terça-feira, 23 de fevereiro de 2016

Russian Orthodoxy and Initiation - Aleksandr Dugin





Russian Orthodoxy and Initiation


The study of Russia sacred-geographical perspective and, more broadly, of Eurasia, which we started in the series of articles combined in the book "Mysteries of Eurasia", led us to the need to consider the purely religious aspect of "Russian Singularity" associated with the Orthodox Church in which one of the most important elements of the "Russian Continent" identity is focused. The immensity of of the subject makes us choose initially a single layer of the problem, to define the point of view, which will form the basis of our study. We think that the most essential and the most interesting definition of the specificity of Russian Orthodoxy would be considered in the context of the works of the great esotericist of our age - Rene Guenon. In order to do so, or, more precisely, in order to lay the basis for a similar approach of unlimited possibilities and unexpected deep understanding of Russian Orthodoxy - we will have to provide an outline of the most important positions in respect to which Guenon understood as exotericism and esotericism, initiations and counter-initiation. Based on these positions, we can better and more clearly understand the secret meaning of Russia and its historical mission.



1. Religion and the initiation by Guenon

According to Guénon, Tradition (ie, the totality of sacred knowledge, dating back to the primordial times and with a non-human source) during the last period of our cycle of Kali Yuga, already with several thousand years, have always been divided into two parts - Esoterism and Exoterism, and can manifest as exoterism in the form of religions (Judaism, Christianity, Islam), and in particular non-religious forms (Hinduism, Confucianism, Buddhism, etc.). This distinction made by Guenon is not so important for us, as the two traditions to which we are going to appeal in this article - Christianity and Islam - a religion in the full sense of the word - is identified with religions exotericism. Nevertheless, it is important to understand the logic of Guenon, separating the exoteric level of the Western Tradition (religious) and eastern (non-religious).

Exotericism is a socio-psychological aspect of ordering Tradition, that is, the face of tradition, facing only outward, to the people, and accessible for all members of the traditional society, without exception. Esotericism, for his part, - is the realm of the purely spirituality. In this level, Traditions appeals to the "elite" to the "elected", designed to go deep into the sacred doctrines and dogmas. Esotericism is present inside Tradition, while exoterism - external.

In a normal case, a religious society has two types of rituals intended for the neophyte enter into the bosom of the Sacred: the first type - a reception at the exoteric organization ("treatment"); The second type - initiation, admission into an esoteric organization. Initiation is the basis of esoterism, and in certain cases it can be interpreted broadly, not only as a ritual itself, but as a esoteric complex with symbolic doctrines associated with it, and even as a manifestation of specific spiritual influences, exceeding the scope of the external exoteric tradition.

Within the framework of the three religions, the esoteric initiatory groups were Kabbalists (Judaism), the Christian Gnostics and Hermeticists (later the Christian Masons) for Christianity and the Sufis for Islam.

The presence of this dual structure in a traditional society, according to Guénon, is a prerequisite for the society be normal and complete.

2. The peculiarity of Christianity [1]

But such a schematic representation requires special explanation regarding the Christian religion. Guenon said that Christian tradition, unlike Judaism and Islam, was initially incomplete having only the esoteric and initiatory level. The proof of this, in particular, is the argument that in the New Testament there is no legislative, social aspect, which constitutes the essence of exotericism. It was only in the later era of Christianity, as it descended on the exoteric level, taking a social base of religious form, redesigned the code of Roman law. This initial and essential esotericism of Christian tradition should be kept in mind to understand the further considerations.

3. The Shiite problem in Henry Corbin view 

This schematic Tradition division into internal and external is also inapplicable in the particular case of Islamic tradition - in the case of Shi'ism. The most authoritative Western scholars of Islam, Henry Corbin, have a very interesting feature of Iranian Islam, which is predominantly Shiite. This Shia Islam, on the one hand, is replete with explicit and numerous references to the esotericism and, in particular, the basis of the Shiite doctrine is recognition of the centrality of "Light of the Imamate" and the sacred mission of Ali, the first imam, which corresponds to the deep-esoteric level of the Muslim religion. On the other hand, it is less likely to spread Shiism itself as "Sufi" initiatory organization. Corbin argues that Shiite Sufism - is rare and exceptional. Thus, Shia Islam does not respect the norms of strict division into external and internal, as is the case of Sunni. And Guenon himself  recognize that Iranian Islam - is a special phenomenon, and connect thus the lack of prohibitions on the images of human and animal figures in sacred painting - prohibitions strictly adhered into the Sunni - with the particularity of Aryan descent, Iranians being less inclined than the Semites to idolatry.

