UDK 902 ISSN 0350-0179 (print) ISSN 2545-4358 (online) BALCANOSLAVICA 45 2016
vol. 45 Issue 1-2
BALCANOSLAVICA VOLUME 45, ISSUE 1-2, pag. 1-207, PRILEP, 2016
UDK 902 ISSN 0350-0179 (печатено) ISSN 2545-4358 (електронски) BALCANOSLAVICA 45 2016
Главен уредник и редактор: Ели ЛУЧЕСКА
Членови на редакција: Виолета КРСТЕСКА, Владимир КАРАЏОСКИ, Бранислав РИСТЕСКИ, Атанас АТАНАСОСКИ, Звонко ДИМОСКИ, Орданче ПЕТРОВ, Христијан ТАЛЕВСКИ
BALCANOSLAVICA ТОМ 45, БРОЈ 1-2, стр. 1-207, ПРИЛЕП 2016 Издавач: ЈНУ Институт за старословенска култура - Прилеп
Уреднички одбор:
Ели Луческа (Прилеп) Андреј Плетерски (Љубљана) Данијела Бирт Катиќ (Задар) Виолета Крстеска (Прилеп) Богуслав ЖелиЊски (Познањ) Иванка Гергова (Софија) Роберт Михајловски (Мелбурн)
Технички уредник и секретар: Орданче ПЕТРОВ
Лектор на македонски јазик: Виолета КРСТЕСКА
Компјутерска обработка: Орданче ПЕТРОВ
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ЈНУ Институт за старословенска култура - Прилеп ул. Кичевско Џаде, бб. 7500 Прилеп, Р Македонија [email protected] journals.isk.edu.mk
Изданието е финансиски помогнато од Министерството за образование и наука на Република Македонија UDK 902 ISSN 0350-0179 (print) ISSN 2545-4358 (online) BALCANOSLAVICA 45 2016
Editor-in-Chief: Eli Lučeska
Editorial committee: Violeta KRSTESKA, Vladimir KARADŽOSKI, Branislav RISTESKI, Atanas ATANASOSKI, Zvonko DIMOSKI, Ordanče PETROV Hristijan TALEVSKI
BALCANOSLAVICA VOLUME 45, ISSUE 1-2, pag. 1-207, PRILEP, 2016 Publisher: PRI Institute of old slavic culture - Prilep
International editorial commitee:
Eli LUČESKA (Prilep) Andrej pleterski (Ljubljana) Danijela birt katić (Zadar) Violeta krsteska (Prilep) Boguslaw žielinski (Pozna ) Ivanka gergova (Sofia) ń Robert MIHAJLOVSKI (Melbourne)
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This publication is financially supported by the Ministry of Education and Science of Republic of Macedonia Меѓународното списание Balcanoslavica, континуирана едногодишна периодична публикација во издание на ЈНУ Институт за старословенска култура – Прилеп, почнувајќи од 2016 г. со том 45 (број 1-2), ќе излегува двапати годишно. Оваа промена е во прилог на стекнување - фактор на влијание на списанието и достапност до поширок специјализиран аудиториум, како и привлекување на поголем број еминентни истражувачи од областа на хуманистичките и општествените науки на глобално ниво, коишто ќе ги претставуваат најновите проучувања, прелиминарни извештаи, дискусии, расправи, прикази и рецензии од областите на археологијата, историјата, историјата на уметност, науката за јазикот, славистиката, етнологијата, антропологијата, религијата и т.н.. За таа цел, истовремено, освен во печатена, Balcanoslavica започнува да излегува и во електронска форма, користејќи го Open Journal Access, софтверот за индексација на научни и стручни списанија во светски размери. Интердисциплинарниот карактер, како на нашата институција така и на списанието, и понатаму е основниот белег кој му дава нијанса на комплексност и посебност што се огледува и во научните трудови претставени во овој том, поврзани со хронлошко- тематското милје на развој на културата, уметноста, историјата, ракописното наследство, религијата.
