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00:00:01

so, since I know that you have a very

00:00:04

serious education as a psychologist, and in

00:00:06

addition to this, you have a

00:00:09

full education, I would like to ask a few

00:00:12

questions that, in principle, are not allowed for me,

00:00:14

since I have no

00:00:16

qualifications in this regard and the questions I have

00:00:19

about the answers are not from the holy fathers.

00:00:24

Moreover, I don’t carry today’s fathers,

00:00:27

they sound not only in my head but also

00:00:30

in the heads of those people with whom I

00:00:32

have to communicate, I hope that

00:00:36

I will hear answers from you, this is how

00:00:42

I can ask, but of course we will share

00:00:48

opinions, let’s say the first question, hackneyed,

00:00:51

already chewed by many, but for some reason it

00:00:54

seems to me that this burnout of priests is not closed,

00:00:57

the very notorious ones that

00:01:01

in principle also concern the laity, grief does not

00:01:03

burn out in a fashionable way no worse than priests;

00:01:05

if priests are burned out there by the

00:01:08

diocesan authorities, then the laity are burned out by the

00:01:11

same priests and the majority see a

00:01:14

spiritual problem here but it’s easiest to

00:01:16

blame the priest; his burnout

00:01:20

is not a more spiritual

00:01:23

psychological problem and is this a problem at all

00:01:26

for many people? It’s like a catastrophe

00:01:28

if someone folded it himself and

00:01:33

or honestly says that I’m leaving because I

00:01:35

somehow lost myself,

00:01:39

well, how I have already said burnout is a

00:01:43

problem, this is a systemic problem,

00:01:46

this is a problem not only Orthodoxy, this is a

00:01:49

problem in general, depending on what

00:01:52

language we use to talk about this

00:01:54

problem, if other management problems,

00:01:57

if in the language of management, then this will be

00:01:59

a problem of leadership, a problem of the structure of

00:02:01

leadership, some choice of leadership style,

00:02:05

if we speak in religious language, the

00:02:08

problem of burnout is much more complex

00:02:12

than even Patriarch Kirill presented on

00:02:15

December 21, 2017, in a diocesan

00:02:18

report where he said that, in

00:02:21

principle,

00:02:22

the term burnout is not applied to

00:02:24

pastoral ministry because this is not the

00:02:27

type of previously it is fatigue and then it

00:02:29

continued that some posters

00:02:31

perceive their

00:02:35

service incorrectly and, in fact, they are

00:02:39

arrogant,

00:02:40

they are short-sighted, they are enchanted with themselves, they

00:02:43

do not rely on God, and in general it so

00:02:45

happens that they themselves are to blame, and of course

00:02:50

you can always answer this way, I think

00:02:52

psychology exists precisely

00:02:54

to not to be satisfied with such

00:02:57

wonderful answers,

00:02:59

I see about the burning out of the Orthodox of

00:03:04

this direction in the Orthodox attacks

00:03:07

earlier, it occurs for three main

00:03:09

reasons, as in my opinion, maybe you

00:03:11

have another reason, I don’t know, that is, the

00:03:13

first is that Orthodoxy is a very

00:03:16

cyclical religion, that is, not all

00:03:18

is repeated annually and in it, as with a

00:03:21

completely ancient consciousness,

00:03:23

there is no straight line, everything is in a

00:03:27

circle and a person who has begun his

00:03:30

spiritual life, let’s say that he is a sinner and a

00:03:33

nonentity, since he is a beginner, he

00:03:37

will continue this way all his life

00:03:39

because this is a cyclical construction of

00:03:42

religion and in this regard, it comes into

00:03:46

conflict with such a straightforward

00:03:49

progressive as it is called

00:03:51

line

00:03:52

i point a to point b you must reach

00:03:54

something by accumulating something by acquiring something in some

00:03:59

way positively changing as we

00:04:01

know Orthodoxy there is no system to put

00:04:03

on the assessment if you are in at the beginning of the path,

00:04:07

inexperienced, many sinners, and then and at the end you

00:04:11

must also at least declare

00:04:13

this even better to feel and connections with the

00:04:15

conflict of 2 dimensions but time,

00:04:18

space, Orthodoxy, and in and outside of

00:04:22

Orthodoxy, such a conflict arises

00:04:25

which, as a result, our psycho defense

00:04:29

is triggered that we

00:04:31

perception is atrophied, that is, we have ceased

00:04:33

to perceive the spread and it turns out at the feast

00:04:36

the cost of accepting a very important

00:04:38

component of Orthodoxy, that is,

00:04:40

repeated words are not free and

00:04:42

words-actions with each priest

00:04:44

during the service, he does not choose words

00:04:46

from pronouncing them like a wind-up doll,

00:04:49

he is wound up, he walks and he walks where he’s

00:04:52

supposed to code as he’s supposed to walk,

00:04:54

he says what he’s supposed to say, and

00:04:57

if he changes the words in places, he

00:04:59

will be blamed, and this is not freedom,

00:05:03

which at first, on the contrary, breathes personality.

