Rose of the world summary. Major works of Daniil Andreev

Daniil Leonidovich Andreev - Russian poet and writer, author of the mystical work “Rose of the World”born November 2, 1906.

Daniil Andreev, second son of the famous Russian writer Leonid Nikolaevich Andreev (1871-1919) and great-niece Taras Shevchenko Alexandra Mikhailovna Andreeva (nee Veligorskaya; 1881-1906) was born in the Grunewald district of Berlin at Herbertstrasse 26.

November 15 from puerperal feverAlexandra Mikhailovna Andreevadies. The shocked father blames his newborn son for the death of his beloved wife, and grandmother Evfrosinya Varfolomeevna Veligorskaya (nee Shevchenko; 1846-1913) takes the boy to Moscow, to the family of his other daughter, Elizaveta Mikhailovna Dobrova (nee Veligorskaya; 1868-1942), the wife of a famous Moscow doctor Philip Aleksandrovich Dobrov. At this time, the Dobrovs lived in Chulkov’s house (No. 38), on the corner of Arbat and Spasopeskovsky Lane. Daniil was sick a lot, it was difficult to get him out. Later, the Dobrovs settle in Maly Levshinsky Lane.

From the sick six-year-old Andreev, his grandmother becomes infected with diphtheria and dies. That same summer, at a dacha on the Black River near St. Petersburg, a boy last moment stopped on a bridge over the river: he wanted to drown himself, passionately wanting to see his mother and grandmother again as soon as possible.

Surrounded by care and attention, the boy was raised in his aunt's family as his own son. The Dobrov House was one of the literary and music centers Moscow of that time, Bunin and Gorky visited it ( Godfather Daniil), Scriabin, Chaliapin, actors of the Art Theater. Influenced by the atmosphere at home, the boy begins to write poetry and prose early.

In the spring of 1915, the first poem “The Garden” appeared. In the same year, the first stories “The Journey of Insects” and “The Life of Antediluvian Animals” were written (not preserved). Also in childhood, according to the recollections of his wife A. A. Andreeva, Daniil wrote a huge epic, where the action takes place in a fictional interplanetary space. In the nursery, at the level of his height, the boy draws portraits of the rulers of the dynasty he has imagined.

TO DEAR FRIENDS

Oh, how fun it is to take off your shoes on a spring day!

Hello, sweet, cool land,

Illuminated coppices without shadow

And lawns without grass and sorrel.

Prickly gray, like dirty hands,

Spots of snow are scattering all around,

And written down in a blackening ravine,

How the guys ran here barefoot.

In the thicket of the forest - to get lost without looking back

In the quiet green crowd,

Laughing heels stomp softly

Along an elastic drying path.

And the earth - what a clever thing! Such

All saturated with living joy,

Wet-tender, icy, naked,

With the blue quietly splashing in the puddles...

The nostrils breathe the incense of the road,

And roots, and humus, and grass,

And - you will spend your whole life blinking in a den,

If you didn't feel it.

Daniil Andreev lived a life that absorbed all the tragic events national history first half of the 20th century. Childhood spent in the family of Dr. Dobrov, which included many - from Andrei Bely and Bunin to Patriarch Tikhon, studying at the famous Moscow gymnasium Repman, and then at the Higher Literary Courses.

At the age of 30, Daniil meets Alla, his future wife and muse. By the age of 35, Andreev was the author of many poetic cycles and poems, and also created the main body of the novel “Wanderers of the Night,” work on which was interrupted by the Great Patriotic War.

Returning home from the war to Moscow, he continues to work on a novel and poetry. Being the son of the famous emigrant writer Leonid Andreev, he has no opportunity to publish. He earns his living by modest work as a type designer, but that’s all free time gives to creativity. He reads his poems and chapters from the novel to a small circle of friends and relatives.

In 1947, Daniil Andreev and many of his relatives and friends were arrested by state security agencies.Daniil Andreev gets 25 years in a fabricated case imprisonment, - death penalty then it was canceled for a short time. He is sent to Vladimir prison. Alla Andreeva and several other people receive 25 years in maximum security camps. The rest are given 10 years.

Manuscripts, letters and diaries taken during arrest are destroyed. The novel “Wanderers of the Night” is irretrievably lost. Today, unfortunately, we have only a few rough scraps of this novel and brief retelling from Alla Andreeva.

In prison, Daniil Andreev created his main works. He writes the treatise “Rose of the World”, rich in spiritual and visionary experience, the poetry collection “Russian Gods”, and the dramatic poem “Iron Mystery”. Restores many early poems. He writes on scraps of paper, which are sometimes taken away during searches, and he has to start all over again.

The work of Daniil Andreev is, first of all, the “Rose of the World,” which tells us about God and the devil, about good and evil, about the multi-layered universe and the multi-material structure of man. About life after death, about celestial cities and countries, about the meaning of key events in history and culture. About a possible Golden Age of humanity, called by the spirit seer the Rose of the World.

"Rose of the World": ... For the first time in its history, a people experienced the closeness of death, which threatened not at the hands of an open, obvious to all external enemy, and from incomprehensible forces hidden within himself - forces that are irrational, mysterious and even more frightening. For the first time, Russia felt what abysses surrounded not only its physical, but also its spiritual existence...

he was also a free theologian. In thinking about human existence, some deep experiences of existence took him away from dogmatized ideas and immersed him in a place where the continual component of existence is clearly evident in detail. And “image through image” follows and is resurrected. Is this where his reincarnation poems come from?

India! Mysterious name

Ancient as my path in the universe!

Rainbow of a yearning heart,

Images as persistent as memory...

He thinks interestingly about Christianity, evaluating it critically. Here are his words from “The Rose of the World”: The drama of historical Christianity lies in the fact that not a single church has turned into a form of perfect social order, capable of expressing and realizing the covenant of Christianity, its mystical and ethical meaning.

It is this drama that we have the misfortune of observing and participating in.

You can evaluate the content of “The Rose of the World” by individual keywords, such as: multi-layered Universe, Heavenly Russia, Cathedral Soul of Russia, Anti-Cosmos of the Galaxy), Worlds of Retribution, Demonic Elementals, Light Elementals, Metahistory of Ancient Rus', Mysticism of Gender, Gift of Messengership , Missions and destinies, The magic of verse.... The symphonic sound of even such a short list testifies, first of all, to the fact that Daniel knew how to listen to the “call of Eternity.”

