«ВСЕРОССИЙСКАЯ ГОСУДАРСТВЕННАЯ БИБЛИОТЕКА ИНОСТРАННОЙ ЛИТЕРАТУРЫ имени М.И.РУДОМИНО Научно-исследовательский отдел религиозной литературы и изданий русского ...»
Where do we go? For that reason, in terms of the active role which humanitarian disciplines can play, each one of us should initiate revolution, the inner revolution which may change our world and to bring changes in it. This revolution is the one that, according to Hermes, starts with Gnosis, the cognizance of God.
THE COMPENDIUM OF HERMES TRISMEGISTUS: “WHO IS GOD, WHAT IS GOD?”From the origin of homo sapiens and up to the present the search for God has always been a basic question for human mind. Now such search is even more actual than it was 40.000 years ago. Human civilization undergoing its present humanitarian revolution needs a global transformation of human consciousness.
In particular, man must understand why he is called ‘microcosm’. Wisdom of Hermes Trismegistus will best help him in this matter because it allows to trace the origins of all world religions in it. In addition to our study of the world of the infinitive small particles, i.e. the world of atoms, neutrons and protons, we must also take a look at the tiny Particle of God, the root of primary matter and primary energy. We must take a look at this mysterious Creator, at the God, Who is everywhere and of Whom Hermes says – “God is the endless sphere, the center of which is everywhere but circumference is nowhere”.
Roelof van den Broek Emeritus Professor of the Christian History, Member of the Royal Academy of Arts and Sciences, the Netherlands.
THOUGHT: PAST AND PRESENTFrom the very epoch of Primitive Christianity the Hermetical idea of Divine Plentitude generating and embracing the Universe and the Human Race has been feeding and supporting Christian thought. In the present situation of crucial ecological as well as socio-cultural problems the importance of interrelations between Hermetic tradition and Christian theology seems to be especially obvious.
Nikolay Shaburov Professor, Centre for Religious studies, Director. Russian State University for Humanities, Moscow.
THE WAY OF HERMES TO RUSSIA:
OF HERMETISMThis report presents an essay on “the scientific understanding of Hermetic phenomenon”. The author gives special attention to the Hermetic studies in Russia, its place in Russian culture and in Russian historiographic and philosophic tradition.
– 205 – Alexey Moma Translator, Moscow.
SHALL WE SEE
THE RUSSIAN EDITION
OF THE NAG-HAMMADI LIBRARY?
Firstly, the author of this article briefly outlines the history of the European and American researches and translations of the Coptic Gnostic Nag-Hammadi Library, found quite by chance in the Egyptian desert shortly after the end of the World War II. Secondly, the article contains discussion concerning the old and quite serious problems with the Russian translation and future publication of complete texts of this Library in Russia in an academic edition or even in a scientific-popular one. All Russian scientists and translators who have worked on the texts and published a number of tractates in Russian since 1979 are also gratefully mentioned.
Eugeny Rashkovsky Professor, Director of Research Centre for Religious and Russian migr Literature, All-Russia State Library for Foreign Literature.
DOORS OF ETERNITY:
FAITH AND SCIENCE
IN GAVRIIL DERZHAVIN’S
Hermeneutics is Hermes’ unique “daughter” responsible for interpretation and understanding of the texts’ meaningful structures as well as for responses of our dure (the term of Bergson) to these structures. So this kind of hermeneutical approach is used for interpretation of poetical heritage of the great Russian poet Gavriil Derzhavin, in particular of his ode “The God” (1784).
The article deals with Derzhavin’s twofold approach to the idea of Divine Glory characterized by a paradoxically complementary way of combining Biblical mysticism and some advanced ideas of post-Cartesian philosophy and science.
This holographic hermeneutical approach discloses some half-hidden mystical as well as hermetical overtones in the whole culture of “The Age of Illumination”.
– 206 – Igor’ Evlampiev Professor of Saint-Petersburg State University, Saint-Petersburg.
OF GNOSTIC TRADITION
ON RUSSIAN PHILOSOPHYOF THE XIXth AND XXth CENTURIES.
Development of European philosophy during two thousands years was determined by the struggle of two traditions: Christian Platonic and Gnostic mystical. The birth of non-classical philosophy in the middle of the XIXth century was connected namely with predominance of Gnostic mystical tradition. The Gnostic teaching of human being in Russian philosophy was especially brightly presented in the works of Fyodor Dostoevsky, Vladimir Soloviev and Nikolay Berdyaev. The image of Jesus Christ totally reconsidered in the spirit of Gnosticism is in the centre of Fyodor Dostoevsky’s world-view (see “Legend of the Grand Inquisitor” in his novel “Brothers Karamazov”). Dostoevsky completely denies the idea of sacrifice and redemption of humankind’s sins in his understanding of Christ. According to him, Jesus Christ is a man who unveiled his God’s authenticity and eo ipso showed example for all human beings.
Alexander Rychkov Senior Researcher, Centre for Religious and Russian migr Literature, All-Russia State Library for Foreign Literature, Moscow.
IN THE WORKS OF RUSSIANYOUNG SYMBOLISTS.
This article introduces and substsntiates the term ‘Alexandrian myphologem’ as a conscious adoption by young symbolists of mypho-poetics of Alexandrian Gnosis of the first centuries (including Gnostic Sophiological mypho-poetics) for description of the modern times the base of structural identity of these two periods of crisis in human consciousness. The feeling of the true meeting of these epochs distinguishes Russian cultural Silver Age’s Renaissance (the beginning of the twentieth century) from its European predecessors. The article also includes an overview of primary Gnostic sources and an extensive bibliography.
The work undertaken by the author proves that various numerous marks by Alexander Blok in some of his favourite books allows to liken the text’s fragments underlined by the poet to copy-books with synopses by other ‘creators of the Silver Age’, those synopses being now scrupulously studied for understanding the origins of creativeness of the writers. While reading Windelbandt, Blok underlined the most important, in his view, fragments in this book, and his choice of fragments allows us to identify the sphere of the poet’s Gnostic and Hermetic interests in the beginning of the twentieth century and also to understand the sources of the Silver Age’s Alexandrian myphologem, first mentioned in Blok’s article “Vyacheslav Ivanov’s Creativeness” (1905).
Blok’s marks and notes are made public here for the first time ever; the author also offers his experience of their interpretation. Facsimiles of the marks are also given.