asja"", Cahiers du monde russe et sovietique. XVIII (1 - 2): 143 - 144.

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hesychasm) and in the Western path of Rosicrucianism, which gave rise to the keen interest of Young Symbolists in sacred symbolism and spiritual practices.17 This pneumatic, according to the Gnostics, "inner man" appears in the verses of Vyach. 18, in the famous poem "The Gnostic Hymn to the Virgin Mary" (1907) by M. Voloshin (who dedicated it to Vyach. To Ivanov)19, etc.

Pointing to the historiosophical intuitions of Joachim Florsky and Vladimir Solovyov, we want to emphasize that for the "Renaissance" group of artists and "free philosophers" of the Russian Silver Age, the premonition of change was not a mental game and not humility before the end of their culture, but a hope for a new Russia and a new person, whose image in their religious traditions was not a spiritual game.- they tried to discern philosophical searches in the vague future. As the symbolist of the" first wave " D. S. Merezhkovsky believed, "the age of revolution has come: political and social - only a harbinger of the last, final, religious one." Young symbolist Andrey Bely wrote about the same thing in 1924 (letter of February 6) to his friend and biographer Ivanov Razumnik: "A new era is coming: the age of clarity is over;<...> we go as if to grope for new mysteries, connecting Aristotle and Heraclitus in a new way (i.e., revealing the dark depth of the clear surface of thought with the clarification of the dark depth of ancient myth by images) < ... > the potency of a new person is with us. And for the happiness of feeling the thrill of a New Person's "afterlife" in Russia, I am ready to endure anything. " 20 According to A. Bely, almost all the " Argonauts "and Young Symbolists of the beginning of the XX century identified themselves with the" man of the Third Testament "21, feeling that they were" forerunners "of the coming" new man " of the Sophia era of the Holy Spirit and referring in their works to crisis eschatology as the promise of its coming.

17. For more details, see our special work: Rychkov A. L. "Sophian Gnosis" of the Silver Age ... pp. 344-363.

18. See about it: Dudek A. On the way to the "Inner Man": The concept of self-knowledge in the works of Vyacheslav Ivanov//Vyacheslav Ivanov. Research and materials. St. Petersburg, 2010, issue 1, pp. 53-64.

19. Rychkov A. L. Laokoon kak "vnutrennyj chelovek" ap. Pavla v "Corona Astralis" M. A. Voloshina [Laocoon as the "inner man" of St. Paul in "Corona Astralis" by M. A. Voloshin]. Simferopol, 2013. pp. 149-159.

20. Andrey Bely and Ivanov-Razumnik. Correspondence. St. Petersburg, 1998, pp. 284, 287.

21. Bely A. Memoirs of Alexander Blok. Letchworth, 1964. p. 52.

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The life-making of the" convinced theocrats " - Young symbolists - was marked by the desire to embody the ideas of Vladimir Solovyov and the awareness of themselves as participants in a kind of theurgic apokatastasis - Solovyov's Sophia Mystery of God-Manhood. The mystical self-identification of "religious symbolists" with the path of gnosis (understood by the author also more broadly than the "Gnostic-Manichaean stamp") is partially devoted to the treatise Vigilemus! (1914) by the poet and translator Ellis-Kobylinsky 22. Ellis was fascinated by socialist theories at the beginning of the XX century and was well acquainted with the" kitchen " of young symbolism, which did not think of itself outside the ideas of V. Solovyov:

The search for eschatological revelations in the lyrics is the clearest proof of its religious, even clearly messianic, aspirations. < ... > The idea of preparing the mystery of God-manhood, which the author calls "The One Mystery", through the replacement of all the ancient mysteries we perceived everything mainly in the teachings of Vladimir Solovyov < ... > he was the first to throw the seeds of religious lyrics and free symbolism <...>...> [where] gnosis is the conscious voice of the old mysteries applied to the new Mystery 23.

