Cosmism of Alexander Chizhevsky, or Why the world has gone crazy
Vadim Gorelik (Frankfurt am Main)
or Why the world has gone crazy
For his diversity of talents he was called « Leonardo of the twentieth century » . For his dedication to the study of the Sun and solar radiation - "sun man". For an unconventional view of Marxism-Leninism - « an enemy disguised as a scientist." His works are still little known. But everyone has heard his name - Alexander Chizhevsky. We want to remember him and his theory of space eras today.
Many people ask themselves the question: “What is happening in the world today? It looks like everyone has just gone crazy." Unusual natural disasters (tornadoes, floods, tsunamis, earthquakes, epidemics) and man-made disasters (planes crashing, ships sinking, accidents at nuclear facilities), monstrous aggressiveness during protests (burned cars, broken windows, vandalism in stadiums), politicians behave like fighting cocks, proving to each other which of them is cooler with the help of nuclear and missile “toys”. The frenzy of the broad masses reaches its climax: people are killed for one word or caricature. The cruelty is off the charts. Political scientists intelligently call this a period of turbulence that the world has entered. But few people think about the reasons for such a global phenomenon.
The sun is our everything. The fact that life on Earth owes its origin to the Sun is written in school textbooks. But the fact that our life is to a greater extent a cosmic phenomenon than an earthly one, and all processes occurring on Earth and in our society are strongly dependent on processes occurring on the Sun (Fig. 1), became known not so long ago.
And this was discovered by Alexander Chizhevsky, one of the major scientists of the last century, the founder of cosmo- and heliobiology, the man who proposed a new philosophical understanding of global earth processes. From the simple truth that solar energy underlies everything that happens on Earth, he deduced and mathematically proved the influence of solar activity cycles (SACs) on the frequency and intensity of the earth’s natural (earthquakes, tsunamis, epidemics) and social (wars, revolutions, rebellions, financial crises) cataclysms that are very costly to humanity.
The difficult path of a genius. He was born on January 26, 1897 in the family of a major general in the Russian army. After the Kaluga Real School, he continued his studies at the Moscow Archaeological and Commercial Institutes and at the Physics, Mathematics and Medicine faculties of Moscow State University. In 1918, Chizhevsky defended his doctoral dissertation at Moscow State University “On the periodicity of the world-historical process,” in which, using a large amount of factual material, he proves the influence of CSA on all processes occurring on Earth. The crowning achievement of his discovery was the monograph “The Earth in the Embrace of the Sun,” written by Chizhevsky in French (Paris, 1938). This book was published in Russian only in 1973 after his death under the title “Terrestrial Echo of Solar Storms.”
Chizhevsky's discovery immediately received recognition. He was a full member of 18 academies around the world, an honorary professor at many universities in Europe, America and Asia. In 1939, in New York, the first international congress on biological physics and space biology elected Chizhevsky as honorary president and nominated him for the Nobel Prize.
But already in 1940, the “medieval trial” of Chizhevsky began. He is accused of deviating from the principles of Marxism-Leninism. The Chizhevsky case is being supervised by Vyshinsky. A devastating article “The Enemy in the Mask of a Scientist” appears in Pravda.
Chizhevsky was expelled from all posts, but remains free for now. He was arrested in 1942 on charges of denigrating Soviet power. This cost Alexander Leonidovich 8 years in the camps and another 8 years as a special settler.
He was rehabilitated only in 1962, and two years later he was gone.
The essence of Chizhevsky's discovery. Chizhevsky analyzed a large amount of historical material and discovered a correlation between the CSA maxima (a large number of sunspots) and mass cataclysms on Earth. It was found that the periodicity of maximum CSA values varies in the range from 8 to 16 years, with an average of 11 years (Fig. 2). Chizhevsky showed that during periods of increased solar activity, wars, revolutions, natural disasters, catastrophes, and epidemics occur on Earth. From this, a conclusion was drawn about the influence of the 11-year CSA on climatic, geological and social processes on Earth.
“An astronomer reading the epidemiology of cholera,” writes Chizhevsky, “is involuntarily amazed by the fact that the well-known years of solar storms and hurricanes cause such great disastrous phenomena and, conversely, the years of solar calm and peace coincide with the years of man’s liberation from the boundless horror of this an invincible invisible enemy."
Fundamentally important from the point of view of the current situation in the world is the dependence on the CSA discovered by Chizhevsky of the mental activity of not only an individual person, but also the masses, causing their aggressiveness, the impact of CSA on the psyche of top officials of states and their teams, the likelihood of them making unconstructive decisions at various levels of government leading to economic disruptions and military conflicts.
Along with this, the scientist warned against a simplified understanding of his theory. The sun is not the cause of the appearance of certain earthly cataclysms. They could appear without the influence of solar storms, under the influence of socio-economic and geological factors, but the time of their appearance and, most importantly, their intensity are closely related to the peaks of the CSA. Solar activity is a trigger for processes occurring on earth and in society. Therefore, the study of solar storms is necessary to predict the likelihood of natural, biological and social disasters.
Chizhevsky's theory today.
Over the past years, Chizhevsky’s theory has not only been confirmed, but has also become popular. An ominous triad: virtual communication, which easily forms a crowd in a matter of hours, aggressive television propaganda, zombifying this crowd, and technological progress in the service of barbarians, so enhance the effect of the CSA that it has already become a global problem. The further we go, the more people get involved in the adventures of mentally unstable leaders, and the world is going more and more crazy.
The latest events in Frankfurt, in March 2015 (peak 24 cycle) during the opening of the new European Bank building, when brutal crowds of protesters burned police cars and injured 89 police officers, are clear confirmation of this.
Now enriched with knowledge, let's try using Fig. 2 understand why the world is going crazy. Note that the average level of CSA is steadily increasing, and currently it is twice as high as in 1800. Today, 23 solar cycles have been studied, and since 2008, the 24th cycle began, which reached its maximum in 2013-2014. According to NASA forecasts, cycle 24 will have a double peak and will cause powerful magnetic storms.
Now let’s compare some of the most significant social and natural disasters with the CSA maxima. In this case, it is necessary to take into account the time lag (deviation of 1-2 years) of events from the CSA maximums due to the inertia of global processes.
15 cycle (1913-1923, maximum in 1917). The First World War and revolutions in Russia and Germany.
Cycle 17 (1933-1944, maximum in 1937) World War II.
19th cycle (1954-1964, maximum in 1958) Suez crisis 1956-1957 and the Soviet invasion of Hungary in 1956.
20 cycle (1964-1976. maximum in 1968) War 1967-1968 between Israel and Egypt, Syria, Jordan, Iraq, Algeria and the Soviet invasion of Czechoslovakia in 1968.
Cycle 22 (1986-1996, maximum in 1989) Earthquake in Armenia that destroyed the city of Spitak (1988), collapse of the USSR (1990).
Cycle 23 (1996-2008, maximum in 2000). The collapse of Yugoslavia, accompanied by civil wars.
And finally, the last 24 cycle (2008-2019, maximum in 2013-2014). Global financial crisis. The largest earthquake in Japan, which led to the accident at the Fukushima nuclear power plant, the emergence of the Islamic State, the second Maidan in Ukraine, the annexation of Crimea and the hybrid war in Donbass, the confrontation between Russia-Ukraine and Russia-USA.