00:05:06

At first, you feel that you,

00:05:08

in fact, have touched something

00:05:10

completely unshakably. could from primordial

00:05:12

nature like something like that then this is

00:05:15

the rotation in this circle, she begins to get

00:05:18

bored looking for his feelings and

00:05:21

thus to rebuild one feels

00:05:23

actually Orthodoxy part of

00:05:25

Orthodoxy the second 2 psycho defense

00:05:30

whatever you want you can call this

00:05:33

desire for changes within

00:05:35

Orthodoxy that is every person, having entered

00:05:37

into the bustle and having arranged it sufficiently,

00:05:40

still strives to change something from time to

00:05:42

time, we glue new wallpaper, a

00:05:45

tablecloth on the table, just to

00:05:47

change it, admit it, this is

00:05:50

exactly the same, that is, a person, if there is

00:05:52

some need to change the environment,

00:05:55

change what happens around him and

00:05:58

when such attempts occur within

00:06:00

Orthodoxy, frustrations occur, as you

00:06:03

all know, the priest

00:06:05

may begin to change something, say something new,

00:06:07

maybe he says this is an

00:06:09

unfortunate coincidence, but the reason must we

00:06:13

must find in speaking in a maxim

00:06:16

in what motivates him to go beyond the

00:06:19

flags and not in how it is

00:06:22

done, actually right or

00:06:24

wrong, and the third thing is fatigue from a double

00:06:27

life, putting on a mask,

00:06:29

that is, initially young

00:06:31

clergy they do not

00:06:33

expect at all what will happen next, they do not

00:06:37

think that they will have to play, it is no coincidence that

00:06:41

Christ called their opponents, the

00:06:43

Pharisees, with belts, that is,

00:06:45

persons, ideas, people who play something,

00:06:49

they act out a role and they play out a

00:06:52

role, starting already with the advice of the Apostle Paul,

00:06:55

the image of being a faithful word, deeds of life, that

00:06:59

is, a matter of yourself, what they want to

00:07:01

see, you make yourself what is useful for them to

00:07:03

see, be way, not just peel

00:07:06

potatoes at home, clean potatoes I think so

00:07:08

as to be an image and this is a double

00:07:11

double miscalculation in our psyche, it’s a

00:07:13

very difficult task to consider

00:07:15

yourself at the same time at the same time how you

00:07:18

should look quite hard, and

00:07:22

since young Christians and Christians, by the way,

00:07:24

both priests and laity, I mean They didn’t really

00:07:27

suspect that in the future they would face

00:07:32

frustration, that is, some

00:07:34

overexertion from the multiplication of these dragging

00:07:37

lives, and we know that priests often in

00:07:41

everyday life, let’s say, they behave differently

00:07:44

from the parishioners because

00:07:46

they consider it their sacred

00:07:48

duty to behave this way with the parishioners. so and so and this is

00:07:51

acting out, in principle, for priests 1

00:07:55

knees to a penny is called that is,

00:07:57

people who can perceive not

00:07:58

only one template, they are happy, they are

00:08:01

acting out, they actually don’t

00:08:03

play, they don’t live like that and think, but there are

00:08:07

priests who know how to calculate

00:08:09

right away several scenarios of their

00:08:12

behavior and are observed from the fact that

00:08:14

they have to play and this fatigue from the

00:08:19

game, notice this attempt

00:08:22

on us and the Fedos when they leave she

00:08:27

they have a very large beard

00:08:30

they make them shorter what does this mean this means

00:08:35

that this is the length of the beard and

00:08:37

then that that that that they forced themselves

00:08:40

to do at least this is a certain part of

00:08:42

the image and this is only the visible part that

00:08:46

the visible they did a lot of work

00:08:48

on themselves in order to

00:08:50

introduce this image this heavy heavy

00:08:53

tension and I here agree with the patriarch

00:08:56

in that that

00:08:58

burnout can simply be called

00:09:00

fatigue, but if we look at what

00:09:02

exactly the laity and priests are tired of, then

00:09:06

naturally we will understand this matter much more

00:09:10

deeply, and the situation for me as the

00:09:13

heir to the older generation

00:09:14

who came to the church in the nineties and

00:09:18

still remember what the Soviet party

00:09:21

system was when it didn’t this is starting to be recognized in the

00:09:23

church, then this is a kind of post-traumatic

00:09:26

syndrome, here we meet our pain, then why did

00:09:28

we go to church, then we found

00:09:32

churches if, but this is not clear to everyone,

00:09:35

this situation is these are my

00:09:40

thoughts about burnout, if on all three

00:09:45

points of clarification, it’s like a question

00:09:49

cyclicality the saint dies glows and

00:09:54

says the beginning marked the beginning of repentance

00:09:57

and with us this cyclicality is

00:10:00

elevated to

00:10:01

something so canonical, a halo hangs on it

00:10:04

if you touch it, then at least

00:10:08

but you will either be a heretic or an

00:10:10

apostate or a stoner, depending on your

00:10:13

luck,

00:10:14

how can you to shift

00:10:17

somehow to make some kind of shift in response and

00:10:19

cyclicality

00:10:20

without destroying it directly, so to speak, that if

00:10:23

the layer was right for me all my life, as if I

00:10:25

was a neurotic and ended up a neurotic

00:10:28

saint or or not saints or not a

00:10:31

neurotic well, in short, such a feeling

00:10:35

what -that inferiority that is

00:10:39

mistaken for humility, she says it

00:10:44

about a person, then you are not only a sinner, you

00:10:46

have a part that is holy in

00:10:49

you, you have that part that loves

00:10:51

Christ, you are a hundred why do

00:10:54

your mom and dad love you in general, your family and friends

00:10:56

they just I am the most sinful, the most

00:10:59

useless, but here in all our

00:11:01

books it is said that you should

00:11:04

feel like a nonentity, this is already a

00:11:07

modern preacher there and the same

00:11:09

Alexander Sidorenko who says that

00:11:11

you should be able to be surprised and rejoice, he

00:11:13

focuses on completely different things,

00:11:16

moreover, with submissions of Catholics, but here we have to

00:11:20

suffer a little, we must feel like an

00:11:22

insignificance, how can we get out of this

00:11:25

cycle, get out of it, not in order to break it,

00:11:27

make resolutions, we

00:11:31

must deeply understand those people whom

00:11:36

we are trying to read today,

00:11:38

and in the language of psychology, it is, in principle, a

00:11:41

mistake to read the behavior of the great

00:11:44

not in the language of psychology of the 20th century or 21st century

00:11:48

and define it in neurotics, but we must

00:11:51

remember that antiquity

00:11:54

experienced a completely different state, that is, the

00:11:57

state that today is experienced by

00:12:00

us as negative, for example, a feeling of

00:12:02

guilt, before it was experienced as a

00:12:05

positive feeling of guilt, it was defined as

00:12:09

my

00:12:11

symbol of my approach to God,

00:12:13

such as reverence, thanksgiving,

00:12:15

awe, a feeling of guilt, it was really

00:12:19

deeply experienced as meaning

00:12:23

closeness to God, the

00:12:25

same thing and a feeling of humility,

00:12:28

I achieved nothing, I was worse than everyone, and so on, this

00:12:32

experience in itself today

00:12:35

I say again today in this progressive

00:12:38

line, it seems that you are at the start and, in

00:12:41

principle, if in fact you

00:12:43

have not achieved anything then what should we take from you, why should

00:12:46

we look at you, but if an

00:12:50

ancient person says I have not achieved anything, then

00:12:54

this means for him that he has not added

00:12:57

anything of himself, he is zero before God

00:13:00

and everything human, and earlier well, the

00:13:04

Manichaean ethics of the Stoic Attic,

00:13:07

especially the Platonic ethics of

00:13:09

metaphysics, an anthology, they represented the

00:13:13

human and in particular the body, well,

00:13:15

naturally, and everything else human

00:13:17

as an obstacle to the divine, this

00:13:21

began from Plato himself, that is, some of the

00:13:23

human hinders

00:13:25

the divine, therefore your task is nothing you

00:13:27

can’t grow anything human in yourself, not an

00:13:30

opinion about yourself, not some kind of

00:13:33

adaptability to this life, if at

00:13:35

the end of your life you turned out to be full, nothing, that

00:13:39

is, you testify that

00:13:42

I haven’t grown anything human, I haven’t even grown my

00:13:45

eyes, that’s wonderful, that is, you’re

00:13:47

great you are nothing, you are less

00:13:50

human than others, this must be

00:13:54

understood only in the context of Neoplatonism,

00:13:56

this can be understood because if we

00:13:59

begin to apply this to this,

00:14:01

some evangelical principles, something

00:14:03

else, especially modern psychology, we will

00:14:06

misread what concerns the

00:14:11

collapse of the process of repentance, then this

00:14:15

happens as follows, to

00:14:16

put it briefly, for and for an ancient

00:14:20

person, the state is symbols,

00:14:22

therefore the state is founded and

00:14:25

strengthened in every possible way, a person strives for a

00:14:27

certain kind of state, for us

00:14:29

now the state does not mean so much, but

00:14:31

for a person there of the fourth century, the fifth

00:14:36

century, the state means a lot,

00:14:38

therefore repentance

00:14:40

he the price tag is not as a change in a person but as a

00:14:44

state and therefore it’s not like he

00:14:46

repents in order to improve, he

00:14:49

repents in order to repent

00:14:51

if you repent in order to repent

00:14:53

in order to remain constant

00:14:55

repentance then the situation collapses you will

00:14:58

never stop repenting you will

00:15:00

never stop you will

00:15:02

never correct yourself even if you

00:15:04

correct yourself, you will never be able to

00:15:05

say I have corrected myself and this is the value of a

00:15:11

state or an act;