It is well known that the symbolists, followers of Vladimir Solovyov, laid one of the foundations of their movement on the development of the philosopher's idea of the art of the future: "Artists and poets must again become priests and prophets, but in a different, even more exalted sense: not only the religious idea will own them, but they themselves will own it and consciously manage its earthly incarnations"24. Following the thought of Vl. According to Solovyov, Young symbolists inevitably had to become theurgists. Then they could create such embodiments of their intuitions in the form of an earthly work, through which the Logos of the higher spheres, which they comprehended in the gnosis of poetic "ascent", would shine.

22. [Kobylinsky L. L.] Ellis. Vigilemus! Traktat, Moscow, 1914. It should be noted that simultaneously with the recognition of gnosis, Ellis acts as a fierce opponent of Manichaeism: These views will be summed up in the article "Theosophy before the Court of Culture "(1914 -).-

23. Ibid., pp. 58, 55, 32.

24. Solovyov Vl. Beauty in nature [First time - 1889] //Filosofiya iskusstva i literaturnaya kritika [Philosophy of Art and Literary Criticism], Moscow, 1991, p. 20.
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This is exactly the case in the theory of realistic symbolism in general. Ivanova considers symbols as signs of the" most real reality " of the spiritual world. With this approach to art, Young symbolism was so different from its literary predecessors that it provoked reasonable criticism from many literary figures. Thus, already in exile, Georgy Ivanov wrote in this connection: "The doctrine of Russian symbolism was fundamentally flawed. Unlike the symbolism of the French, from which he borrowed the name and some external features, Russian symbolism was not and did not want to be only a literary movement. Russian symbolists sought to create both a super-art and a new religion. " 25 In this quest, they also turned to the experience of religious and philosophical activities of the Rosicrucians, including the Rosicrucian circle of N. I. Novikov. 26 However, the attempts made in the first decade of the XX century by R. Steiner's student N. R. Minzlova to create an esoteric order (like the Rosicrucian order) in the symbolist environment were not crowned with success.27 Nevertheless, the Argonauts of Solovyov, and later the symbolists, for all their differences, act as if they are members of a single community, in which they expect in different ways and in different ways approach the appearance and formation of a new person of the Third Testament, understood in the gospel spirit (see Ephesians 2:15). And there is no doubt that the symbolist movement formed ideologically in Solovyovism can be identified not only by the literary, but also by the religious and philosophical sign of following the eschatological ideas of V. Solovyov's sophist historiosophy, as it happened spontaneously at the beginning of the last century. Thus, in his Memoirs of Alexander Blok, A. Bely gives a characteristic self-identification of the Solovyovites-Argonauts: "He was 'our', i.e., according to the jargon of that time, he was initiated into the esotericism of our people."

25. Georgy Ivanov (ed. Vadim Kreid). The Third Rome: fiction, articles. USA: Hermitage, 1987, p. 264.

26. On the influence of N. Novikov's ideas on A. Blok and the Young Symbolists, see a recent review paper: Rychkov A. L., Lotareva D. D., Khalturin Yu. L. From Bolotov to Novikov. Notes on A. A. Blok's University essay // Morning Light of Nikolai Novikov, Moscow, 2012, pp. 271-317.

27. See about it: Bogomolov N. A. Anna-Rudolph: A Small monograph / / Bogomolov N. A. Russkaya literatura. P. 94. Wed. p. 75_95 and a relatively recent publication on the attitude of A. Blok to the question: Rychkov A. L. Report of A. Blok on Russian symbolism in 1910. pp. 207-231.

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Let us ask ourselves whether it is possible to characterize the numerous evidences similar to A. Bely's memoirs with the help of the modern analytical apparatus of the cultural sciences.

