We are talking about the famous and more than once mentioned early Zhou theory of the Mandate of Heaven. The Shans were not familiar with the deification of Heaven, and the sign tian (“heaven”) itself in their texts was practically no different from the sign da (“big”, “great”), and the same sign with an additional horizontal line below (“great on earth") was used to denote the concept of "van".
The general idea of all these graphics, as G. Creel once drew attention to, is that the “great” (van) is connected simultaneously with both the earth and the sky, where the ancestors live. In other words, the Shan sky (with a small letter) was only the residence of the divine ancestors and, as such, was graphically associated with the great mediator between earthly realities and the divine power of the ancestors, i.e. with a van.
The Zhou people borrowed from the Shan the most important principles of spiritual culture, world order and worldview, because they simply had no alternative. Along with everything else, the need to receive sanction from above came to the Zhou spiritual culture, because only this could give them legitimacy. The desire to gain this kind of sanction is clearly seen in the example of Wu-wan, who complained that he did not feel heavenly favor. Fear of external forces that patronized the Shang, apparently played a significant role in his desire to preserve the community and proto-state of the Shang after the victory, even if controlled by the Zhous.
The situation changed dramatically after the start of the rebellion. In the chapter of “Shujing”, where, as already mentioned, it is most fully described about him and the circumstances accompanying him, the phrases that the unmerciful Heaven has sent misfortune to the house of Zhou, that the instructions of Shandi cannot be neglected, that the will of Heaven is unknown and, finally, that the mandate of Heaven is not easy to maintain.
In other chapters of Shujing, which appear in the text next to Da Gao and, by all accounts, are contemporaneous with it, the idea of the Mandate of Heaven is developed more thoroughly. Thus, in “Shao Gao”, where the text of Zhou Gong’s speech to those displaced to the region is reproduced. Luo Shan, after the suppression of the rebellion, said that the august Heaven and Shandi were inclined to change their mandate: before it was owned by the rulers of Xia, but then they lost it, then the rulers of Yin began to own it - and also lost it, so the fact remains a fact - now the mandate is in hands of the Zhou Wang. Similar ideas are presented in the chapters "Do Shi" and "Do Fan".
If we expand all the argumentation that accompanied them, then its essence will boil down to approximately the following. Heaven once gave an order (mandate) to rule the Xia Dynasty, but its rulers were not up to the task, and Heaven changed its decision, giving a mandate to the Shan Cheng Tang. Then Zhou Xin was not up to the task, and Heaven again changed its decision, handing a mandate to the Zhou rulers. From this it is clear that the Zhou Wangs do not rule the Celestial Empire by the right of naked force and successful conquest. On the contrary, they successfully fight and defeat the enemy precisely because the Great Sky is behind them.
From the text of “Shujing” it is clear that the idea of the Mandate of Heaven was formulated in detail precisely in connection with the rebellion (in “Shao Gao” it is only outlined dotted line, without any argumentation; in subsequent chapters - “Do Shi” and “Do Fan” - in detail reasoned). All three chapters were written in connection with the actions of Zhou-kung or directly on his behalf. And this is natural: since Cheng-wan was still a teenager in those years, it was Zhou-gun who led the Zhou people and pacified the Shan people for the second time, which must be specially emphasized, because the words about the mandate of Heaven in “Shao Gao” were put into his mouth.
It appears that the entire argument was put forward and developed by Zhou Gong himself. Of course, one could, taking into account the relatively later time of compilation of even the first layer of the Shujing, assume that it, like the idea of \u200b\u200bthe heavenly mandate at its center, was developed later and included in the corresponding chapters retroactively - examples of this kind there is more than enough in ancient Chinese texts with their edifying orientation.
Fortunately, researchers have at their disposal an authentic document - the inscription on a bronze vessel “Da Yu Ding”, dating back to the reign of Cheng-wang’s son, Kang-wang (1004-967 BC - according to Chen Meng-chia). It contains the following phrase: “The great and glorious Wen-wang received the great mandate of Heaven.” From this it is irrefutably clear that for Chengwan’s son the idea of a mandate was already established and self-evident. Thus, we can say with reasonable confidence that the idea of the Mandate of Heaven was formulated at the turn of the 11th-10th centuries. BC, i.e. soon after the conquest and, most likely, after the second defeat of the Shans. And if this is so, then there is no serious reason to doubt that it was Zhou Gong who put forward and developed it, perhaps not alone.
A sacred-political theory of this kind was vitally important for the Zhou people and the entire population of the Yellow River basin, including the Shan people themselves, to whom Zhou Gong first of all addressed with its presentation. It gave the Zhou people the right to power in the Celestial Empire, legitimizing it in the terms and concepts of the Shan political culture familiar to the entire region.
It is very significant that the Zhou people did not create new political principles, did not contrast any of their own, their political culture with the previous one. On the contrary, they convinced the Shan people with Shan arguments, for which, in fact, they used alternately and in almost the same sense, in a similar position, the idea of the ancestors of the Shan Di in its already significantly transformed form (Shandi), and the Sky, to which in the Shan was not treated as a divine power, but which nevertheless appeared there in ritual practice as the residence of the Shan-di.
