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2. Егоров А. Г. Владимир Шмаков - инженер и философ/Сборник научных трудов SWorld. Материалы международной научно-практической конференции «Современные направления теоретических и прикладных исследований ‘2014». - Выпуск 1. Том 31. - Одесса: КУПРИЕНКО, 2014. - С. 17-21. ЦИТ: 114-735.
3. Егоров А. Г. Пластичность и монадность/Сборник научных трудов SWorld. Материалы международной научно-практической конференции «Современные направления теоретических и прикладных исследований ‘2013». - Выпуск 3. Том 28. - Одесса: КУПРИЕНКО, 2013. - С. 76-85. ЦИТ: 313-0935.
4. Егоров А. Г. Место и роль бинарности в мире монад/Сборник научных трудов SWorld. Материалы международной научно-практической конференции «Современные направления теоретических и прикладных исследований ‘2013». - Выпуск 4. Том 31. - Одесса: КУПРИЕНКО, 2013. - С. 19-23. ЦИТ: 413-1063.
5. Ерёмин В. И. Забытый гений России//Дельфис. - 2004. - № 2. С. 29-31.
6. Ерёмин В. И. Закон синархии В. Шмакова - философская основа социогенетики//Социогенетические основания трансформации общества. - Кострома. 2004. - С. 129-133.
7. Ерёмин В. И. Философские основы геополитики: российские корни//Национальная безопасность и геополитика России. - 2004. - № 3-4. С. 163-169.
8. Зорина Е. В. Шмаков, Владимир//Большая биографическая энциклопедия. [dic. academic.ru/dic.nsf/enc_ biography/120041/Шмаков] [По состоянию на 25.02.14].
9. Никитин А. Л. Мистики, розенкрейцеры и тамплиеры в советской России. - М.: Аграф, 2000. С. 109.
10. Шмаков В. Закон синархии и учение о двойственной иерархии монад и множеств. Киев.: «София». Ltd., 1994.
11. Шмаков В. Основы пневматологии. Киев.: «София», Ltd., 1994.
12. Шмаков В. Священная книга Тота. Великие Арканы Таро. Киев. 1993.
Egorov Anatoly Grigorjevich, candidate of philosophical sciences, associate professor of the Department of Philosophy, Political science and Sociology of the Faculty of Economics and Management, Alexander Is Saint-Petersburg
State University of Railway Transport E-mail: anatolijegor@yandex.ru
The law of sinergia
Abstract: The main objective of this article is to acquaint European thinkers with the deepest ideas of Russian esoteric philosopher V. A. Shmakov who is little-known not only in Europe but also in Russia. In this paper we give a brief analysis of the law of sinergia, which is the key notion of V. A. Shmakov’s conception. It opens new horizons in our understanding of universal evolution and involution processes.
Keywords: sinergia, evolution, involution, V. Shmakov.
Vladimir Alexeevich Shmakov was the brightest and one of the most proficient Russian philosophers who is not well-known not only to European but also Russian thinkers as well. There are many reasons for that. One of them is connected with different epoch-making events which took place in Russia in the first third of the 20 th century; the other reason for that is the fact that on the whole V. A. Shmakov is a really esoteric philosopher. Even professional philosophers faced many difficulties when trying to master his ideas and conceptions, especially at the time when totalitarianism dominated in Russia in the Soviet period of its history.
Vladimir Shmakov was born in Moscow approximately in the 1880-ies (according to a version
suggested by one of the researchers of his life the year of his birth was 1887; however, by this moment we have not found any official evidence confirming that date). He was the son of A. S. Shmakov, a well-known lawyer and publicist, who was also a public figure of the right direction.
By education V. A. Shmakov was a railway engineer. Most part of his life, V. A. Shmakov was occupied with developing the system ofesoteric philosophy. He was able to gather around himself a lot of talented representatives of different philosophical trends, — mainly the mystical ones.
Under the pressure of well-known circumstances which arouse in Russia after 1917, — and especially in
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the fall of 1922, — he emigrated abroad together with his family. At first he moved to Germany and then — to Czechoslovakia. However, soon after that he moved to Argentina (or, according to another version, to Switzerland). V. A. Shmakov died in October 1929 because of a stroke.
Generally speaking, during his rather short life, V. A. Shmakov managed to write and publish only two major works: “The Sacred Book of Thoth. Great Arcana Tarot" (M., 1916) and “Fundamentals of Pneumatology” (M., 1922). It was only after more than 70 years when his works were published again, — first in Kiev, Ukraine and later in Russia [13; 14; 15]. In addition, he wrote (but not polished them as he did it with his previous two major works) another important work entitled “The Law of Synergia and the Doctrine of the Dual Hierarchy of Monads and Sets”. It was first published in Kiev in 1994 [See. 10; 11; 12]. There is also a supposition that V. A. Shmakov managed to write or make an outline of another major work — “The Basic Laws of the Architectonics of the World. Unity — a Biner, Turner and Quaternion”. However, until now the text of this work has been never detected. Nevertheless, there is an evidence showing that the basic ideas of this work were presented by him in the German philosophical j ournals in German, which were published in Germany before 1916.