Young symbolism and a small" esoteric " tradition of European culture

According to our hypothesis, the worldview movement of symbolists, especially followers of the ideas of Vladimir Solovyov, can most fully be identified as a special ideological movement in the Russian thought of the Silver Age, in the cultural dimension belonging to the "small tradition of European culture": gradually formed after the victory of the church over the early Christian gnosis, its subdominant paradigm. According to the concept of the culturologist I. G. Yakovenko 29, the "small tradition" is based on variants of religious and cultural synthesis that have been pushed to the periphery as a result of historical and cultural competition and alternative to the winning dogma, which have preserved their effectiveness and respond to the existential needs of some part of society (for example, the Gnostic component is among the most common ideas in the "small tradition" system worldview). The " Little Tradition "is a reaction to the rationalizing world, preserving the praxis of the syncretic-magical experience of the universe, the legitimacy of mythological thinking, the idea and craving for holistic knowledge - wisdom - that not only explains the world, but also satisfies the basic existential needs of man," saving " him. Having designated the dominant paradigm in the Christian world as the "big tradition", and its cultural opponent as the "small tradition", I. G. Yakovenko investigated the dialectic of these internal moments of the Christian whole and formulated general ideas or worldview complexes that unite the "small tradition": 1) the idea of secret knowledge that can transform the world; 2) the idea of cosmic evolution. hierarchies, as well as hierarchies of carriers of secret knowledge as a reflection of the cosmic one; h) acute eschatologism; 4) "Manicheo-Gnostic complex";
28. Bely A. Memoirs of Alexander Blok. Letchworth, 1964. p. 52.

29. Yakovenko I. G. Big and small tradition of European culture: to the problem statement. Article 1//Social sciences and modernity. 2005. N 4. pp. 86-99.

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5) the idea of initiation as a way of acquiring secret knowledge 30;

6) the idea of otherness in relation to the world of big tradition;

7) focus on ideological trends, myths and legends that receive a special accentuation that differs from the big tradition; 7) active appeal to the heritage of the small tradition (images, symbols, mythologems, personalities, significant events), a gallery of personalities (Pythagoras, Basilides, Paracelsus, etc.), which is a criterion for the small tradition, etc. marking the corresponding texts; 8) its own set of significant historical events, images and symbols, holidays; 9) syncretic continuity of basic toposes that unite in a certain supra-rational identity in a chain of mutual likenesses, where the Grail, the Golden Fleece and the Philosopher's Stone act as private modalities or signs of a single entity.

I. G. Yakovenko's culturological concept of the dialectic of large and small traditions of European culture was developed by E. A. Dyce, whose dissertation developed a methodology for studying a literary text based on this concept on the example of John Fowles ' literary work. From this perspective, "the writer's texts, loaded with esoteric (including Gnostic) symbolism, appeared as sacred novels written in the paradigm of the minor cultural tradition": the deep level of existence and initiatory nature of these texts belonging to the minor tradition were revealed, and it was also shown that "the discovered features of the symbolic language of John Fowles are also characteristic of other representatives of the minor culture". cultural traditions, at least in the 20th century." In this connection, E. A. Dice further suggested that: "The Malaya Tradition is especially clearly represented in the poetic works of the beginning of the century, allowing us to call the Russian Silver Age the apotheosis of the Malaya tradition. Among its adherents were A. Bely, A. Blok, and M. Voloshin. " 31
30. Yakovenko I. G. Big and small tradition of European culture: to the problem statement. 2 / / Social sciences and modernity. 2005. N 6. P. 159. In a later study, the author connects gnostic motifs in Russian literature with deep Manichaean-Gnostic foundations of Russian national identity: Yakovenko I. G., Muzykantsky A. I. Manichaeism and Gnosticism: cultural codes of Russian Civilization, Moscow, 2010.

31. Dice E. A small tradition of European culture in the works of John Fowles: abstract of the PhD thesis. M., 2006. pp. 4_5, 13_14. The author expresses deep gratitude to Ekaterina Dice for her advice on the concept of small tradition and invaluable help in writing this article.