Од редакцијата
СОДРЖИНА - CONTENT
ПРИЛОЗИ / ARTICLES
Александар МУРГОСКИ 11-27 ГЛАВНИТЕ ПРЕДИЗВИЦИ НА РАНИОТ НЕОЛИТ ВО ПЕЛАГОНИЈА
Душко РАЗВОЈ НА СРЕДНОВЕКОВНИТЕ НАСЕЛБИ ВО СТРУМИЧКИОТ РЕГИОН ЦВЕТАНОВ 29-42 (XI -XIV ВЕК)
Васил БЕЛЕШКИ ЗА СЛОВЕНСКИ РАКОПИСНИ КНИГИ и граѓанско, правнО- ЃОРЃИЕВ-ЛИПКИН 43-62 канонски текстови СО ПОТЕКЛО ОД СТРУМИЦА И СТРУМИЧКО
Adisa Staroslavenska trzna/trizna i njeni tragovi u toponomastici, LEPIĆ 63-72 nadgrobnim spomenicima, običajima i vjerovanjima danas
Владимир ОБРЕДНО – РЕЛИГИСКИОТ ЖИВОТ НА МУСЛИМАНСКОТО НАСЕЛЕНИЕ КАРАЏОСКИ 73-84 ОД СЕЛО КАНАТЛАРЦИ -ПРИЛЕПСКО
Marinko ZEKIĆ 85-94 POLITIČKI PLURALIZAM U ISLAMSKOJ PRAVNOJ TEORIJI I PRAKSI
Petryk BOROWIAK 95-101 O WYBRANYCH NAZWACH POLSKICH ZESPOŁÓW FOLKOWYCH
Karen KUHN 103-109 MYSTICS IN CONVERSATION : jOHANNA BRANDT & BABA VANGA
извештаи / REPORTS
Трајче КОНЗЕРВАТОРСКО-РЕСТАВРАТОРСКИ РАБОТИ НА ОБЈЕКТ СТОА, НА НАЦЕВ 113-122 АРХЕОЛОШКИОТ ЛОКАЛИТЕТ ВАРДАРСКИ РИД – ГЕВГЕЛИЈА
Antonio JAKIMOVSKI Marjan JOVANOV 123-131 The Golden Hoard from Tremnik – Ormanov Grob
РАСПРАВИ И КРИТИКИ / DISCUSSIONS Христијан ТАЛЕВСКИ 135-146 АНГАЖИРАНАТА АРХЕОЛОГИЈА КАКО ПСЕВДОАРХЕОЛОГИЈА ПРИКАЗИ И РЕЦЕНЗИИ / BOOK REVIEWS
ПРИКАЗ НА ДЕСЕТ КНИГИ ОД ПРОЕКТОТ „НАЈЗНАЧАЈНИТЕ ВРЕДНОСТИ Елица ОД ОБЛАСТА НА КУЛТУРНОТО И ПРИРОДНОТО НАСЛЕДСТВО НА МАНЕВА 149-155 РЕПУБЛИКА МАКЕДОНИЈА“
Библиографии / Bibliographies
Орданче ПЕТРОВ 159-207 БИБЛИОГРАФИЈА НА СПИСАНИЕТО БАЛКАНОСЛАВИЦА ТОМ 1-44 (1972-2015) MYSTICS IN CONVERSATION jOHANNA BRANDT & BABA VANGA
Karen Kuhn Review article Adam Mickiewicz University of Poznań* Accepted: 20.12.2016 [email protected] UDK 801.73
Abstract: The paper explores the notion of interaction between the marginalized works of the South African propagandist and writer; Johanna Brandt (1876-1964) and the Balkan prophet; Vangelia Gushterova or Baba Vanga (1911-1996). By identifying similarities in terms of; a calling, physical and emotional experience, a Messenger and a message, a correlation between these two mystics can be drawn. A correlation between worlds and time, proposing a hermeneutics of synchronicity within Brandt’s visions and imagery of the supernatural in Afrikaans literature.
Key words: Mysticism, Johanna Brandt, Baba Vanga, C.G. Jung.
Introduction On the night of the first of December 1916 while guarding her mother’s deathbed, Johanna Brandt had a mystical experience. She recorded the mystical encounter and accompanied religious views, visions and imagery in her books: The Millennium – A Prophetic Message to the Native Tribes of South Africa (1918)1 and The Paraclete or Coming World Mother (1939)2. No publisher was willing to publish The Millennium and she did it at her own expense. The publication caused an outcry in both religious and political circles. Brandt recorded that all the newspapers in South Africa (Unioniste, S.A.P en Nationaliste) attacked, ridiculed and derided her3.