Zhou Kung, who understood the situation better than others, could not help but be among the authors of this kind of idea. But not only did he skillfully beat the Shans with their own weapons, and in that sphere of the sacred-spiritual and ritual-political, where their traditions and positions were immeasurably stronger than those of the Zhou. The merit of him and his circle is that the idea of the Mandate of Heaven not only made the power of the Zhou Wang legitimate, but also gave it independence from the Shang and Shang ancestors, maintaining due reverence for them and without breaking with the revered tradition. Let's figure out how it all happened.
Having identified yesterday only the Shang, and now, as it were, the common, all-Chinese ancestors of the Shang-di with their location, Heaven, the Zhou people did not sin in any way against tradition: the Shang themselves considered their ancestors to live in Heaven. But the result was an important shift in sacred-spiritual ideas.
By constantly using both terms and referring to both higher authorities in parallel and in an interchangeable context, the Zhou people prepared public opinion for the fact that since the Great Ancestors, perhaps even in a new interpretation, the Great Ancestor (Shandi), and the Great Heaven are one and the same , then why not prefer Heaven as a faceless abstract divine force, which has the indisputable right to manage affairs on earth, the actions of people.
Acting in this way, and, as far as can be understood from the analysis of the Shujing texts, systematically and gradually, Zhou Gong was able to force public opinion to accept a new interpretation - fortunately, the political position of the Shans, weakened by the movement, contributed to this. As they say, the sheep are safe and the wolves are well fed. But that was not all. Rather, on the contrary, only the foundation was laid for a powerful ideological structure, which over time became a bastion of Zhou’s legitimacy.
The first consequence of the shift of emphasis to Heaven proposed by the Zhou people was the independence of the Zhou Wang and the entire dynasty from their Shang ancestors. Instead of a family-genetic connection with the celestials according to the Shan standard, an adaptive connection began to take shape between Heaven and the ruler, in this case the Zhou ruler. Heaven, as the highest symbol of everything divine, took the position of deified ancestral ancestors and, as a result, began to act as the great Father of the ruler living on earth, and the ruler accordingly became the Son of Heaven.
Real family contacts have been replaced by adaptive ones. Everyone was well aware that the concept of “Son of Heaven” only allegorically connects the ruler with family ties with Heaven. At first glance, this could somewhat reduce the level of sacredness of the ruler’s position. In fact, everything happened just the opposite.
It can be said that the second important consequence of Zhou Gong’s ideological efforts was the rise of the Zhou Wang and the strengthening of his political legitimacy. As if developing, improving the norms and principles, traditions of the Shan political culture, Zhou Gong gradually, imperceptibly, but purposefully revolutionized them, using his interpretation in the name of the interests of the House of Zhou.
Since the Zhou Wang, having become the Son of Heaven, was no longer so much the heir of the upper ancestors, but rather the person closest to the Great Heaven, the owner of the “mandate” handed to him by Heaven to rule the Celestial Empire, then his position became much more sacredly elevated, in a sense independent . The Great Heaven, having given him a “mandate,” was now always with him, behind him. Wang no longer needed, as was the case in the Shang, regular contacts with his ancestors, constantly turning to them with numerous requests.
It is for this important reason that fortune-telling has become a thing of the past, at least with inscriptions addressed to ancestors - there are none of those in Zhou. The practice of fortune telling (both on bones and shells according to the Shan method, and on yarrow stems according to the Zhou method), however, has been preserved. But having lost its highest sacredness, it became the property of quite a few, if not all. Naturally, the sacred status of fortune telling decreased.
Their place was taken by solemn sacrifices to the Great Heaven, furnished with ever more magnificent and elaborate ritual and ceremony, where main role It was always the ruler who played, as well as the private sacrifices to clan ancestors in any family, any clan, including the ruler’s clan. The descendants who sacrificed to them no longer expected any reaction from their ancestors, and the very fact of sacrifice was desacralized and acquired a ritual and ethical meaning.
As for Heaven, they left him the opportunity to show his will. In the current ancient China In practice, it was believed that as long as Heaven does not manifest itself in any way, it is satisfied. If misfortunes, crop failures, disasters, social or natural disasters occur, this is a manifestation of Heaven’s disapproval and dissatisfaction.
From the outside it may seem that such a pragmatic interpretation of Heaven’s reaction gives too much great importance role of chance. In fact, again, everything is just the opposite: the reaction of Heaven is in no way accidental, it is strictly conditioned. In other words, Heaven reacts when and how people deserve it. And since the ruler-wan acts on behalf of the people - which, as mentioned, goes back to the Shan tradition - it is not surprising that he is responsible for them.
In a word, if Heaven is dissatisfied with something and if it has shown this dissatisfaction, then this means only one thing: the ruler poorly governs the people and state entrusted to him. It must be said that all the rulers of China until the 20th century. AD They were well aware of this and, as a rule, behaved accordingly, drawing the appropriate conclusions from Heaven’s reaction (they publicly repented, carried out or, on the contrary, canceled reforms, were even ready to leave the throne). And in hindsight, historiographers explained all this convincingly, although sometimes quite subjectively. They often emphasized or obscured certain natural phenomena, depending on what, from their point of view, this or that ruler deserved.