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Indeed, based on the data presented in this article, we can make sure that the life-creation of the elite literary circle of young symbolists undoubtedly corresponds to the main features of belonging to the "small tradition" and the described world experience, which has long deserved a more thorough study in this perspective. In fact, this article is devoted to the description of the phenomenon of theurgic secret knowledge or Sophian gnosis, which is similar to the little-traditional typology of I. G. Yakovenko, which, in essence, defines Young symbolism as an ideological trend, including "the creation of an esoteric language of initiates" 32, Sophian eschatology and gradation of topos of Sophian manifestations, appeal to the Gnostic myth and Christian gnosis of the Alexandrian fathers, with special attention to the history of Alexandrian thought in the first centuries AD, as well as the "division of times" into spiritual epochs (with the final - Third Testament), reliance on the mysteries that involve readers in the participants of divine history (which was embodied in the XVIII century by Novalis as the founder of a new symbolism based on mystical historiosophy), appeal to the names of Gnostics and thinkers of the esoteric tradition, symbolic mutual similarity of phenomena and appeal to the magism of names as a marker of the creative method of Young symbolists, etc.

A. Bely, who in the first decade of the XX century "fervently" believed in the need for a mystical community-an"Order" that would include the former "Argonauts" and symbolists, gives a curious testimony: "After all, I myself came up with the idea of "brotherhood"; the "core" of Muscovites before meeting Mintslova became a natural brotherhood; we knew each other-in years; we came together under the banner of "Argo"; we were friends for each other " 33. Bely's testimony correlates with the provisions of AND. Yakovenko says that in the" little tradition "" the carriers of this type of consciousness knew each other. Belonging to different sects, groups and movements did not prevent them from realizing their commonality...> They were clearly aware of their continuity in terms of ideological trends.-

32. What the classic Blok scholar Z. G. Mints wrote about: "The mythologeme is therefore also more suitable than other types of symbol for creating an "esoteric" language of initiates, which in certain years (the very beginning of the XX century) Russian symbolists sought quite consciously" (Mints Z. G. Symbol in A. Blok//Russian Literature. 1979. N 7.. P. 201).

33. Bogomolov N. A. Anna-Rudolph: A small monograph //The Bogomolovs. A. Russkaya literatura [Russian Literature]. p. 94. Cf. p. 75_95.

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They are located far away in time and space. Meanwhile, for the observer, a small tradition appears as a mass of heterogeneous, isolated phenomena. " 34 From the point of view of the ideological complex of the "little tradition", the situation indicated by I. G. Yakovenko is also fully applicable to describe the insufficient research of the meanings and reasons for the continuity of "ideological trends that are far away in time and space"by young symbolists. Such as, for example, the medieval story of Parsifal and the Holy Grail (the initiatory component of the symbolist text), which is hidden in numerous works of Young symbolists. Or such as the Alexandrian culture of the beginning of AD, to which, as is known, special creative attention was paid by A. Bely, A. Blok, Vyach. Ivanova et al. This interest eventually gave rise to the Alexandrian mythologem of symbolists: a vision of the structural similarity of the crisis time of their modernity with early Christian Alexandria and a conscious borrowing of early Christian" Alexandrian " mythological and religious-philosophical motifs, including Sophian Gnostic, Hermetic, etc., to describe the crisis of modernity. 35 This mutual similarity of crises in their supra-rational identity characterizes symbolists 'awareness of an important element of the "small tradition", since, according to the concept of I. G. Yakovenko:"Every time in the era of a systemic crisis, a small tradition is actualized, seeks to set parameters for the evolution of society, is actively involved in the formation of a new configuration of the socio-cultural universe and faces opposition to the big tradition" 36.