How to live further? To answer the eternal Russian question “Who is to blame?” we tried to answer with the help of Chizhevsky. But to answer the second eternal Russian question: “What to do?” - it’s more difficult to answer. We are unable to find control on the Sun. But for people exposed to solar radiation - quite. In his famous book “The Terrestrial Echo of Solar Storms,” A. L. Chizhevsky wrote: “ The state authority must know the state of the Sun at any given moment. Before making a decision, the government needs to inquire about the state of the star: is it bright, is its face clear or darkened by spots? The sun is a great military-political indicator: its readings are unmistakable and universal ». Theoretically correct, but what about the leaders themselves, who are also people? There, Chizhevsky proposed shielding the wards of seriously ill patients during CSA peaks. It would be interesting to imagine the situation in the world if the hats and offices of inadequate politicians, managers and financial figures were shielded in this way?
There are many proposals from physicists and psychologists for testing leaders who make decisions. Today there is testing of mental abilities using IQ coefficient. Perhaps it is worth introducing a similar mandatory coefficient of inadequacy (CI) for testing the psychomotor skills of leaders? And with some borderline value of CT, limit the access of such people to leadership positions?
Astronomer, physicist, physician, biologist, historian... And also a poet and painter and a Man...
Sunspots, eclipses, the approach of wandering comets worry the minds of some of our fellow citizens, it seems, with the same force as the other part - the possibility of a new default and rising gasoline prices. True, there is a third group (perhaps the largest), which cannot be frightened by anything. “Should I be worried about some stains?”
Alexander Chizhevsky back in the 20s. discovered that solar activity influences extreme earthly events - epidemics, wars, revolutions... Before this, astrologers for two millennia tried to prove that the stars control the fate of people and states. Sometimes their predictions came true - people are suggestible...
One of the great philosophers said: “The stars are ruled by fools.” The phrase can be continued:
“...and fools rule the stars.” That is, the stupid behavior and stupid thoughts of large masses of people (aggression, hatred) provoke earthquakes, floods, the same spots on the Sun... Which, in turn, provoke... etc. This is the modern “development” of Chizhevsky.
Years of solar activity are what is on the surface. And inside... Maybe the Sun is the same Solaris ocean, an “active” mirror in which all our bad things are reflected by giant prominences?
And if so, then “there’s no point in blaming the mirror!..”
This is a name on the horizon of science of the twentieth century. shines like a star of the first magnitude. Not the one that is listed in thick academic volumes, but a living, reverent one that will shine regardless of the official scientific “rating”. Alexander Leonidovich Chizhevsky (1897–1964) became the Copernicus of the twentieth century, eliminating geocentrism in its last refuge. The Earth not only revolves around the Sun, but all life on our planet pulsates in the rhythms of solar activity, he established. All his life he looked at the Sun, and It looked through him at his contemporaries.
At the First International Congress on Space Biology, held 30 years ago in New York, Chizhevsky was called the Leonardo da Vinci of the twentieth century. Scientist: astronomer, physicist, physician, biologist, historian. And also a poet and painter.
The French historian and sociologist Hippolyte Tarde called poetry a PRESENTATION OF TRUTH. In 1919, a young Kaluga resident Alexander Chizhevsky wrote a poem in which he foresaw his fate. It was dedicated to Galileo Galilei:
And again and again they rose
sunspots on the sun,
And sober minds became darkened,
And the throne fell, and they were irrevocable
Famine and the horrors of the plague
And the face of life turned into a grimace:
The compass was tossing, the people were rioting,
And above the Earth and above the human mass
The Sun was making its rightful move.
O you who have seen sunspots
With his magnificent audacity,
You didn’t know how they would be clear to me
And your sorrows are near, Galileo!
Many years later, the inquisitors of our time will blame Chizhevsky for the fact that he dared to associate darkness in human affairs with these “stains” - epidemic and social catastrophes, crop failures, pestilences... In the bloody and muddy mess of the end of the century we see a clear confirmation of his ideas. And in the intelligence services of different countries, entire departments are now engaged in analyzing solar activity...
HIS ANCESTORS on his mother's side were from Nevyan - the Dutch who arrived in Russia under Peter I and faithfully served the new Fatherland. An admixture of Polish blood flowed through his father's side. In 1915–1916, while monitoring what was happening on the Russian-German front, where his father was with his artillery division, Alexander Chizhevsky made a discovery that amazed his contemporaries. The increase in solar activity, recorded through a telescope, coincided with the intensification of hostilities. Having become interested, he conducted a statistical study among relatives and friends for a possible connection between neuropsychic and physiological reactions with the appearance of flares and sunspots. Having processed the resulting tablets mathematically, he came to an amazing conclusion: the Sun influences our entire lives much more subtly and deeply than previously imagined.
Is our luminary the conductor of spontaneous processes on Earth? Riots, wars, revolutions, mass mental “epidemics” - everything is subject to some kind of “will” from the outside? It was more than courageous to admit this. It is no coincidence that Tsiolkovsky, after listening to Chizhevsky, emphatically tapped the crown of his head: “How will you take this into account?”
CHIZHEVSKY DID NOT IGNORE the role of personality, economic, political and other “engines” of history, which his ill-wishers later attributed to him. He was not a fatalist and neo-astrologer, which he was accused of foaming at the mouth all his life. He was a scientist who studied facts. And so the future historian-archaeologist, who was preparing his master’s thesis on the topic “Russian lyric poetry of the eighteenth century,” buries himself in historical chronicles and annals. It turns out that from time immemorial people have felt the influence of the Sun with amazing clarity, reflecting this in myths and religions. “I just put the ancient thought into the form of tables and graphs and showed the possibility of predicting natural events on Earth,” said the scientist. Despite the controversial topic, in 1918 he managed to defend his doctoral dissertation on general history at Moscow State University and open the first page of historiometry. The chosen path required natural scientific confirmation - and Chizhevsky also graduated from the physics and medical faculties of Moscow University. When asked what he actually devoted himself to, the scientist answered with some challenge: “Electricity of life!”
CHIZHEVSKY'S DESTINY cannot be called easy. Many fables are woven around his life, although there are truly mysterious pages in it. They said, for example, that the Bolsheviks hated and feared him and that is why they hid him in camps. In fact, he was arrested during the war in evacuation based on a banal domestic denunciation. As he himself said, NKVD investigators, sympathizing with him, tried to do everything so that he received the minimum sentence - 8 years. In the sharashka and the camps where he served, there were commanders who allowed him to conduct research work. Indeed, he was thrown mud at him in the press all his life, but often this was done not by party ideologists, but by fellow scientists.
Chizhevsky did not fit into the guild framework of “big science”.
After the very first publications of the 20s about the influence of solar cycles on earthly events at scientific meetings, he began to be branded a “sun worshiper” and an “obscurantist”... “They demanded that I officially renounce many years of research, repentance and public desecration of my own works…. This was even recorded in the protocols of the All-Russian Academy of Agricultural Sciences,” the scientist later said.
