RASPUTIN ALREADY IN HIS YOUNGER YEARS ALTERNATED PERIODS OF EXTREME REVELRY WITH BOUTS OF REPENTANCE.

Sunday, August 01, 2021 6:31 AM + to the quote book

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It's been almost a year since my father left Pokrovskoye. He looked like a tramp. Exhausted, ragged. His wife couldn't recognize him. His father said that then he "did not see himself", that is, he did not care how he was dressed, even hunger did not bother him too much, although it was not possible to eat every day.


He prayed constantly.
"But the enemy did not nap," said the father, talking about that time. Instead of the Kazan Mother of God, he was given images of female seductresses.

It is interesting how my father wrote in the "Life...": "The vision does not need to be believed, it is not available to us. At least it actually was, for this the Lord will forgive, for unbelief even a small feat will forgive, but as from the enemy in the charm of falling, it is asked how all the same, as some evil landowner lost some things. Very, very carefully you need to with these visions, to such lowness, that is, to oblivion, that you will not remember either days or hours, and in such a fall pride, and you will be a real Pharisee. It is difficult for wanderers to fight the enemy. When I went to wander to Kiev, I left in the morning without lunch, it was my charter. The villain enemy was jealous of all my good deeds; then he appeared in the form of a beggar, but still noble that not a beggar, but an enemy in the fog. I had time at that time to overshom myself with the sign of the cross, and suddenly disappeared like dust. Then I thought that the village is even more than 30 versts, you look from behind the fishing line and went to the valley - here and the village. Ekoy Satan! Wicked thoughts, undescribed fatigue, unspoken hunger, uncertain thirst for drinking, I guessed that this was again from the enemy, often fell on the road, as if on bumps sometimes - all this temptation! You approach the village, the ringing rings, I with my jumpy legs and frequent gait, already in the temple. Here is my first thought the enemy asks: then stand on the porch, collect victims - the road is far away, you need a lot of money, where you will take; then pray that you will be taken to lunch and fed sweeter. Grab a crazy head, the cherubic verse is already being sing, and I have not yet been, have not yet been, have not united with the Lord! I won't give it anymore! So I had to fight these thoughts for years." Matrena Grigorievna Rasputina, "Rasputin. Why»
there: "Let us not believe dreams, except for the Mother of God and the Cross."
He would bow countlessly, beat himself with a stick, quilt his belt, and the pain would displace the senses and fill him with shame.

The more he tried to banish the seducers from consciousness, the more insistibly they returned until he fell to the ground in exhaustion. He was defeated in one battle after another, finding no rest.

Unwilling to admit defeat, he fought, restarting his battle at dawn every day and mourning defeat at sunset.


In the "Life..."
the father writes: "Ah, the cunning enemy catches those who are saved in general..."

In the eyes of the whole world, the father was a sinner, and, from the point of view of church laws, he undoubtedly sinned, but I prefer to think that a merciful Lord in his heart can find justification for a sinner who yielded to forces that are not in the power of man to resist. My father tried to do what only a few could. I think of him not as a sinner, but as a man who tried and failed. And who can condemn a man for trying? Is it better not to make any effort at all? How does a person know what it is like to climb a mountain if he never tried?


In the "Life..."
Read: "Just as a holey bag will not keep a life in itself, so we, if we do not forgive each other, but will notice mistakes in another, we ourselves will be angry with it, that is, judge."
And in Gurko I found the following definition: "From a young age he found a stormy temperament, manifested in increased religiosity and so inherent in the Russian man's God-seeker, then in extreme physical passion, turning into erotomanny.
However, medicine has long established a combination of exalted religious fanaticism with increased sexual passion in people. Be that as it may, Rasputin already in his younger years alternated periods of extreme revelry with bouts of repentance, prayerful ecstasy and attraction to pilgrimage to holy places.


In Rasputin, two extremes were combined - a phenomenon peculiar to Russian nature and having a basis for violent passion. According to Dostoevsky's apt expression, about such persons "you never know forward whether they will enter the monastery, or the village will be burned."

Evreinov also has an interesting place, who worked hard to debunk his father, but was forced to admit: "The excitation of the sexual instinct in connection with religious exaltation and in general with a prayerful feat is a well-known fact.
" The artistic work of the Jesus Prayer," says Bishop Theophanes the Recluse, "plunges the other into a dreamy charm, and the other, marvelously to say, into a constant infantry state. " According to him, the warmth ("warm feeling"), which accompanies the prayer concentrated in the heart, is often combined "with the sweetness of the infantry." "What a strange phenomenon," says Bishop Ignatius (Bryanchaninov), "apparently the ascetic is engaged in prayer, and the occupation generates lust, which should be mortifyed by occupation." The connection of sexual feeling with religious was revealed, long before Freud's doctrine of sublimation of the first of them into the second, Prof. R. Krafft-Ebing, who believed, on the basis of a number of studies, that "the religious and sexual state of affect reveal at the height of their development unanimity in the quality and quantity of arousal." About "the tendency of man to associate his erotica with religion, attributing to the first divine sources and passing it off as a product of the decree from above," says definitely Prof. Trout in the second volume of his study "The Sexual Question". Rasputin was an extremely eloquent example of such a "inclination". N't the lives of saints are free of sexual representation."
I haven't said it directly before, now I will say. I have been reproached and continue to be reproached for reckless faith in my father, in his holiness. Yes, I believe in him and believe in him. Who is able to discern meanings, he will understand. He sought holiness and sometimes was close to it (for example, when he healed and predicted). But his path was interrupted. On the same part of the path that he was allowed to pass, he was subjected to trials. And he overcame them every time. It was not his fault that detractors piled before him more and more obstacles.