00:15:13

for us residents of the 21st century, the act is important; we

00:15:17

can come home and find a mess or a

00:15:21

protection screen; we roll up our sleeves

00:15:24

badly and wave and begin to work; we

00:15:27

begin to correct the situation that the

00:15:30

ancient man will do, our eyes background will sit

00:15:32

in the middle of the room and will ooh and aah

00:15:34

because the state itself is important to him and we

00:15:38

think for us it looks stupid because

00:15:40

we are people more than such a European,

00:15:43

generally pragmatic,

00:15:45

pragmatic people, but our ascetics were

00:15:49

contemplatives, they don’t need there was nothing

00:15:51

to change, they almost, strictly speaking, did not

00:15:53

change

00:15:54

in themselves, they were in a symbol of

00:15:57

closeness to God and this symbol gave them this

00:16:00

closeness, this is the environment in which

00:16:02

this symbol does not come to you in a

00:16:04

state of repentance without being with God, but

00:16:06

we enter into a state of repentance of thought

00:16:09

when she will already end because it

00:16:11

gives us something to change in this life, we need to

00:16:13

do something, but we are structured differently, so we

00:16:15

cannot accurately read them from our

00:16:18

holy fathers, and I think that it

00:16:21

would be a big mistake to read them in the language of

00:16:23

modern psychology, well, one of the

00:16:26

lecturers said that all the unfortunate

00:16:28

Neoplatonists, I think this concerns precisely

00:16:31

this moment when we seem to be

00:16:34

struggling with sin, but in fact, somewhere

00:16:36

with the body, somewhere this attitude of the body is

00:16:41

bad, everything that is connected with the body is how they are

00:16:44

very high,

00:16:46

I understand that Aristotle had the concept of the

00:16:50

animal soul, which animals also have, that

00:16:54

is, the soul and all spiritual manifestations, they are

00:16:58

physical in essence, and hence

00:17:01

patristic asceticism fights not

00:17:03

just with the body, in the sense of the torso, but with

00:17:06

all mental manifestations such

00:17:09

as sympathy, humor, spiritual company and

00:17:15

songs, and other such innocent

00:17:18

as if they even automatically

00:17:21

called the thing wine because how to

00:17:25

suggest that going to the beach in Odessa

00:17:28

for a monk would be a crime, but for a

00:17:31

modern Christian it’s thank you

00:17:34

God to b5 a conflict of interpretations is necessary but

00:17:40

this is what we need to clearly

00:17:42

feel that there are two world, but if we

00:17:45

consider the ancient world, its

00:17:47

platonic semantic continuum, then they do

00:17:50

not intersect like rifle tom scott, we

00:17:52

cannot qualitatively analyze that world with the tools of our world, we

00:17:59

just need to become stalwarts of philosophy,

00:18:01

historians of asceticism in order to

00:18:04

qualitatively understand at

00:18:07

least the holy fathers to understand

00:18:09

how they were holy in that

00:18:12

today it prevents us from being saints,

00:18:15

that is, the toolkit that

00:18:17

served them for holiness and made them

00:18:20

really holy days on me now is not

00:18:23

only read as not a saint, but

00:18:26

also prevents us from being a saint, it’s just that it’s not in

00:18:29

quality, but returned there

00:18:32

on in a time machine, we can’t, do you

00:18:35

think it’s ever possible to

00:18:37

unite that view of the holy

00:18:39

fathers on life and modern man? Well,

00:18:42

it’s clear that we can’t take

00:18:44

everything from the holy fathers, well, some part,

00:18:48

can it enter the life of modern

00:18:50

man like this? that they bear real

00:18:52

fruit, they are just a feeling of humiliation of oneself,

00:18:58

you know some part of it, the holy fathers themselves

00:19:03

mocked these great people, they said

00:19:07

what do you think, I have a selection if

00:19:12

anyone needs it, I will give quotes

00:19:14

and don’t tell me how to take one

00:19:18

part from monasticism and not take the second and

00:19:21

third, because this system, you first

00:19:24

leave the world,

00:19:25

first give up all pleasures,

00:19:28

first focus exclusively on

00:19:31

and overall obedience to the elder

00:19:34

abbot and bream, and then

00:19:37

try to do something, but it turns out that

00:19:40

today we want to modify monasticism

00:19:43

as if this is what -this is a supermarket

00:19:46

where we can buy something and

00:19:48

leave something, excuse me, this is a whole, well-

00:19:50

developed, very strictly built

00:19:54

system, there are no unnecessary details and there are

00:19:57

no parts to take away, you cannot take

00:20:00

a piece of someone else’s house, everything will fall apart,

00:20:03

this is completely illiterate, I tell you from

00:20:06

a selection of quotes on the topic of how monks

00:20:10

actually relate, but for

00:20:13

example, receiving Ephraim the Syrian, that’s what they

00:20:16

call him,

00:20:20

okay, I won’t read it, I’ll

00:20:22

just take it on faith, so to speak, if

00:20:27

you’re interested, I’ll give you links to

00:20:29

generally think that we can taking something from

00:20:32

the monks is stupidity

00:20:35

first we must stop talking to the

00:20:38

world first we must leave the world

00:20:41

first we must obey the elders

00:20:43

first we must stop

00:20:45

dressing for show or generally

00:20:48

doing anything for show we must break all

00:20:50

ties with all our relatives

00:20:53

we we must give up a penny of money,

00:20:55

but then we will even give up work; the

00:20:58

very first thing that is necessary is that all

00:21:01

monks begin and write the word

00:21:03

distraction, renunciation of the world, it must

00:21:06

be complete, otherwise what kind of monks are you, and I

00:21:11

understand that you may think that

00:21:14

modern monasticism has something

00:21:16

to do with ancient monasticism,

00:21:18

something to do with something like a

00:21:22

photograph of an iguanodon

00:21:26

to the very existence of an iguanodon, that

00:21:29

is, this is some form of fantasy on the

00:21:31

topic, but in no case a repetition of

00:21:35

experience, but this repetition is simply impossible

00:21:37

because in this paradigm there is

00:21:39

no space for the implementation of

00:21:41

a for the implementation of monastic ideas and

00:21:43

because the monks are bad, I say again,

00:21:46

they can be super wonderful, but they

00:21:49

cannot even want to be the monks of

00:21:51

antiquity because in order to want to,

00:21:53

you must have a motivating motive within the framework of

00:21:55

the culture that the monks thought or but

00:22:00

I can generally talk more about this topic

00:22:02

I said more, but I’m against plucking

00:22:06

useful advice from monks, this is utter stupidity,

00:22:11

and if we start plucking out the last

00:22:14

thing I say, I apologize for the crowded

00:22:16

bitterness when I see how the laity have

00:22:21

such a

00:22:23

degenerate book called Philokalia

00:22:25

for the laity,

00:22:27

yes, that’s what guys like is

00:22:31

Philokalia for the world

00:22:33

and you understand that you are

00:22:35

simply taking a monastic

00:22:37

citadel, the foundation of monastic practice,

00:22:41

say this for the laity, it’s the same

00:22:44

as an exercise for

00:22:46

astronauts for

00:22:49

preschool children, that they won’t be of any use

00:22:52

at all, because as I already

00:22:55

said, monasticism is a social system

00:22:56

when in in the world, they choose something from monasticism,

00:22:59

it sounds banal, it sounds

00:23:02

childish, but tell me, for example, what would

00:23:05

you recommend from the

00:23:06

arsenal, so you tell me what you

00:23:09

would recommend for the finale of the Philokalia, but

00:23:12

advise something to a simple good

00:23:14

parishioner, I won’t recommend it because in front of

00:23:19

me for now you said he was able to preface

00:23:23

the analysis more precisely as his own creation

00:23:25

where he said that if you do not intend

00:23:27

to do everything from beginning to end, then

00:23:30

this book will harm you, better don’t take it, do

00:23:33

n’t even read and mind your own business from

00:23:37

them, that’s why this is a refrain in the

00:23:42

nuns’ writings they protected in every possible way

00:23:45

from the Marian influx from this

00:23:49

love, of course love is what it is, in short,

00:23:51

and the monarch of ancient

00:23:54

monasticism is turning into a set of banal truths,

00:23:56

don’t judge your neighbor, don’t steal, if you want to

00:24:01

reconcile with your brother, example now,

00:24:04

well, listen, any dale carnegie will be

00:24:08

27 volumes ahead of you this is nonsense,

00:24:11

just nonsense, don’t turn

00:24:14

Orthodoxy into a set of banal nonsense

00:24:16

and start listening to something like that,

00:24:20

I’m so offended by the monastic heritage, well,

00:24:23

from monasticism straight to the third point,

00:24:25

the mask is what you designated as the

00:24:28

absence of life, we have to play

00:24:31

or don’t even have to put us in

00:24:34

conditions where we seem to have to play

00:24:35

a role,

00:24:37

if you don’t play a role, then you are either

00:24:41

out of the ordinary and the system

00:24:43

spits you out as unnecessary, or if you are

00:24:47

very gifted or

00:24:49

lucky, then the system accepts you

00:24:52

or at least ignores you, here’s

00:24:58

how you can save lives in

00:25:02

Orthodoxy without introducing a mask, I understand

00:25:06

that at the beginning Christianity probably

00:25:09

cannot be done without a mask because it is an entrance into

00:25:11

some other culture and you have to

00:25:14

adapt,

00:25:15

but then when you have already adjusted, you

00:25:18

understand that a long beard is not

00:25:21

yours, it seems the ascetics commanded a

00:25:24

new one, you can’t turn off the Internet

00:25:26

completely, you can’t renounce the world,

00:25:29

too, as if it’s not quite how

00:25:32

you can save your life, here it is,

00:25:36

as an individual, less

00:25:40

breaking with the Christian kind of

00:25:43

circle about the beard, this is the three mark of

00:25:49

doing what the ascetics have beards this is an

00:25:52

element of

00:25:53

negligence in relation to their

00:25:55

appearance, they simply did not take care of their face,

00:25:58

so facial hair grew, and in

00:26:01

Orthodoxy there is a canon of Orthodox

00:26:05

canons that you cannot shoot the edges of your

00:26:08

beard and curl the edges of your beard, that is,

00:26:11

if you have a beard, it should always be a

00:26:13

symbol of the fact that you are not at all

00:26:15

you care about how you look if

00:26:17

you have a beard but lurking is an

00:26:20

internal contradiction to what you

00:26:22

have by God you should have a beard

00:26:24

because to the bottom more from your appearance

00:26:26

narrow soon you are imitating the ancients

00:26:31

so the question was what else rao yes yes yes

00:26:34

why am I wearing masks I don’t agree with you here

00:26:37

because masks for beginners are

00:26:40

not perceived as masks.