So, in Shi'ism (and especially in the Iranian Shiism) we are dealing with the esoteric tradition, more open and less formalized and institutionalized than the Tasawwuf Sufism. In the case of extreme Shi'ism - Ismaili - it is already quite obvious, since there exotericism actually do not exist.

Note also that in the framework of the Islamic Ummah - repeated in the general contours of the Caliphate - the Iranians occupy both geographically and intellectually the "Eastern" regions (remember the "Eastern Theosophy" of Suhrawardi).

4. Orthodoxy and East

Taking into account all the aforesaid, the analogy between Catholicism and Sunni, on the one hand, and Orthodox Christianity and Shi'ism, on the other hand, suggests itself. At first,  in contrast to Catholicism, in the Eastern Church historically is almost impossible to record the availability of any particular esoteric organizations - Hermetic Order, Compagnonnage, Gnostic fraternities. But the clear traces of esoteric background of Orthodoxy is obvious - in the sacred architecture of the churches, in the initiatory iconography, in the widespread apophatic theology (in fact abolished with the introduction Catholic exoteric dogma of filioque [2]), in the contemplative monastic practices, in the Hesychasm, the elders, traditions of holy fools, etc.

Secondly, Orthodoxy (and especially Russian Orthodoxy) never transformed into a purely social religion, staying above this level. Orthodox Patriarch, unlike the Pope, was primarily a spiritual center of the Church, and its influence on social and political life are not generally affected. It is the social role of the Pope that has been the subject severe criticism of Catholicism by Orthodoxy. We can say that in the East the "indulgence" of Christianity in society, which occurred in the West, has never existed. In a sense, it was realized in Russia the "Ghibelline archetype", the Sacred Emperor as the center of the state, and as the "Spiritual Sovereign", the Patriarch, serving as a purely spiritual function.[3]

Third, the "Ghibelline archetype" of which we have mentioned, was embodied in the sacred as regard to the Russian Tsars. This Tsar was a sacred center of the Russian imperial oecumena, concentrating in his figure the immanent energy of all religious people. In particular, unlike the Catholic eschatology where in the apocalyptic perspective it refers to the anti-pope, the usurper of the throne of St. Peter, the Orthodox prophecy never mentioned a "anti-Patriarch", and all the negative forces of the counter-sacrality is connected there in person anti-Tsar, the antichrist emperor. In principle, the "Ghibelline" aspect is typologically close to the Shiite sacred nature of the authorities, as the Shiite doctrine (as opposed to Sunni) insists only in the line of Ali, the sacred descendants of the first of the Imam, as the Shia believe that out of this line none have the "light", the "initiatory right" to rule.

Fourth, the geographical location of the eastern Russian Orthodoxy logically put it into close proximity with the line of the Eastern Fathers - Holy Fathers of Anatolia, Syria, Lebanon, Cappadocia, etc. Additionally, the Christian Orthodox had a significant influence of the Nestorian church, which had been circulated in Asian territories, and had a clear esoteric and initiatory character. Guenon said that the Nestorians were outer-circle of the main sacred center of Primordial Tradition, the "Agharta Templars."

Fifth, under the Russian Orthodox tradition, "Hesychasm", the "luminous gnosis", coming from the Athos monastery and from St. George Palamas, has not been the property of any formal organization. Hesychasm literally permeates the Orthodox tradition up to the the most external aspects. Of course, the division into internal and external will remain with no structural distinction between hesychasts and the elders, on the one hand, and the clergy and the faithful, on the other hand, which never existed in the Orthodox Church, in contrast to the strict organization initiatory orders in Catholicism, where the line is clearly marked.

Finally, sixth, the esoteric Orthodoxy specificity is preserved in the church ritual and, in particular, in the presence of ikonostasis [4] separating the altar from the Sacrament congregation. Catholic ritual involves the openness of the altar, its accessibility to the views of all the parishioners at any time of life and beyond. Thus, the altar sacrament, indeed, becoming exoteric, "descends" to the external level. In Orthodoxy the gates of iconostasis - Royal Gates - is open only for a short time in the key moments of the liturgy (except for special holiday dates). This represents a unique disclosure of the apophatic, unknowable Principle, beyond the cataphatic sacred vision of the world, in the ordinary state represented its symbols - images of the iconostasis, etc. as if substituting the altar. With this feature, the Orthodox ritual relates to a historical absence of a developed "scholastic" and rational theological tradition in Russia, since liturgy itself belongs to the Orthodox Church in a initiatory and super-rational level, while the opennes altar of the Catholic Church reduces the sacrament to the sphere of rational and dogmatic. While the Catholic seeking initiation should apply to the special non-church instances - esoteric communities, fraternities, societies, etc., the orthodox can acquire it in Orthodox liturgy itself, penetrating into its deepest transcendental dimension without the help of other sacred institutions.