Let's pay attention to the quotes: " Ideal people's order. Abolition of the state. Transformation of the political system of humanity into Brotherhood" And " Statehood is burdened original sin; it is impossible to illuminate it."

Daniil Andreev is an outstanding, talented, extraordinary person. Its versatility is amazing.The great Ossetian poet Kosta Khetagurov wrote:

"The whole world is my temple, the Earth is my shrine, the Universe is my fatherland".

Daniil Andreev is one of those rare earthlings who knew how to live in the Universe.

The museum of the philosopher, writer and poet Daniil Andreev opened in the village of Chukhrai Bryansk region. In these places in the 1930s, Andreev came up with the idea for his main work, “Rose of the World,” the correspondent said. TASS press secretary of the Bryansk Forest reserve Ekaterina Pilyutina.

The museum's fund currently consists of an exhibition of photographs by Daniil Andreev, his books, and materials about the writer's stay in the Bryansk region.

"Today's opening is just the start of a lot of work to create a real museum exhibition. As part of this work, in the near future we will equip the ecological trail “The Paths of Daniil Andreev”, we will create a full-fledged thematic excursion"- said Pilyutina.

There are also plans to hold literary readings, meetings, and conferences. The museum plans to collect a library of the writer’s books.

The most valuable item is expected to be the first edition of The Rose of the World, published in the 1990s.

On the metahistory of Ancient Rus'

On the metahistory of the Kingdom of Moscow

On the metahistory of the St. Petersburg Empire

On the metahistory of Russian culture

In the introductory first book, the author talks about the historical context of writing the treatise, its goals and objectives, the relationship of the “Rose of the World” to science, art and religions and sets out its epistemology. In the second book, the writer introduces a general system of ideas and terms necessary for understanding the rest of the text. Books three to six are devoted to the panorama of the multi-layered planetary cosmos of the Earth ( Shadanakara). The picture created here (excluding the chapter “Logos of Shadanakar”) has a static character, anticipating the next five books in which the metahistory Russia and, in particular, the metahistorical significance of the creativity of a number of the most prominent figures of Russian culture. The final book examines historical perspectives, specifies the possibilities associated with the advent of the era of the Rose of the World, and, finally, contains the eschatological part of the teaching.

Cosmology

The Universe is a “multi-layered Universe”, which consists of many bramfatura worlds. One of the bramfatures is our Earth ( Shadanakar), others are the planets of the solar system (Jupiter, Saturn, Uranus, Neptune). However, there are also dead worlds or “ruins of bramfatur”: Mars, Mercury, Pluto. Each bramfacture comprises parallel measurements, similar to the celestial (transphysics) and underground worlds (infracosmos). Andreev also uses the term Enrof to designate our three-dimensional space (II:3).

This whole world is an arena of battles between dark and light spirits (monads). Monads are either God-born (Logos, Zventa-Sventana, Lucifer) or God-created (VI:2). Some worlds (Orion, Andromeda) are controlled by angels, while others (Antares) are controlled by demons. Dark spirits (demons) who have fallen away from God are forced to feed on psychic radiations created by suffering ( woof). To obtain as much gavvaha as possible they created infraspace .

Monads have a “material container”, the etheric body ( shelt), which acts as an analogue of the soul.

In Andreev’s work there is never a mention of eternal hell; all the demonic worlds he describes can be destroyed or enlightened. Salvation of the soul is possible even from the deepest failures. However, the world is described Sufetkh, in which the death of the soul is possible, “the second death.”

Zatomis

Zatomis(III:2) is the heavenly (ideal) world of metaculture. For example, for the Byzantine metaculture, the zatomis is Paradise. Zatomis is the abode of the synclit (patron saints) of one or another super-people. Andreev describes the following metacultures and their corresponding zatomis:

Atlantis (Andreev dates its presence in Enrof to approximately 12,000 - 9,000 BC) is called Maif(III:2);
Gondwana, “whose centers in Enrof were Java, Sumatra, Southern Hindustan, now resting at the bottom of the sea” - Linat(III:2);
Ancient Egyptian metaculture - Ialu(Also Atheam) (III:2)
"Babylonian-Assyrian-Canaanite metaculture" - ziggurat Eanna(II:3; III:2);
Jewish - Nihord(III:2);
Chinese - Shan-Ti(II:3; III:2);
Indian - To the mayor(II:3; III:2);
Iran (Mazdeism) - Zervan(III:2);
Greco-Roman - Olympus(II:3; III:2);
Roman Catholic - Eden(II:3);
European North-West - Monsalvat(II:3);
Byzantine - Paradise(II:3);
Ethiopian metaculture - zatomis Junfleya(III:2);
Muslim - Jannette(II:3; III:2);
Mahayana (Tibet-Mongolia) - Sukhavati(III:2);
Malaysia (separated from India) - Aireng Dalyang(III:2);
Japanese - Nikisaka(III:2).
Universal culture - Arimoya(III:2).
Heavenly Russia;
Ancient Sudanese (in time, according to Andreev, localized between the ninth and fifth millennia BC, in space - “in the Niger Valley, in the area of Lake Chad and in Kordofan”) - Nambata(III:2);
Proto-Mongolian (Amur region, Northern China 3 thousand BC) - Tsen-Tinh(III:2).
Mongolian - Yunkif(III:2);
Dravidian (late formations of this metaculture include the cities of Mohenjo-Daro and Harappa) - Pred(III:2);
Old Germanic (until the 12th century) - Asgard(III:2);
Ancient Peruvian (pre-Inca) - Tokka(III:2);
Ancient Tibetan (merged into Mahayana) - Bon(III:2);
Himalayan (split from India) - Gauripur(III:2);
Old Australian - Yiru(III:2);
Tolteco-Aztec - Taltnom(III:2);
Yucatan (Maya) - Cartu;(III:2)
Inca - Intil; (III:2)
Indian metaculture of the Great Lakes region - Duffam(III:2);
Polynesian (Hawaii, Tahiti) - Lea(III:2);