Mysticism Mysticism is a term deriving from the Greek; meaning; ‘I conceal’ and as a collective finds itself seated in a variety of disciplines altering across the ages. A transformation established within an individual due to a personal experienceμυω of some form of contact with a deity, a higher source, regardless of the religious context. Texts are analysed within the Swiss psychoanalyst Carl Gustav Jung’s theoretical framework. Jung believed that the transformation
1 Johanna Brandt, The Millennium – A Prophetic 2 Johanna Brandt, The Paraclete or Coming World Message to the Native Tribes of South Africa, 3rd ed. Mother (Self-published, 1936). (Bloemfontein : De Nationale Pers, Beperkt, 1918). 3 Jackie Grobler, The War Diary of Johanna Brandt (Pretoria : Protea Book House, 2007), 9-20.
103 BALCANOSLAVICA vol. 45, is. 1-2 (2016): 103-109 of the self is at the mystical core of all religions. Jung refers to the ‘participation mystique’: […] which is nothing but a relic of the original non-differentiation of subject and object, and hence of the primordial unconscious state4. He further mentions: The “mystical” experience of the French philosopher Descartes involved a … sudden revelation in which he saw in a flash the “order of all sciences”5.
Johanna Brandt Johanna van Warmelo was born on the 18th of November 1876 in Heidelberg, in the Transvaal (a province from 1910-1994) in South Africa. She grew up in a parsonage, within the Dutch Reform Church. Her father emigrated from the Netherlands and this established a link to Europe for Johanna. Her mother descended from a family of Afrikaner pioneers which in their turn fostered a strong sense of patriotism within Johanna. After her father’s death Johanna and her mother moved to the Harmonie estate, on the banks of the Apies river in Sunnyside, Pretoria. In 1897 Johanna and her mother embarked on a six months trip to Europe. With the outbreak of the Anglo-Boer War in 1899, Johanna worked as a nurse in the Irene-concentration camp up till when the British subjugated Pretoria. Lord Kitchener’s headquarters was situated near Harmonie, resulting in the estate becoming the centre of British occupation. It is during these times that Johanna and her mother started a secret service that served as link for personal relations between the Boer force and Paul Kruger in The Netherlands. Johanna also objected the poor conditions within the camps and later published two books: Het concentratie-kamp van Iréne (1905)6 and Die Kappie Kommando (1913)7 The Petticoat Commando or Boer Women In Secret Service (1913) a reportage of the dire conditions within the camps. Johanna married Louis Ernst Brandt in the Netherlands. He emigrated to South Africa where he served 21 years as moderator of the Dutch Reformed Church9.
Baba Vanga
Vangelia Gushterova of Baba (Grandma) Vanga is known as die ‘Nostradamus of the Balkans’. The prophetess is born on the 31st of January 1911 in Strumica, former Yugoslavia. She gained worldwide fame through the manifestation of some of her visions. The prediction of the 9/11 attack and refugees entering Europe (especially in 2016), placed her recently in the spotlight with extensive media coverage.
4 Gustav C. Jung, Psychological Types (The collected Maatschappij, 1905). Works of C. G. Jung) (Vol. 6) ed. Gerhard Adler and R. 7 Johanna Brandt, Die kappie Kommando, of Boerev- F. C. Hull (London ; Princeton, New Jork : Routledge rouwen in Geheime Dienst (Amsterdam, Pretoria, and K. Paul : Princeton University Press, 1971). Johannesburg : J. H. de Bussy, 1913). 5 Gustav C. Jung, Man and His Symbols (New York: 8 Johanna Brandt, The Petticoat commando : or, Ferguson Publishing, 1964), 65. Boer women in secret service (London : Mills & Boon, 6 Johanna Brandt, Het concentratie-kamp van Iréne 1913). (Amsterdam : Hollandsch-Afrikaansche Uitgevers- 9 Grobler, The War Diary, 9-20. 104 K. Kuhn - Mystics in Conversation : Brandt & Baba Vanga
As premature baby Vanga struggled with poor health, lasting most of her life, losing her mother when Vanga was at the age of three. Her father served in the First World War resulting in Vanga being predominantly raised by friends and extended family. At the age of seven a storm wind came up throwing her 2 km into a corn field and due to dust and dirt she couldn’t open her eyes. After three unsuccessful operations at the age of 12 Vanga fell totally blind. She lived in a school for the blind in the town; Zemen till 18, when she returned home to help take care of her brothers and sisters. She married Dimitar Gushterov and they moved to Petrich, where she started gaining popularity. People from all around the world flocked to her. Nowadays a controversial figure whose visions are respected but also accompanied by severe criticism10.