00:26:42

I don’t think that when a Christian and a

00:26:45

young priest and a beginning

00:26:48

Christian enters the church, he completely

00:26:52

trusts, he completely accepts what is

00:26:54

happening, he comes out there, a deacon with a

00:26:57

candle, being there means finding so there must be

00:27:00

some deep very meaning in this and so

00:27:03

on, but the situation in which leaves we

00:27:07

have to lie, this situation is already

00:27:09

described in Acts chapter 21 to 20

00:27:14

chapter 21 verse 20 on when Paul told the Christian

00:27:17

brothers of James

00:27:20

how many miracles he had done for us with his hands

00:27:23

everywhere and how he preached to the pagans,

00:27:26

which answered my orcs and they glorified

00:27:29

God and said to her, brother, how many

00:27:32

thousands of Jews believed and they are all

00:27:34

zealots of the law, but they didn’t hear you

00:27:37

that you preach among the

00:27:40

pagans in general and teach apostasy from the mission

00:27:43

so that you let's clean this shoulder strap

00:27:47

pretend to play lie and he

00:27:52

pretended to play and lie why because

00:27:56

well we recruited people, well now they

00:27:59

want to see what they want to see let's

00:28:01

play for their sake for the sake of our neighbor and the

00:28:04

Apostle Paul if yes, in principle, if

00:28:07

my neighbor I will be tempted to

00:28:09

pretend that I don’t eat meat forever because he

00:28:11

eats meat,

00:28:12

but I can’t do it sincerely because

00:28:15

I think differently about meat, he will think

00:28:18

that I don’t eat meat because for the same

00:28:21

reason that he is, but this

00:28:23

this is not true, this is a lie, and starting with these little

00:28:26

deceivers, deceivers of the most

00:28:29

pious,

00:28:30

it grows lumpy and when a person

00:28:34

finds himself inside this system, he

00:28:36

understands that but here for the sake of piety,

00:28:39

but here we will not say anything else, but

00:28:41

this is a cumulative effect,

00:28:44

that is, it accumulates accumulates and

00:28:47

people often they are what we are starting to get

00:28:49

tired of, we don’t stop doing it, but

00:28:51

we are starting to just get tired of it, it’s

00:28:53

very difficult every time it was

00:28:56

difficult for Stirlitz to say every time to drink to our

00:29:00

victory because every time he had to

00:29:03

think through what this means, this

00:29:06

concerns the conditions, so many

00:29:10

Orthodox Christians and they live

00:29:13

their whole lives and do not experience what

00:29:15

I am talking about because I want to introduce an

00:29:17

honest concept regarding the

00:29:20

relationship between Orthodox and Orthodoxy

00:29:22

psychology, I would say this, otherwise I will forget to

00:29:26

say for these questions we will

00:29:28

run out of time, and there are Orthodox Christians who

00:29:32

it is impossible not not theology

00:29:35

to show not psychology and philosophy

00:29:37

because they are only capable of

00:29:41

one system of measurements, one system of

00:29:44

measurement of the world, it is difficult for them to

00:29:46

calculate twice,

00:29:48

from the point of view of psychology, this fact

00:29:50

is this, and from the point of view of

00:29:52

philosophy, this is what if we apply

00:29:54

even ancient Epicurean philosophy of

00:29:57

some kind, this will mean that it is

00:29:59

very difficult for people to calculate everything that is

00:30:01

important, so when they get acquainted with

00:30:04

psychology, they feel that they have to

00:30:06

choose between

00:30:08

or and and and they choose Christ, they begin to

00:30:12

oppose psychology as such,

00:30:15

while it is the other way around people accept

00:30:18

psychology push Christianity away from them

00:30:21

because they can

00:30:24

only think in one system they are not allowed to think

00:30:26

twice

00:30:27

there are people who introduce philosophies

00:30:30

talk about Christianity this is what what is

00:30:34

this Christianity that doesn’t want to think

00:30:36

differs in that it repeats years don’t

00:30:40

think about the triad of logic repeat and this is

00:30:43

good from the point of view of philosophy this is not

00:30:46

good at all it makes no sense at all but

00:30:50

if you cannot read this twice

00:30:52

you are better off not knowing philosophy otherwise you

00:30:54

will leave Christianity in general there are

00:30:56

such people as if however

00:30:58

Reiki they understand myth in only one

00:31:01

way if you give and in another way, these

00:31:03

methods will begin to compete with a person,

00:31:06

serious upheavals will occur, and

00:31:09

I would not recommend

00:31:11

teaching psychology to everyone, but I am

00:31:15

against psychology or

00:31:18

philosophy or even theology being

00:31:20

taught to everyone, first

00:31:23

figure it out, a person can know all the

00:31:27

arguments against Christ’s resurrection and

00:31:29

then confess the resurrection if

00:31:32

he can’t, well, a person is weak, God forbid, he can

00:31:36

master one series of theses and remove more and

00:31:39

more, you can’t take these, here

00:31:43

we have this, I have a formula for relationships in

00:31:45

psychology, and then the

00:31:48

only way out is for there to be a

00:31:51

cochet there, an option, the arrival of Dimitri Smirnov, the

00:31:54

arrival for the numerical slave where all the

00:31:57

different directions of the priests they

00:32:00

cover some different sides of

00:32:01

Christianity somewhere scientists somewhere just a

00:32:05

preacher who rightly caught death

00:32:09

and somewhere the theology of philosophy yes but

00:32:14

first of all this is how it happens what kind of priest

00:32:16

such a parish but for this

00:32:18

provided that if the pope is

00:32:20

just a shooting gallery in this case, but

00:32:24

but by saying this as a question and

00:32:27

tolerance, speaking about tolerance you

00:32:30

do not give the right to disagree with it, here

00:32:34

we are now saying let’s have 10

00:32:36

parishes and someone from one parish

00:32:38

raises the hand of harm I I don’t want there to be

00:32:40

action, I want everyone to be the same,

00:32:43

I don’t want Sergei

00:32:46

Romanov to exist, for example, someone will tell me personally

00:32:50

anyway, they don’t offend me, but someone

00:32:53

really doesn’t like it, someone cares about

00:32:56

him and everyone is like you now act and out of

00:32:59

love you will be like an apostle I

00:33:02

will not eat Romanov forever I will not

00:33:05

listen to him so as not to tempt nemo

00:33:07

again in advance they called him weak, that

00:33:09

is, weak and stupid you can say yes and

00:33:14

yet you look up to the stupid and if we

00:33:17

look up to the powerful then

00:33:19

Christianity will turn into a very narrow,

00:33:22

narrowly intellectual circle or a narrowly

00:33:24

spiritual circle; it will never become a

00:33:27

powerful organization, and yet in many,

00:33:31

Christianity is attracted precisely by power and

00:33:33

numbers, so it’s very

00:33:35

difficult here, what do you want in the end,

00:33:38

through this multitude,

00:33:40

so that there are more of us, but we Let’s not

00:33:43

feel this number because many

00:33:47

will say they are not Christians, let’s say there are

00:33:50

25 Christians in Odessa, but because the rest are not

00:33:53

Christians and we must first be ready to

00:33:57

accept Sergius Romanov and to accept

00:34:02

Dmitry Smirnov and Andrei

00:34:04

Tkachev and all the good guys

00:34:07

along with chickens

00:34:09

and then discuss this issue later,

00:34:13

we simply don’t have the basis for such a

00:34:16

proposal as plucking out your mother or

00:34:19

even from the apostle’s bows

00:34:21

where he himself fed 5000 there

00:34:23

baptized 3000 there 5000 baptized we have been

00:34:26

showing off with our

00:34:29

numbers since then, but it’s not like

00:34:32

we’re showing off, understand, people don’t

00:34:36

trust a small number, so you

00:34:40

say, here’s a book for you to read, this is a

00:34:44

bestseller, 45 million have already been sold in

00:34:47

all languages, the receipt has been translated, say yes, but

