VEFL - "Tolstoy"

LEV TOLSTOY

1) Will (“King”)
2) Emotion (“Actor”)
3) Physics (“Touchy Touch”)
4) Logic (“Schoolboy”)

To characterize the type of “fat” in one word, it is best to call him a “prophet.” Being a born leader (1st Will), he is most inclined to realize his passion for leadership precisely in the prophetic, religious-mystical-artistic sphere (2nd Emotion). Moreover, in one form or another, the “Tolstoy” prophetic doctrine is certainly painted in communal-ascetic colors, although “Tolstoy” personally is not too firm in following this point of the doctrine (3rd Physics). And there is no livelier and more visual illustration of what has been said about the “fat” type than Leo Tolstoy himself, a titanic exponent of all the advantages and disadvantages of his type.

Having realized his “royal” destiny early on, Tolstoy could not help but think about ways to realize his inherent leadership gift. Purely theoretically speaking, Tolstoy had two paths: the path to the top of secular power and the path to the top of spiritual power. However, such a dilemma existed at that time as a pure fiction. The synodally structured Russian Orthodox Church long ago transferred its power to the secular authorities. In turn, secular power, organized according to the principle of hereditary monarchy, excluded a legal way to reach its peak.

Of course, one could try to climb to the top of the social pyramid by illegal, revolutionary means, as Cromwell ("fat" in his psychotype) did. But at that time there were no serious preconditions for revolution in Russia. However, what is noteworthy is that Tolstoy apparently did not give up hope of becoming something like Cromwell, and, contrary to his calls for non-resistance to evil by violence, in private conversations he spoke approvingly of the terror unleashed against the government by Russian revolutionaries.

The obvious dead end of traditional paths to the top soon led young Tolstoy to the idea of ​​the existence of another non-standard path to power. In 1855, when he was twenty-seven years old, he wrote in his diary that he felt like “the herald of a new religion.” However, he managed to implement his plan not fully and without great success only several decades later.

Fortunately for Tolstoy, an informal spiritual force had formed in Russia by the middle of the 19th century, taking the place of the inert, bridled state of the Russian Church. This is literature. I say “fortunately” because even at the beginning of the 19th century literature was not such a force, and if Tolstoy had been born earlier, with all his predisposition to artistic creativity, his activity in this area would hardly have gone beyond amateurish experiments similar to his experiences as a composer . The 1st Will is too socially oriented to do anything that does not have a social resonance. By the middle of the 19th century, literature in Russia had become a noticeable social force, and it is not surprising that it was literature that Tolstoy initially chose as the instrument of his ascent to the heights of power.

Here Tolstoy was lucky. Refined 3rd Physics allowed him to completely naturally get used to the physiology of a woman in labor, a horse, or a dying person. And the 2nd Emotion endowed Tolstoy with the widest range and most refined sense detector. All this provided him with a leading position in Russian literature. At the same time, literary fame itself, while pleasantly tickling his pride, could not satiate him or give him complete satisfaction. His 1st Will, thirsting for leadership, turned out to be unrealized, and the chronic chaos reigning in literature did not allow hope for the future structuring of this artistic bedlam.

The thought of a career in the religious field, a task akin to art but amenable to organization, beat more and more persistently in Tolstoy’s heart, and his youthful dream of becoming a “harbinger of a new religion” no longer seemed unrealizable.

However, on the path of religious reformation, Tolstoy faced more failures than triumphs. To begin with, there was no “new” religion. An intensive study of religious and philosophical texts showed that he was unable to invent anything new in this area. And most importantly, the magic word of the Evangelist Matthew ("fat" in his psychotype), who presented Christ with the same order of functions as Tolstoy, excluded the path of anti-Christian rebellion for the writer.

Everything that corresponded to his internal psychological attitudes had already been invented. Therefore, there was nothing left to do but to rebel within Christianity, choosing the official church as its target, and following the path of the heresarch, the founder of the sect. However, on the path of heresy, Tolstoy also did not show ingenuity, “new” did not work out here again, and the Tolstoyans, due to their small numbers, were not even able to register as a sect. That is, Tolstoy, the great Russian writer, was unable to do what the similarly sensitive, poorly educated peasant Syutaev managed.

Looking from the outside, one could consider the religious phase of Tolstoy’s activity a complete failure, if not for the specificity of the value system of the 1st Will, which is easily satisfied with the small number and low quality of the flock, as long as the power over it is real and undeniable. Tolstoy was not embarrassed by the small number of his flock; moreover, having acquired the long-awaited prophetic status, he began to bombard the last Russian Tsar with funny letters with instructions on how to live and what to be. Tolstoy’s blindness at his own and the tsar’s expense was so great that he seriously considered himself a match for the tsar, as the arbiter of the people’s destiny, in his concerns about which the needs of those around him could be neglected. When Tolstoy was reminded of the need to increase the salary of the servants, he stated: “The good of the Russian people, discussed with the tsar, is one thing, another thing: increasing the salary of a footman..”