What was the general criterion that determined this or that reaction of Heaven and, accordingly, the position of the historiographers who interpreted his will?
Was Heaven, in the eyes of the ancient Chinese, something like a capricious and willful despot, executing some and pardoning others at will? Or was it strictly guided by some important principles? The Zhou people gave a precise answer to this important question. And what it was like and how it was given, also, judging by many data, should be considered the merit of Zhou Gong. We are talking about the principle of ethical determinant.
The Zhou teaching about the Mandate of Heaven: the historical circumstances of its approval in China.
Doctrine of the Mandate of Heaven(tian-ming) - the concept of an ethically determined right to power, according to which Heaven gives the mandate to rule the Celestial Empire to a virtuous ruler, thereby depriving the power of an unvirtuous one. From this point of view, the entire previous history, vaguely known to the Zhou people, was subjected to an official revision: according to the concept of Zhou Gong, recorded in the early chapters of the book of historical legends Shujing, there once existed on the territory of China the Xia dynasty, which had the right to power, but was deprived of this right because that its last representative, Tse, had lost his virtue and behaved unworthily. It was as a result of such a course of events, sanctioned by Heaven, that power ended up in the hands of the founder of the Yin dynasty, Cheng Tang. The Yin possessed the heavenly mandate for a long time, but the last Yin ruler, Zhou Xin, again due to his lack of virtue, lost the right to it, as a result of which the great Mandate of Heaven ended up in the hands of the Zhou ruler, Wen-wang. The concept of the Mandate of Heaven - perhaps the first consciously created and well-logically substantiated socio-political theory in the history of China - played a decisive role in legitimizing the power of a small minority of Zhou conquerors: their right to power turned out to be undeniable because it was sanctioned by Heaven itself, which became supreme deity in China. Heaven sanctioned this power not because the Zhou people were stronger than others, but because they had wisdom and virtue on their side.
A sacred-political theory of this kind was vitally important for the Zhou people and the entire population of the Yellow River basin, including the Shan people themselves, to whom Zhou Gong first of all addressed with its presentation. It gave the Zhou people the right to power in the Celestial Empire, legitimizing it in the terms and concepts of the Shan political culture familiar to the entire region.
It is very significant that the Zhou people did not create new political principles, did not contrast any of their own, their political culture with the previous one. On the contrary, they convinced the Shan people with Shang arguments, for which, in fact, they used alternately and in almost the same sense, in a similar position, the idea of the ancestors of the Shang Di in its already significantly transformed form (Shandi), and the Sky, to which in the Shang was not treated as a divine power, but which nevertheless appeared there in ritual practice as the residence of the Shan-di.
Zhou Kung, who understood the situation better than others, could not help but be among the authors of this kind of idea. But not only did he skillfully beat the Shans with their own weapons, and in that sphere of the sacred-spiritual and ritual-political, where their traditions and positions were immeasurably stronger than those of the Zhou. The merit of him and his circle is that the idea of the Mandate of Heaven not only made the power of the Zhou Wang legitimate, but also gave it independence from the Shang and Shang ancestors, maintaining due reverence for them and without breaking with the revered tradition.
The first consequence of the shift in emphasis to Heaven proposed by the Zhou people was the independence of the Zhou Wang and the entire dynasty from their Shang ancestors. Instead of a family-genetic connection with the celestials according to the Shan standard, an adaptive connection began to take shape between Heaven and the ruler, in this case the Zhou ruler. Heaven, as the highest symbol of everything divine, took the position of deified ancestral ancestors and, as a result, began to act as the great Father of the ruler living on earth, and the ruler accordingly became the Son of Heaven.
Since the Zhou Wang, having become the Son of Heaven, was no longer so much the heir of the upper ancestors, but rather the person closest to the Great Heaven, the owner of the “mandate” handed to him by Heaven to rule the Celestial Empire, then his position became much more sacredly elevated, in a sense independent . The Great Heaven, having given him a “mandate,” was now always with him, behind him. Wang no longer needed, as was the case in the Shang, regular contacts with his ancestors, constantly turning to them with numerous requests.
As for Heaven, they left him the opportunity to show his will. In the prevailing practice in ancient China, it was believed that as long as Heaven does not manifest itself in any way, it is satisfied. If misfortunes, crop failures, disasters, social or natural disasters occur, this is a manifestation of Heaven’s disapproval and dissatisfaction.
In a word, if Heaven is dissatisfied with something and if it has shown this dissatisfaction, then this means only one thing: the ruler poorly governs the people and state entrusted to him. It must be said that all the rulers of China until the 20th century. AD They were well aware of this and, as a rule, behaved accordingly, drawing the appropriate conclusions from Heaven’s reaction (they publicly repented, carried out or, on the contrary, canceled reforms, were even ready to leave the throne).
Heaven's mandate is exhausted
The main result of the past year is the spread of despondency and disbelief in change in society. In Confucian China, the concept of the “Mandate of Heaven” was developed. Upon ascending the throne, the first emperor of the new dynasty received the right to power and the blessing of Heaven - by the very fact of political success. However, his successors could lose the Mandate if they angered Heaven with any unseemly actions...