K.E. came out decisively in defense of his friend. Tsiolkovsky. In December 1926, in the USA, Columbia University professor Vladimir de Smith reported to his colleagues about Chizhevsky’s work. The messages caused a real sensation, and many scientific societies began to elect the Russian scientist as their full and honorary member. This only added bile to his opponents in the USSR. I treated A.L. with sympathy. Chizhevsky People's Commissar of Health N.A. Semashko, which incurred Stalin’s displeasure. But then Semashko personally meets with the “leader of the peoples” - and the matter is settled! They say that after the war, in response to the attempts of “well-wishers” to bring Chizhevsky to a new term, Stalin said: “We still need to see if he is an enemy.” Apparently, the Sun was favorable to Chizhevsky at that moment...
ANOTHER LEGEND ascribes to Chizhevsky participation in a certain closed Soviet special laboratory, the main task of which was to develop an algorithm for controlling the psyche of large masses of people. In fact, in the late 20s, the scientist worked as a consultant to the animal psychology laboratory in Durov’s Corner, where Bekhterev and Kazhinsky conducted experiments on telepathic influence on animals. Chizhevsky was there engaged in his second favorite scientific direction - air ionization and, by the way, doubled the life of Durov’s beloved monkey.
AFTER THE EXILE, visiting Moscow first illegally and then officially returning in 1961, Alexander Leonidovich tried to ensure the continuation of his scientific work at some institute. But in vain. Times have changed. Now Chizhevsky was not persecuted, as in the 30s (several abusive articles he
,however, he was still “worthy”). They simply kept him silent, imposingly dismissed him. They grinned ironically behind their backs and at the same time actively used his ideas and developments.There was also private support from some scientists, but officially Chizhevsky remained an eccentric madman for the academy and the powers that be. Harmless, but suspicious.
Having started working as a manager. laboratory in one of the trusts, he continued his research on aeroionizers. Realizing that money could be made from this, the director of the trust tried to “promote” the immediate production of still “raw” devices. Chizhevsky refused: “I don’t want to work with crooks.” He retired and, almost sequestered in his small apartment on Zvezdny Boulevard, continued to work alone. He wrote memoirs, paintings, poems. I was thinking about Space.
HE DIDN'T LOOK LIKE a classic crank scientist. He was fit, looked much younger than his age, but most importantly, friendly, spreading light around himself with his entire appearance. Inquisitive, reserved in his assessments, but unusually reactive in any disagreement - this is how everyone who communicated with him in the last years of his life remembers him...
“What a scientist he is - after all, he writes poetry,” a certain academician spoke about Chizhevsky. Alexander Leonidovich himself was extremely shy about his poetic experiments, although Valery Bryusov and Vyacheslav Ivanov, Maximilian Voloshin and Pavel Florensky spoke with approval about them in their time...
“In 1916,” Chizhevsky said, “I published a collection of my verses in Kaluga... Then, many years later, I stole the copy stored there from the Lenin Library and burned it.” “You would make a good poet if you were less interested in science,” Mayakovsky told him. “Poetry and science are very jealous: they do not recognize mistresses.”
Chizhevsky’s “marriage” was undoubtedly concluded with science - and, in spite of everything, it was a happy marriage.
CHIZHEVSKY DIED on a fine December day in 1964. He was buried at the Pyatnitskoye cemetery in Moscow (not far from the Riga overpass). There was only a narrow circle of friends and followers. Someone brought an issue of “Party Life” that came out exactly on the day of the funeral, where a certain borzopist made fun of “an out-of-mind charlatan named Chizhevsky.”
The sun shone brightly and solemnly that day.
Leonid Golovanov, Andrey Samokhin
Alexander Leonidovich Chizhevsky (1897–1964) is one of the outstanding figures of our time, “Leonardo of the 20th century,” as he was sometimes called. A great scientist, poet, artist, impeccable moral authority, he was also a profound cosmist thinker. He owns numerous ideological ideas. The fundamental importance of many of them was obvious before. In the 30s, for his unconventional view of socio-historical processes, A.L. Chizhevsky was labeled “an enemy in the guise of a scientist,” and he spent many years in prison. Some of Chizhevsky's ideological reflections were so ahead of their time that only now we are finally beginning to realize their heuristic power, becoming more and more convinced that they should become guidelines for modern science and culture, albeit in a new, modernized form. Today, when culture, including philosophy, is in crisis, when the spiritual is being replaced by the material, when mass culture dominates over genuine culture, when interest in science is weakening, modern knowledge about the world especially needs new meanings. In this context, the role of the cosmic worldview is becoming increasingly important. " The Cosmos directs the world to mastery of Beauty ". Cosmism was the guiding rod that led A.L. Chizhevsky to a number of outstanding discoveries. One of them is the development of key pieces of an interdisciplinary field of research that is now called “big history.” This direction includes the biological and social evolution of man within the framework of universal evolutionism - from the vacuum fluctuations that gave birth to our Universe to the global problems of modern civilization.
THE NEED FOR A SCIENTIFIC WORLDVIEW
A.L. Chizhevsky saw creativity primarily in nature. Love of creativity, manifesting itself in different forms, “ certainly inherent "and to the person. Philosophy, science, art, poetry - each of these highest creative manifestations of the human spirit attracted Chizhevsky, and he made his own contribution to each. He was especially interested in the “ to issues of greatest importance "the following ideological problems: "...will we ever be able to know nature as it is, and not as it seems to us. Chaos or harmony govern everything that happens in the world; whether the substance that creates the visible world is homogeneous or diverse, and what it represents; whether organic life is mortal or immortal, whether it is random or omnipresent; whether the world is mortal or immortal; finite or infinite space". Like V.I. Vernadsky, who insisted on the need for a “scientific worldview,” he emphasized that science should play a huge and even dominant role in solving these fundamental problems of worldview. Chizhevsky called his philosophical position “critical realism” or “scientific realism,” which is synonymous with materialism. This position is based on “ confidence that the physical picture of the world created by science, and only science, represents not only the creative ability of our mind, but reflects truly existing and independent of us processes of nature" In his opinion, this is necessary “an approach to scientific comprehension of the thing in itself, which seeks to free the scientific picture of the world from any anthropomorphism". The materialistic tendency is the dominant and defining feature of Chizhevsky’s worldview. In the context of his understanding of critical, or scientific, realism, Chizhevsky expressed interesting thoughts about the process of understanding the world. For example, when discussing the nature of philosophical principles that transcend the boundaries of both experimental and theoretical research (the purpose of which is " unravel the inner essence of things and the sky "), he noted that the discovery of these principles is facilitated by images that arise either with the participation of some external factors, or " exclusively through in-depth thinking and creative imagination " At the birth of the image "creative intuition is obviously of great importance “, Chizhevsky emphasized. Among the discoveries made in this way, he included a number of philosophical concepts that later found brilliant scientific justification - the atomism of Lucretius, the figurative “premonitions” of medieval alchemists about the possibility of transforming chemical elements, and others. Images contribute to the search for connections between various natural phenomena and provide the opportunity to “ consider the invisible under the image of the visible ", research "phenomena that cannot be experienced ". The interpretation of the concept of matter in Chizhevsky’s philosophical concept is completely unambiguous. He considers matter as a manifestation of the energy principle: “ The material world is an arena of consistent and natural combinations and vibrations of a single world substrate - electricity. Matter is formed from electricity...". In the further development of his philosophical thought, Chizhevsky expresses an idea that he himself calls Pythagorean-Platonic. This is the idea of a single world law, or principle, standing on the other side of natural phenomena. " If we accept the electro-atomistic worldview, according to which matter does not exist, but there are only one or two immaterial electricity, we, according to the above, must unwittingly come to the conviction that there are only one or two basic principles, which, acting using this or that “electricity”, they create both matter and the entire visible external world. In this way, the entire diversity of the sensible world, so intricate and varied in character, will be united and reduced to the