Thus, we must assume that the Orthodox Church, like the Shia branch of Islam, is not subject to the strict division into exoteric and esoteric level, at least, this is true at the level of its archetype, its sacred organizational unit. This, however, does not imply that all Orthodox are Gnostics. Of course, the distinction between "internal" and "external" is saved here, as elsewhere, depending on the personal qualities of the "spiritual caste" of the human being. However, in this case the division is not formalized, and the degree of "initiation" here depends entirely on the inner nature of the believer and its efforts to perfect the realization of his spiritual possibilities.

Certainly, the gradation of spiritual realization, strictly corresponding to the general structure of initiatory sphere is preserved here, but its character is more flexible and less structuralizated than in closed esoteric organizations.

5. The issue of "virtual initiation"

Speaking about initiation, Guenon distinguishes "virtual initiation" and "effective initiation", "realization". In his view, the Christian religion became "exoterism" and can not give the "initiation" for the West in general. Although in the ritual of Catholic sacrament there is involved a purely spiritual power - the same nature as in the initiatory practices - they do not focus here on a genuine internalization, and therefore affect only the outside structure of individual believers, ensuring "salvation" but without opening the way to the highest levels of supra-individual existence, as is the case in a purely esoteric mysteries.

However, the initiation received may forever remain "virtual", as an unused opportunity, if there is no knowledge of the secrets of "initiatory work", the "Great Work", if the "initiate" prefers to use the wealth obtained for the purposes contrary the great goal of spiritual elevation and realization of a purely celestial, spiritual states.

Thus, Guenon brings the question of the real responsibility for the spiritual destiny of states and nations, outside the scope of Christianity as a religion, since, in his view, the true leaders of the history are related only to the "esoteric" level - and only at this level is hidden the real "causes" of historical processes. In this view "virtual initiation" can be directed towards spiritual realization - "genuine initiation" or to the opposite direction. This negative variant use of initiation is determined by Guenon as counter-initiation. The Christian church is logically placed somewhere between these two poles of initiation and suffers from their mutual intersecting influence. A positive oriented "virtual initiation" is the guarantor of the spiritual authenticity of exoteric religion, maintains its completeness and immutability. Negatively oriented "virtual initiation", counter-initiation, on the contrary, destroys religion, corrupting the basics, trying to reorient the "exoteric cult" in reverse "diabolical" way.


These perceptions of "initiation" and "religion", their complementary roles, are remarkably illustrated by the historical facts,  since almost all the religious reforms and transformations of the West can be seen easily a influence of initiatory or counter-initiatory groups of "beyond-religious" or "supra-religious" origin. But this applies only to Western Christianity and to Judaism, Sunni Islam, etc - that is, to a purely "Western" - spiritually and geographically; the tradition in the East [5] - at least on the religious East (recall that Guenon dont consider the non-Abrahamic traditions as religion) - the situation is somewhat different, and in this case we have to logically disassemble everything that refers to a "virtual initiation" in this region, since this factor is the most important there.

6. Orthodox initiation

Based on the particularities of the Orthodox Tradition and on typological parallels with the Shia tradition, one can make a very important conclusion: Orthodox Christianity is an operational instrument for transmition of "virtual initiation", and the Orthodox ritual itself, unlike the Catholic, kept intact a initiatory character, peculiar to the original Christianity. On the symbolic level, Church of Sts. Andrew, the Orthodox Church, is not split completely from the esoteric Church of St. John as it happened in the case of the Church of St. Peter. This, incidentally, finds an indirect confirmation in the fact that, as well in a smaller scale, the christian initiatory organization, the Orthodox Church, was declared as "heresy" and "sect" by Catholicism. And at the same time, the medieval legend of the "priest John's kingdom", located in the East symbolically could refer not only to the main the sacred center of the Primordial Tradition, but by analogy to Russia itself, where, incidentally, the most common name was always "Ivan", "John".