Metaculture of Russia

Since laying the foundations Roses of the World entrusted to the nations of the “Russian superpeople”, great attention was paid to its metahistory (five books out of twelve are devoted to it). In the VIII-IX centuries. Demiurge Yarosvet and the conciliar soul of Russia Navna begin the formation of Russian metaculture, which is reflected in Enrof by the emergence of “East Slavic tribal unity” and the creation of Kievan Rus. However, in the 13th century, due to the threat of the destruction of metaculture under the blows of the Mongol Witzraor, Demiurge, in order to save it, was forced to create the Witzraor Zhrugr, the demon of the Russian great power. The further history of Russia is inextricably linked with the activities of the Zhrugrs, who successively replace each other as defenders and, at the same time, tormentors of metaculture. The first of these Demons, initially carrying out the tasks of the Demiurge, unites the Russian lands, repels the neighboring Witzraor aggressors, but under Ivan IV the Terrible, his activities begin to be completely dictated by his demonic essence, which leads him to death and the onset of the Time of Troubles. The second Zhrugr, associated with the Romanov dynasty, died in 1917. The third Zhrugr, the builder of Soviet statehood, from the very beginning is an irreconcilable opponent of the Demiurge and all light forces, an ally and servant of Gagtungr, victory over him should create the preconditions for the appearance of the Rose of the World.

Unlike statesmen, acting as tools of the Zhrugrov, figures of Russian culture for the most part are conductors of the will of the Demiurge Yarosvet, the most influential of them (Pushkin, Lermontov, Gogol, Dostoevsky, Vladimir Solovyov) Daniil Andreev calls messengers, emphasizing their role as intermediaries between Heavenly Russia and earthly world. Of the good spirits of Heavenly Russia, Andreev names Sirins and Gamayuns.

Theology

Andreev identifies the hypostases of the Father and the Holy Spirit (“After all, who can God the Father Himself be, if not the Spirit? Only the Spirit. And, moreover, the Holy One, unlike all other spirits created by Him.”). The other hypostasis is the Son, and Andreev considers the third hypostasis to be the Eternal Femininity (the Ever-Virgin Mother).

Fall of Lilith

Redemption and salvation of Lilith will be one of the tasks Second Aeon, that is, the period of history after the Second Coming of Christ to Earth.

Further, “as for the legend of Adam and Eve, all layers, eras and hierarchies are so mixed up in it that it is better not to touch this legend at all.” So, for example, “if the myth of the rise and fall of Lucifer is considered in application to the spiritual history of Shadanakar, it will lose its meaning. No events in the metahistory of our planet that could be reflected in the events of this myth have ever occurred. […] These events once took place on a universal plane, on a scale that exceeds all categories of our minds of the macrobranch that embraces the Universe.”

The fall of Lilith, which occurred long before the “separation” took place through the efforts of providential forces. human species from the animal kingdom” with the goal of future enlightenment of the materiality of the Earth, put the fulfillment of this task at risk and made it necessary to incarnate the Planetary Logos among people.

Christology

The mission of Christ was interrupted and did not fully achieve its goals. According to Daniil Andreev, “Christ should not have died - not only a violent death, but also a natural death. After many years of life in Enrof and the resolution of those tasks for the sake of which He accepted this life, transformation, and not death, awaited Him - the transformation of His entire being and His transition into Olirnu in front of the world. Having been completed, the mission of Christ would have meant that in two or three centuries, instead of states with their wars and bloody bacchanalia, an ideal Church-Brotherhood would have been established on earth.”

Demonology

Demons in the “Rose of the World” are creatures who have made an atheistic choice and are waging a continuous war against the forces of Providence in the Universe. Shadanakar is one of many places where there is a battle between the forces of Light and the demons who invaded here during the formation of the Earth. Andreev calls the main demon Shadanakar, who has the appearance of a huge terrible winged creature Gagtungr ohm He, like almost all other demons, maintains his existence by gavvah - the suffering of people and other creatures. Voluptuous demoness of the moon Voglea on the contrary, it feeds on the radiations of lust (V:1). In addition to them, there are many more smaller demons: fishes- hill-like “magma hosts”, velgi, looking like purple living blankets, angels of darkness(IV:1). The anti-human race occupies a special place in the demonology of the “Rose of the World” igws(IV:3) - highly intelligent red-eyed humanoids with gray skin and webbed feet. Igvas are directly connected with the activities of the demons of the great power and feed on radiation “ state complex feelings." Andreev believed that igvas appeared in Babylonia from the crossing of the priest Nergal with Lilith. Also mentioned raruggi, reminiscent of "Mesozoic lizards" (IV:3) and volgras(IV:2).

Another type of demon is Witzraors- “demons of great-power statehood” (II: 1), which are inherent in any tyrannical state. Moreover, by the nature of its existence, the witzraor resembles both an octopus-like energy vampire and an egregor (VII: 3). Different types of demons can be at enmity with each other, such as the Witzraors and the Welgs (VII: 3).

Eschatology

Daniil Andreev describes the future era Roses of the World or the “golden age of humanity”, the basis of which will be community Roses of the World, all-human church-fraternity.

According to Andreev, laying the foundations of the Rose of the World, transforming the state into spiritual brotherhood, creating interculture and interreligion is the meaning of the existence of the “Russian superpeople”, that is, the community of Russian, Belarusian, Ukrainian and other nations, its mission. The future human society, based on achievements in the field of improving material well-being and social reform, as well as a new understanding of religious experience, will become much more spiritual and moral. The united humanity will not have a permanent capital; its functions will be performed alternately by various cities, including Moscow, Delhi and Tokyo (XII:4).

The religion of the Rose of the World will be devoid of asceticism and will be turned to the feminine principle (Zventa-Sventana). Recognizing the existence of the One God, she will also honor various light entities. Various teachers of humanity, bearers of bright missions, including Plato, Aristotle, Copernicus, Shakespeare, Wagner and Gandhi, will also be revered.

The meaning of the Rose of the World in a metahistorical perspective is to reduce the number of spiritual victims of the Antichrist who will be forced to go through afterlife in the worlds of redemption; but the Rose of the World will not be able to overcome the consequences of the incompleteness of the mission of Christ and lead humanity to the fulfillment of its mission (which, as stated above, is the enlightenment of the materiality of the Earth).

