The driving force and source of development of the person and his communities
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L.C. Klein, L. A. Yanov, V. A. Shnirelman and S. A. Panarin also skeptical about the impact of the bursts of cosmic radiation as a push to the increase of passionarity [18, p. 238-239].
For its part, to this criticism we can add the following.
L.N. Gumilev is looking for the foundation of his concept of ethnogenesis in external factors, such as cosmic ray bursts, landscapes, historical and geographical features of a given territory, the state of adjacent ethnoses, etc., whereas external factors can really only manifest, being the opposing party, action on development both the person, and his communities of internal, hidden forces, strengthening or weakening this action, though, of course, out of the environment can be no question about development of something.
These forces or force Gumilev also did not discover. The only internal property that Gumilev discovers in a person is the presence in him of an oscillation of some energy of incomprehensible origin and properties that determines the absence or presence of passionarity: this unknown and unverifiable energy incomprehensibly how is being taken from the Earth's biosphere and is transformed by the person into work. Moreover, the fact of obtaining additional energy passes beyond the consciousness of a person. This conclusion seems completely unserious. Therefore, it turns out: it is not known what "destroys, – according to Gumilev, – the instinct of self-preservation."
Gumilev's view on the fixed time of the life cycle (existence) of the ethnos in the interval 1200-1500 years is also an erroneous view. It's not even about how many thousands of years it can exist – everything in our world of course – essence of the problem is completely different.
It is impossible to consider such complex and changeable formations – the holistic communities, – as a matter of fact. similar to the life of a living being – with its fixed cycle from birth to the period of blossoming with the subsequent sunset: ups and downs, a stable existence in the intermittent development of each community can be many for thousands of years, and we have many similar examples, unlike the rather labored examples given by Gumilev.
In the last section we will dwell on this problem in more detail.
It seems that all this criticism completely destroys the concept of Gumilev, reducing it to an amateurish craft for the needs of a semi-educated public.
Nevertheless, Gumilev was the only person from the entire scholarly community who tried to solve the problem quite original, which nobody has managed to solve so far.
Be that as it may, the questions assigned by him, have posed scientists and historians at a dead end, since they themselves were incapable of suggesting something new, except for the factors mentioned above, which they considered the driving forces of social development absolutely groundless, although within the framework of the materialist approach to the problem, Gumilev was is doomed to failure, inasmuch the materialists relying on approaches of natural sciences to an explanation of world processes, are forced to operate only with natural phenomena, and this circumstance does not allow them to be engaged in those phenomena that cannot be attributed to purely natural, which, for example, is human consciousness, the source of origin of which science is still not able to determine. Science is also incapable of understanding the essence of consciousness, although, definitely, it is consciousness that controls the human body, and not vice versa.
These questions are as follows.
1. Gumilev, in contrast to the above-mentioned scientists, who for the driving forces of development of society accept a secondary or external factors, capable in fact to affect only on the acceleration or deceleration of the development of individual communities and civilization as a whole, quite adequately noted the necessity of the presence as a driving force of every intelligent being and communities of these beings of some hidden, internal "mover", having called it passionarity, but presented this property as the internal energy of an incomprehensible type, which a person replenishes in one or another volume from a reservoir of the Earth's biosphere.
Anyway, Gumilev is right in the attempt to find not some external force, but internal gradually creating dynamics both for a human, and for any group of people united by common interests.
2. Quite fairly as well Gumilev's statement that in each person a certain internal essence acts, and the degree of its activity is defined by its fullness in the person or by its level. It is this fullness that causes a person to fall into a passive state or into an active state, or both of these states are balanced.
3. It is impossible not to agree with Gumilev in the fact that every holistic human community develops unevenly, and this irregularity is determined primarily by the rise or recession at the active part of the community of some inner essence, which he refers to as passionarity, wrongly considering that the nature of this essence is energetical.
4. As for the push initiating impetuous development of community (ethnos), of course, without internal readiness any external influence, for example, some non-fatal radiation, can remain just unnoticed, or the life of community, having suddenly agitated by war or an earthquake, for some time, again will enter the former course, that is, external impacts or influences in themselves can at best accelerate or slow the movement of the community forward, but this movement is possible only if they interact with some inner essence of the person (his communities) , however they cannot replace this essence, that finds its external expression, for example, in lack of the corresponding reaction of community, if this essence has no adequate readiness, more precisely, fullness.
So, for example, all efforts of L'eonard da Vinci to implement own inventions, among which there was even a helicopter, remained unnoticed by the community, unlike his pictures.
We need only to find this initial essence of the person, which he transmits to own communities, and which influences to a certain extent on all happening to him including on his development, and on development of his communities.
3. The driving force of the development of society.
Of course, Gumilev's the energetical passionarity has nothing to do with the reason for the development of human communities, because we all know perfectly well that our life is led by nothing else like our own consciousness, which certainly present in every person, and – not by an incomprehensible energy-passionarity or the unconscious will of Schopenhauer.
The problem, however, is to understand what consciousness really is, and how it changes itself and changes the entire world motion. In other words, it is necessary to understand what in consciousness is directly the driving force of development, and what is the primary source of development, and, in general, – the primary source of the indispensable activity of any living being.
We note first of all that to give such definition is not easy, as the root essences that constitute the driving force of the development of human societies at any stage, put on itself different masks, which are taken for the initial causes of the development because of the limitation of the human mind and at the same time – its self-conceit.
However, we will look that we know of consciousness under own point of view.
First we will try to find and define the driving force of the development of society, since the source of development is common to man and other living beings and it should be designated as a source of activity, which, in fact, distinguishes living beings from inanimate matter.