00:34:50

if you know, no one took the book, they

00:34:53

just gave it to me in a bookstore

00:34:54

for free can i get what is philosophy here is a

00:35:02

chip to read oh well Heidegger the

00:35:06

name is known but in principle people are all people

00:35:09

and we even ourselves react

00:35:11

to the situation many times many

00:35:14

react this way, which means I at least

00:35:16

have to build my attitude towards this

00:35:18

and Christianity as it

00:35:20

was believed with many, she is

00:35:24

right in her own way, I will not say that this is

00:35:27

pure some kind of sin or mistake

00:35:31

strategy, our whole

00:35:33

second question is religious actions

00:35:37

that seem to require a complete

00:35:39

absence of feelings and at the same time

00:35:40

concentration on feelings, for example,

00:35:43

demands in prayer for certain feelings

00:35:45

when the text prayers to say there,

00:35:48

humility with walls of tears in the reception and at the same

00:35:51

time continuation of the question when the

00:35:54

church calendar requires us to have a

00:35:56

certain mood or mental disposition

00:36:00

when fasting I should grieve when Easter

00:36:04

I should rejoice or Christmas and

00:36:08

when a person cannot

00:36:10

rejoice according to the schedule this as with the

00:36:14

Holy Fire, a miracle according to schedule from

00:36:17

such a miracle does not happen in the soul, now

00:36:19

Lent has begun there 1 I am

00:36:22

thinking of uniting one terrible thing and I do

00:36:25

n’t think of anything at all, I

00:36:28

taught Nathan yesterday I am happy and

00:36:31

today look at the war of thrones

00:36:33

because the last season and massage as

00:36:35

if to be on topic on

00:36:37

and I’m just before Holy Week, maybe I’m

00:36:40

accelerating somewhere and driving in, and then

00:36:42

really, and then Holy Week is already over

00:36:45

and we need to rejoice, and I’m still on

00:36:47

Good Friday today, it’s hanging on the tree, it

00:36:50

sounds in my head, so this

00:36:52

conflict when the text says feel the

00:36:56

holy fathers signature strums people don’t

00:36:59

feel and shouldn’t feel

00:37:01

because Catholics feel and you should be

00:37:04

insensitive and how can this be

00:37:06

combined for an Orthodox Christian the

00:37:09

demands and feel and the demands

00:37:11

to be some kind of fireplace pillar

00:37:15

well recently I’m alone alone

00:37:18

I don’t remember from the sermon and flooded my entire body, no, I

00:37:21

was talking about the fact that you and I came out of the

00:37:26

wheel from the yearly wheel in which

00:37:29

our ancestors revolved and they very

00:37:31

organically perceived the change of times and

00:37:33

with it the change of saints and holidays,

00:37:36

for them the holidays were inlaid in

00:37:38

this wheel, which was repeated every

00:37:41

year and they really rejoiced when

00:37:45

spring came, they actually

00:37:49

burned a scarecrow there at Maslenitsa, that

00:37:52

is, people were truly different and

00:37:55

for them time flowed differently because

00:37:59

this is a symbolization of temporary

00:38:03

space, which is also strong in the church

00:38:06

was present, for example, not on

00:38:08

Wednesday and Friday, we still seem to be

00:38:10

fasting because we betrayed because we crucified

00:38:13

this symbolization, in a sense,

00:38:17

to some extent it has already died and we

00:38:19

perceive perceive time

00:38:22

based on our own activities, based

00:38:24

on our own employment and hence

00:38:27

when Lent is coming and we are

00:38:29

told here is the canon of St. Andrew of Crete on and

00:38:32

so on, we cannot turn on

00:38:36

because we feel that this is some kind of

00:38:37

artificial stimulation to

00:38:40

artificially stimulate us, let's

00:38:42

be sad now, let's be sad and

00:38:43

start spinning, the time has come for repentance,

00:38:46

what is the time until I different from the

00:38:48

previous time, but first of all,

00:38:53

we had a good time at Maslenitsa, so if we didn’t get into a fight and didn’t

00:38:56

get burned,

00:38:57

then at least we somehow weathered,

00:39:00

we exhaled, we disgraced ourselves, and

00:39:03

so on, and this is a natural moment

00:39:07

of compensatory when after this lip

00:39:10

and week, starting with a certain kind of

00:39:14

renaissance the revival of

00:39:17

other feelings are opposite and then it goes well,

00:39:19

repentance goes well

00:39:23

if we had a good walk, fought, got drunk

00:39:26

without

00:39:27

drawing, but now it doesn’t go well

00:39:30

because,

00:39:31

again, on Easter, if we walk with the whole

00:39:34

yard, then this is a big social explosion, and

00:39:37

now Easter everyone has gone crazy and gone

00:39:41

home it’s localized and all the holidays are

00:39:44

somewhat fragmented, look,

00:39:46

for example, the lighting there has saved

00:39:50

everything and people have gone to their holes,

00:39:52

and yet in many villages they still

00:39:56

make a common table, trying to somehow

00:39:59

socialize these holidays, or rather,

00:40:01

leave them with a social status, so

00:40:04

we didn’t notice how holidays have become

00:40:07

almost an individual matter for everyone and

00:40:10

now they don’t seem to work, but this is not the fault of

00:40:13

the holidays and not even the fault of specific

00:40:16

people, this characteristic is

00:40:18

the measurement of time and space in the

00:40:19

twenty-first century, psychological and

00:40:24

whether some kind of variable is possible, as you

00:40:27

will see in the future because how long will

00:40:30

we last by pretending that we are sad

00:40:33

on the first week of Lent

00:40:36

or rejoice on Bright Week when on

00:40:39

Thursday of Bright Week everyone is already angry

00:40:42

because everyone has eaten too much and killed and

00:40:45

screaming truly risen already as if

00:40:47

hoarse I already want to sleep a little and

00:40:51

relax and but when you say we, you seem to

00:40:55

unite poorly,

00:40:59

you unite people because the

00:41:01

majority of people are basically satisfied with everything and

00:41:04

they are undemanding to the content of

00:41:07

the holiday, not undemanding of its

00:41:10

Kiev structure, like Easter,

00:41:13

celebrate it won’t matter, the main thing is that the

00:41:16

Oscars are quite social holidays,

00:41:18

here we are its idle people need

00:41:21

socially

00:41:22

integrating points such as the

00:41:25

New Year holiday, the Ramadan holiday, the fun, the

00:41:28

Easter holiday, some other things are very

00:41:32

important and for the social continuum

00:41:35

perceived as one whole, otherwise we are

00:41:37

generally moved, we sequence with and we will

00:41:40

each live in our own little sect glasses

00:41:42

and secular ones with them Religiously, I think

00:41:47

that we will last a very, very long time

00:41:49

because the need is still crushed by

00:41:52

the need for integrating points of points

00:41:55

that produce social integration,

00:41:57

it is purely psychological, it is a factor of

00:42:02

social psychology and there is no need for

00:42:05

God for these points to work for

00:42:07

people somehow, sometimes you have to be

00:42:10

everything together and these moments that all

00:42:13

people go to the square to say that

00:42:16

Lukashenko is bad,

00:42:18

this has a wonderful social

00:42:21

message, socio-psychological, all people

00:42:24

do something about this too, I want to be

00:42:27

with all the people, I’m tired of being in a

00:42:28

small sect of 20 of my friends.

00:42:31

I want to be part of a large society and this

00:42:35

request is satisfied by major

00:42:37

holidays, but people don’t care whether it’s

00:42:39

secular or Islamic on this holiday, they don’t care,

00:42:42

so we,

00:42:46

maybe some young priests,

00:42:48

why do people go to Easter for 1 1 year, I’ve already

00:42:51

explained why now remember

00:42:53

Why doesn’t he just go out once for Easter

00:42:56

when there is no Christianity? They

00:42:58

will also go somewhere once a year. This is

00:43:01

necessary because we must,

00:43:03

we cannot be in very small

00:43:05

spaces.