Middle layers of Shadanakar

From each zatomis rises the so-called staircase. worlds of high duty. It leads to transmyth, with which zatomis is associated. Just as zatomis is the heavenly world of a particular culture, transmyth can be called the heavenly world of a particular religion. Just as the peoples in Enrof arise as a result of a kind of projection of the reality of the zatomis onto earthly reality, religious communities appear as projections of transmyths. In Shadanakar, according to Andreev, there are five transmyths:

The transmyth of Zoroastrianism is called Azur;
Transmyth of Judaism - Ae;
Christianity - Heavenly Jerusalem;
The transmyth of Hinduism consists of four layers - Niruddhi, Eroyi, the name of the third layer is not given, and the last one is called Shatrittva;
Transmyth of Buddhism from two layers - Nirvana and the layer of dhyani-bodhisattvas.

It is not only the souls of people who rise into transmyths through the sakuala of the High Ought. The communities of Shadanakar created by providential forces, in addition to humanity, include elementals, animals, daimons, angels and titans. The history of the titan community as such has ended, and now their souls are being formed in other communities. The rest have “their own” sequences of worlds, similar to the human one described above, although their paths intersect in some universes - as, for example, in Enrof, elementals, animals and people coexist. Something similar happens in transmyths. In addition to people, there are animals, daimons, and, possibly, representatives of the other two communities.

A special group of the middle layers of Shadanakar is sakuala of cosmic involtations. These are the worlds through which Shadanakar communicates with other bramfaturs - the planets of the solar system, the Sun itself, as well as the constellation Orion and Astrafire- the center of the Milky Way.

Upper strata of Shadanakar

Monads that end up in zatomis (for example, in Eden) can then end up in Synclite of the World, where Muhammad, Ramakrishna, Ezekiel, Basil the Great reside. Synclite of the World is associated with Elite of Shadanakar: Akhenaten, Moses, Ashoka, Nagarjuna, Lao Tzu, Francis of Assisi, John Chrysostom, Leonardo da Vinci (VI:1).

The summit of Shadanakar is formed by World Salvaterra(Empyrean), in one of which the Planetary Logos resides, in the other - the Virgin Mary, in the third - Zventa-Sventana. According to Andreev, “the one whose soul is touched by the reflection of the World Salvaterra becomes a righteous man and a prophet.”

Infracosmos

Otherwise, Andreev calls the worlds of the descending series worlds of retribution. They were created not by providential forces, but by demonic forces. As in the case of the worlds of the ascending series, the soul gets here as a result of the action of karmic laws. Their meaning is twofold. “The demonic purpose of the laws is to generate gavvah and paralyze the manifestations of the souls of Light that have fallen under them. Laws have another side, this is their purifying value. This is a remnant of the most ancient bright ancestral laws of the peace-making beautiful hierarchies; the goal of these hierarchies and all the light forces of Shadanakar is the softening and enlightenment of laws; the goal of the demonic ones is to make them even heavier.” Of all the communities of Shadanakar, humanity is associated with the most complex and differentiated system of worlds of the descending series.

Purgatory

In the described system of worlds, purgatory, according to Andreev, appeared the latest. The purgatories include nine worlds (Skrivnus, Ladref, Morod, Agra, Bustwich, Rafag, Shim-big, Dromn, Fukabirn - IV: 2). As man descends into ever deeper layers of his etheric body loses its original appearance, repeating the deceased physical body, the features are blurred. Conditions of existence gradually change from dreary to painful.

Magma

In magmas, the subtle bodies of a person are destroyed and replaced by “a spherical something made of animated inframetal.” The magmas include five layers: Okrus, Gvegr, Ukarvair, Propulk, Yrl (IV:2). Andreev placed Robespierre, Saint-Just, Malyuta Skuratov, Yezhov and Beria's associates here.

Core

Evaluation of the "Rose of the World" from scientific and religious positions

The worldview of the “Rose of the World” does not fit well with most modern scientific ideas; traditional confessions, in turn, cannot accept it due to the discrepancy between some of Daniil Andreev’s statements and religious orthodoxy. As a result, it is being rejected by both religious and secular researchers.

Orthodox authors have a very negative attitude towards the work of Daniil Andreev. An example is the article by deacon Andrei Kuraev, where he condemns the language used in the “Rose of the World” and on this basis denies it membership Christian tradition.

The scientific community mostly prefers to ignore this book. The few scientists who write about it evaluate it as “esoteric,” which is incorrect in relation to the “Rose of the World.” Esotericism is secret knowledge intended for initiates and capable of giving its owner some kind of spiritual power. The Rose of the World does not contain any such knowledge. Attempts were also made to present the "Rose of the World" solely as a "poetic creation", however this look it contradicts the categorical statements of Daniil Andreev himself, who insisted that everything described by him is absolutely real.

Another group of opponents of this book are liberal publicists who see the nation-building proposed in “Rose of the World” as a threat to democracy. As a result, currently balanced and objective criticism"Roses of the World" is completely absent. Almost all authors writing about it deliberately distort its content for their own purposes, attributing ideas and statements to Daniil Andreev that he does not have.

Influence on modern artistic culture

Images of other worlds and supernatural creatures, described in “Rose of the World”, are used mainly by science fiction writers or authors who gravitate towards this genre. For composers and musicians, in turn, the national-historical motifs of Daniil Andreev’s work turned out to be interesting.

In the first book of the series Russian writer Vasily Zvyagintsev - “Odysseus leaves Ithaca” has a direct reference to the system of worlds of Daniil Andreev:

"Have you heard of this surname - Andreev?
- And repeatedly. Leonid Andreev<...>
- Daniil Andreev.
“I don’t know that,” Vorontsov answered.
<...>
“We can say that with this work he placed himself among the greatest thinkers of mankind. However, when you read it, you can form your own opinion. Now the cosmological component of his theory is interesting to you. In some ways it exactly coincides with reality. The very power of providence is amazing, especially since he did not have and could not have any facts while sitting in prison."

The influence of “Rose of the World” is noticeable in other works of the writer, for example, the image of the vampire emperor in the novel “Batman Apollo” has similarities with the demon of American great power described by Daniil Andreev.