The issue of the split of Russia, the loss of the last remnant of Russian statehood is on the current agenda. The very fact of serious consideration of issues about a possible split of the country, the Velvet Revolution and similar scenarios for the development of society is another symbolic defeat. First, the Russian elites, and then the people, begin to get used to it - “Russia is our Fatherland, death is inevitable”... As history shows, the Catastrophe comes as a result of such sentiments.
There is a split in the Russian elite over how to respond to the latest act of the Russian Holocaust. The elites were divided into two parts - representatives of comprador capital, focused on Western intervention, and representatives of national capital, focused on receiving dividends from the exploitation of Russian wealth in the Latin American style. The disposition is somewhat similar to the Ukrainian one. We already have Lviv. True, the Russian “Lvov” is located in London, at the place of residence of the famous human rights activist “Platon Elenin”. The location of the Russian “Donetsk” remains unclear. As a joke, we can assume that it is located in Tver, because it is there that the newly-minted oil monster is registered - the Baikalfinance Group company, which acquired a controlling stake in Yuganskneftegaz...
Centrifugal forces increased sharply. Heaven's mandate has expired. The history of the liberal “dynasty” of presidents that began with Yeltsin is coming to an end. The regime will either fall or change. Of course, this is not according to Chinese tradition. But, as the Democrats liked to say, “there is no third option.” There is a high probability that, as the regime falls, it will also crush Russia. And the main figures of the current regime will have to move into the category of “bloody tyrants” and “answer for everything” in The Hague.
What is remarkable about this negativistic atmosphere? The fact that the negative “catastrophic” consensus that has developed among the opposition is a prototype of the Russian civil nation. People have already understood what they DO NOT want. They don’t want a rollback of the state to authoritarianism and a Latin American-style political regime. On this basis, an informal bloc of liberal politicians and left-wing patriots emerged. Of course, they are not happy with each other. But they are already finding a common language.
The problems in relations between the liberal and patriotic flanks of the opposition are psychological, not political. According to the old Russian tradition Many liberal politicians prefer to change their views rather than leave the political scene.
The ideological doctrines of both flanks became closer. There is no trace left of the harsh ideological confrontation that characterized 2003. There are disagreements. The disagreements are the same level that are present in any two- or multi-party system of democratic countries. The platform of national liberalism informally developed on the basis of liberals’ reception of moderate nationalist ideas about the state and patriots’ reception of liberal ideas about the economy. Naturally, in both cases - with reservations. Patriots still do not accept oligarchs (although they fully agree on capitalism), liberals do not accept nationalism (although they agree on the need to increase the role of the state and even to protect “Russian-speaking people”).
Viktor Militarev told the author of these lines about his Ukrainian observations. According to him, the Kiev intelligentsia learned to formulate liberal slogans in nationalist language and talk about the problems of the nation within the framework of the liberal doctrine. The cave nationalism of Lvov was, if not liberalized, then introduced into a civilized framework (for a number of reasons, cave liberalism has never existed in Ukraine, but it can also be cultivated and used for the benefit of society). The Velvet Revolution in Ukraine also took place on the basis of national liberalism.
The opposition's only problem is personnel. The former leaders of the liberals are personally incapable of developing a new synthesis and even of productive participation in it. There is an inertia of images and relationships. Khakamada simply cannot sit at the same table with the same Prokhanov. More precisely, she can sit, but “people won’t understand.” Consequently, the new, but not yet fully self-realized Russian civil nation will have to start by solving the problem of leadership. That is, with the formation of a fundamentally new opposition elite (counter-elite). In Ukraine, such alchemical manipulation was successful. The bloc of Yushchenko supporters is not only the former Rukh, but also fragments of the “liberals”.
And in this, paradoxically, lies a chance for our president. He can, if he wants, retain the Mandate of Heaven only if he leads the emerging Russian civil nation. After all, he is the only national liberal in the country. True, defending national interests in our state is still at the level of slogans. And for some reason liberalism consists of endless mocking experiments conducted by the pseudo-liberal bureaucracy on the people (see, for example, “monetization of benefits”).
The bourgeois nation in Russia has already taken shape, it just has not yet realized itself on a rational level. As a conservative-minded person, I would prefer that the upcoming national-liberal (and in essence, bourgeois) revolution be carried out “from above,” by the authorities themselves. If our president cannot prevent the Orange Revolution, then he should at least lead it. This is the only way he can achieve an extension of the Mandate of Heaven for the “dynasty” that is on the verge of bankruptcy.
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Especially for the meeting of the leaders of the People's Republic of China and the Russian Federation in Ufa 06/09/15
Officials of the Russian Federation and China, followed by the media, say that there has never been a better period in relations between Russia and China than the current one. However, it is not. It is obvious that in the early 50s of the twentieth century, relations were both stronger in common interests and more sincere in common intangible values. At that time, our countries were held together by a military-political alliance built on the ideology of Marxism-Leninism. The strength of the alliance was tested by the Korean War of 1950-1953. In China, this war was called the “War of Resistance to the United States and Support of the Korean People.” On land it was led by “Chinese volunteers.” And the USSR provided material and technical supplies for the combat operations of the people’s army and provided air support for the “volunteers” with the forces of the Fighter Aviation Corps. However, the most important aspect of the relationship was that Mao Zedong received from Stalin what is called in the Chinese tradition "Mandate of Heaven" (tianming) or otherwise - cosmic grounds for the legitimate governance of the Celestial Empire with the transfer of the monopoly of the right to power by inheritance to the next generations of CPC leaders (despite the fact that the loser civil war the leadership of the Republic of China lost this right and fled to the island. Taiwan).