Shortly before her death, which she also predicted, she erected the church; St. Petka, in Rupite. During that time, she was gravely judged by Orthodox priests, critically pointing out that her church did not meet the required standards. Vanga died on the 11th of August 1996 at the age of 85 in Sofia. Thousands of people visits her church and house, now a museum, to commemorate her11.
Similarities: A Calling Present in both women’s confessions, the notion of ‘a calling’. In urgency an invitation is directed to the mystic, as a duty from a deity. To go into solitude, a phenomenon dating from the 16th century in Saint John of the Cross’s poem: “The Dark night of the Soul”: […] / My house being now at rest. / […]12. This concept similar to Aristotle’s: Three Act Structure and further utilized by Joseph Cambell’s; The Hero’s Journey, where the protagonist is being called to adventure at the beginning of the narrative13.
Brandt writes: “Trek u van die wereld vir een tijdje terug, en ga dan uit en gebruik hierdie ervaring sonder voorbehoud tot die opheffing van uw medemens”. Dit was die bevel van die Boodskapper. “Withdraw yourself from this world for a while, and then go out and use this experience, without reservation, to the edification of your fellowmen”. That was the Messenger’s command14. Nou word jy tot veel groter dinge geroep! Dan sal jy nou skryf wat ek aan jou sê. Vir hierdie uur is jy gebore, en jou hele lewe was ’n voorbereiding gewees vir die openbaring wat nou gemaak sal word. Now you are being called to much greater things! Then you will write what I say to you.
10 ���������������������������������������������Baba Vangja : The Greatest Bulgarian Prophet- transl. and ed., with an intro. by E. Allison Peers (US ess, accessed November, 2016, http://www.baba- : Dover Publications, 2003). vanga.com/. 13 Joseph Campbell, The Hero’s Journey: Joseph 11 Stephen Kinzer, “Rupite Journal; For a Revered Campbell on His Life and Work (The Collected Works Mystic, a Shrine Now of Her Own”, The New York of Joseph Campbell) 3rd ed. (California : New World Times, April 5, 1995, accessed November 2016. Library, 2014). 12 Saint John of The Cross, Dark night of the soul, 14 Bramdt, Millennium, 90. 105 BALCANOSLAVICA vol. 45, is. 1-2 (2016): 103-109
You were born for this hour, and your whole life until now has been a preparation for the revelation that will be made now15.
Baba Vanga mentions in a documentary: ‘Т рече Ванга” (Baba Vanga 2003 -2015)16:
I sat in a garden in front of a smallъй house, when a man approached me and said: “I am Saint Chrysostom. I will tell you who will live and who will die. You will read people by candlelight. God told me.” That is how it all began, and still proceeds.
Vanga mentions further:
A spirit told me I am your mother and there will come a day when you will erect a building and people will talk about you till eternity. (Т рече Ванга» part ¾)17
Physical & Emotional Experience ъй Most mystical texts testify of emotional and physical suffering and exhilaration experienced during the mystical meeting. Surrendering, chastisement, stigmata and other physical suffering together with total ecstasy are usually noted. Brandt writes:
Met verpletterende skielikheid kwam dit, en vervoerde mij naar die betowerende sfere van die gees, terwijl ik in die volle besit bleef van die vermogens van verstand en liggaam. And with crushing suddenness it came, and carried me to the magical spheres of the soul, while I remained in full possession of the abilities of mind and body18.
Van die liggamelike uitputting van die volgende dage, die swve tusse dood en lewe wat so kritiek is wanneer die gees geen weerstand bied, kan ik geen rekenskap gee nie. Passief-gehoorsaam , liet ik mij versorg, dag en nag. I cannot account for the physical exhaustion during the following days, drifting between life and death, which is so crucial when the spirit shows no resistance. Passive- obedient I allowed myself to be taken care of19.