00:43:11

I understand if these are

00:43:15

brothers

00:43:16

personally, for example, reading prayers

00:43:20

by one person and prayer presupposes the

00:43:24

presence of some kind of feeling, can

00:43:27

your advice help here, which

00:43:30

is to dotted the prayer

00:43:32

when I tell

00:43:34

the corner what is happening, what is in

00:43:36

my soul, it seems to cross out

00:43:39

then what - there are morning and evening

00:43:41

prayers because someone

00:43:45

wants to sleep in the evening, someone just doesn’t think in the morning,

00:43:47

they need to speed up and at

00:43:50

10:00 they only begin to see the world and

00:43:53

notice people, so I can’t speed up in the morning,

00:43:56

I just

00:43:59

function at night according to the holy fathers, these are lazy

00:44:02

people who also live like this, but a dotted

00:44:05

prayer probably solves this issue

00:44:06

when I don’t read the prayers that they

00:44:10

tell me they read and should read, but I’m

00:44:12

just in some kind of constant intermediate

00:44:15

dialogue with God about how

00:44:18

you write to a loved one, drink coffee, as it were

00:44:22

about nothing, but we seem to have their dialogues and we

00:44:26

are getting closer to our names because of this,

00:44:29

this dotted prayer solves the problem, it seems to

00:44:31

solve a whole series of problems, and

00:44:35

this is what you famously said,

00:44:36

I drink coffee, this may only be of interest to your

00:44:39

neighbor, the rest are wondering

00:44:42

what cut off your hand you are for the fight against

00:44:44

coronavirus, this is interesting,

00:44:46

something about just drinking coffee, well, who

00:44:49

needs it, this is it, once again, a

00:44:53

dotted prayer, the most important

00:44:55

achievement, yes, there are

00:44:57

a lot of advantages, but it relieves a person

00:45:00

from emotional work from straining while

00:45:03

sitting in necessity

00:45:06

developing a certain emotional

00:45:08

component in order to pray that we

00:45:11

stand for evening prayers and there are

00:45:14

prayers of repentance there especially there 3 with confession

00:45:17

there to the holy spirit and sins without number,

00:45:20

forgive, forgive, forgive, maybe the day

00:45:23

went well and there is no mood, but

00:45:25

in order not to bother to develop

00:45:30

You can devote this space all day every

00:45:34

hour for five seconds for four seconds to

00:45:37

God and the effect will be much

00:45:40

greater. Firstly, this is the closeness of God. Secondly,

00:45:43

without straining for the sake of God, therefore,

00:45:46

negatively, no no, this is a built-in

00:45:48

conflict with God. Imagine you

00:45:50

work at work as a person who for some reason it’s

00:45:52

annoying you, but

00:45:54

when he walks, it’s a

00:45:59

conflict situation, it’s not yet known for

00:46:02

what reason, but you’ll definitely

00:46:03

quarrel someday because when one

00:46:05

bothers the other, they’re forced to

00:46:07

do something size by their appearance,

00:46:09

this is already a conflict situation, not by chance

00:46:12

in many of the Holy Fathers,

00:46:13

God appears as part of the conflict, God

00:46:16

condemns him and he repents, he

00:46:19

justifies himself, that is, they paint a

00:46:21

situation of conflict because they

00:46:22

first found themselves in a situation where in order to

00:46:25

pray you need to depict a feeling, you

00:46:27

need to give birth to it, but since they do not

00:46:29

always express a situation

00:46:33

of conflict occurs, I when they are even expressed,

00:46:36

but the conflict is because we are doing something

00:46:39

for the sake of God, something artificial, well, and

00:46:44

the most important thing may be the advantages of

00:46:46

cultural prayer is that we

00:46:49

completely discover how we float, we have it in the

00:46:52

palm of our hands all day long, we

00:46:54

begin to remember situations this

00:46:56

dotted line if it becomes visible and

00:47:00

it seems to show us where we

00:47:02

went, what we did all day, all this our

00:47:04

daily routine sticks with us like a

00:47:06

dotted drawing, here we go, you

00:47:09

know how, and this is a beautiful image of

00:47:12

the fact that we are not exactly sinners, but

00:47:16

so that the righteous, but just like hamsters in

00:47:19

this circle, this chrome, we’re all

00:47:21

spinning around, that’s all, in fact,

00:47:24

our existence,

00:47:26

if you need humility, it’s clear after

00:47:31

bam tracks, a question that is very interesting to

00:47:34

me personally, I don’t know how to others, we’re like an

00:47:36

egoist for years, give us literature on

00:47:39

psychology for the religious for a person,

00:47:41

the question is very broad, especially for you

00:47:44

when you understand everything about this,

00:47:47

but maybe some approximate list of

00:47:49

literature or psychologist or philosophy

00:47:53

literature that is interesting to a person

00:47:57

who is interested not only in the

00:47:59

Philokalia we are there Ignatius Brianchaninov

00:48:01

we are even there the same with the same paisios of

00:48:04

Athonite a person who

00:48:07

seems to be everything for people and the same mother,

00:48:10

she is a paisia of the 20th century, then another phenomenon is

00:48:15

monasticism for export, this is completely

00:48:18

separate, you need to write dissertations on

00:48:21

this topic, as for literature,

00:48:23

modern 120th century psychology has brought

00:48:27

a lot of believers, psychologists,

00:48:29

psychologists working in the field psychology

00:48:33

and let me not list it for you, but

00:48:37

well, there is millen

00:48:40

if we take the beginning of the century to dispel today

00:48:44

we have to work there Valery

00:48:46

Aleksandrovich Ilyin Viktor working

00:48:49

qualities of large losses and low watermelon

00:48:52

Andrey but Boris blame brother Ustam

00:48:55

Dmitry Vitalievich

00:48:56

they all have a face

00:49:00

Belarusians are also in the middle. and there is a lot

00:49:04

of work on psychology

00:49:06

that comes very close to

00:49:09

Christianity, there are works on psychology

00:49:13

that implicitly fit Christianity,

00:49:17

that is, the activities of Semyon Frank, then the

00:49:20

activities of James and begin to lie Rollo

00:49:23

May and all kinds of social

00:49:26

psychologists, I will give a list in the description on

00:49:30

my channel I will give list description of

00:49:32

literature that is absolutely

00:49:37

useful for Christian reading I must

00:49:40

also say something that I forgot to say is

00:49:43

important I want to say the following

00:49:47

psychology and Orthodoxy

00:49:50

Orthodox skichko in particular they

00:49:53

cannot complement each other as you already

00:49:55

understood because they cannot complement

00:49:59

about chicken soup that is, they

00:50:02

cannot complement, but they can recognize

00:50:08

psychology, religions can recognize their

00:50:12

techniques and religion, an

00:50:14

ascetic can recognize psychology and

00:50:17

their techniques, that is, in fact, they

00:50:20

recognize each other because the work of the

00:50:23

holy fathers, if we begin to remember

00:50:25

what they wrote about, and the main one part of them

00:50:28

is devoted to psychology psychology

00:50:31

power to remind just

00:50:33

on the street and remember some examples this is

00:50:36

all pure psychology for example

00:50:39

Barsanuphius

00:50:40

before the restoration writes from the dialogues this

00:50:44

as his name in general and have fun there I

00:50:51

remembered the bead writes if you want to

00:50:54

strengthen control over your brothers then don’t

00:50:58

immediately and sharply this will lead to a conflict with the

00:51:01

brothers, do it gradually tell

00:51:04

me this is spiritual advice yes this is pure

00:51:07

psychology

00:51:08

yes there are quotes from the saints father toys

00:51:11

from the bibles if we read and here is Dorotheus

00:51:16

there is a plot with how one marriage was very

00:51:18

very loyal to other brothers he

00:51:21

asked him why you

00:51:24

treat them so kindly and don’t pay attention

00:51:26

to the fact that he condemns you, he says yes, it does

00:51:30

n’t cost anything to pay attention to these dogs, and then

00:51:32

Dorofei makes a purely psychological

00:51:35

conclusion about what a foundation is

00:51:38

moral behavior is not the moment

00:51:42

is not worthy the same thing can be

00:51:45

recalled from the patericon by a monk who walks

00:51:48

and above

00:51:49

and is placed the monks here approached the river there the

00:51:54

woman cannot cross will become took

00:51:56

the woman in his arms brought across the river

00:51:58

they go further to the capital put she left

00:52:01

do not go further The monk still can’t understand

00:52:04

how it was that the old man took

00:52:07

the woman in his arms, it’s generally in crowds,

00:52:09

he finally made up his mind and I’ll ask how it

00:52:12

happened, you took the

00:52:14

woman and carried her across the river and tried to

00:52:17

answer him, you understand, I took the woman, I was

00:52:20

transported, you put her down until now

00:52:23

you're saying that this is psychology, there's no

00:52:27

spirituality at all, it's

00:52:30

just that you're unconsciously interested in

00:52:34

discussing this issue

00:52:35

because you're young and hot and I'm old.