Russian Sinology speaks in detail about the signs of the loss of the “Mandate of Heaven” by the authorities. In tradition, the change of heavenly mandate is called " ge min " Nowadays this word is used to translate the European meaning of “revolution”. However, the question of how the government receives this mandate is absolutely silent. So: according to the Law of Change, occupying the Navel of the Earth is the “Middle State” ( Zhong Guo) can receive the Mandate of Heaven for a new secular power only through the ritual of its recognition by the spiritual authorities from the East. Because in Chinese tradition, a compass is an “arrow pointing south” ( zhi nan zhen), and the orientation of the cardinal points in the Celestial Empire is done as if looking not from the earth, but from the sky, then the East of the Far Abroad begins immediately beyond the western border of China proper and the Old World (Europe) in Chinese is the “Eastern Continent” ( Dun Dalu). And the New World (America) is the “Western Continent” ( Si dalu). Therefore, all the founding heroes of the ruling dynasty, be they rebels, aristocrats, generals or even foreign conquerors for the voluntary subjugation of the peoples of China new government have always sought spiritual recognition in the East. So, for example, in the historical memory of the Chinese, the most powerful “model emperor” Taizong of the Tang dynasty (7th century) received the Mandate of Heaven from the hierarchs of the country that spread to Persia, Central Asia and the Great Steppe of the Christian heresy of the Nestorians. The founder of the Mongolian Yuan dynasty, the Great Khan Kublai Khan (XIII century), received the Mandate of Heaven from the “mentor of the state” ( GoShi) Pagba Lama: the fifth head of the Tibetan Sakya school of Buddhism, in return, with a label from Kublai Kublai, who became the first theocratic monarch of Tibet. And the founder of the “red dynasty” Mao Zedong received the Mandate of Heaven from the theorist and leader of the CPSU (b) Stalin.
External forms of spiritual recognition of the beginning of the “Red Dynasty” were that Mao Zedong became the main foreign guest at Stalin’s 70th anniversary. The Moscow-Beijing march thundered in the music: “Stalin and Mao are listening to us.” And in the fine arts a whole direction of the “Friendship of Peoples” poster appeared. However, the cosmic basis for Mao Zedong receiving the Mandate of Heaven was associated with Stalin’s promise and the hope, justified after his death, that China would receive the secret of nuclear weapons from the USSR. The fact is that the secret of the explosive release of energy of the uranium atom in a sacred sense is associated with the Green Dragon - which in the Chinese tradition is responsible for the underground (magical) treasures of the “invisible world”. Therefore, the PRC gaining access to the powerful energies of the atomic nucleus is the main reason for Mao receiving the Mandate of Heaven, not in external form, but in essence.
One way or another, the Mandate of Heaven is traditionally linked to the establishment of a new order in China, based on the trust of Heaven, earned by the new ruler (“Son of Heaven” - Tianzi) by creating a moral model “DaoDe” for the people. And the emperor’s receipt of the Mandate of Heaven should not be confused with the Confucian ritual of the oath of officials and other rites of entry into office.
The head of the fifth generation of leaders of the People's Republic of China, Chairman Xi Jinping, in 2012, at the XVIII Congress of the CPC, declared the Dream of China, which is not directly related to the ideas of Mao Zedong, for the voluntary subjugation of the people, he needs confirmation of the Mandate of Heaven received by Mao. It is in the search for a sacred way of recognizing new socialist values ( jiazhi guan) of his plan is the hidden motive of Xi Jinping’s two meetings with the head of Russian Orthodoxy (in Chinese - Eastern Correct Teaching) Patriarch Kirill (05/13/13 in Beijing and 05/08/15 in Moscow). According to the Law of Change, hidden from the knowledge of “enlightened Europe”: the East overcomes the Center, and the Center of the world occupied by China overcomes the North. This explains the course returning to the North" appeared in public documents of the People's Republic of China in the spring of 2015. Where the victory of the North for the first time was extended not only to the harmony of the world horizontally (the secret doctrine of 1993 “Three Norths - Four Seas”), but also to compliance with the Will of Heaven vertically. What does overcoming mean: using the “land of the north” in the interests of the PRC ( natural resources Siberia); “man of the north” (the creative ability of people who speak and think in Russian to create something new and unprecedented); and "northern sky". In this case, the “northern sky” should be understood as hovering under the sign of the constellation Ursa Major ( Beidou Xing) Russian spirit of pioneers : conquerors of space and time. In order for the Chinese to discern in their hearts what it is, without unnecessary abstruse judgments of propaganda, it is enough to release A. Melnik’s recent (2015) film “Territory” into wide release.