Referring to other sources, we point out that T. Y. Sidorina in her monograph "Philosophy of Crisis" also explains:-

34. Yakovenko I. G. Bolshaya i malaya traditsii evropeyskoy kul'tury [Big and small traditions of European culture].

35. See about it: Rychkov A. L. Alexandrian mythologeme in the Russian Young symbolists. pp. 108-166. The "Alexandrian" intuition in the historical self-consciousness of the Silver Age has recently been specially considered in the chapter "Alexandria" in the book: Isupov K. Symbolism and hermeneutics. Siedlce, 2012. pp. 71-78 (Opuscula Slavica Sedlcensia; t. 1), which notes the subsequent split in the fate of the Alexandrian mythologeme as the basis for the "Greek Renaissance" movement and a number of concepts in such pronounced esoteric movements as the Roerichs, which confirms our hypothesis about the connection of the theme with the "small tradition". Such a sense of "trans-temporal" continuity is a characteristic feature of the" small tradition", which"is characterized by the syncretic continuity of the main toposes".

36. Yakovenko I. G. Big and small tradition of European culture: to the problem statement. Article 2. p. 154.

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an extended mystical philosophizing of Silver Age symbolists through their crisis worldview:

It is typical for art of the crisis era... growing mystical moods, interest in mysticism and theosophy, turning to mystical philosophizing, comparing cultural and religious traditions, religious texts, etc. These sentiments are directly reflected in the literature and art of that time... An incredible concentration of catastrophic events shaped the character and problematics of Russian literature and art in this period... At the beginning of the century, representatives of the symbolism movement, especially in Russia, expressed eschatological sentiments. Ivanov, A. Bely, A. Blok, D. Merezhkovsky et al. 37

In turn, L. F. Katsis in the article "Silver Age Apocalyptics "38 highlights the extraordinary growth of apocalyptic themes and the aggravation of the crisis perception of the world as a response to the events in Russia at the beginning of the XX century as one of the most important trends in literature and art at the turn of the XIX-XX centuries. At the beginning of the 20th century, people inevitably thought about the reasons for the advent of the first one."

The observation of L. F. Katsis allows us, in our opinion, to emphasize the important difference between the Sophian theurgic gnosis of the Young Symbolists and the" gnosis "that S. L. Slobodnyuk finds in them and which turns out to be a description of the teachings of classical "Gnosticism" (in the terminology of the Messina documents). However, symbolists who understood the crisis in the key of the sophian myth of Solovyov's historiosophy and turned to the practices of Eastern Christian mysticism (hesychasm) were completely alien to the Gnostic-Manichaean acosmism, which rejects the very possibility of changing oneself and the world in the spiritual history of mankind, 39 which is a fundamental marker of "Gnosticism", according to the criteria of the "classic of modern Gnostic studies" by G. Jonas and the final results of the city of Messina.

37. Sidorina T. Y. Filosofiya krizisa [Philosophy of Crisis], Moscow, 2003, pp. 376-378.

38. Katsis L. Apocalyptica of the "Silver age"//Katsis L. Russkaya eschatologiya i russkaya literatura [Russian Eschatology and Russian Literature], Moscow, 2000, pp. 12-43.

39. "Russian symbolists did their best to help overcome the" higher "reality of the "lower" reality, thereby helping to transform the world and establish the Kingdom of God on earth" (Yurieva Z. O. The Created Cosmos by Andrey Bely. Saint Petersburg, 2000, p. 33. (Studiorum slavicorum monumenta; Vol. 21).

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On the contrary, the symbolists viewed the crisis they observed as a natural stage in the theurgical history of mankind long predicted by Joachim Florsky and Jacob Boehme, and consciously turned to the crisis experience of the first centuries AD, choosing the Rome/Alexandria dichotomy as a historical analogy for their modernity.40
Thus, it is justified to speak of the literary movement of young symbolism as belonging to a "small tradition" and, accordingly, to identify further the circle of people and ideas included in this general worldview complex. In this case, the works of young symbolists cannot be adequately understood without taking into account their belonging to the "small tradition of European culture". However, this is a subject for extensive further research. Limiting ourselves to the scope of the question, we will focus in more detail on how the "idea of initiation as a way of acquiring secret knowledge" that defines this tradition (which is possible in the course of reading texts belonging to the tradition) was perceived by Young symbolists as a creative method. To do this, it is necessary to understand how the symbolist mystery texts "work" through the initiatory myth embedded in them. Considering that I. G. Yakovenko's emphasis on "a man of small tradition thinks in images, characters, and situations of the mythological system he shares" 41, let us do this using the example of the Sophian mythologeme.