discovery of a single physical law acting on a single physical principle". Chizhevsky interpreted the achievements of contemporary natural science as follows: “The idea of the Neoplatonists about a single world substratum and the Pythagorean idea about a single ruling principle are gradually being torn away from the depths of time and are being prepared for a more intense life in the future ". When considering problems of symmetry in nature, he leaned toward what is sometimes called the “Pythagorean mysticism of numbers.” For example, symmetry in the structure of leaves on a tree or scales on a pine cone is subject to strict numerical patterns of the type the discovery of which is attributed to the Pythagoreans. Chizhevsky attached great importance to the “Golden Section” of the Pythagoreans, which in the Renaissance was also called the Divine Proportion, seeing in it a measure of world Harmony. He associated all these considerations with the existence of an “exact, eternally existing cosmic law” that determines the natural phenomena we study. In addition to materialistic, energyist, Pythagorean, neoplatonic ideas, astrological ideas also occupy a significant place in Chizhevsky’s concept, but radically rethought from the standpoint of contemporary science. Chizhevsky’s appeals to the ancient wisdom of the East are also numerous. For example, one of the central ideas of his concept - the idea of rhythm in cosmic evolution - has its source in both ancient and eastern philosophical thought. Ideas and images characteristic of a wide variety of philosophical traditions model Chizhevsky’s concept, but this is by no means a sign of any inconsistency or eclecticism. In this regard, let us recall the famous words of Albert Einstein that a natural scientist cannot, when constructing his world of concepts, limit himself too much to the principles of any one philosophical system. He will seem to be a realist, said Einstein, since the object of his research is the external world, an idealist, since he considers scientific concepts of theory as “free creations of the human spirit” that do not follow directly from experience, a Platonist and Pythagorean, because he considers logical simplicity a necessary and effective tool research, etc. With great sincerity, this statement reveals the attitude of the great natural scientist to the worldview and philosophical foundations of scientific research. The inability to derive fundamentally new knowledge from what was already known forced him to go beyond the empirical and theoretical level of science, into the ideological sphere - to form new ideals and norms of knowledge, a new scientific picture of the world. And this was not the only way of Einstein. And Copernicus, and Kepler, and Newton, and Bohr, and A.A. Friedman, the creator of the theory of the expanding Universe, they all followed a similar path. Their work was inspired by those philosophical and worldview ideas that were most consonant with their own scientific problems, and, as a rule, the views of different thinkers were more or less organically combined. Chizhevsky's worldview was also multifaceted. It arose at the intersection of different traditions - philosophical and esoteric. All this is not only completely natural, but also inevitable at the sharp turns of human knowledge, especially in the modern era of dialogue between the cultures of the West and the East.
“ENERGY COSMISM” by A.L. CHIZHEVSKY
Chizhevsky is rightly classified as a Russian cosmist. And indeed, all of his work - ideological, scientific, artistic and poetic - is literally permeated with images, metaphors, ideas of the connection between man and the cosmos. This connection fills A.L. Chizhevsky’s understanding of “big history” with diverse meanings. The specificity of Chizhevsky’s cosmism was that, while showing great interest in the problems of space expansion of mankind, as well as in the “active evolutionary approach,” he himself did not develop these problems. Moreover, from some of his statements it follows that he disapproved of calls for the “conquest of nature.” He wrote, for example, that anthropogeography must abandon the old view, " as if with the growth of culture man subjugates nature and gradually frees himself from it ". He saw a great deal of truth in the old thought expressed by Bacon: “Nature can be commanded only by obeying it " At the same time, he could not yet fully see the negative aspects of the technological process, believing that if a person “ takes from nature everything that he needs to support his own life, then this fact clearly shows that human aggregates represent a certain integral part of nature, but in no case its complete opposite...". The emphasis in Chizhevsky’s ideological reflections is on the unity of cosmic and terrestrial nature and man: “ ...we must imagine man and his units, communities and collectives as a product of nature, as a part of it, subject to its general laws". In other words, he was primarily interested in aspects of cosmism related to the understanding of the unity of the world and man as an integral part of this world. Chizhevsky formulated his understanding of the basic principle of cosmism as follows: “ In the light of the modern scientific worldview, the fate of humanity, without a doubt, depends on the fate of the Universe". Here is another statement of his that explains the meaning of this principle: “Humanity inhabiting the Earth is under the constant, powerful and complex influence of the Cosmos, which we are only learning to grasp and understand with difficulty. But for us there is no longer any doubt that the life activity of both an individual person and all of humanity is in close connection with the life activity of the entire Universe.<…> This scientific view, which fully embraces the philosophical conjectures of the ancients, contains one of the greatest scientific truths about the world process as a single and integral phenomenon. Covering all aspects of inorganic and organic evolution, it is a completely natural and interdependent phenomenon in all its feelings and manifestations". These thoughts practically coincide with the ideas of other Russian cosmists, especially Tsiolkovsky. But Chizhevsky’s interpretation of the principle of cosmism, the specific meaning put into it, is distinguished by great originality. He substantiated in detail a view that we do not find among other cosmists and which in the 20s and 30s of the last century looked “heretical.” However, it is perceived no less “heretical” even now. We are talking about the influence of astrology as a sociocultural phenomenon on the science. " Perhaps the first person who looked at the starry sky, spread out above him in the silence of the dark blue night, realized that the chorus of luminaries moving in the heights has something in common with its base - with the Earth and therefore cannot but have a direct relationship with it, although invisible connection. From such an elementary observation, supported by the arguments of the most unpretentious logic, that “imaginary” science was born, which is called astrology". Astrology, according to A.L. Chizhevsky, appeared to be an influential phenomenon of world culture for thousands of years, then it was buried, but, as it turned out, prematurely. Having experienced a series of profound transformations, human thought returned to those “ the original philosophical concepts that haunted the dawn of human history ", including astrology. Chizhevsky was especially impressed by what had developed in the minds of astrologers, even millennia before the beginning of the experimental study of nature, “ the deepest conviction that life is only a trembling of cosmic forces, a flow of cosmic energy directed from top to bottom" To this he added that, “explaining the world process by the vibration of cosmic forces, astrology thereby freed thought from the oppression of church dogma and refreshed it with the breath of the widest expanses, marched ahead of all sciences as their best philosophical conclusion, as a leading fighter for the freedom of the human spirit". Of course, Chizhevsky was not talking about the revival of some ancient superstitions. He had in mind only some ideological ideas that guide modern scientific research. " At the same time, it is clear to everyone that between our conclusions and astrology there is the same gulf as between electrical chemistry and the science of the philosopher's stone“, he emphatically emphasized. The most characteristic feature of Chizhevsky’s cosmism, revealing its deep connections with esotericism, is its energy orientation. The meaning of the version of cosmism he developed is the principle of converting cosmic, primarily solar energy into the energy of mental processes of people and human communities, which determines, according to Chizhevsky, some of the most important features of socio-historical processes. As is known, other cosmists, especially K.E. Tsiolkovsky, spoke about the influence of space energy on humanity. He believed that the “will of the cosmos,” that is, the mental energy of “higher intelligent forces,” is transmitted to humanity and determines many aspects of its life. But in Tsiolkovsky’s space philosophy this idea is not fundamental, whereas in Chizhevsky’s idea about the impact of space energy on the energy of earthly processes is the main and most original. And it must be said that in the modern era, when the exploration of deep space remains an unrealized dream, the aspect of cosmism developed by Chizhevsky, associated with the study of the role of cosmic factors in biological, psychological and socio-historical processes, becomes the most significant for modern culture.