Despite the fact that all available V. A. Shmakov’s works were repeatedly published during last twenty years, until nowadays his philosophical concept has not been widely studied. In Russia, there are only a few researchers investigating the system of philosophy developed by V. A. Shmakov. They have published a series of articles dedicated to the basic ideas ofV. A. Shmakov’s philosophy [see 1-8]. No monographs dedicated to V. A. Shmakov’s philosophy are available by now. Probably, it is not surprising, as the study of V. A. Shmakov’s philosophical views requires very serious preliminary training and preparation in the area of philosophy as well as undertaking long-term effort in general.
In V. A. Shmakov’s philosophy, first of all, two basic ideas can attract our attention. One of them is the idea of pneumatology, or the so-called theoretical mechanics of the spirit formation in which he tried to make a synthesis of philosophy, religion and archaic mythological knowledge. The subj ect of pneumatology is both transcendent and immanent (that is empirical) reality. At the same time, pneumatology also includes the idea of sinergia which will be described and analyzed in this article.
The law of sinergia is the basic law of Being and the supreme principle of the existence of our consciousness. The dialectic of the unity of the Spirit and the general hierarchy of being find their reflection in sinergia.
1. What is sinergia? Sinergia (from the Greek word meaning “co-ruling”). For the first time this term was introduced by Saint-Yves dAlveydre (1842-1909). Sinergia is the opposite of anarchy which means some hierarchical law of the existence of the perfect organism of mankind.
Sinergia is a becoming prototype of the Cosmos. Each consciousness is part of the global Sinergia. The whole ofworld being is sinergia. The world ofnoumen, — that is the intelligible world, — is the holistic sinergia, or the perfect disclosure of the Absolute. However, “... it is the prototype of sinergia but not the implemented sinergia, or the sinergia of the cosmos” [13, 35]. The real sinergia is the nature of the true structure of the cosmos, in which all parts of the hierarchy are always organically paired in all over the hierarchical space.
Sinergia in itself is Sophia, which “is not a substance, not a form of the subsistence of Reality and not a specific variant of creation but a stage of the transcendent dialectic process, the idea of the disclosure of Being in general” [14,106]. Sofia (Vidya in Indian philosophy, Hohma and Daat in Kabala) is a potential form of sinergia.
Sophia, or Wisdom is the principle of femininity, it is the content of the divine knowledge, mother of everything that exists outside the God [10, 9]. The Basic property of Sofia is staying in itself, its internal self-assertion [15, 368]. Sofia is a bearer of the eternal creative divine plan, the ideal prototype of the world [12, XII]. Sofia is a kind of smart discipline-in-itself, a clever implementation taking place before the transition to the differentiation of the materiality of the world [9, 432]. Sofia is a global and over-world mind, but it is given from that side which faces the world and hence is a system of creative ideas representing the principles of possible otherness in general, or their purely semantic picture [9, 482].
Thus, Sofia is not the fourth hypostasis of Divinity (as V. S. Solovyov considered); but it is also not part of the created world either. “It is a pure reflection of the eternal light and a spotless mirror of the power of God and the image of his goodness” (Book Wise. Solomon. VII, 24-27) [14, 106]. In other words, Sofia is the inner consciousness of the Divine. Sophia already existed when there was still nothing. Sofia was before nonbeing. Such a state of Sofia is above any word and is unspeakable
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[15, 69-70].
2. The Law of Sinergia. The law of sinergia is the basic law of the world, it is its very essence, purpose and mechanism of the whole being. “The world is the organic whole”, — it is the simplest expression of the law of sinergia. The implementation of creativity and affirmation of the law of sinergia are inherently adequate ideas.
The law of sinergia includes two binary law (i. e. the laws that are in binary relations): the law of the hierarchical structure as the antithesis of biner, which reveals the content of the thesis of its biner, and the law of unity. In other words, the law of sinergia is revealed in antinomy (i. e. in the vertical biner or in the biner of the first kind) where the thesis is the idea of unity, and the antithesis is the idea of hierarchy [13, 150].
Each higher level of the hierarchy with respect to the lower stages is the source of the elements of unity, — or, in other words, each higher level of the hierarchy becomes the conductor of the elements of unity [14, 451]. The highest and the lowest levels of some part of the hierarchy are a biner of first kind (i. e. a vertical biner) where the highest level is the thesis of this biner, and the lowest level is the antithesis [14, 457]. In addition, during the creative evolutionary process the thesis of the given biner is disclosed and the evolution of its antithesis takes place in any part of the hierarchy. The thesis of this biner is a kind of some fixed set of monads and combination of noumen categories, while the antithesis is the dynamic actual consciousness and a certain set of categorical kinetic agents [14, 458].