Having imagined himself to be the Russian Samuil, the kingmaker, Tolstoy, it seemed, having fulfilled the dream of his youth, had to calm down. However, the peculiarity of informal leadership is that it is given and retained at enormous costs. What Tolstoy himself had the opportunity to fully experience. For the sake of the status of a prophet, he had to rape the best emotional side of his nature, abandoning music and artistic creativity. And together with the 2nd Emotion, I had to rape the 3rd Physics, depicting a complete rejection of comfort and sex.

The endless squabbles among the small but noisy Tolstoy community were exhausting to death. Finally, the nationwide admiration for his personality gave way in society to a complete polarization of assessments, a clear division into unconditional well-wishers and equally unconditional haters of Tolstoy. “I feel that people’s attitude towards me - the majority - is no longer as a person, but as a celebrity, most importantly, as a representative of a party, a direction; either complete devotion and trust, or, on the contrary, denial, hatred,” Tolstoy complained , however, his complaints, albeit unconsciously, contained a large amount of hypocrisy. He himself had long ago divided society into insiders and outsiders, and behaved in accordance with his personal party guidelines. Here is a typical scene described by Tolstoy himself without a hint of self-irony: “Last night there was a very touching conversation with a student who came for a date from the Caucasus. Gusev said that, it seems, he is a petitioner. He handed me an envelope, asking me to read it. I refused, then started reading from the end. About monism and Haeckel. I began to speak unkindly to him. He was terribly excited. Then I found out that he was consumptive and hopeless. He began to leave and said that reading “On Life” was an event for him. I was surprised and asked to stay. I read his note. It turned out that he was a very close person. And I insulted and tortured him. I was both hurt and ashamed. I asked him to forgive me. He stayed in the village overnight. This morning he came, and we spoke to him touchingly. A very touching person. I fell in love with him." Tolstoy, apparently, himself is not aware of the full comedy of the situation when, while caressing and repelling people depending on the acceptance or rejection of his doctrine, he simultaneously complains about the unevenness of people’s attitude towards himself.

At the same time, it cannot be argued that Tolstoy’s voice was a voice crying in the wilderness. Not at all. During personal communication, the desire to oppose him did not arise even among those who were prepared for an argument in advance. And the truth of Tolstoy’s views was not the reason for this. The peculiarity of the combination of the 1st Will with the 2nd Emotion is that it rewards the speech of its owner with the highest persuasiveness. The 2nd Emotion gives an impeccable sense of choice of words, corrected by a subtle ear for the mood of the audience. In this case, the effect is greatly enhanced by the 1st Will. It fills the precisely chosen word with such unshakable faith in the speaker in himself and in the truth of what he is saying, which is simply impossible to resist.

However, as often happened in such cases, including the case of Tolstoy, time passed, the magic of words disappeared and “Tolstoyans for an hour” returned to their previous way of life and way of thinking, often even more critical of Tolstoy’s teachings than before, in revenge for moments of mental weakness and gullibility experienced in Tolstoy’s society. This is how Repin describes the effect of Tolstoy’s speeches: “Conversations by L.N. always make a sincere and deep impression: the listener is excited to ecstasy by his hot word, the power of persuasion and unquestioningly obeys him (1st Will + 2nd Emotion). Often on the second or third day after a conversation with him, when your own mind begins to work independently, you see that you cannot agree with many of his views, that some of his thoughts, which were then so clear and compelling, now seem incredible and even difficult to reproduce, that Some of his theories even lead to the opposite conclusion, but during his powerful speech this did not occur to him."

By the way, Tolstoy’s listeners were very lucky that he orbited within the confines of Yasnaya Polyana and did not have a national platform. Another "fat" - Oliver Cromwell - received such a platform and so confused the English parliament with the magic of his empty hypnotic words that he brought the matter to a civil war, the execution of the king, his stupid reign and restoration, which returned everything to normal. It is our happiness that Tolstoy lived in a non-parliamentary Russia.

Feeling that his magic was short-term, that the effect he produced was short-lived, Tolstoy, through the harshness of his public statements, tried to provoke violence on the part of the government in order to win the crown of martyrdom - an impeccable and weighty argument that he was right. Gorky said: “He knows that martyrs and sufferers are rarely despots and rapists - he knows everything! And yet he says: “If I had suffered for my thoughts, they would have made a different impression.” This always threw me aside from him, for I cannot help but feel here an attempt at violence against me, a desire to take possession of my conscience, to blind it with the brilliance of the righteous. blood, put the yoke of dogma around my neck." The government, fortunately, turned out to be not so stupid and did not allow Tolstoy to suffer.

In general, Tolstoy was often and greatly mistaken; he was even mistaken about the nature of his literary success. He wrote about himself: “I have rarely met a person more gifted with all the vices: voluptuousness, selfishness, anger, vanity and, most importantly, selfishness. I thank God that I know this, have seen and see all this abomination in myself and still fight against it. This explains the success of my writings." Here Tolstoy again, to put it mildly, was disingenuous. His asceticism was not sincere and was a declaration of intentions intended for a gullible public. At a time when the bankrupt nobility was selling off land, Tolstoy bought and bought land, shouting, that land ownership is a sin, that the land is not someone else’s, but God’s, and finally bought so much of it that he was able to provide all his numerous offspring with separate estates. Tolstoy himself admitted to sexual insatiability and his wife complained. And the statement looks absolutely fantastic that Tolstoy’s fame rests on his ostentatious struggle with his vices.