The totem (ancestral symbol) of Russia is a bear. This is a collective image of a constant search for (conducting) the hidden truth of life (honey), fortitude, a sense of victory, unpredictable cunning, complete self-forgetfulness and fearlessness.
The totem of China is the dragon: a symbol of the cosmic foundation of supreme power, the abyss and the unstoppable force of the element of water, which cannot be stopped, but can be curbed and directed to titanic deeds.
In 2012, the Chinese dragon took flight again (the Chinese Dream of Renewed National Greatness was born). In 2014, a Russian bear woke up from hibernation (came out of its den and reclaimed Crimea). In order to harness the dragon and tame the bear in harmony, a third force is needed. The third force from the East, necessary for trinitarian harmony, should be Kazakhstan with the falcon totem: a fast sentinel bird, a symbol of the “golden family” of Genghis Khan. In terms of modern political practice, this means that it is Kazakhstan that is called upon to solve the problem of a wise mediator who understands the common future of world harmony in the connection of the three forces of the family of peoples of non-Western civilizations. Which will provide China with confirmation of the Mandate of Heaven from Russia on the intangible plane. And Russia, on the material plane, will be given cover by the combined power of China for its forced confrontation with the civilizations of the West.
Now about what exactly needs to be done to achieve universal harmony horizontally and vertically ( hehe). Some clarification: in Chinese the word Spirit ( jingshen) is written in two hieroglyphs. Hieroglyph Jing- this is the female spirit from mother earth. A hieroglyph Shen- this is a male spirit from the heavenly father. In the 19th century, the head of the 13th Russian spiritual Orthodox mission in Beijing, the creator of the Chinese-Russian dictionary, Pallady Kafarov, interpreted the first line of the Gospel of John: “In the beginning was the Word... and the Word was God” as: “In the beginning was Tao... and Tao was Shen " So, the Mandate of Heaven, received by Mao Zedong from Stalin, was associated with the spirit Jing in the form of the Green Dragon. Now Xi Jinping needs to receive the Mandate of Heaven associated with the spirit Shen. In the hierarchy of 9 Chinese dragons we are talking about the Black Dragon, which in the Christian canon corresponds to the third angelic rank - Thrones.
05/09/15 after the parade in honor of the 70th anniversary of the victory of the Soviet people over Germany in Moscow, Russian President Putin miraculously acquired this Spirit Shen, leading the so-called “Immortal (heavenly) regiment” of ancestors who died in the war.
Now, to convey this Spirit to Xi Jinping after the parade on 09/03/15 in honor of the 70th anniversary of China's victory in the war of resistance against Japan, both leaders should go to Lushun (Port Arthur), where they will lay a wreath in memory of the Russian and Soviet soldiers who died in the wars of the twentieth century with Japan (1904-1905, and 1945), as well as in the Korean War of 1950-1953. A ritual of memory of fallen ancestors, separate from the West, will show the world that between Russia and China, in addition to the pragmatic interests of profitable trade in arms, oil and gas, there are intangible values associated with the Spirit of peoples of non-Western civilizations. This will be an external manifestation of the form of world harmony. The transfer of the Mandate of Heaven to Xi Jinping essentially in the near future will be associated with the new Russian high socio-humanitarian technology of managing the Spirit (incognito technology).
If such a ritual in memory of the Spirit of Ancestors at the cemetery of fallen heroes in Lushun, after the parade in Beijing, takes place, then the President of Russia and the Chairman of the People's Republic of China will have a visible, important argument for preserving the results of Victory in World War II for a speech at the 70th anniversary session UN General Assembly in New York.
About power from Heaven in China and Russia
Politics is a matter of power. Power controls the processes of interaction between people. There are three sources of power: Earth, Man himself and Heaven. The order of relationships between people, determined by the nature of the habitat (geographical location on planet Earth), is the destiny of geopolitics. When one group of people subjugates the behavior of other people according to the willfulness of man, this is ordinary political science. Heavenly politics is a question of power according to the Will of Heaven.
The will of Heaven envelops the space of the Earth together with man in an invisible cloak of time. Time is threefold: as the duration of processes (Greek. chronos); as the order of events in the circle of sunrises and sunsets (Greek. cyclos); and as a favorable moment - a phase in the periodic process of ebb and flow (Greek. kairos). So the Will of Heaven is threefold as the amplitude (span), frequency (shaft) and phase (crest) of the wave of time. The sum of the waves of different periods is the history of the earthly life of people under the starry sky of the Universe.
The Will of Heaven (Law of the Universe) is encrypted change code .
The code of changes, using only even (– –) and odd (–) numbers in a set of 64 code words (hexagrams), records the variability of living and inanimate nature, be it genetics, atomic structure or world history. The ancient seers taught: “As is below, so is above.”
And if the Power of Heaven is absolutely transcendental, is beyond the limits of human consciousness and is not subject to experience, then the Will of Heaven, by virtue trinity of manifestation , can either be calculated using three time coordinates, or restored by the mind based on the characteristics of the essence using intelligence tools.
In general, the Kabbalah of the Jews deals with deciphering the Will of Heaven. Kabbalah is the algebra of thought for interpreting the Law of the Universe.