Among his father's detractors, Trufanov was especially zealous in describing "adultery." But he also conveys this: "Rasputin told me the following.
" I'm dispassionate. God gave me such a gift for my exploits. I don't care if I touch a woman or a churban. Do you want to know how I achieved this? Here's how! I want to direct from here, from the womb, to the head, to the brains; and then I'm invulnerable. And the woman, touching me, is freed from prodigal passions. That's why the women climb to me: they want to indulge with a man, but you can't; they are afraid of losing their virginity or sin altogether, so they ask me to remove their passions so that they are as dispassionate as I am." Which of the father's scolds will be able to repeat this about himself?


it's easy to move on to the story of how my father got to the whips in his wanderings.
The history of this sect is unusual. Perhaps no other spiritual organization is surrounded by as many legends and outright lies as this. It was founded in the seventeenth century by Danila Filippov, a man of course outstanding. Wherever he went, new disciples and followers, even more zealous than himself, poured into him. Fanaticism often turned into fits of hysteria.

Whips were strictly disciplined. Their rites differed from the canonical church ones, so they were persecuted by the government. A vow of silence saved the sect. No one could tell anything to outsiders about what was being done in the ship (as the whips called their community). But no matter how they hid, the secret became apparent.

It should be noted that the whips failed to preserve the purity of the faith. After Filippov's death, a certain Radaev became the feeder (head of the community), who, being a debauchery by nature, changed the entire direction of the sect's development. He stated that he was ruled by God's will, that the Holy Spirit spoke through him and that therefore his teaching was true and unconditional. He introduced new rites, not much different from, and he himself was an indispensable participant in them.


Meetings usually took place in a special house of worship, in a large room. This is a prerequisite. Because the main rite of whips - joy - resembles a general dance around the main person. It is believed that during this dance grace descends on the worshippers in this way and they see through. Those who care, and even men, reach a frenzied. Many believe that this peculiar service ends with sin. Instigated by the feeder, the whips do not remember themselves at all and do not try to cope with the sensual pressure.
The new vigils, who think too well of the human race to the disappointment, have become bait for many who are not firm in the canonical faith. The promiscuity that reigns in the sect of whips turned out to be bait.

Many of the followers of whiplash in Radaev's depiction settled in Siberia. Some of them were expelled there by the government, which diligently persecuted the sect, others voluntarily moved to these places to avoid persecution.

My father had heard of whips before. First in Pokrovsky, not far from which in the depths of the forest were hiding adherents of this sect, who came to Siberia from somewhere in Central Russia.

In the Verkhotursk monastery, he had the opportunity to observe the bizarre combination of Orthodox rites and whiplash joys practiced by monks who were exhausted from the severity of abstinence.

Now he had to face them closely.


One day, after a day on the road, my father asked for lodging and bread in a hut. The hostess, somewhat dejected, let him in. Immediately the reason for the woman's concern became clear. On the bench under a pile of blankets lay a girl. It seemed that she was dying.
The father approached her. The child was unconscious, the only sign of life was barely audible breathing and sometimes moaning.

His father asked to leave him alone with the patient.


girl's parents came out.
The father fell to his knees near the bench, put his hand on the hot forehead of the child, closed his eyes and began to pray.

He said that he did not feel the passage of time at all.

Worried parents opened the door every now and then and looked with amazement at the man frozen in prayer.




Finally, the girl moved, opened her eyes and asked,"Am I alive?"
A minute later, she didn't resemble a dying one.

In their thoughts, the parents who said goodbye to their child, distraught with unexpected happiness, endlessly thanked their father and sat down to dinner.


The girl's mother, who had not yet completely left the trouble, apologized, asked her father what he had done.



My father answered,"I prayed. The Lord helped.

drank, as expected, for health. The conversation went livelier.



The hostess blushed. She was very interested in the question of what kind of life the father leads - for what he was given such a gift:- You must be leading a very pure, chaste life?
The father replied that he did not believe in the need for chastity.

The woman perked up. She asked if he was a whip.




The father said that he was not a whip, that he had heard of them and that he was not interested in them. Without any transition, he added:"But you are from the whips.

The hostess squeezed her mouth with her palm, realizing that she had betrayed a secret with something.
That's how my father got acquainted with whips.

The news of the girl's healing quickly spread around the farm. The feeder begged his father to meet.


The feeder's reasoning was that without the joys of the whiplash rite there was no way to approach the truth, and that therefore the members of the sect were satisfied and happy, and certainly closer to God than the Orthodox.