In Dmitry Bykov’s novel “Ostromov, or the Sorcerer’s Apprentice,” the main character, Daniil Galitsky, one of whose prototypes was Daniil Andreev, discovers (or creates) a system of world order similar to the one described in “The Rose of the World.” The ideas of Daniil Andreev were also reflected in the literary and journalistic works of Dmitry Bykov, in particular, the cycles of graceless Russian statehood he describes in full accordance with the "Rose of the World".
Vasily Golovachev’s novel “The Messenger” uses many images borrowed from “The Rose of the World”. The main character wanders through the “fan of worlds” - Shadanakar, fights with Lucifer and his assistants - the great igvas, and uses the help of the “magician” Yarosvet. At the same time, V. Golovachev is characterized by a free artistic reinterpretation of the ideas and images of D. Andreev; his universe is not a copy of the world order described in “The Rose of the World.”
The work of the conceptual writer Vladimir Sorokin contains motifs borrowed from “The Rose of the World”; for example, in his novel “Blue Lard”, images and ideas from the chapter “Prince of Darkness” are woven into the fabric of the “alternative dystopia” created by Sorokin.
In Pavel Komarnitsky’s novel “The Rain Maiden” the action takes place in the worlds of the descending and ascending series closest to Enrof, described in accordance with the “Rose of the World”. The main character, Marina, saves her boyfriend killed in Afghanistan, voluntarily going down to purgatory after him with the help of the inhabitants of the light layers of Shadanakar.
In the novel by Pyotr Vorobyov “Gorm, son of Khurdaknut”, names and images from the “Rose of the World” were used to create the mythology of a fictional civilization. The pantheon contains the gods Yarosvet and Sventana, and the main character commits mystical journey to one of the lower worlds, where he meets a dead rarugga.
Science fiction writer Oleg Lukyanov, after meeting the “Rose of the World,” devoted the last seven years of his life to the creation of a fundamental work, “The Myth of Planetary Space.” In it, he presented a detailed analysis of the ideas of Daniil Andreev in the context of both modern scientific and religious ideas. Exploring the myth of the “Rose of the World” with the help of his concept, O.M. Lukyanov comes to the conclusion that he could “contribute to the cultural and economic revival of Russia.”
In May 1998, a world premiere Alexander Soynikov’s oratorio-mystery “Rose of the World”, in St. Petersburg the oratorio was performed on April 26, 2012 in the Smolny Cathedral. On March 17, 2017, the mystery was performed in Great hall Moscow Conservatory Big Symphony Orchestra named after. P.I. Tchaikovsky conducted by Vladimir Fedoseev.
On November 8, 2009, the premiere of the symphony “Navna” by composer Sergei Zhukov took place in the Great Hall of the Moscow Conservatory. The symphony was written under the influence of “Rose of the World” and is one of the parts of a large cycle conceived by the composer based on its motives.
The name of one of the modern musical groups sounds like "Zventa Sventana". The group was founded in 2005 in Moscow by Khristina Kuznetsova and Alena Romanova, and performs creative arrangements of folk songs created using both Russian folk and electronic instruments.
In the book by Yaroslav Taran “Rose of the World or Rodonism? (remembering the future)" is a philosophical comparative analysis the main provisions and branches of “Rodonism” and the Rose of the World, on which the forecast for the development of various interpretations of St. Andrew’s myth for the future is based. In particular, the emergence of new interactive art is predicted, bringing together Daniil Andreev and Hermann Hesse, “The Rose of the World” and “The Glass Bead Game”.
Evgeny Moroshkin’s book “Two Centuries of Proto-Russianism” is dedicated to some ideas of the X book “Roses of the World”. Proto-Russianism is a term put forward by Daniil Andreev; The book is considered as one of the most important qualities inherent in Russian culture and Russian mentality. The work of Evgeniy Moroshkin discusses a number of artistic phenomena, which were of key importance for the cultural self-determination of Russia throughout the 19th and 20th centuries, and Russian art - as a single, integral spiritual and creative stream, which has many parallels and interactions between its individual channels - literature, music, painting, and other forms of creativity.
A fan of Daniil Andreev’s ideas is the Russian science fiction writer Anton Vilgotsky.

Chapter 1
Rose of the World and her immediate tasks

This book began when the danger of an unheard of disaster was already hanging over humanity; when the generation, which had barely begun to recover from the shocks of the Second World War, became convinced with horror that a strange darkness was already swirling and thickening over the horizon - a harbinger of an even more menacing catastrophe, an even more devastating war. I began this book in the darkest years of the tyranny that dominated two hundred million people. I started it in a prison called a political detention center. I wrote it in secret. I hid the manuscript, and good forces - people and non-people - hid it during searches. And every day I expected that the manuscript would be taken away and destroyed, just as my previous work was destroyed, which took ten years of my life and led me to a political prison.

The book “Rose of the World” ends several years later, when the danger of a third world war no longer rises, like hazy clouds, from beyond the horizon, but stretches over our heads, covering the zenith and quickly descending from it down, on all sides of the sky.

Or maybe it will work out? “Such hope glimmers in everyone’s soul, and without such hope it would be impossible to live.” Some try to support it with logical arguments and active actions. Some manage to convince themselves that the danger is exaggerated. Still others try not to think about her at all, immersing themselves in the worries of their little world and once and for all deciding to themselves: come what may. There are also those in whose souls hope smolders as a fading spark, and who live, move, and work only by inertia.

I am finishing the manuscript of “The Rose of the World” in freedom, in the golden autumn garden. He, under whose yoke the country was exhausted, has long been reaping in other worlds the fruits of what he sowed in this one. And yet I hide the last pages of the manuscript just as I hid the first, and I do not dare devote a single word to its contents. living soul, and I still have no confidence that the book will not be destroyed, that spiritual experience, with which it is saturated, will be transferred to at least someone.

Or maybe it will work out, tyranny will never return? Maybe humanity will forever preserve the memory of the terrible historical experience Russia? “Such hope glimmers in everyone’s soul, and without this hope it would be sickening to live.”

But I belong to those who are mortally wounded by two great disasters: world wars and individual tyranny. Such people do not believe that the roots of wars and tyrannies have already been eradicated in humanity or will be eradicated in a short time. The danger of a given tyranny, a given war may be removed, but some time later the threat of the next will arise. Both of these disasters were a kind of apocalypse for us - revelations about the power of the world's Evil and its eternal struggle with the forces of Light. People of other eras would probably not understand us; our anxiety would seem exaggerated to them, our worldview would seem painful. But such an idea of historical patterns, which was burned into a human being by half a century of contemplation and participation in events and processes of unprecedented scope, is not exaggerated.