The higher level of the hierarchy a specific person reaches in his/her development, the greater advantage he/she has, the deeper and the more diversely he/she is connected with other forms of the existence of the cosmos. The Universal finds a wide and deep expression in such a person, and gradually it is more and more adequately recreated in him/her. It is also necessary to take into account that the vertical hierarchy “is built according to the law of the qualitative increase in the nature of the integral discovery of reality”, while “the horizontal hierarchy is based on the law of the quantitative increase in the content of its active forms of articulation” [14, 470].
The law of sinergia is the law of the hierarchical structure of the cosmos. The cosmos is a kind of unity, of the whole; so we can say that the cosmos is an organism. As the cosmos is an organism, its individual parts are located in accordance with the law of the increase of different type, i. e. in accordance with the law of hierarchy.
As a specific empirical phenomenon the Cosmos is a form of the objectivization of the plastic flow which is constantly present [14, 562]. As a hierarchical system, the cosmos is constructed in accordance with the two conjugated principles: on the one hand, the principle of the qualitative increase in the level of dignity and, on the other hand, the principle of the increase in the level of the freedom of the individual, which is presented in harmony with the previous principle. The higher level a person reaches, the deeper qualitative perspective his/her nature has, the greater opportunities he/she has, the greater number of the laws of being he knows and performs [14, 580]. Nevertheless, one should always remember that the Cosmos is formed on the base of the infinite number of parallel plans, which human beings, while they remain just human beings, albeit a very high level of dignity, would never master in their unity and integrity. “The plans of the cosmos are both finite and infinite; they are separated from each other and mutually co-exist; they are specific in their singularity and yet they are immanent towards the Universal” [14, 644]. The cosmos is a contradictory and antinomian unity of continuity and discontinuity. The cosmos appears from antinomies (i. e. from biners), it is disclosed in antinomies and is based on antinomies. Therefore, being, or the existence of life is a tragedy, it is an infinitely increasing tragic process [13, 179]. Nevertheless, “in the cosmic evolution only disharmonious formations are destroyed, only imaginary values and false syntheses die; on the contrary, all organic formations, real wealth and real syntheses just continuously develop and brighten, passing from one level of the hierarchy to another” [13,
265].
Life of the Cosmos proceeds as a form of the continued implementation of the content of unity in its multiplicity and harmonization of multiplicity in unity. In the cosmos there are always present two parallel hierarchies: the hierarchy of unity and the hierarchy of multiplicities [13, 45]. These are human beings who combine these two hierarchies, so they are the axis of the cosmos.
Any organism is a natural symbol ofthe law ofsinergia, an objective form of the concretization of its speculative sense. However, it is in a human being where the law of sinergia is most adequately recreated and implemented, “because with its unity it penetrates into all stages of all hierarchies and then reunites them again in their synthetic unity” [14, 316]. The transition of cosmic sinergia to the stage of evolutionary actualization occurs only after the birth of specific subjects exploring the
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world, namely after the transfer of subjectivity from the Absolute unity to the perspective of the dual hierarchy of monads and multiplicities, or to individual parts of sinergia [14, 99] [14, 198].
Understanding the law of sinergia is the ultimate goal of the whole human evolution in terms of the mind. To comprehend the law of sinergia is not only to understand all holistic content of the basis of the mind but also to comprehensively apprehend the intelligible image of the Universe [13, 14]. The law of sinergia is a kind of imperative, coming into our consciousness from outside.
Man explores the lowest level of sinergia (i. e. the physical world) on the base of the categories of matter, form and energy.
At the same time, people explore the highest level of sinergia (i. e. the noumen world) with the help of the pneumatological categories of the will, mystic and mind. Achieving unity in this process of exploring the world
gives human beings wisdom — a kind ofpositive synergia content, in which subjective sinergia is closely and dually associated with objective sinergia. For advancing to the level of positive sinergia man should, on the one hand, achieve the unity with the whole set of individual units; on the other hand, it is necessary for him to achieve the unity with their top and synthetically superset unity.
The above-mentioned reflections and ideas let us come to many important conclusions and recommendations. However, the limited space of this paper does not allow us to do it to the necessary extent. Therefore, we will just note that in the light of different events and processes taking place in Russia in the 21st century, the centralization of power and the spread of centralized bureaucratic systems are in contradiction to the law of sinergia and prevent the process of sinergia ascending, — that is they become a form of violating the law of sinergia, with all the ensuing consequences and results.
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