Sofia's Tears and Laughter as a life-creating mythologem of young symbolism

In the mystical terms of the sacred history of Sofia and her smile, we can describe the artist's journey through "Other worlds" described by A. Blok in his 1910 report "On the current state of Russian Symbolism". This gnostic-Sophian myth of the creation of the cosmos from the tears and laughter (smile) of Sophia-Akhamot was described in detail by V. Solovyov in the article "Valentine and the Valentinians" for the Brockhaus-Efron dictionary: "All the wet elements in our world are the tears of Akhamot, crying for the lost Hri-

40. For an overview of the issue, see: Isupov K. G. Two centuries in the shadow of Iskander// Questions of literature. 2012. N 6. pp. 332-354.

41. Yakovenko I. G. Big and small tradition of European culture: to the problem statement. Article 2. p. 162.

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our physical light is the radiance of her smile at the memory of Him." Solovyov's description is based on the retelling of the Valentinian myth by Irenaeus of Lyons: "From her tears moisture was formed, her laughter gave rise to light" 42, and is also repeatedly touched upon in his lyrics: "From laughter ringing and from muffled sobs/Consonance of the universe is created "(V. Solovyov, "Dedication to an unreleased comedy"). These Solovyov lines were addressed by A. Blok in the lyrics and in the article "Irony "(1908), and the poet brought out the image of the Sofia princess waiting for liberation in the work dedicated to V. Solovyov "Knight Monk" (1910).

The original two-world interpretation of the Gnostic plot of the smile of the fallen Sophia - Akhamot, remembering her true Homeland, "domny dom" - the Gnostic Pleroma, is given by the expert of Gnostic mythology 43 M. Kuzmin in the poem "Basilides" from the cycle "Sofia. Gnostic Poems (1917-1918) "44. M. Kuzmin writes on behalf of the" Gnostic hero "of the cycle:" I never thought/That I would exchange a smile for laughter and crying.<...> Eon, Eon, Pleroma, Pleroma-Fullness, To domnogo to doma <...> Expand, soul soul!". In the vertical opposition of the poem, Sofia's smile is turned "up" (to the Pleroma), and laughter and crying - "down" (as the condensation of Sophia's passions into matter), hence the dichotomous choice: "I will exchange a smile for laughter and crying." In our opinion, M. Kuzmin's poem "Basilides" contains an obvious reference and allusion to the" glow " Sophian theme of the Young symbolists with a reference in the text to the Gnostic cosmogonic myth of the creation of the material world from the Sophian passions (according to Irenaeus of Lyons, the dawns of our world were born from the smile of Sophia)45. Pribe-

42. Irenaeus, Adv. Haer. I 4,1 - 2.

43. "Kuzmin reads < ... > Gnostic and near-Gnostic writings: "Pistis Sophia", the works of the Church Fathers-Irenaeus of Lyons and Hippolytus of Rome < ... > Extracts < ... > indicate a thorough acquaintance with the scientific literature on this subject." Panova L. G. Russkiy Egipt [Russian Egypt]. Alexandrian Poetics by Mikhail Kuzmin. Kn. I. M., 2006. pp. 335-336. On M. Kuzmin's Gnostic codes, see also an important work: Bogomolov N. A. Tetushka iskusstv. Occult Codes in M. Kuzmin's Poetry//Bogomolov N. A. Russkaya literatura nachala XX veka i okkultizm [Russian literature of the early XX century and occultism]. Moscow, 2000, pp. 145-185.

