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Travel To Russia

Alistair Crowley is an epathetic personality, a magician and a witch, a poet and a climber, a writer and a traitor. He's been in Russia a lot, and he even left her impressions. Russia influenced him, he saw her rescue.


When Alistair Crowley was 23 years old, he published a poetry compendium on his own. Crowley's name wasn't on the book, was Vladimir Swaref's name. Such a pseudonym, frankly Russian, Crowley has taken for the simple reason that he's been on holidays in Petersburg for a long time. This first trip to Russia, Crowley, was described as "ono (travel) did a miracle, greatly expanding my world view." Crowley visited Petersburg again in 1910, but this time the North Capital did not make the impression of Crowley as it was on its first arrival.


In 1913, Crowley meets Moscow, and he comes here with the hamsters of the Ragged Ragtime Girls, spends six weeks here, marked by a major artistic uprising: he writes the Gnostic Messus and ends one of his most famous poems, Himn Panu. Impressions from the city find a poetic expression in the Gradu of God. His name refers to the main work of the Witch Augustine. The tumor is written about Moscow and Moscow. Crowley's attitude to Moscow is very interesting, but this town is charming, but leaves a lot of mystery. The creml, in his opinion, is "the embodiment of the dreams of a gashish." "The creml is an accident. Moscow itself is an accident. There were no small geographical prerequisites for the emergence of this city, nor was there any advantage in its location. Judging yourself: a small river, hardly twice as small as Harlem or Temza in the London Bridge area, and a hill that is comparable to Morningside or the Ludgate Hill." It's still about Moscow: "She's not designed in advance, she's not obeying the law of art. She's causal as God and as undeniable. It wasn't born human consciousness: it's the creation of a mind originally free from the dogmat of precise sciences. It's a game of imagination embodied in metal and stone. It's the ridiculous thing Tertulian believed in."

Russian saint

Crowley's essay about Russia is intruded by the awareness of the importance of Russian sanctity as the last line of spirit. Crowley admires the Russians, writes with great respect the ability of the Russians to exalt. "Russki during prayer and Russian during the drunken debosch is the same teaching mature. He drinks to be drunk, in mental flour, conscious, like Buddha, of limited life, the difference is that one sees the sadness of change, and another seeks to change as a cure for sadness. Ultimately, his fun is a hidden desire for death or, at least, madness. He's always fighting his eternal enemy, a life, trying to achieve a condition in which her conditionality no longer causes fear and other powerful emotions."

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