PRINCIPLES OF LEGALITY, UNIFORMITY AND DETERMINISM
A key place in Chizhevsky’s philosophical concept is occupied by the idea of the existence of a single law of all things. Chizhevsky understood the unity of the world as its uniformity. " The Universe, which is governed by one single law, the parts of which we know with such difficulty, cannot be heterogeneous and unequal throughout its great extent. Both here on Earth and at a distance of billions of light years, the same pattern, the same expediency and harmony reigns.". Chizhevsky justified the principle of uniformity in the context of his “energy cosmism” as follows: “ The material world is an arena of consistent, and therefore logical, combinations of a single substrate - the electron. Therefore, we will argue that the physical picture of the distant world is similar to ours! But we dare to assert that if matter exists, then its manifestation is similar to what we observe. We can also assert that the single principle that creates our world is the same and manifests itself in the most remote parts of the Universe with the same sequence and in the same order of action. Thus, we come to the affirmation of the Unity of the formative physical law throughout the Universe". From this uniformity of the world, as a consequence, the “unity of logical thinking” is derived, since it develops in inextricable connection with the outside world. For Chizhevsky, another argument confirming the uniformity of the world was world harmony. The idea of uniformity and order of life throughout the universe “b certainly follows from any of its basic properties, its basic laws " This property is the harmony of the world. "The human race inhabiting the globe can serve as an example of the creative influence that is lavished on the Universe by virtue of its most perfect harmony.”Constant display of this world harmony by the human brain“only could give rise to the system of thought with which representatives of the cultural races are now endowed ". Thus, in Chizhevsky’s philosophical concept the unity of various images of the world is realized. But if " The Earth and all living things inhabiting it represent an organic system, zoon - Plato, it should be assumed that powerful disturbances that sometimes take place in the physical and chemical environment of the Earth should cause powerful disturbances in its organic kingdom.Thus, it had to be assumed that the largest movements in the human world occur simultaneously with any fluctuations or changes in the forces of the surrounding nature". We are once again convinced that A.L. Chizhevsky’s ideological principles really act as a guiding rod for the development of his scientific concept. The principle of the uniformity of space underlies the approach adopted by Chizhevsky to the study of the problems of the relationship between cosmic and terrestrial factors, which was typically reductionist1. If the properties of the cosmos are determined by the principle of uniformity, then “ Shouldn't the methods and principles of physics and mathematics be applied to the study of the historical process and social evolution? The domain of physics is the entire Universe, the whole thing, and therefore physics must have its say when considering any issue in the world.It must illuminate the face of history with its laws about matter, connect man with man, humanity with nature by establishing laws for organic beings similar to the laws of the inorganic world... Modern exact science is little by little already embarking on this path, the human will becomes accessible to experience, and man is transferred from the sphere of miracles to a number of natural physical and chemical phenomena of nature". Of course, this approach is controversial. Attempts to reduce the highest manifestations of human mental activity to physical and chemical factors have been made repeatedly, but have not been successful, although reductionism is one of the most popular and recognized methods of modern science. Let us, however, pay attention to the entire context of the cited reasoning. The main thing in them is the recognition of a single law of the world. Today, this thought of Chizhevsky is very consonant with the search for modern physics, aimed at building a “unified theory of everything.” Despite direct, seemingly reductionist reasoning, in his concept Chizhevsky implies the derivation of the properties of various structural levels of the world from this as yet undiscovered law of a physical theory that has not yet been created, a law that strictly determines all processes in space, connecting them with a single chain. The principle of pandeterminism, that is, the cause-and-effect relationship of everything with everything, is also the semantic core of this concept, connecting various images of the world. Determinism is a form of manifestation of a single physical law underlying the cosmos. According to Chizhevsky, “ in the life of nature, everything is sequential and everything is co-causally connected with each other. The world is a complex system of dependent variables, and not a museum of individual phenomena, not a list of fixed facts.". That is why the life activity of humanity is causally determined by the life activity of the Universe. The principle of determinism is carried out in the space of A.L. Chizhevsky with exceptional rigidity and without any modifications. All energy processes are subordinate to it, among which a special place is occupied by the transitions of cosmic energy into the mental energy of individuals and human communities. " The forces of external nature bind and release the potential spiritual essence inherent in a person and force the intellect to act or become stagnant.". Analyzing Chizhevsky’s understanding of the principle of causality in the context of modern scientific and philosophical thought, we are convinced that he sometimes gave this principle a somewhat expanded meaning. According to the usual understanding of the principle of causality, one phenomenon (cause) under certain conditions is capable of generating another (effect). At the same time, we are distracted from the connections of the phenomena being studied with others, and even more so with the cosmos as a whole. If cause and effect are considered in the context of the world as a whole, determinism seems to dissolve in the image of universal interaction. The specificity of Chizhevsky’s research, however, lies precisely in the fact that he solved the complex problem of the interaction of many cosmic and terrestrial factors, in which different links of cause-and-effect chains are intertwined, that is, the levels of causes that give rise to cosmic influences on terrestrial processes. But at the same time, in his concept, A.L. Chizhevsky considered these cause-and-effect relationships in the usual, that is, narrower sense. It should be noted that in modern concepts, many levels of reality (for example, those studied by subatomic physics) are described not by strict cause-and-effect relationships, but by statistical, probabilistic patterns. They are now considered not as an approximate knowledge of exact cause-and-effect laws (which was in the concept of A.L. Chizhevsky), but as an independent and, perhaps, even more fundamental feature of the cosmos. The idea according to which the most profound cosmic factor is not determinism, but, on the contrary, spontaneity (spontaneous, causeless changes) is also actively making its way. However, it is quite possible that all these principles and ideas do not exclude each other, but will ultimately turn out to be complementary, describing different aspects of the world process.