44. In the cited monograph, L. G. Panova cites the Gnostic dictionary and comments on the poem in the chapter "Basilides: a Poem of Revelation and Ecstasy "(ibid., pp. 480-491, 653-656), which summarizes the results of previous publications.

45. The significance of the image of the symbolist "dawns" is revealed from the works of Russian religious philosophers. So, in the report "Macrocosm and microcosm" close

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referring to the concepts of comparative religious studies of Mircea Eliade 46, we can say that here there is an act of Platonic recollection-anamnesis and "recognition" of the true reality of the soul as a reflection (through imitatio dei) her " sacred history "(hieros logos) in the mysterious life-creation of the hero: "I learned both laughter and crying!", says the hero of M. Kuzmin's poem "Basilides". This recognition as remembering in Plato comes from numerous works on the theory of realistic symbolism in General. Ivanov and the " ontological "plots of A. Blok's anamnesis going back to the" prehistory "in his report" The Knight-Monk "(1910), the poems "In the Restaurant" and "The Stranger", and in the very construction of the latter, according to the well-known Blok scholar D. M. Magomedova, " one can guess the act of Platonic recollection-anamnesis, "recognition of" the true reality in which both characters of the poem exist " 47.

In our previously published work 48, it was suggested that M. Kuzmin's poem "Basilides", which contains allusions to the texts of the young symbolism of the "Teza Period", allows us to make retrospective comparisons, also presenting a number of lyrical texts by A. Blok and a description of the artist's path in his well-known report "On the Current State of Russian Symbolism" in 1910 (hereinafter referred to as the Report). as a mystery text that reflects the Sophist mythologem of the Valentinian Gnostics. The hero becomes different, "a real person", in accordance with the values of the mythological model of Mysterientexte in M. Eliade's understanding - as an initiatic myth embedded in him

to the symbolist circle, St. P. Florensky explained the value of the Valentinian myth: "The sea is the tears of Akhamot, the dawn is her smile, etc.," Valentine taught. Expounding this teaching, Saint Irenaeus of Lyons makes fun of the Gnostics, but in vain: after all, this teaching is an analogue of the teaching of the Apostle Paul about Christ as the second Adam" (Florensky P. A. Macrocosm and microcosm//Bogoslovskie trudy [Theological Works], Moscow, 1983, No. 24, p. 236). We consider the Karsavin interpretation in the essay "Sofia of the Earth and the Mountain" to be a peculiar result of understanding this Solovyov lyrical image in the Silver Age: "Her smile at the memory of It became light.<...>:" I smiled at you, my Beloved, through tears. But why, why does this smile shine, peeking out from behind the dark clouds, and burning like lights in the endless drops hanging over the dark earth?""Karsavin L. P. Small works. St. Petersburg, 1994. p. 85.

46. Eliade M. Sacred and Mundane, Moscow, 1994, pp. 55-66.
47. Magomedova D. M. Alexander Blok. "Stranger": internal structure and context of reading//Bulletin of PSTSU III: Philology. 2009. N 2 (16). pp. 45-46.

48. Rynkov A. L. Gnostic myth about the smile of Sophia in the mystery of life-making by A. Blok and M. Kuzmin//Symbolic and archetypal in culture and social relations. Penza; Prague, 2011. pp. 165-170.