In the odd case, Chinese Taoists study the secrets of the Will of Heaven. Path of Heaven ( Tao) they interpret through the Law of Changes (not to be confused with the Book of Changes " I Ching", which, like a lot of books on Kabbalah, is not a source, but a legend for covering the hidden “keys to Heaven”). The uninitiated have been studying the “Book of Changes” for centuries, while the initiated work not with the Book, but with the Code of Changes itself (Chinese. ZhouYi).
Revealing the keys to the “bar code” of Change from the outside, only based on the intelligence signs shown, with a frank view from above, is a system of views that arose in Russia at the beginning of the 21st century with the daring name of nepopolitika.
If, by one or another of the three methods, it is established on what wave of history and in what period of “return to normal” the events take place current policy, then according to the promptings of the greatness or humiliation of ancestors, one can build the future not at random, and not from a great mind with the freedom of a crafty choice of the future path, but along the solid path of future changes established by the Will of Heaven.
And if the calculation of the surge of the wave was correct, then the entire Universe with its energies will contribute to the success of the smallest efforts in realizing the intentions and capabilities of the ruler, miraculously enhancing the efforts of people in their labors and concerns.
Waves of energy coming from Space, in the visible part are called Light (Chinese. Min); and in the invisible - the Spirit (Ch. Jingshen).
However, such a miracle requires initiation: establishing a resonance between the will of the ruler and the Will of Heaven. The ruler's acquisition of resonant wave support " celestial spheres" makes him the "King of Truth." For which the ruler must first establish contact with Heaven (Chinese. Tian), then acquire the grace of the Spirit of Truth (Ch. Shen) and finally find the Spirit of Victory on earth (Chinese. Jing).
Having grounded through himself the generating Power of Heaven (Chinese. Tianming), the truth of the Will of Heaven is revealed to the ruler (Chinese. Tianyi), for truth (which is different for everyone) acts as a form that embraces in a person the Spirit of Truth emanating from Heaven. That is, the Spirit of Truth descends on people only as the Truth of Life. So philosophers argue that “form is essential, but essence is formed, one way or another, depending on the form” (Lenin).
The grace of the Spirit of Truth, having initiated the Spirit of Victory in the ruler, is revealed Virtue (Ch. DaoDe). Virtue is the “sword of the Spirit” , who is the "King of Truth" » personifies: paternal guardianship family of nations, wisdom teachings And reprisal over the careless.
The virtue of the “King of Truth” leads the country to harmony - a harmonious proportionality of unequal parts: in the elite at the top, the administrative apparatus in the center and the broad masses of the people below.
The result of harmony, its complete expression, is a peaceful state of society in the joy of relationships with nature.
And the joy of a worthy life in harmony with society and nature is both the dream of people and the goal of government.
If, in governing a country, a goal other than harmony with nature and society is pursued, then the state of the Spirit and the active virtue of the ruler are secondary. Heads of democratic states come and go. The ideal of freedom is not associated with Heaven, and people's behavior is regulated by the manipulation of their desires.
Heavenly things are spiritual, but man lives on earth, and earthly things are material. Therefore, the trinary harmony: heaven - man - earth, when establishing order, requires the ruler to harmoniously combine the spiritual with the material. So the ruler’s receipt of the “mandate of heaven” is possible only through exchange of spiritual for material .
Receive the “mandate of heaven” (Chinese) Tianming) is possible only in accordance with the Law of Change. And according to the Law of Change, only the East overcomes the Center of the Earth, occupied by the Middle State of the yellow people (Han); the green Tree of Life sprouts from the yellow soil; Eastern Correct Teaching (Chinese) Dongzhengjiao) the pure pragmatism of Chinese culture illuminates with the light of the Spirit of Truth.
Therefore, the “grafting” of the Shen Spirit onto the trunk of the cumulative power of China, the founder of a new dynasty, who has taken up the implementation of the Chinese Dream of reviving the greatness of the nation, can only be received from Russia, which is in the Celestial orientation (just as a satellite sees the Earth in a mirror from orbit species reconnaissance) is located to the East of the Chinese “Navel of the Earth”.
The green Tree of Life of the East overcomes the yellow soil of the Center with contempt for the metal of the West
Therefore, the official statement that “China in the 21st century cannot imagine its development without Russia” also has a spiritual meaning.
In 2012, the black dragon, the new leader of the People's Republic of China Xi Jinping, having accepted the post of "acting emperor" of the "Gong" (general) dynasty, the founder of which would be declared Mao Zedong, first of all was concerned with obtaining the "mandate of heaven", absolutely necessary for the implementation of the Chinese Dream . If Xi Jinping does not receive the “mandate of heaven,” then his rule will be the same as that of his predecessors, with power from the people for a period of 10 years, and the country will be at the peak of little prosperity ( xiaokang) in 2020 instead of the beginning of the transition to the Great Unification cycle ( Datong) may fall into the beginning of a repeated round of fragmentation chaos.