Together with the pain, Brandt mentions the exhilaration: Een-en-twintig uur het dit geduur, en elk een daarvan is in die geheue ingegrif soos een juweel van verblindende heerlikheid Twenty-one hours it lasted, and each one of them ingrained in the memory like a jewel of blinding glory20.
Vanga confesses: At one stage I had to hide in the attic, I had to stay there for days, just not to read people. I was as thin as a reed and could fit through the eye of a needle. It wasn’t easy. I suffered terrible pain. My burden is heavy. I carry the world’s problems with me. (Т
ъй 15 Annelize Morgan, Die visioene van Johanna Brandt 18 Bramdt, Millennium, 90. (Mosselbaai : Libanon Uitgewers, 1994), 35-36. 19 Ibid., 125. 16 20 Ibid. 90. 17 106 K. Kuhn - Mystics in Conversation : Brandt & Baba Vanga
рече Ванга» part ¾)21
And she adds: There is also something else – at night, when all is quiet, I hear the cosmic sounds. I hear the cosmic bells ring hourly and how this rhythm is reflected by everything that is alive22.
A Messenger Initially Brandt records that during her mystical experience she engaged with an angel, a messenger and in her book; The Paraclete or Coming World Mother (1939)23 as the Holy Ghost in the form of The Paraclete, the World Mother. The Comforter, Which is the Holy Ghost, Whom the Father will send in My Name, She shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you24.
Baba Vanga explains the moment she stands in front of someone, she can see their whole life from birth to death, like a film playing in front of her. She claims that spirits communicate with her and adds, similar to Brandt, she also can hear a Godly voice.
I don’t speak – God does! It is God’s voice, the world’s voice25.
Message Several similarities can be drawn between Brandt and Baba Vanga in terms of a message. Both women were an advocate of natural and alternative healing, with an emphasis on nature, herbs, fasting and meditation.
It is especially Baba Vanga’s visions and prophecies that brought her, her fame, for example: the prediction of Barack Obama as the 44th president of the United States, Princess Diana’s death, the conflict in Syria to name but a few26.
Brandt says the Messenger revealed four visions to her. Visions mainly related to South Africa, also in accordance with the renowned Afrikaner visionary; Siener van Rensburg’s prophecies. Both Brandt and Vanga predicted the Second World War and the dawn of a new era, known as the Age of the Aquarius. Other similarities; the notion that man will finally reach divinity, from within a Jungian hermeneutic; the integration of the paradox within the human psyche, to reach the Godly Self.
21 to visitors”, Baba Vangja : The Greatest Bulgarian 22 “Baba Vanga Bibliography in Greater Detail”, Prophetess, accessed November, 2016, http://www. Baba Vangja : The Greatest Bulgarian Prophetess, baba-vanga.com/category/baba-vanga-spiritual- accessed November, 2016, http://www.baba-vanga. advices/. com/2015/09/04/baba-vanga-biography-in-greater- 26 “Baba Vanga Predictions and Are they Phe- details/. nomenon”, Baba Vanga : The Greatest Bulgarian 23 Brandt, Paraclete. Prophetess, accessed November, 2016, http://www. 24 Ibid., 16. baba-vanga.com/2015/05/23/baba-vanga-predic- 25 “Baba Vanga spiritual advices often mentioned tions-and-are-they-phenomenon/.
107 BALCANOSLAVICA vol. 45, is. 1-2 (2016): 103-109
Baba Vanga predicts this phenomenon to take place round 4509, whereas Brandt in The Paraclete or Coming World Mother (1939)27 describes it as follows:
They are necessary phases in the evolution of Man and will be overcome, neither by denial nor assertion, but by an understanding of their nature and purpose; not by setting aside the Laws of Nature, but by overcoming the lower with the higher. This is the Science of Transmutation by which men will become Divine28.