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on the "supernatural Being" 49: for the Gnostics, this is the First Man and the fallen hypostasis of Sophia, who creates the cosmos. The "Gnostic hero's" reproduction of the sacred story of Sophia-Akhamot from proto-human reality and symbolic representation in his story of the mystical Valentinian "drama" unfolding in the upper world, liken the symbolist exegesis to the Gnostic one, and transform the plot into a Mysterientexte, where the Platonic anamnesis, i.e. the hero's recollection of his divine history and primordial nature, " closes the golden chain and the sky combines with the earth " (V. Soloviev Vis ejus Integra si versa fuerit in terram). The symbol of the union of heaven and earth in the lyrics of Vladimir Solovyov and the young symbolists is "Sofia's smile". Solovyov has already interwoven the Sophia myth into visionary lyrics as an auto-commentary: "The soul kept traces of Rosy Smiles" (about a meeting with Sophia in Egypt), which is also reflected in the lyrics of his symbolist followers and is manifested in a number of poems by A. Blok, as A. Bely repeatedly stated in his " Memoirs about Blok "1922 , - as an autobiographical mystery text of the "sacred history of Sofia". The path of the soul in the" Sophia text "of Young symbolism becomes mystical when it is compared to the" sacred history " of the divine ancestress. The cosmogony of the creation of the light part of the world from a smile, which represents Sophia's memories of the Pleroma and the Savior, is the first example of the kind of theurgic creativity that the Young symbolists set themselves to master as the ultimate goal of their literary and spiritual movement.

Conclusion

Summing up, it is appropriate to conclude this article with the following reflection on the gnosis of N. A. Berdyaev, reflecting, in our opinion, the final intentions of the religious philosophy of the Silver Age. In one of his last books, The Existential Dialectic of the Divine and Human, he addressed the question of modern ways to resolve the existential crisis from the point of view of the Gnostic tradition and expressed the idea:

49. ""Mysterientexte", that is to say, narrative transpositions of an initiation" (Eliade, M. (1984) The Quest: History and Meaning in Religion, p. 20. Chicago). On the literary plots of initiation and their relationship with gnosis, see: Eliade M. Nostalgia for the origins. Moscow, 2006. p. 153_155.

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What happens in the depth of man happens in the depth of God... One must affirm gnosticism, but gnosticism is existential... The fall of man does not give rise to a trial between God and man, as it seems to the limited consciousness, but to a dramatic struggle and creative effort of man to respond to God's call. 50
One of these creative efforts is, in our opinion, the appeal to Gnostic ideas in the works of Russian-speaking writers of the early XX century. This is especially true for the Vl, who has accepted the Sophian historiosophy. Solovyov's young symbolism, which not only set the "external" philological task of creating a literary movement, but also put forward for its members the religious and philosophical task of becoming a future new person - the "man of the spirit", and this task echoed the mystical experience of awakening the "inner man" in the teachings of Gnostics and Eastern Christian teachers of hesychasm, as well as Western Rosicrucians, this gives grounds to consider this literary trend from the perspective of the "small esoteric tradition of European culture" (as its integral element). The considered examples, in our opinion, also convincingly show that the literature of Russian symbolism as a whole is unthinkable without what happened at the turn of the century, especially among the followers of Vladimir Solovyov, rethinking the early Christian Gnostic-Hermetic myths from the perspective of the crisis cultural connotations of their modernity. Religious-philosophical and neo-mythological searches for Russian symbolism, including Sophian and Gnostic hermeneutics, were also accepted in the Russian literature of subsequent periods, about which more and more special studies appear today. 51
50. Berdyaev N. Existential dialectic of the divine and human. Paris: YMCA-PRESS, 1952, pp. 30 et seq.

51. For example, in the article "Nabokov's hermeneutics of Pushkin's world in the poem "Lilith" " (Studia Slavica. 2004. Vol. 49: 3-4. P. 381-406) G. Z. Jozsa concludes that Nabokov's alchemical and Sophionic images "are related to various secret doctrines centered in the writings of Young Symbolists in Russia at the turn of the century, many of which may have been of great significance to Nabokov". See also the chapter "In search of Ultima Thule: Nabokov" in the monograph: Bugaeva L. D. Literature and rite de passage. For occult motifs in Soviet literature, see the review article Heller, L. (2012)" Away from the Globe: Occultism, Esotericism and Literature in Russia during the 1960S-1980S", in B. Menzel et al. (ed.) The New Age of Russia: Occult and Esoteric Dimensions, pp. 186 - 210. Munich-Berlin, 2012 (and other articles in this collection).

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