PRINCIPLE OF COSMIC RHYTHM. UNIVERSAL EVOLUTIONISM OF A.L.CHIZHEVSKY
The principle of evolution was expressed by A.L. Chizhevsky in a form that essentially anticipates the modern concept of universal evolutionism. Space, he believed, “ does not know exhaustion, it is characterized by eternal life, conditioned by the rhythm beaten by a colossal cosmic pendulum". In the spirit of the teachings of Eastern wisdom, Chizhevsky reflected that world harmony is determined by the rhythms of cosmic evolution. One of the main tasks of science is, in his opinion, to create an “evolutionary theory” of the laws of nature. In this context, Chizhevsky spoke about the connection inherent in the phenomena of nature, expressed in the image characteristic of them, which he erects “ to the degree of a principle of nature, that is, such a principle that guides nature in all its manifestations. The unity of principle brings Harmony into the world, and Harmony is the most important touchstone of the probability of any teaching. This principle is – principium universale circulationis – the so-called. universal principle of circulation" Chizhevsky’s philosophical concept is permeated with “the general idea: Paligenesis, Eternal Revival, Eternal Cycle - Immortality of the Cosmos! " May be, "This principle, carried out by nature in all its manifestations, is that amazing simplicity hidden in the hidden foundations of the universe, which the ancients foresaw, the poets sang about, and which philosophers told us about.Or perhaps this is that great world Harmony, which equally spiritualizes, moves, according to immutable laws along immutable paths, both the most grandiose and the most insignificant, barely perceptible processes". A.L. Chizhevsky considered an endless cause-and-effect chain of events determined by a “single physical law,” which determines not only the fundamental properties of the cosmos and its structure, but also the processes of universal evolutionism. He came to the conclusion: the idea of chaos arises because every physical phenomenon " turns out to be the result of an infinite number of causes ”, the totality of which determines certain aspects of it. "That is, not a single phenomenon that is accessible to our direct observation is the cause and consequence of the simultaneous action of the same physical law, but is, to a certain extent, the result of historically developing factors and a complex of all local circumstances and conditions involved in its manifestation". But the researcher usually takes into account only some of them, neglecting others. This is where images of chaos arise in cognition. If we, studying nature, of which, according to Chizhevsky, society is a part, we move from one link to another in the general chain of phenomena, then we will see in them “ consistency and regularity, and therefore a certain harmony ", which, in contrast to chaos, is thus a fundamental feature of being. What can be said about these reflections? From the standpoint of modern science, they are of undoubted interest, but require certain clarifications. Firstly, synergetics, that is, the theory of self-organization, does not consider chaos as something completely structureless, unorganized and, as it were, irregular. Chaos contains a set of attractors - tendencies for further evolution; they determine the direction of cosmic processes of formation. Secondly, synergetics abandoned the image of the world, the processes in which are determined by rigid cause-and-effect chains. Evolutionary processes have “bifurcation points”; at these points, a self-organizing system in an unpredictable way selects possible paths for further evolution. This indicates that the movement of knowledge to the “first causes of all causes” cannot follow the logic of rigid determinism. Thirdly, the rhythmic processes found in space, from the point of view of modern physics and synergetics, turn out to be only an aspect of irreversible changes in cosmic structures. Fourthly, modern physics has indeed discovered a number of fundamental symmetries in the subatomic world, but processes of their spontaneous breaking have also been discovered, which are not provided for by Chizhevsky’s concept. In general, the image of universal evolutionism, anticipated by Chizhevsky, entered the paradigm of modern science, but in a different, probabilistic form.
ABOUT SPACE FACTORS OF GEOPHYSICAL, BIOLOGICAL AND SOCIO-HISTORICAL PROCESSES
The worldview ideas of A.L. Chizhevsky played the role of the basis that purposefully directed the development of his concept of the influence of cosmic factors on geophysical, biological and social processes. Entering the ideological sphere was dictated by the synthetic nature of this problem, the need to combine knowledge of the natural and human sciences. To combine them into a system, principles of a high degree of generality were required. Chizhevsky found these principles, which predetermined his scientific success. Investigating the course of geophysical, biological and socio-historical processes using the vast statistical material he collected, Chizhevsky showed the close connection of the rhythmic changes of these processes with the cycles of cosmic, in particular solar, activity. He established that in the seemingly chaotic structure of earthly processes it is possible to identify rhythms determined by cosmic energy. He placed such geophysical factors as causally dependent on solar activity, such as, for example, the strength of the earth's magnetic field, the frequency of auroras, climate fluctuations, earthquakes and many others. Further, periodic fluctuations in solar activity turned out to be a causal factor that has a noticeable impact on the processes of birth and mortality, the development of epidemics and pandemics, etc. These studies of Chizhevsky have received the widest recognition, and they are now being intensively continued in many countries. A different attitude developed towards the most impressive results that were obtained by Chizhevsky while studying the cosmic factors of socio-historical processes. " Studying the statistical main points of the world-historical process, - he wrote,we came to the conclusion about the powerful influence of solar factors on the behavior of the human masses, apparently due to an energy mechanism. This conclusion allowed us to include the world-historical process in a number of natural phenomena and consider it as a cosmic phenomenon". As is known, the light emission from the Sun remains constant to within a few percent throughout the social history of mankind. But the corpuscular activity of the Sun, which consists in the emission of masses of charged particles, is periodic. Its cycle covers an average of 11.2 years. Statistical analysis of the historical process revealed periodic changes in it, which turned out to be almost simultaneous with fluctuations in the corpuscular activity of the Sun. Wars, revolutions, mass unrest, including religious ones, the spread of heresies, political conspiracies, and so on strictly coincide with the maxima of solar activity. This also applies to various epidemics (cholera, influenza, relapsing fever, polio, and so on). Based on this, Chizhevsky formulates provisions characterizing the course of human history: “ 1. On different continents of the Earth, in different countries, among different peoples, dependent or independent of one another politically or economically, as well as in relation to the territory they occupy, the main moments of their historical life, associated with the movement of large masses, tend to be synchronous; The number of historical events occurring simultaneously in different parts of the Earth gradually increases as solar activity approaches its maximum, reaching its greatest number during periods of maximum, and decreases as it approaches its minimum. This allows us to consider each cycle of historical events of the world-historical process as universal.2. In each century, the general cycle of historical events is repeated exactly 9 times. Throughout the entire history of mankind, starting from 500 BC. and to this day, in each century we have discovered 9 clearly visible concentrations of the initial moments of historical events.Thus, we can assume that each cycle of the general historical, military or social activity of mankind is equal, on average, to 11 years.3. The eras of concentration of historical events are separated from each other by eras during which the number of newly emerging historical events drops to a minimum.4. The epochs of concentration of historical events coincide with the epochs of maximum sun activity; epochs of rarefaction coincide with epochs of minimums.For the time since 1610, the latter provisions should be considered fully established, due to the significant amount of historical data, and then the accuracy of observations of solar activity.5. More or less long-term historical events, lasting for several years and receiving a decisive manifestation in the era of maximum solar activity, as well as the accompanying evolution of ideologies, mass sentiments, etc., proceed along the general historical cycle, undergoing the following clearly detectable stages:
PERIOD STAGES OF EXCITABILITY I minimal excitability II increase in excitability III maximum excitability IV drop in excitability