Jung’s Theory as Interpretation Johanna Brandt wrote The Millennium – A Prophetic Message to the Native Tribes of South Africa (1918)29 and The Paraclete or Coming World Mother (1939)30 during the Interwar period - (1918 – 1939), Vanga being a young woman. Jung writes The Red Book or Liber Novus between 1913 and 1930, although only published in October 2009. Both verbally and visually Jung portrays his own mystical experience, his own descent into the collective unconscious where he encounters mediums, or spirit guides, one being ‘Philemon’ on his path towards transformation31. He described synchronicity as the: “temporally coincident occurrences of a causal events”32. Experiencing something that was first imagined. The manifestation of random incidents due to its parallel nature of the physical and the non-physical. A concept seated in Gnosticism, Alchemy, Quantum Physics, Buddhism to name but a few. The word synchronization, to be in synch is defined as: ‘to occur at the same time’, ‘to go on, move, operate, work, etc., at the same rate and exactly together’.
Conclusion By drawing certain similarities while placing Brandt’s work in conversation with the mystic; Baba Vanga, a synchronicity between these experiences can be detected. Besides for the synchronistic nature of all these prophecies being revealed during the same time period, within diverse religions, geographies and cultures, a synchronicity within Brandt’s confessions of her personal mystical experience can be found within the unification of the paradox. This process of transformation towards individuation. A message that correlates with Baba Vanga’s message. A message of man becoming ‘God’ or the ‘Self’. By interpreting these mystical experiences according to Jung’s own interpretation of the ‘mystical marriage’; a synchronistic hermeneutics of Brandt’s visions and imagery can form part of a universal discourse in mysticism, works that were once ridiculed and derided.
Only the mystics bring religion to what is creative itself33.
27 Brandt, Paraclete. 32 Gustav C. Jung, “Uber Synchronizitat”, Eranos- 28 Ibid., 33. Jahrbuch band 20 (1951). 29 Brandt, Millennium. 33 Gustav C. Jung, The Symbolic Life : Miscellaneous 30 Brandt, Paraclete. Writings (The collected Works of C.G. Jung) (Vol. 18), ed. 31 Gustav C. Jung, The Red Book : Liber Novus 1st Herbert Read (London ; Princeton, N.J. : Routledge edition, ed. Sonu Shamdasani (New York ; London : and K. Paul : Princeton University Press, 1977). W. W. Norton & Company, 2009). 108 K. Kuhn - Mystics in Conversation : Brandt & Baba Vanga
SUMMARY
MYSTICS IN CONVERSATION JOHANNA BRANDT & BABA VANGA
Karen Kuhn
The study forms part of further research focusing on the Swiss psychiatrist and psychoanalyst Carl Gustav Jung’s; The Red Book or Liber Novus (written between 1913 and 1930, published in 2009) as key to the interpretation of synchronicity within the dialogue of a few contemporary female mystical texts (1918 – 1939) and Brandt’s marginalized works: The Millennium – A Prophetic Message to the Native Tribes of South Africa (1918)34 and The Paraclete or Coming World Mother (1939)35. The term synchronicity was coined by Jung. He worked on Liber Novus during the Interbellum, thus simultaneously as his contemporary referenced female mystics. Liber Novus is considered as the key to Jung’s oeuvre as it is a creative manifestation of Jung’s own mystical experience on which his theory is based. As mystic, his theoretical framework is thus used in the study. The latter includes a vast school of disciplines ranging from theories seated in Gnosticism and Eastern religions to science. Jungian theory as broad and problematic as the concepts; ‘mysticism’, ‘God’, ‘Self’ and ‘spirituality’. Further pitfalls in the study included the availability and credibility of sources on and from Baba Vanga. Most referencing is done from a documentary of her life, with her words translated. Lastly the subjectivity of quoting mystics, resulting in a message presented out of context, tempering with the credibility. The intention is not the questioning of the impact, influence or dynamism of any comparatives, the focus is to propose a hermeneutics of synchronicity for the marginalized texts of Brandt.
Die Mystiek is wetenskappelike Kennis van Eeuwige Waarhede36.
Mysticism is scientific Knowledge of Eternal Truths37.
Key words: Mysticism, Johanna Brandt, Baba Vanga, C.G. Jung.
34 Johanna Brandt, The Millennium – A Prophetic 35 Johanna Brandt, The Paraclete or Coming World Message to the Native Tribes of South Africa, 3rd ed. Mother (Self-published, 1936). (Bloemfontein : De Nationale Pers, Beperkt, 1918). 36 Bramdt, The Millennium, 91. 37 Ibid. 109