As for vanity and selfishness, Tolstoy did not try to fight these properties of his nature. Tolstoy’s ideal spy, his wife, wrote: “If only someone knew how little tender true kindness there is in him and how much is done according to principle, and not according to the heart... Everything is invented, made, strained, and the lining is not good, most importantly, vanity is everywhere , an insatiable thirst for fame..” Tolstoy reluctantly agreed with his wife: “I live for show, for people.”

In Tolstoy’s notes the principle of opposition between the First and Third functions is formulated with utmost clarity, i.e. translated into his psychotype: the opposition of the 1st Will and the 3rd Physics. This is how this antagonism sounds in Tolstoy’s diary entry: “Egoism is the worst state when it is bodily egoism, and the most harmful to oneself and others; and egoism - the consciousness of one’s higher “I” - is the highest state and the most good for oneself and others." Let us pay attention, in accordance with his 3rd Physics, according to Tolstoy, carnal egoism or, more simply, greed and voluptuousness are unconditional are bad, whereas in accordance with the 1st Will, the feeling of one’s superiority over people, i.e. arrogance and pride are equally unconditionally beneficial.

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The dubiousness of Tolstoy’s personal successes in the prophetic field does not indicate that “Tolstoy” is not capable of this kind of mission. Just on the shoulder. “Tolstoy” was created for spiritual leadership, and only circumstances can underestimate or exaggerate the scale of his activity on this path. But don't cancel. The example of another “fat man,” who began his life as a poor shepherd boy suffering from epileptic seizures and ended as the ruler of a huge empire and the founder of a world religion, is expressive enough to imagine Tolstoy’s prophetic potential.

The reader, I think, has already guessed that we are talking about the founder of Islam, the Prophet Muhammad. His fate cannot but surprise. It seemed incomprehensible how a world religion, and with it a world power, could be created from scraps of Jewish, Christian and pagan legends heard by a poor young shepherd boy at a caravan fire. But only at first glance. The iron 1st Will of Muhammad, exciting his own and paralyzing others, absolute faith in himself and his mission were one of the two main components of his success.

The 2nd Emotion awarded Muhammad the gift of a great artist, which is why to this day the Koran is considered an unsurpassed monument of Arabic poetry. They say that a certain Arab pagan poet, having read only one sura nailed to the door of the mosque, immediately converted to Islam. If we add to the natural data the element of luck that constantly accompanies the prophet, then the phenomenon of Muhammad will not seem like something out of the ordinary.

Other, lower-level functions of the “Tolstoy” psychotype, given by nature to Muhammad, also left their imprint on the appearance of the Muslim world. The 3rd Physics of the Prophet, coloring the material layer of life in communist tones, imposed a yoke on the previously carefree Arabs in the form of tithes for the poor (zakiyat), holiday fasts and quotas on the number of wives (no more than four). Although, as usual, the 3rd Physics of the Prophet would not be itself if, when touching on sexual issues, it did without trickery. Thus, Muhammad personally left the question of the number of wives open for himself, clearly not being satisfied with the quota he himself had introduced, which was revealed at the funeral of the prophet, whose coffin was followed by six women.

Not without the participation of the 4th Logic of Muhammad, the intellectual life of Islam in the first centuries of the Hijra was formed. The prophet himself clearly did not pretend to seriously comprehend the most fundamental problems of world speculation. And as often happens, this circumstance had a twofold result. On the one hand, Muhammad's followers easily burned libraries, considering their contents either secondary to the Koran or unnecessary. On the other hand, Arab rule, indifferent to speculative questions, ensured an unprecedented flowering of intellectual life in the best Islamic universities of that time, and it was from the hands of the Arabs that Europeans re-accepted their own, seemingly forever lost, ancient philosophical and scientific heritage.

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Compared to Muhammad, the figures of Oliver Cromwell and William Boots, the founder of the Salvation Army, do not look as large. However, they are also “thick”, leaving a noticeable mark on world history. But here’s what’s interesting: Tolstoy, Muhammad, Cromwell, Boots - being people of the same psychotype, were imprinted differently in human memory. We remember Muhammad as a prophet, Tolstoy as a writer, Cromwell as a politician, Boots as a philanthropist. And this circumstance once again demonstrates that a psychotype is not fate, fate is too complex a category to predict it, even with such a perfect tool as mental typology.

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From the outside, I would like to describe the type of “fat” as follows: thin, not handsome, with a stubborn, analytical look, with brilliance. Usually “Tolstoy” is a man of few words, but when touched to the quick, he demonstrates a genuine gift for polemicism. The speech is energetic, assertive and somewhat theatrical. Dressed cleanly, neatly, simply, not without grace, but strictly. The hairstyle is neat and collected, although the hair is slightly longer than usual. Gesture and facial expressions are not bright, but majestic, energetic and very expressive.