Xi Jinping made a hint of the spiritual meaning of Chinese-Russian relations in the 21st century during his first foreign visit to Moscow in March 2013, proposing in a speech at MGIMO to remember “ Great Tea Route » ( Wanli Cha Da o) between China and Russia. At the same time, using the hieroglyph “ Tao "Xi Jinping quietly spoke about the Heavenly Way values our non-Western civilizations. But neither in the Kremlin corridors of power, nor in the Foreign Ministry, nor in official Chinese studies, nor in the Department of External Church Relations of the Moscow Patriarchate did they understand Xi’s hint.
Then, six months later in Astana, Xi Jinping put forward the idea of “ New Silk Road » ( Sichou zhi Lu) from China to Germany. At the same time, using the hieroglyph “ Lou "(road) Xi gradually said only about economic interests project participants.
Less than two years have passed since the Russian authorities suddenly realized the seriousness of the doctrine of realizing the Chinese Dream called “One Belt, One Road” and began to look for a place for themselves in the grandiose plans of globalization in the Chinese way as a “community of peoples with a common destiny.” The Moscow Patriarchate remembered the Tea Route, and Patriarch Kirill, somewhere in the corridors of the Kremlin, gave Si a samovar. And President Putin V.V. already in the throne room of the Romanov dynasty under the “All-Seeing Eye” he awarded Xi Jinping the Order of St. Andrew the First-Called (from Peter I, who has Western Masonic roots).
Vain efforts to inoculate China with the Spirit of Truth, for all the symbols are purely earthly
At the same time, neither Kirill nor Putin were able to rise to the level of the sacred in the symbols of the procedure (the sacred is everything that connects the visible world with the invisible world). Whereas from the practice of initiating resonance with the Will of Heaven, it is known for certain that the inoculation of the Spirit (“mandate of heaven”) requires either a sacred action in a sacred place, or the transfer of a sacred object.
This is how the conceptual authorities of China were deceived in the sincere hope of receiving spiritual support from the official secular and church authorities New Russia democratic choice.
Here we should recall historical examples of the Chinese emperors receiving the “mandate of heaven” from the creeds of the East.
Thus, Taizong, the “exemplary emperor” of the Tang Dynasty, who for the Xi group serves as an example for copying the successful establishment of harmony with nature and society, received the “mandate of heaven” from the Eastern Correct Teaching, which was represented by the Nestorians in the 7th century (Assyrian Church of the East).
The founder of the Yuan dynasty, the grandson of Genghis Khan, Kublai Khan, who, under the auspices of China, reached the maximum size of the Unified State of the Peoples of Non-Western Civilizations (Yehe Mongol Ulus), in the 13th century received the “mandate of heaven” from the Tibetan lamas, exchanging symbols of spiritual and temporal power with the Pagba Lama (mentor - patron). Kublai was elevated to clerical rank by the Pagba Lama, and the Pagba Lama received the label to rule from Kublai and became the first theocratic monarch of Tibet.
The founder of New China, Mao Zedong, received the “mandate of heaven” for people’s power in January 1950 from Stalin, the spiritual leader of the Socialist camp, which completely replicated the Unified State of Genghis Khan. The sacred event took place in the Lenin Mausoleum, where Stalin and Mao came with an oath of allegiance to the great cause of liberation of labor and happiness for all.
Now Xi Jinping, having declared at the 19th Congress the goal of his power as “building socialism with Chinese characteristics of a new era,” essentially declared a “change of milestones,” which requires a new “mandate from heaven.” And this “mandate of heaven” must be received no later than 2020.
Sky politicians see the procedure for strategic interaction between Russia and China on the subject of the “mandate of heaven” in the option of transferring a sacred object to Xi Jinping in Moscow and receiving from China in exchange recognition of the leader of Russia as the King of Truth with the corresponding removal of all restrictions on investment.
This item is a complete set nine white jade swords of the Triumph of the Spirit Han Dynasty (1st century) - available in Russia among the descendants of the Yusupov princes who came from the Horde. The symbolism is this: White color symbolizes harmony, jade – strength of spirit, and the number nine – the completeness of the energy cycle of the “Great Tao”.
According to the Horde dignity, the Yusupovs crowned three Russian emperors Romanov dynasty and have the status necessary to initiate the ceremony. The transfer of the sacred object (swords-symbols of spiritual power) to Xi Jinping must take place in a sacred place according to a sacred procedure.
So sacred place in the Moscow Kremlin is the Church of the Deposition of the Robe, erected in the 15th century. according to the old canon of the Eastern Correct Teaching before the Russian schism of the 17th century.
In this church, the Russian tsars spent the night in prayer before their coronation and, already in the Spirit, went to the official ceremony in the morning.
Therefore, the sacred procedure of transferring ancient Taoist jade symbols of the circulation of Spiritual Power to Xi Jinping can be carried out with the participation of the head of the Russian Orthodox Church Old Believer Church of Metropolitan Cornelius.
At the same time, the actual presentation of swords to Xi Jinping under the permission prayer of Cornelius is carried out by the Russian leader.
Thus, something will happen that, by the grace of the Spirit, will finally streamline Russian-Chinese relations in the Law of the Universe and transfer strategic interaction from the level of interests of economics and finance to the level of connecting values of ethics and culture families of peoples of a common destiny .
Taoist "Weapon of Consciousness" - Nine Jade Symbols of the Spirit