00:52:45

I threw away the empty container and moved on, I felt

00:52:47

better,

00:52:48

but you still don’t bear it and I would

00:52:51

highlight the work of the Holy Fathers 90

00:52:55

percent is only psychology, of course,

00:52:57

if we are trying to create pure asceticism,

00:53:00

then there will be a bed, look, listen to radio

00:53:03

Radonezh,

00:53:04

but this is not serious, the same thing vice versa

00:53:07

By the way, there is a serious problem of both the

00:53:09

language barrier and the psychology of this

00:53:13

barrier, there is no such barrier, I even wrote down the quote below,

00:53:16

quotes from for you less than Vygotsky,

00:53:19

who was a fan of Freudianism, but at the

00:53:21

same time he said that Freudianism, that

00:53:24

is, psychoanalysis, has no boundaries and language,

00:53:27

and it turns everything into psychoanalysis,

00:53:29

solemnly open your tongue psychology of you

00:53:32

Katie Kuana will turn everything into psychology if

00:53:34

you release the ascetic into the language of skeptics

00:53:38

psychology, then she will find demons everywhere

00:53:41

evil intent deviation from God and so

00:53:45

on Freud retreated from God you know

00:53:48

at least a little how Freud lived in his youth

00:53:51

you were not carried by your own father you were not

00:53:55

humiliated publicly you didn’t hide your

00:53:58

origins, you know something about how

00:54:01

Freud lived and you’re talking about Freud leaving

00:54:04

God, but first learn psychology

00:54:08

at least a little to stop the flow of words that

00:54:13

interpret everything in a system of guilt and

00:54:16

responsibility before God, and

00:54:19

psychologists are also to blame even they can’t

00:54:21

stop their thesaurus, they absorb

00:54:24

all of these because they are not

00:54:26

disciplined and only I am on a white horse,

00:54:29

I can sort it all out, it’s a joke, but so that they

00:54:32

understand that there is this problem and until

00:54:35

now no one has listened to Vygotsky, how can

00:54:39

we do this to tell a psychologist

00:54:42

103 you can’t interpret this

00:54:45

experience qualitatively and how to tell a believer

00:54:49

100 ascetic and you can’t interpret

00:54:53

qualitatively someone else’s experience, it’s just that your

00:54:55

language is different, but we are all so

00:54:58

in love with our semantic continuum

00:55:00

that we believe that everyone else

00:55:02

should take into account our meaning

00:55:06

continue this here’s the problem, the problem that

00:55:10

few people say today thank God we

00:55:13

talked, like and so on

00:55:15

good 2157 but we talked for almost an hour

00:55:20

I probably won’t risk asking you the

00:55:22

next question a little more to

00:55:24

know in an hour let’s go in here you will have your

00:55:28

disagreement with something let’s not agree,

00:55:31

it will be interesting, I was always

00:55:32

interested in the question from the patericon,

00:55:35

you said about psychology, two monks went

00:55:40

to the city, they got lost, standard situations for a

00:55:43

monk, and where does he come back, cries what

00:55:46

I put on, the other rejoices and one says

00:55:49

we sinned, the authors say no, we didn’t

00:55:51

sin and then it was revealed to the elder

00:55:54

that the one who says I didn’t sin,

00:55:57

he miraculously won, gave a

00:56:01

pass, wounded by the devil, what is this

00:56:04

denial in psychology, that’s just the

00:56:06

point, that’s what

00:56:11

I’m talking about, a psychologist comes over this

00:56:14

situation and says look, the check just

00:56:18

went into stupid denial, it didn’t happen, it was

00:56:20

repression, yes, if you take the frame, but

00:56:24

it wasn’t, it wasn’t about yourself and

00:56:26

lives well, don’t worry, and the one who’s

00:56:30

stuck on this, he’s poor, he repents, he bites

00:56:32

his elbows, he rips out the hair on his chest, he

00:56:35

couldn’t I

00:56:37

was able to jump over and take advantage of this psycho-protection,

00:56:39

but if we listen to the theologian,

00:56:41

he will say that when mono falls into sin,

00:56:45

then 27,000 demons come up and say now

00:56:49

you have no repentance, now you have to

00:56:51

give up everything now twitter total Lilya and

00:56:54

he turns to them, says there

00:56:56

was nothing, but here he took them like this throughout

00:56:59

the country, therefore, depending on the language of

00:57:01

description, whether our relationship with him depends on

00:57:03

there is no situation where a fact

00:57:07

would exist without a language of description,

00:57:08

it is impossible to imagine a fact

00:57:11

without a conceptual language because we

00:57:14

simply would not have seen it then somewhere now

00:57:16

a pebble fell on the moon, here we

00:57:19

simply don’t know this fact, so we don’t describe it,

00:57:22

but if it were described from the point of view of

00:57:25

theology, from the point of view of philosophy, that

00:57:28

is, you understand all the facts, this is already the fabric of the

00:57:32

language, what people begin with Steins and

00:57:34

the writings of 1921 video blogging, a philosophical

00:57:38

treatise, everything is a fact of

00:57:40

language and we are not we can say that

00:57:45

this action is bad or good, we

00:57:48

said that in our structure of

00:57:51

our language and the language of concepts is not a

00:57:54

strict language to which external people speak

00:57:57

at the beginning, but in the language the concept is

00:58:00

bad but the same action, for example, a

00:58:04

fascist kills a communist

00:58:07

is an action bad or good, it all

00:58:09

depends on who says it, and if an

00:58:13

Englishman says it, then this and this is in

00:58:17

any case good, that one killed the other, the

00:58:19

one who killed the pipe, the British

00:58:22

gave us weapons, they let the share of the drow

00:58:24

kill about these 3 opinions because there are

00:58:27

three systems of measuring one and the same thing,

00:58:30

if I say that you see this monk,

00:58:33

it means he’s all so

00:58:34

worthless, I’ll be a little wrong because

00:58:37

I took into account only one measurement system,

00:58:40

but the second measurement system is not

00:58:43

readable today, that’s the problem if

00:58:46

everyone could calculate this

00:58:49

plot twice and he would say It’s interesting to see how

00:58:53

interesting this

00:58:55

noble deed used to be, now this deed

00:58:57

looks completely unnoble, yes, but

00:59:00

we count everything once and think that there is

00:59:02

one correct opinion,

00:59:05

the floor, of course ours, of course ours, and

00:59:11

this is the system we have, I’m in no way

00:59:13

case, I do not condemn a single

00:59:15

line of Patrick, not a single commandment of the

00:59:18

Holy Father, I think that I understand them well,

00:59:22

at least I try not to

00:59:26

sin against them, but to accept what

00:59:30

they say and restore through

00:59:33

abduction the

00:59:34

continuum in which this

00:59:37

advice flies with special weight and significance

00:59:40

if we cannot restore the cantina, we

00:59:43

begin to laugh at it or begin to

00:59:45

ignore it, as if not to see it, and

00:59:48

many today who read the prayers of

00:59:50

Ephraim the Syrian and say, Lord,

00:59:54

see my sins with blows so as not to condemn

00:59:56

my brother, do they really

00:59:59

begin to look for sins in themselves when in

01:00:01

in general, okay, here we put an ellipsis, as

01:00:05

Alfeev says, look at the context

01:00:09

by dividing, you don’t understand why the

01:00:13

context is taboo ff well done, by the way, about the

01:00:16

text at the context and you need to look at not just

01:00:21

one but many contexts, and I also

01:00:26

wanted to talk about Christianity

01:00:29

and psychology about the fact that Christianity

01:00:32

originated in

01:00:36

Protestantism. at the beginning of the 17th century, he was the first

01:00:40

to use the word psychology, taru. the us feed

01:00:43

is like laziness and stronger than he is a student of

01:00:47

Philip Milton, that is, introduce yourself to the

01:00:50

Protestants Kosman and all of them then

01:00:53

in our Ukraine a lot of psychology was taught

01:00:56

at the Kiev-Mohyla Academy,

01:00:59

starting with Sakovich, this is the seventeenth century

01:01:02

or the most Innocent and did Stepan and

01:01:05

Voski 18 and and the first student

01:01:09

of the first textbook on psychology, the first

01:01:12

textbook in Russian on psychology

01:01:14

was written by a deacon in 1796 Moscow 700

01:01:21

1796 it was Deacon Ivan Haj

01:01:24

Khondovsky who began writing the book

01:01:26

while being a diatomite and finished being an

01:01:29

archpriest, that is, something this says about the

01:01:31

fact that Orthodox and Protestants

01:01:34

began to study psychology before

01:01:38

atheists began to study this, this is a

01:01:42

serious thing and this speaks of some

01:01:46

of the initial friendliness of

01:01:49

Christian psychology, but the fact that they

01:01:52

separated is a loss

01:01:54

of academics and refused to

01:01:58

return to the situation when we calmly

01:02:00

treat psychology not

01:02:02

because it is right, but because it is still one

01:02:04

additional dimension that won’t hurt us,

01:02:08

I read it this way, you can’t argue and

01:02:14

the question is the following: ignoring

01:02:18

age-related psychology in the relationship between the

01:02:19

church as a structure and a person, I

01:02:21

mean the same requirements for both

01:02:24

young men with hormones and for an old man

01:02:28

whose pockets are already fading, as for a

01:02:31

working person

01:02:34

who just some kind of melancholic

01:02:40

yes, by the way, I can give a separate list

01:02:43

on developmental psychology, this is an interesting

01:02:46

psychology that gave us

01:02:48

several ways to measure a

01:02:52

person’s maturation. I won’t

01:02:55

exaggerate too much and will say that almost every

01:02:58

psychologist considered it his duty to give his

01:03:01

developmental psychology in his age

01:03:03

version on The most famous in

01:03:06

the past, Jean Piaget

01:03:08

followed the consciousness of a teenager; the

01:03:11

basis for periodization is

01:03:13

the characteristic of the intellect, strictly speaking,

01:03:14

and he in general considered the intellect

01:03:17

as a particular form of adaptation of the

01:03:20

organism of the interaction of the individual and the

01:03:23

sender, and this is the assimilation

01:03:26

and accommodation of the entire intellect, which develops

01:03:29

different, as it were, formulas by which it

01:03:32

interacts with the environment and

01:03:34

here the development of intelligence is what I’m

01:03:37

talking about because I took into account

01:03:41

the characteristics of intelligence as a

01:03:45

characteristic of forms that dreams,

01:03:48

operates differently, they say through enters the

01:03:51

temple, he has several models of

01:03:53

behavior, and another reader

01:03:55

has one model of

01:03:57

behavior and when the lighting says

01:04:00

it’s possible so and so 1 is satisfied with this and the

01:04:04

other is not very happy with it because for

01:04:06

him it’s not that we are stupid, he just has

01:04:09

one model, he has formed a

01:04:11

formula for the relationship between me and the world through a

01:04:15

certain one model, that is, a

01:04:19

theory of morality development oloroso

01:04:21

Colbert is such a wonderful person at the

01:04:24

number at the end of the 20th century in general Colberg has

01:04:29

three levels and 6 stages of moral

01:04:33

development and very now they will

01:04:35

sound Orthodox look up to 7 years

01:04:39

this is fear fear of the right of power or

01:04:43

those who are stronger and fear of being deceived and

01:04:46

not to get what you are reaching for, here are

01:04:50

children under 7 years old and they are guided by

01:04:52

fear, they count a lot no matter how much

01:04:55

and then the second level is shame in front of

01:04:59

people around them, this is about 13 years,

01:05:02

shame in front of comrades in the immediate

01:05:05

environment or shame in public, that

01:05:08

is, a large circle mega in a negative

01:05:10

assessment of a large circle and the third is

01:05:12

the level of conscience, these are already adults,

01:05:14

this is the desire to correspond to their

01:05:17

moral principles and the desire to

01:05:19

correspond to their system of

01:05:21

moral values, and this is the