And the outcome that was formed in human soul as the fruit of the activity of its brightest and deepest sides.

I am seriously ill, the years of my life are numbered. If the manuscript is destroyed or lost, I will not have time to restore it. But if it ever reaches at least a few people whose spiritual thirst will force them to read it to the end, overcoming all its difficulties, the ideas contained in it will inevitably become seeds that give birth to sprouts in other people’s hearts.

And whether this happens before the third world war or after it, or whether the third war is not unleashed in the coming years at all, the book will not die anyway if at least one friendly eye passes, chapter by chapter, through its pages. Because the questions she is trying to answer will concern people in the distant future.

These questions are not limited to the problems of war and government system. But nothing will shake me in the conviction that the most frightening dangers that threaten humanity now and will continue to threaten for centuries to come are the great suicidal war and absolute worldwide tyranny. Perhaps the third world war- in our era - humanity will overcome or, at least, survive in it, as it survived in the first and second. Perhaps it will withstand, one way or another, a tyranny even more extensive and merciless than the one we have endured. It may also happen that in a hundred or two hundred years new dangers will arise for nations, no less disastrous than tyranny and Great War, but – different. Maybe. Probably. But no effort of reason, no imagination or intuition is capable of drawing the dangers of the future that would not be connected, one way or another, with one of two main ones: the danger of the physical destruction of humanity as a result of war and the danger of its spiritual destruction as a result of absolute worldwide tyranny.

There is an authority that for many centuries has been claiming to be the only steady unifier of people, preventing them from the danger of war of all against all, the danger of falling into chaos. Such an authority is the state. Since the end of the tribal system for all historical stages the state was an essential necessity. Even hierocracies that tried to replace it with religious power turned into varieties of the same State. The state cemented society on the principle of violence, and the level moral development, necessary in order to cement society on any other principle, was not achieved. Of course, it will not be reached even if you bring it up. The state is still the only proven remedy against social chaos. But it becomes clear that there are ethical principles of a higher type in humanity, capable of not only maintaining, but also improving social harmony: and, more importantly, ways are outlined accelerated development these beginnings.

IN political history In modern times, two universal human orientations, polar to each other, are easily distinguished.

One of them seeks redevelopment state principle as such, to strengthening the comprehensive dependence of the individual on the state, or more precisely, on the authority in whose hands the state apparatus is located: the party, the army, the leader. States such as fascist or national socialist are the clearest example of phenomena of this kind.

Another stream of phenomena that arose back in the 18th century, if not earlier, is a stream of humanistic orientation. Its origins and main stages- English parliamentarism, the French Declaration of Human Rights, German social democracy, and finally, the liberation struggle against colonialism. The long-term goal of this stream of phenomena is the weakening of the cementing violence in the lives of peoples and the transformation of the state from a primarily police apparatus defending national or class domination into an apparatus of general economic balance and protection of individual rights. IN historical reality There are also original formations that may seem like hybrids. Essentially remaining phenomena of the first type, they modify their own appearance to the extent that it is appropriate to achieve their goal. This is just a tactic, a disguise, nothing more.

And yet, despite the polarity of these streams of phenomena, they are united by one feature that is most characteristic of the 20th century: the desire for the universal. The external pathos of the various movements of our century lies in their constructive programs for the development of people; but internal pathos modern history- in a spontaneous striving for the universal.

The most powerful movement of the 1st half of our century was distinguished by the internationality of its doctrine and planetary scope. The Achilles heel of the movements that opposed it - racism, National Socialism - was their narrow nationalism, or more precisely, the narrow racial or national boundaries of those blissful zones, the chimera of which they seduced and bewitched. But they also strove for world dominion, and with colossal energy. Now cosmopolitan Americanism is concerned with avoiding the mistakes of its predecessors.

What does this sign of the times indicate? Is it because universality, having ceased to be an abstract idea, has become a universal need? Is it because the world has become indivisible and smaller than ever? Is it not, finally, that the solution to all pressing problems can be fundamental and lasting only if this solution is on a worldwide scale?

Despotic formations systematically implement the principle of extreme violence or partially veil it using a cunning combination of methods. The pace is accelerating. State communities are emerging that would previously have taken centuries to build. Each is predatory by nature, each seeks to impose its own power on humanity. Their military and technical power is becoming dizzying. They have already plunged the world into the abyss of wars and tyranny so many times - where is the guarantee that they will not plunge it again and again? And finally, the strongest will win on a global scale, even if it costs turning a third of the planet into a lunar landscape. Then the cycle will end to give way to the greatest of evils: a single dictatorship over the surviving two-thirds of the world - first, perhaps, an oligarchic one, and then, as usually happens in the second stage of dictatorships, a one-man dictatorship. This is the threat, the most terrible of all, hanging over humanity: the threat of all-human tyranny.

Consciously or unconsciously anticipating this danger, humanistic movements are trying to consolidate their efforts. They babble about cultural cooperation, waving slogans of pacifism and democratic freedoms, are looking for illusory salvation in neutrality, or, frightened by the aggressiveness of the enemy, they themselves take his path. None of them advanced the undeniable, credible goal, that is, the idea that ethical control is urgently needed over the activities of states. Some societies, traumatized by the horrors of world wars, are trying to unite so that in the future the political unification will cover the entire Earth. But what would this lead to now? The danger of wars, however, would be eliminated, at least temporarily. But where are the guarantees that this superstate, relying on vast morally backward layers - and there are still many more of them in the world than we would like - and stirring up the instincts of love of power and torment that have not been extinguished in humanity, will not develop again into a dictatorship and, finally, into tyranny, one in front of which all the former will seem like fun?

It is significant that it is precisely the religious confessions that were the first to proclaim the international ideals of brotherhood, now finding themselves in the rearguard of the universal aspiration for the world. This may be due to their characteristic focus on inner man, neglect of everything external, and the external also includes the problem of the social structure of humanity. But if you look deeper, if you say publicly what is usually said only in narrow circles of people living an intense religious life, you will discover something that is not taken into account by everyone. This is a mystical horror that arose back in the days of the ancient Roman Empire before the coming unification of the world, this is an insatiable anxiety for humanity, for in a single universal human state a trap is foreseen, from where the only way out will be to absolute autocracy, to the kingdom of the “prince of this world”, to the last cataclysms of history and to her disastrous break.