These four stages (let's call them periods) tend to be completely simultaneous with the corresponding epochs of solar activity: minimum of sunspots, increase in maximum, maximum and decrease in maximum with transition to minimum". Where do the human masses draw the enormous energy that they expend in the processes of socio-historical activity? From the point of view of A.L. Chizhevsky, mass movements of human groups and communities are nothing more than the process of transforming the solar energy received by the Earth. It is, however, necessary to trace the mechanisms of this transformation. As already noted, A.L. Chizhevsky reduced the energy of social processes to the psychophysical energy of human organisms. In his opinion, social movements are like mental epidemics. They develop on the same basis as hysteria, that is, on the basis of infringement of instinctive needs. Their causative agents are the “dark areas” of the human psyche, which control certain mechanisms of our behavior. The study of individual mental reactions will allow us to approach a deeper understanding of the collective reactions that arise among the masses under the influence of conditions that prevent the full identification of their interests. The bridge from individual reactions to collective ones represents what, according to A.L. Chizhevsky, can be called the “neuropsychic constitution” of the social masses. For everyone is capable of hysteria, since there are ancient forms of instincts hidden in him, hidden by a series of subsequent layers. As soon as these layers subside, a person and the human collective find themselves at the mercy of ancient instincts. In this regard, a paradoxical thought arises: “ I want to say that history should be studied by psychiatrists and neurologists, and historians should study psychiatry. As a result of such an exchange of knowledge, the mask that distorts its zoological features beyond recognition should be torn off from the face of history. The God of history is an instinct, a physiological reaction of humanity to the continuous influence of the external world ". The study of these influences, determined by cosmic factors, will lead humanity to the gradual mastery of its psychic powers, which will radically change the conditions of its life. The concept of cosmic factors of biological and social processes developed by A.L. Chizhevsky is undoubtedly one of the most value-significant achievements of scientific thought of the twentieth century, comparable to the creation of quantum mechanics or genetics. It directly concerns the problem of the fate of mankind, which is so inevitably confronted by modern civilization. It would seem that the concept of cosmic factors of the historical process should cause an immediate explosion of interest in modern culture, at least no less than its cosmobiological aspect. But this has not happened yet. Once again, a most paradoxical situation has arisen - like many other achievements of scientific thought that were ahead of their time, the socio-historical aspect of A.L. Chizhevsky’s concept has not been noticed for many decades. Why? Of course, one can only guess about unspoken motives, but we will still risk identifying some of them. Undoubtedly, to some extent, insufficient familiarity with this aspect of A.L. Chizhevsky’s concept, which was published in Kaluga in the 20s of the last century in a small edition, and then fell into the context of “repressed science,” played a role. Now the ideological bans have been lifted, but they have done their job, surrounding the concept of A.L. Chizhevsky for many decades with a veil of mistrust, fear and oblivion, pushing it out of culture for a long time. The inert attitude towards the remarkable socio-historical ideas of A.L. Chizhevsky is explained, in addition, by a complex of completely understandable factors of a sociocultural and scientific nature. In this regard, we will highlight three main, in our opinion, points. Firstly, in modern culture there are a large number of influential concepts of the socio-historical process, with which the ideas of A.L. Chizhevsky are either poorly compatible or even antagonistic to them. Secondly, the perception of Chizhevsky’s concept in the scientific context itself is complicated by the fact that it is, as already noted, at the intersection of many scientific disciplines. Only an encyclopedic educated person, such as Alexander Leonidovich Chizhevsky, could put forward such a concept, but a broad outlook is also necessary to understand and evaluate his concept. Alas, our time is characterized by narrow specialization; it does not give birth to new Lomonosovs. Thirdly, when discussing the concept of A. L. Chizhevsky often expressed “principled” objections to its essence. Let us note the following: – insufficient mathematical elaboration of the concept based on modern statistical and probabilistic methods; – reduction of socio-historical problems to psychological ones, with special emphasis on the phenomenon of mass hysteria. Thus, the contribution of A.L. Chizhevsky to solving the problems of “big history” was generally denied. Claims of this kind only emphasize the urgent need for further development of A.L. Chizhevsky’s concept at the level of modern science, analysis of the simplifications present in it, and rejection of outdated aspects inherent in it, like any scientific concept. After all, we are talking about the highest priority issues of modern culture. The biosphere and sociosphere of the Earth are open systems, the self-organization of which is determined not only by terrestrial, but also by cosmic factors (largely by quantum mechanisms). The modern synergetic paradigm either pays insufficient attention to these factors in the context of human history, or even ignores them. But there are quite good reasons to believe that the concept of a self-organizing Universe cannot ignore these influences. Having a sharply nonlinear nature, these influences in many cases turn out to be decisive. The final conclusions of A.L. Chizhevsky depend on the outdated premises he accepted (pandeterminism) only in their form, but not in content. They can be included in modern post-non-classical science. The cause-and-effect relationship of spontaneous non-stationary processes on the Sun with the life activity of the biosphere and sociosphere can be understood in the context of a probabilistic method of description and explanation. Chizhevsky's concept is a necessary fragment of the scenario of a self-organizing Universe. It is of paramount importance for the development of problems of “Big History”, directly including socio-historical events within the framework of the processes of cosmic self-organization. Spontaneous manifestations of solar flare activity play the role of triggers that periodically cause terrestrial consequences that are nonlinear in nature. The mechanisms of the influence of solar activity on the socio-historical process identified by A.L. Chizhevsky essentially coincide with those formulated by G.-C. Jung in his analytical psychology. Chizhevsky discovered the influence of solar activity on the sphere of the collective unconscious and, through it, on human history. This influence is probabilistic, stochastic in nature. Thus, epidemics, wars, and revolutions do not occur simultaneously in all countries, but solar flares nonlinearly increase the influence of terrestrial factors. It follows that the concept of cosmic factors of biological and social processes is, contrary to widespread indifference, one of the most valuable achievements of scientific thought of the 20th century, comparable to the development of quantum mechanics or genetics. It directly affects the prospects of humanity in the context of growing global problems of technogenic civilization. Let us hope that Russian cosmism, which opened the way to understanding the future, including the concept of A.L. Chizhevsky, will help humanity and our Motherland, Russia, find a way out of the temporary impasse in which modern civilization finds itself.
2.2. Religious and philosophical cosmism.
“And again and again spots rose on the Sun,
And sober minds became darkened,
And the throne fell, and they were irrevocable
Famine and the horrors of the plague.
And the sea wall boiled with vibrations.
And the Nord sparkled, and the tornadoes moved.
And fanatics, heroes, executioners were born in the field of competitions...”
A.L. Chizhevsky
Based on statistical research A.L. Chizhevsky in the 20s of the twentieth century, discovered the relationship between sunspots and 11 summer historical cycle (before it, this cycle was identified at the beginning of the 19th century).
“At the beginning of the 20th century, based on the processing of statistical material on the history of more than 50 states (from 500 BC to 1914 AD), he came to the conclusion that mass phenomena - wars, rebellions and revolutions - associated with 11-year cycles of solar activity […]
Wherein A.L. Chizhevsky identified four intervals of the density of events associated with the appearance of sunspots: the first 3 years - 5% of events, the second 2 years - 20% of events, the next 3 years - 60% of events and, finally, the last 3 years - 15% of events. He predicted that during the period of increasing solar activity from 1927 to 1929, socio-historical events should occur that could change the political map of the world. Now we know that at the end of the 20s in the last century a major economic crisis really broke out, a totalitarian regime was gaining strength in Russia, and in Germany the situation was ripe for the emergence of fascism. Although it is unlikely that the results of A.L. Chizhevsky can be interpreted as unambiguous. It’s easy to make mistakes when arranging events along a timeline.”
Ivanitsky G.R., The cycle of society and science, M., “Science”, 2005, p. 235-236.
“The main sun cycle is only approximately 11 years. In reality, its duration sometimes reaches 16 and sometimes 17 years. The maturation of the maximum, its duration and decline are not determined by specific dates, but vary each time due to as yet unknown reasons. Therefore, when establishing, and even more so when trying to predict, the state of the Sun at any point in the period, extreme caution is necessary. Turning points in the activity of the Sun, marking the points of highest rise and lowest fall, can be named with accuracy only several months, and sometimes years later, by comparison with solar activity data for a more or less long period. […]
... it would be completely incorrect to assume that diseases or deaths are caused by cosmic or atmospheric-telluric phenomena. This, of course, cannot be allowed. We can talk about that push from the indicated external factors, which, falling on a prepared organism, leads to its death. If we take this point of view, it will become clear that the time of increased mortality is determined by cosmic factors, and the number of deaths is determined by the body’s readiness to perceive external influences, in this case cosmic radiation of a harmful nature.