01:05:23

maturation of a person, and I hope you

01:05:27

understand why I am saying this because

01:05:28

there are people who are still

01:05:30

guided by fear, they must be

01:05:33

taken into account here people who are simply

01:05:34

ashamed and and often priests are good

01:05:38

barrels wonderful bearded barrels of

01:05:40

pasta here on the beards let you

01:05:44

be ashamed in confession

01:05:47

be ashamed they rejoice and of course the bushes but

01:05:49

he cries they count the weight I did well

01:05:53

wait this is an underdeveloped pack albergue a

01:05:57

person must be

01:05:59

coherent inside as Carl Rogers said, that

01:06:02

is, he must want to live up to

01:06:05

his principles, every crime is a

01:06:07

crime against oneself, says this

01:06:10

ordinary secular psychology, you can

01:06:13

again perform Rogers, he has

01:06:15

a cool one, she has principles of

01:06:18

humanistic psychology for social

01:06:20

psychology, one of the clips sounds

01:06:22

that a person can lift . in terms of

01:06:25

his subjective perception of the world, that is,

01:06:29

think about this

01:06:30

eureka only in terms of his soup Roger

01:06:34

was a believer to become in terms of his

01:06:36

subjective perception of the world, how he

01:06:38

names and perceives things so

01:06:41

correctly if you think otherwise, you

01:06:44

can crush him, but you won’t understand him,

01:06:48

you it’s just simply worn out and but

01:06:52

you won’t understand how he thought before

01:06:54

you raped him, it would be very

01:06:57

useful, I agree with you that

01:07:00

developmental psychology needs to take this into account

01:07:02

by the way, Antonis wrote at Nastya’s helmet,

01:07:05

he wrote what you described fear then

01:07:13

shame and immediately very similar to 3

01:07:18

distance according to the same holy fathers when

01:07:21

slaves were mercenaries the son worked [ __ ] yes yes and

01:07:30

equal fixin this psychology

01:07:32

we can say to the psychology of the

01:07:35

holy fathers and they say that the

01:07:38

son is the highest, that is, when there is

01:07:41

parity but not almost parity the mercenary is

01:07:46

parity but stronger than you

01:07:49

and fear is the lowest very similar to

01:07:53

Kohlberg very tax nasa Kohlberg

01:07:55

similar but today is this taken into account

01:08:00

today we all want to use

01:08:02

universals so that there is one universal

01:08:05

instruction for everyone and than so that

01:08:09

it is correct and in the

01:08:11

right place in front of you as possible three

01:08:12

people, for one the main motive is

01:08:15

fear, for the other the main motive is shame,

01:08:18

and for the third, unity and

01:08:20

with goodwill, he demands from

01:08:22

the priest that the priest should have his own

01:08:24

lighting, he is afraid to play his own so that they do

01:08:27

n’t take him out on his head,

01:08:28

but they will get out on his head because people

01:08:30

who are guided by fear have lost

01:08:33

fear

01:08:34

they climb out on your head and people who

01:08:37

whom you are with shame have lost their shame

01:08:39

that father and masturbation

01:08:42

can be done oh okay

01:08:44

and I can speak for this, or even if

01:08:49

as it was, let’s say so they don’t want to

01:08:51

hear it,

01:08:52

we don’t have a single monolithic post like

01:08:55

we imagine psychology can

01:08:58

teach them this, as you rightly noted, and

01:09:00

on Chrysostom, who is developing this

01:09:02

system that you described, can also

01:09:05

teach this, but they also can’t

01:09:07

learn it, because I don’t know that our holy fathers

01:09:12

studied psychology, in

01:09:15

my deepest conviction, 90

01:09:17

percent of all their works this is pure

01:09:20

psychology, but I only remember about God

01:09:23

in 10 percent of cases, even when they talk

01:09:26

about prayer, they talk about attention, they

01:09:28

talk about entertainment, they talk about focusing from

01:09:31

the university and I why the recluse Theophan

01:09:33

was ashamed of if huskies and treatises and

01:09:36

he got out of a situation where you have to

01:09:38

sit in a pose hold your breath

01:09:40

put your chin on your chest on a leg

01:09:43

fold it like this because he saw

01:09:45

that these are some kind of techniques and geeky

01:09:47

to yogic to psychedelic but

01:09:51

look at all the texts of the saints with software there is a

01:09:54

lot of this well, just like the English here

01:09:57

they sense to fight with there was a house to imagine a

01:09:59

woman decomposing corpse pose option

01:10:04

I think let me hang out

01:10:07

and then you will say the final word

01:10:09

that God forbid that we learn to learn

01:10:14

psychology

01:10:15

from psychologists from the holy fathers

01:10:18

from theologians from philosophers and even from the grandmother at

01:10:22

the market

01:10:23

they divided the world into here in psychology it is

01:10:26

bad yes or good and in theology, is this

01:10:30

good or bad? You need to be able to

01:10:33

read etiology from the reasoning of

01:10:37

philosophers, theology, for example, Nietzsche,

01:10:40

literate philosophers, like me, then

01:10:44

literate philosophers, Nietzsche is considered a

01:10:47

religious philosopher, and he is certainly a

01:10:50

religious philosopher, although he

01:10:52

denied God in every possible way, but we know how to read,

01:10:55

we consider Carl Rogers a Christian

01:10:59

psychologist in while, well, he didn’t

01:11:02

declare this, we know a lot of people who can

01:11:06

read the correct ones, we understand that

01:11:09

there is a wonderful article, was

01:11:12

Martin Heidegger a believer, who,

01:11:14

including that is, we try to count it

01:11:17

from everywhere if we can, and this is my

01:11:21

wish that everyone learns to see

01:11:24

philosophy in what happens at the

01:11:28

market, philosophy and theology, theology of

01:11:31

psychology, and everything, everything in everything, then we

01:11:34

will not divide into correct disciplines,

01:11:36

wrong, useful and harmful, that’s

01:11:40

my mouth, and I can only

01:11:45

confirm yours with words from Schmemann’s diary

01:11:48

when he says that everything people want to

01:11:50

hear what they already know and don’t want

01:11:52

to move to the next floor, this is our

01:11:56

problem when we say that we have the truth with

01:11:59

us, God understand the pagans, repent

01:12:02

of course, be afraid, because God is with us, this is

01:12:04

such a kindergarten which, in my opinion,

01:12:08

would be good, whatever it is a little to grow up a little and

01:12:12

not be afraid to gain experience because

01:12:15

truly, of course, we are Orthodox,

01:12:19

but other people can also

01:12:21

teach us a lot,

01:12:24

so I am grateful to you for such

01:12:26

responsiveness, and so quickly agreed

01:12:29

to this conversation, for me it was such an

01:12:33

Easter event event of the year and

01:12:36

very bright, I hope that this video

01:12:41

will add more subscribers to you and I also tell

01:12:43

people that I recently launched a

01:12:46

patreon, Cheslav, there is a kind of gesheft for

01:12:52

him and for us, so subscribe both

01:12:55

there and on his channel and we watched as

01:13:00

yours Your Majesty thanks you, so

01:13:04

of course I would talk for another hour, but it

01:13:08

will be difficult to watch, I have

01:13:10

arguments against progressivism that

01:13:14

Archpriest Alexander Schmemann expresses,

01:13:17

I don’t think that everyone should constantly

01:13:19

progress

01:13:21

new things, my arguments against progressivism are

01:13:25

somehow following different broadcasts and

01:13:28

thank you all for that what have you seen all the way to here,

01:13:31

thank you, goodbye

Description:

Ютуб-канал о.Александра Горовенко: https://www.youtube.com/channel/UCIrYFQTMPBydo3IGqpW0z9A Литература по теме и рядом: Валерий Александрович Ильин «Православие и психотерапия» Виктор Иванович Несмеелов «Наука о человеке» в 2 томах Виктор Иванович Слободчиков «Христианская антропология и современная психология». «Индивидуальность как способ духовного бытия человека» Сергей Анатольевич Белорусов «Православие и психотерапии от него производные» Прот. Андрей Лоргус Борис Сергеевич Братусь «Психология и духовность – две вещи несовместные?» «Христианская психология как научное направление: к истории вопроса» «Вера как общепсихологический феномен сознания человека» «Психология и духовный опыт» Карен Хорни "Невротическая личность нашего времени" Джеймс Бьюдженталь «Наука быть живым» Виктор Франкл «Воля к смыслу». «Человек в поисках смысла». Эрих Фромм бегство от свободы Эрик Берн «Игры, в которые играют люди» Адриан ван Каам «Психология потери веры» Дмитрий Витальевич Лицов «Религиозная вера в экзистенциальной психотерапии» Александр Ефимович Алексейчик «Духовные аспекты в психотерапии» Ролло Мэй «Открытие Бытия» Елена Юрьевна Рязанцева «Вера как экзистенциальный ресурс личности в преодолении кризиса» Абрахам Маслоу "Новые измерения человеческой природы" По возрастной психологии: Ольга Александровна Карабанова «Возрастная психология. Конспект лекций». Игорь Семёнович Кон «Психология ранней юности» *** Выгорание бывает по причине отсутствия жизненного пространства для «Я». Выгорание проходит по трём основным сценариям: 1) атрофия восприятия повторяющихся несвободных слов и действий (кадило, кропила, паки и паки). 2) стремление к переменам  болезненная фрустрация. 3) усталость от двойной жизни, от несения маски. Изначально молодые священнослужители не только не ожидают этого, но и не играют вовсе. Потом они узнают, что любимое ими христианство не только никому не нужно, но и не может быть принято. Эта неожиданная нагрузка приводить к перенапряжению (умножению «жизней»). Возрастная психология: Структурно-генетитческая теория Ж.Пиаже. • основой периодизации является характеристика интеллекта. • интеллект представляет собой частную форму адаптации организма, • взаимодействие индивида и среды характеризуется единством процессов ассимиляции и аккомодации. Интеллект вырабатывает формы его освоения. Теория морального развития Лоуренса Кольберга († 1987). I уровень: Страх наказания (до 7 лет). 1. Страх перед правом силы. 2. Страх быть обманутым и недополучить благ. II уровень: Стыд перед окружающими людьми (13 лет). 3. Стыд перед товарищами, ближайшим окружением. 4. Стыд общественного осуждения, негативной оценки больших социальных групп. III уровень: Совесть (после 16 лет). 5. Желание соответствовать своим нравственным принципам. 6. Желание соответствовать своей системе нравственных ценностей. Важнейшая идея теории развития К.Роджерса – поведение человека можно понимать только в терминах его субъективного восприятия и познания действительности. История христианской психологии Первое представление о предмете психологии введено немецкими представителями поздней протестантской неосхоластики Рудольфом Гоклениусом († 1628), последователем учения Филиппа Меланхтона. Доктор медицины (1601), доктор физики (1608) и доктор математики. В 1590 ввёл в научный обороте термин «психология», использованный и его учеником пастором и биологом Оттоном Касманом (†1607). В 1594 он разделил антропологию на две части: психологию и соматологию в книге «Psychologia anthropologica». В начале 17 века значительную роль в развитии украинской и всей восточно-славянской психологической мысли играли братские школы и коллегиумы, а позже – Киево-Могилянская академия. Касьян Сакович († 1647). Церковный деятель Речи Посполитой. Философ, проповедник. 1620 по 1624 – препод. и ректор Киевской братской школы, в 1624 был лидером Люблинского братства – просветительская деятельность. "Трактат о душе" (1625). В главе о сновидениях он рассматривает их как явление мыслей и чувств, подавленных или прерванных днём. Архим. Иннокентий Гизела († 1683) просветитель, философ, церковный деятель и историк. Проф. философии, ректор Киево-Могилянской академии. Собрал крупнейшую в Украине библиотеку. Читал курс психологии. Еп. Стефан Яворский † 1722 курс «Psichiologia», который признан одним из первых и наиболее значимых в Киево-Могилянской академии. При изложении этого курса он опирался на Аристотеля «О душе», а также на источники по биологии. Исходил из субстанциального понимания души. Самая первая в России книга по психологии – «Наука о душе» (Москва 1796). Автор – Иван Михайлович Кондорский, который во время написания книги дьяконом, а позже – протоиереем РПЦ. *** Открытый телеграмм-канал Рубского: https://t.me/rubskyi_official Закрытый телеграмм-канал Рубского (2е в месяц): https://t.me/+Y1ApOXXtDeg0ZDBi Патреон Вячеслава Рубского (кроме России): https://www.patreon.com/rubsky

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