And indeed: where are the guarantees that the head of a superstate will not be a great ambitious person and that science will serve him faithfully, as a tool for transforming this superstate into exactly that monstrous machine of torture and spiritual crippling that I am talking about? Can there be any doubt that even now the prerequisites are being created for the invention of perfect control over the behavior of people and over the way they think? Where are the limits to those nightmarish prospects that arise before our imagination as a result of the crossing of two factors: terrorist autocracy and technology of the 21st century? Tyranny will be all the more absolute because then even the last, tragic path of deliverance will be closed: the crushing of tyranny from the outside as a result of military defeat: there will be no one to fight with, everyone will be subjugated. And world unity, dreamed of by so many generations, requiring so many sacrifices, will turn out to have its demonic side: its hopelessness in the event that the leadership of this unity is taken by proteges of dark forces.

From bitter experience, humanity is already convinced that neither those socio-economic movements, patronized by naked reason, nor the achievements of science by themselves are able to lead humanity between Charybdis and Scylla - tyrannies and world wars. Even worse: new socio-economic systems, coming to dominance, themselves clothe themselves in the mechanisms of political despotism, they themselves become sowers and instigators of world wars. Science turns into their obedient servant, much more obedient and reliable than the church was for the feudal overlords. The tragedy is rooted in the fact that scientific activity from the very beginning was not associated with a deeply thought-out moral education. Everyone was allowed to participate in this activity, regardless of their level of moral development. It is not surprising that every success of science and technology now turns one side against the true interests of humanity. The internal combustion engine, radio, aviation, atomic energy - all strike with one end the living flesh of nations. And the development of communications and technical advances, which allow the police regime to control the intimate life and innermost thoughts of everyone, provide an iron base for the vampiric bulks of dictatorships.

Thus, the experience of history leads humanity to understand the obvious fact that dangers will be prevented and social harmony will be achieved not by the development of science and technology themselves, not by the overdevelopment of the state principle, not by dictatorship " strong man“, not by the coming to power of pacifist organizations of the social democratic type, swayed by historical winds now to the right, now to the left, from impotent good-heartedness to revolutionary maximalism - but by recognition of the urgent need for one and only way: the establishment of a certain untainted, incorruptible highly authoritative authority over the World Federation of States , an ethical, extra-state and supra-state authority, for the nature of the state is extra-ethical in its essence.

What idea, what doctrine will help create such control? What minds will develop it and make it acceptable to the vast majority? In what ways will such an authority come to universal recognition, to a height that dominates even the Federation of States - it rejects violence? If it adopts for its leadership the principle of gradually replacing violence with something else, then with what exactly and in what sequence? And what doctrine will be able to resolve all the problems arising in connection with their incredible complexity?

This book seeks to give, to some extent, an answer to these questions, although its general topic is broader. But, in preparing for the answer, it is necessary to clearly formulate first what this teaching sees as its most implacable enemy and against what - or whom - it is directed.

In historical terms, it sees its enemies in any powers, parties and doctrines striving for the violent enslavement of others and in any forms and types of despotic people's orders. In the metahistorical plane, it sees its enemy in one thing: in the Anti-God, in the tyrannical spirit, the Great Tormentor, who manifests himself in various ways in the life of our planet. For the movement I am talking about, both now, when it is barely trying to arise, and later, when it becomes the decisive voice of history, there will be one enemy: the desire for tyranny and cruel violence, wherever it arises, at least in itself . Violence can be recognized as suitable only to the extent of extreme necessity, only in softened forms and only until the highest authority, through improved education, prepares humanity with the help of millions of highly ideological minds and wills to replace coercion with voluntariness, the cries of external law with the voice of a deep conscience , and states – brotherhood. In other words, until the very essence of the state is transformed, and the living brotherhood of all replaces the soulless apparatus of state violence.

It is not necessary to assume that such a process will necessarily take a huge amount of time. The historical experience of great dictatorships, which with extraordinary energy and systematicity covered the population of vast countries with a single, strictly thought-out system of upbringing and education, has irrefutably proven the power of leverage contained in this way of influencing the psyche of generations. Generations were formed ever closer to what seemed desirable to those in power. Nazi Germany, for example, managed to achieve her goal even before the eyes of one generation. It’s clear that her ideals can evoke nothing but anger and disgust in us. Not only ideals - even its methodology must be rejected by us almost completely. But the lever opened by her must be taken in our hands and squeezed tightly. The century of broad victories is approaching spiritual enlightenment, the decisive achievements of the new, now barely outlined pedagogy. If at least a few dozen schools were placed at her disposal, a generation would be formed in them capable of fulfilling their duty not through coercion, but out of their own free will; not out of fear, but out of creative impulse and love. This is the meaning of education a person of ennobled image.

I envision an international organization, political and cultural, that aims to transform the essence of the state through the consistent implementation of comprehensive reforms. The decisive step towards this goal is the creation of a World Federation of states as independent members, but so that a special authority is established over the Federation, which I have already mentioned: an authority that exercises control over the activities of states and guides their bloodless and painless transformation from the inside. Precisely bloodless and painless: this is the whole point, this is its difference from the revolutionary doctrines of the past.

What the structure of this organization will be, what its name will be - it seems to me premature and unnecessary to predict this. For now, let’s call it tentatively, so as not to repeat verbose descriptions every time, the League for Transforming the Essence of the State. As for its structure, those who will become its organizers will be both more experienced and practical than me: they will be public figures, not poets. I can only say that it seems to me personally that the League should have its branches in all countries, and each branch has several aspects: cultural, philanthropic, educational, political. This political aspect of each branch will transform, structurally and organizationally, into a national party for World Religious and Cultural Reform. In the League and by the League all these parties will be connected and united.

How exactly, where and among whom the formation of the League will take place, I, of course, do not know and cannot know. But it is clear that the period from its emergence to the creation of the Federation of States and the ethical authority over them should be considered as a preparatory period, a period when the League will devote all its strength to the dissemination of its ideas, the formation of its ranks, the expansion of the organization, the education of younger generations and the creation within itself of that a future authority that may eventually be entrusted with a global leadership role.

When we use the word “truth,” we rarely try to define the concept itself. Truth is that theory (teaching, view) that expresses an undistorted idea of the object of knowledge. Truth is an undistorted reflection in our mind.