Therefore, naturally, it is necessary to strictly separate: 1) external influence on the body and 2) the body’s readiness to perceive it. These are two things with completely different meanings.
Nevertheless, the assumption is not without probability that if cosmic radiation of a given nature is repeated frequently or has too long a duration, then it can so shake the body that it becomes a readiness factor, that is, it turns from a predisposing factor into a causing, provoking factor. . In other words, the influence of even the weakest electrical impulses, lasting for many days, would perhaps be sufficient to ultimately cause a disorder in the electrical economy of the diseased organism.”
Chizhevsky A.L., Terrestrial echo of solar storms, M., “Mysl”, 1976, p. 29 and 323.
A. Chizhevsky, with the support of his relatives, conducted his first experiments on “living and dead” air. His research showed that negatively ionized air increases the vitality of any organism and, in proper quantities, can serve as an effective remedy. The presence of electrical charges in the air is one of the necessary conditions for life and normal development of organisms.
By 1926–1927, he had finally become convinced that fluctuations in the vital functions of humans and other living organisms are closely related to disturbances in the space surrounding them, and the virulence of microorganisms is directly dependent on some solar radiation. The research results opened up new paths in the development of many sciences, but in 1942, following an absurd denunciation, he was arrested and placed in prison.
But chance helped me continue my research. When Chizhevsky was in prison, an epidemic of the disease began there, which was localized thanks to his valuable advice. Since that time, the prison administration has done everything possible to support his scientific activities. They equipped him with a laboratory and allowed him to choose highly qualified assistants from among the prisoners for his work. When the release date approached, Chizhevsky asked to stay there for some more time to complete a series of his experiments on studying the electrical properties of red blood cells. After his term of imprisonment, he faced deportation to a camp. Once there, there was almost no chance of survival due to the difficult living conditions, but again chance helped him. In the camp he met Nina Vadimovna Endelgardt. A representative of an ancient family, in good health, accustomed to village life, she earned her and his living by handicrafts. Chizhevsky, in order to brighten up the atmosphere of that life, painted and wrote poetry. (4) By sticking together, helping each other, they managed to survive. After the camp they got married. After liberation, they lived in Moscow, and their small one-room apartment became a gathering place for biosphere researchers from all over the union. The alliance with N.V. Endelgardt played a huge role in preserving the scientific works of A.L. Chizhevsky. When the professor passed away, Nina Vadimovna herself carefully packed all his archives, sewed them into folders and handed them over to the archives of the USSR Academy of Sciences. (4) She also helped prepare and conduct readings in memory of A.L. Chizhevsky, which were organized on the initiative of the physics section of MOIP (Moscow Society of Natural Scientists). In February 1968, the first Readings in memory of the scientist took place at the Moscow Institute of IP. For a long time they were the center of attraction for friends and followers of Alexander Chizhevsky and were all-Union conferences in which representatives of various sciences participated. Nina Vadimovna also had to endure the latest attacks on heliobiology. On the day of Chizhevsky’s death, December 22, 1964, an issue of the magazine “Party Life” was published, in which an ideological libelous article about the activities and scientific heritage of A. Chizhevsky was published. (1) After it, the camp of solar researchers divided into 2 groups. Representatives of one preferred to accept the position of the authorities. Another group preferred the truth, bringing lists of A. Chizhevsky’s scientific works and diplomas from foreign academies to the editorial office of the journal as a refutation. A letter was sent to the CPSU Central Committee, and a commission was created to investigate. As a result, in the March issue of the magazine, the editors published the commission’s conclusion, noting that “thereby correcting the mistake made.” (1)
Chizhevsky understood the role of the periodic activity of the Sun as the role of a regulator of Earth processes in time and the strength of their manifestations, but in no way denied the role of people in them. Having first noticed the general patterns of interaction between the biosphere and solar activity, he sought to understand the mechanism of the ongoing processes of interaction between living nature and the external environment. He investigated the biological effects of positively and negatively charged ions, established the strong reactivity of microorganisms to solar disturbances, and discovered the possibility of predicting disturbances in the Sun using certain microorganisms. He laid the foundation for the structural analysis of blood, discovered the orderliness of red blood cells in the bloodstream, and outlined the theory of the electrical and magnetic interaction of the structural elements of blood. He considered all this as a single system of interaction between the organism and its environment. (2) His theory made it possible to consider microorganisms as electrical resonators tuned to receive waves of a certain frequency, and made it possible to predict epidemic processes on Earth. One of the properties of charged air ions is the ability to purify the air from microorganisms and small particles. In practice, this was used in agriculture, unfortunately not for long. The Chizhevsky lamp is used in medicine.
After the first readings of his name, many scientific institutes began to study the issue of sun activity. In 1970, at a special meeting of the Bureau of the Department of General Physics and Astronomy of the USSR Academy of Sciences, the issue raised by Chizhevsky back in 1925, “On the development of research on heliobiological connections,” was discussed. In 1973, the book “Earthly Echo of Solar Storms”, which was published at one time in French, was first published in Russian.
Recently, research on the influence of solar activity on the living environment of the Earth has been carried out in two directions: 1) searching for areas of correlation (connection) of solar activity with terrestrial processes and 2) through what physical factors of the external environment the influence of the Sun on biological organisms occurs. The first direction is essentially purely illustrative, because Today no one doubts the role of solar activity. The second direction is less studied, but continues to be developed by scientists. The results of some such studies can already be found. The literature (3, p.5) indicates that the reproduction of phages (living structures similar to viruses) accelerates during the passage of a thunderstorm, during disturbances of the Earth’s magnetic field. Radio radiation at a frequency of 200 MHz also has a stimulating effect. Under the influence of cosmic factors, bacteria can develop drug resistance and increase toxicity. Viruses develop (mutate) into new forms against which organisms have not yet developed protection. In some experiments, a bacterial culture was exposed to such a changing magnetic field as occurs during magnetic storms. The aggressiveness of murine typhus bacteria increased 3 times, staphylococcus strains under the influence of a magnetic field increased their resistance 300 times. Due to solar activity, the composition of saliva and gastric juice in humans changes, that is, even in this way resistance to diseases is regulated.
Our ever-deepening understanding of the connection with outer space forces us to solve increasingly serious questions - how the physical fields around us affect humans. What happens to a person with ever-increasing electromagnetic radiation, as well as with ultrasonic and noise exposure. This issue needs to be resolved urgently.
Solar activity is now perceived as one of the forces that inevitably unite us with the Universe.
Marianna Dotsenko(ENT)
(Master of Biological Sciences)
2008
Literature:
1) A.L. Chizhevsky. Unpublished, bibliography, reflections, development of ideas. Moscow, RANS, 1998.
2) A.L. Chizhevsky. "Earthly echo of solar storms." Moscow, Mysl, 1973.
3) Yu.V.Mizun, Yu.G.Mizun “Secrets of the Future” Moscow, Veche, 2000.
4) N. Cimahovica. “Heliobiologijas likloci” Zvaigznota debess, Nr.177, Riga, 2002.
