Mysticism is often associated with inner liberation from the prison of the confined self into union with the divine/God/ultimate reality. But how does mysticism liberate from physical prisons and political persecution? This paper explores this question by focusing on two highly popular Eastern Orthodox mystics, St Matrona (d. 1952) and starets (elder) Nikolai Guryanov (d. 2002), who operated in the aggressively modernizing, scientized and anti-religious context of 20th century Soviet Russia. Not only did they follow their mystic paths, but they helped and healed thousands. How did that happen under the watchful eye of Soviet anti-religious authorities? Drawing on content analysis of hagiographies and biographies of these mystics, this paper unpacks patterns of how St Matrona and Father Nikolai dealt with Soviet authorities.
Blind from birth (b. 1881/1885) and having lost ability to walk in her youth, Matrona Nikonova, is reputed to have received gifts of prophecy and healing in childhood (Ananichev 2015). At the age of seven, she started receiving visitors from her home village of Sebino and the wider Tula Province in the Russian Empire. Her healing and guidance were sought after by lay people and sanctioned or even blessed by Orthodox authorities, which customarily allowed for folk religiosity. The situation changed drastically after the October revolution in 1917, with Soviet authorities proclaiming end of religion as their goal. Most clergy were executed or sent to prison camps.
In 1925 Matrona moved to Moscow to release her frail parents and brothers from potential prosecution because of her. She started living a life of wandering and had to be moved from one place to another, staying with friends, families or distant relatives. It was easier to be “lost” in a big city to sidestep Soviet authorities. Her spiritual vision reportedly helped her know of danger in advance, in which case she rushed her friends or relatives to move her to a safe place, or of diverting those coming to arrest her (Zhdanova 1993). When facing Soviet representatives was unavoidable, she behaved as a spiritual fool (yurodivaya), downplaying her own significance or threat (“where could a blind woman run from you?”). Even under constant threat, Matrona was receiving up to 40 visitors per day. Many revered her as a blessed healer and elder who healed and guided them towards God, and, therefore, were willing to help, accommodate and physically transport the immobile woman.
A similar example is found in Nikolai Guryanov (b. 1909), who served as an altar boy in a local church in his village near Pskov. Under the Soviets, Nikolai decided to become a teacher but was expelled from Leningrad Institute for voicing an objection against the closure of a nearby church. Soon he was arrested and spent more than seven years in prisons and camps, where he survived several deadly accidents (including spending hours in ice water although all his co-workers died there) (Iljunina 2011). Upon release, during WWII, Nikolai lived in the Baltic, when he was ordained as a priest, and in 1958 found refuge in an island of Talabsk, in his native Pskov oblast. It was easier to “be lost” in the back of beyond and out of reach of Soviet authorities on a fisherman’s island. Here he served as a priest and became recognized as a popular elder, known to live in communion with God, nature, and all living things. He guided people, revived the island’s habitat, planted trees and flowers, and arranged an “outdoor canteen” for birds.
However, it was not possible to avoid all contact with Soviet authorities. In these cases, Nikolai assumed the role of a simpleton who had nothing to do with worldly powers, which became easier as Soviet grip on religiosity grew weaker. Increasingly, he acted as a “fool of Christ” (yurodiviy) to guide and heal thousands while making “absurd” remarks that would somehow teach his visitors. Iljunina’s biography of Nikolai mentions that his prayers were especially strong, even causing storms to divert Soviet authorities intending to arrest him (2011). Father Nikolai did not like talking about his harsh and painful years of imprisonment, only mentioning the faith that helped him overcome those trials, including in his poetry. What he regretted during those years was that food was so scarce that he had nothing to share with birds. The years of imprisonment cultivated his love for all living things that permeated his actions and teachings.
Both St Matrona and Nikolai Guryanov appear in their biographies as individuals who were mystically liberated and “living in the presence of God.” We identify four patterns by which people consider how these mystics dealt with oppressive authority: (1) being “lost” in a big city or a small island; (2) acting as “fools of Christ” to belittle their significance and spiritual authority in the eyes of oppressors; (3) using mystical vision and prayer to divert potential danger; and (4) relying on the help of people rather than authorities, while serving and liberating them from Soviet imprisonment of body and soul.
These patterns may be considered aspects of what McGinn termed “mystical consciousness,” a way of being that accounts not only for episodic experiences but “the entire process of human intentionality and self-presence” (McGinn 2008, 46). The category allows us to approach Matrona and Nikolai’s extraordinary way of dealing with oppressive authority, akin to an external “dark night.” Both handled it from a state of mystical consciousness while transforming consciousness of others. Portrayal of St Matrona’s and Father Nikolai’s abilities to face and divert oppressive authorities play an important role in how modern mystics are imagined in modern Orthodoxy in Russia and beyond.
References
Ananichev, A. S. 2015. Pomogi Matronushka: Zhizneopisanie i posmertnyi chudesa blazhennoi starytsy Matrony Moskovskoi. Moskva: Isdatel'stvo Moskovskoi Patriarkhii Russkoi Pravoslavnoi Tserkvi.
Iljunina, L. A. 2011. Starets protoierei Nikolai Guryanov: Zhizneopisanie. Vospominaniya. Pisma. Sankt-Peterburg: Iskusstvo Rossii.
McGinn, Bernard. 2008. "Mystical consciousness: A modest proposal." Spiritus: A Journal of Christian Spirituality 8 (1): 44-63.
Zhdanova, Z. V. 1993. Skazanie i zhitii blazhennoi starytsy, matushki Matrony. Kolomna: Svyato-Troitskiy Novo-Golutvin monastyr.
Mysticism is often associated with inner liberation from the prison of the confined self into union with the Divine. But how does that liberation work in times of political persecution and repressive authority? This paper explores this question by focusing on two Eastern Orthodox mystics, St. Matrona (d. 1952) and starets (elder) Nikolai Guryanov (d. 2002), who operated in the aggressively modernizing, scientized and anti-religious, context of 20th century Soviet Russia. Drawing on content analysis of their biographies and the concept of “mystical consciousness,” this paper unpacks the patterns by which St Matrona and Father Nikolai dealt with Soviet authorities to continue their trajectories of liberation. These include being “lost” in a city or a small island, acting as (holy) fools, using mystical visions and prayers, and relying on as well as liberating others. These can be seen as elements of a mystical consciousness they cultivated in themselves and others.