But the objects of knowledge are knowable from us, and not from themselves. Known truth is relative truth. Absolute truth is universal. Absolute truth Big Universe commensurate with the subject of knowledge. Such a subject is called the Absolute.
God “in Himself” as an Object of knowledge. His Absolute Truth is available only to Him.
Private truths have several personal variants. The larger the object of knowledge, the more options relative truths. At the same time, the truth in the consciousness of a number of related subjects is almost or completely identical. If this were not so, people would be deprived of the opportunity to understand each other in anything.

Truth has as many variants as there are perceiving subjects. All our “truths” are only approximations to truths.

Teachings that contain false statements lead the entire system into the category of negative values. Such teachings are called “left hand” teachings.

The history of religions is dominated by the rejection of a number of previously achieved truths, and new row is presented as absolute. This observation is especially true in relation to the replacement of pagan religions by systems of monotheism. The preservation of such customs in the context of expanding horizons led to the creation large number sect.

To a polished mind, certain religious experiences may seem strange, distorted, or immature. For example, the idea of reincarnation, inherent in Hinduism, Buddhism and esoteric Judaism (Kabbalah), is rejected by orthodox Christianity and Islam. The “non-universality” of an idea represents a stage-cultural aberration of consciousness.

The fallacy of religious dogmas lies in their claims to universal, universal, cosmic meaning - the fact affirmed by the dogma is imposed on all of humanity, as if without it there is no salvation. As a result, differences arise between groups of world religions that seem insoluble. In fact, to remove the “contradiction” it is necessary for each side to renounce its claims to the universal exclusivity of its idea.

The historical reasons for irreconcilable contradictions between religions lie in the unlawful absolutization of any thesis.

One of the main dogmas of Christianity, the doctrine of the Trinity of the Divine, was rejected by the founder of Islam due to suspicion of a reminiscence of polytheism, and most importantly, his own spiritual experience did not reveal any indication of such a truth. Another example. Since Christianity and Islam have existed, they have continued to fight paganism. Humanity has become accustomed to the idea of the incompatibility of monotheism with polytheism.

Religions of Semitic roots, affirming the existence of spiritual hierarchies, which developed angelology and demonology to the smallest detail, limited the diversity of these hierarchies to a few personalities who were included in medieval schemes. As if the recognition of the hierarchies of nature or the guiding spirits could shake the unity of God the Creator more than the recognition of His other beautiful children - angels and archangels, as well as demons.

Unfortunately, this ancient misunderstanding has not yet been clarified: nothing remains of ancient polytheism for a long time, but intolerance, devoid of all wisdom, manifests itself whenever the Semitic-rooted churches express their judgment on issues of Hindu, Chinese, Japanese, and Tibetan systems.

Human limitations declare one teaching to be true and the rest to be false: “If God is one, then other gods are impostors. This is either demons or a play of human imagination.” What a childish thought! The spelling of the word *god*, sometimes with a capital letter, sometimes with a small letter, indicates the differences in the content put into this word.

In polytheism: “great spirits”, “great hierarchies”, in a number of cases lead to misunderstandings, for many of these gods are not spirits, but powerful beings who have material embodiment in other layers of existence. It’s like a traveler’s reasoning about a mountain, that the mountain is exactly what it seemed from his side, and the testimonies of other travelers about its other sides are false and absurd.

Many Japanese who profess Christianity remain faithful to Shintoism. Without any blasphemy, this is possible and even completely natural - the experience of Christianity and the experience of Shintoism are about different things. Shintoism - national myth- an aspect of religious revelation addressed to the Japanese people and only to them. In Shintoism one cannot find answers to questions of a universal human nature: about the origin of evil and suffering, about the paths of cosmic development. He speaks only about the metahistory of Japan, about its metaculture, about the hierarchies of people who have risen to the higher worlds from Japan. This is not a psychological paradox, but a harmoniously complementary experience of the truth of different religions.

Union between Christianity and other religions is one of the historical tasks of the Rose of the World - interreligiousness.

I am finishing the manuscript of “The Rose of the World” in freedom, in the golden autumn garden. He, under whose yoke the country was exhausted, has long been reaping in other worlds the fruits of what he sowed in this one. And yet I hide the last pages of the manuscript just as I hid the first, and I do not dare to devote a single living soul to its contents, and I still have no confidence that the book will not be destroyed, that the spiritual experience with which it is saturated , will be transferred to at least someone.

Or maybe it will work out, tyranny will never return? Perhaps humanity will forever preserve the memory of the terrible historical experience of Russia? “Such hope glimmers in everyone’s soul, and without this hope it would be sickening to live.”

These questions are not limited to the problems of war and government. But nothing will shake me in the conviction that the most frightening dangers that threaten humanity now and will continue to threaten for centuries to come are the great suicidal war and absolute worldwide tyranny. Perhaps humanity will overcome the third world war - in our era - or, at least, survive it, as it survived the first and second. Perhaps it will withstand, one way or another, a tyranny even more extensive and merciless than the one we have endured. It may also happen that in a hundred or two hundred years new dangers will arise for nations, no less disastrous than tyranny and the great war, but different. Maybe. Probably. But no effort of reason, no imagination or intuition is capable of drawing the dangers of the future that would not be connected, one way or another, with one of two main ones: the danger of the physical destruction of humanity as a result of war and the danger of its spiritual destruction as a result of absolute worldwide tyranny.

There is an authority that for many centuries has been claiming to be the only steady unifier of people, preventing them from the danger of war of all against all, the danger of falling into chaos. Such an authority is the state. Since the end of the clan system, at all historical stages, the state has been an essential necessity. Even hierocracies that tried to replace it with religious power turned into varieties of the same State. The state cemented society on the principle of violence, and the level of moral development necessary to cement society on any other principle was not achieved. Of course, it will not be reached even if you bring it up. The state is still the only proven remedy against social chaos. But it becomes clear that there are ethical principles of a higher type in humanity, capable of not only maintaining, but also improving social harmony: and, more importantly, ways for the accelerated development of these principles are outlined.

In the political history of modern times, two universal human trends, polar to each other, are easily distinguished.

One of them strives to redevelop the state principle as such, to strengthen the comprehensive dependence of the individual on the state, or more precisely, on the authority in whose hands the state apparatus is located: the party, the army, the leader. States such as fascist or national socialist are the clearest example of phenomena of this kind.