This characteristic and uniqueness of Russian Orthodoxy has its doctrinal reflection in the Orthodox "Formula of Faith", wherein the rejection the Catholic innovations - "FILIOQUE" - that is, statements about the origin of the Holy Spirit, the immanent aspect of God, not only from the Father, the First Person of the Trinity, but also from the Son, the Second Person, - have the character a denial of the "mediator" between the sacred authority, the spiritual cosmos ("Holy Spirit") and the first cause - that is, in other terms, the character of exoteric refusal from mediating instance between the believer and the initiation. Pervasiveness and connection of the Holy Spirit directly with the Father, the apophatic person of the Trinity, means a direct totality of Orthodox "Spiritual Light", diffuse throughout Being and opening in an act orthodox move, initiatory "dispensation". This Orthodox principle of "dispensation" - center for the whole of the Eastern Church and its practices - corresponds exactly to the "temple-building" line of the western Christian initiation, however, within the scope of particular church-initiatory organizations, and in later times concentrated in the "Christian Masonry" and "Compagnonnage".

This initiatory specifics of Orthodoxy and, in particular, the lack of filoque explains that unlike the Catholic esotericism, in Orthodoxy there is no trace of "Hermeticism", isolated as a separate and independent discipline. "Hermeticism" as a sacred cosmology is actually concentrated in the consecration of the Sacred Space - the region of the Holy Spirit - by direct descent from the Father, that is, in the immediate Cosmos "Epiphany", the "Theophany", a free passage from "censorship of the Logos." In the case of normal conditions of a sacral civilization the Logos-Son, of course, is placed on the super-individual level, transcendent in relation to the human mind, then in the last stages of the cycle - namely, seeing the actual history of Christian eschatology - that person of the Holy Trinity is in danger to be identified with this human mind, which is basically what happened with the Catholic theology, which began with the elimination of apophatic approach, ended in "rationalism" and "humanism" of semi profane character.

The Orthodox doctrine by virtue of its "non-formal" and "hermetic" characteristic has not undergone this transformation, keeping its initiatic, supra-individual and supra-rational nature.

However, it should be noted another troubling aspect of this situation. Being common to all the people without strict division into "elite" and "general" form of spirituality, the Russian Orthodox Church is also at risk, but a different kind than the Catholic tradition. "Virtual initiation" transmitted by Orthodoxy to all Christians, could not logically be carried to their positive and the ultimate goal in most cases, quite logically, given the need to distinguish the inner nature of different individuals, and the whole exclusivity of the full initiatory path (for many are "called", but few are "chosen"). In addition, the orientation towards a "superpersonal" or "beyond-personal" aspects of apophatic Orthodox theology, narrowed or almost entirely excluded in discursive-rational forms of initiatory doctrines, sometimes are extremely important as a preparatory stage. Therefore, the implementation of "virtual initiation" is gradually becoming more and more problematic.

The Selected, Saints, Hesychasts, Elders, Monks or just an exceptional personality, could certainly reach the end of the path, but the majority has been confined to a single "virtual initiation". This situation explains, in particular, the phenomenon of the dissemination  of "holy fools" tradition in Russia, that is, people who gained the possibility of spiritual contemplation, but not capable of harmoniously combine them with the normal functioning of the individually-rational levels of personality. The "foolishness" as a phenomenon of Russian spirituality is essentially a indicator for Russian Orthodoxy, and once again confirms as the initiatic nature of the whole of the Eastern Church (after all, no specific "initiation" exist in the fools), and quite logical since the difficulty of full realization in "virtual initiation".

Considering all the above, it becomes clear that, in contrast to Catholic civilization, the fateful "causes" of religious and social transformations of "Continent-Russia" should not be sought in non-religious organizations, but in the bosom of the Church itself, which is itself the arena and source of confrontation between the two "initiatory" tendencies - a full and perfect initiation, the tradition of "Russian holiness," "elders", etc. and "counter-initiation", reversing the resultant sacred "power" into "diabolical", anti-spiritual ends.

7. The dark secret of cosmism

When Rene Guenon spoke of the "counter-initiatic" organizations of the West, he naturally did not put the points over i in this matter, as the very nature of this topic requires certain precautions. However, if we sum up all that expressed on the issue (including in the form of hints or suggestions), we develop the following picture: "counter-initiation" is most evident in the degenerated Western initiatory organizations of "hermetic type" in the last century. This can be either "branchs of Freemasonry" and non-Rosicrucian or neo-alchemical organizations. Representatives of these groups have inherited secrets and rituals of "virtual initiation" in XIX century and generated the entire spectrum of the pseudo-occultist and initiatory theosophists groups constituting the in the future what is called "neo-spiritualism" [6]. "Neo-spiritualism" [7] in itself is not directly "counter-initiatory" -- it is rather a tool aimed at the destruction of the remnants of the true traditions of the West, and under the guise of "return to spirituality" leading the profane towards the abyss of dissolution in the mental chaos. But the "counter-initiation" belongs to a much deeper level of reality, being associated with what theologians call the "Devil's mission."

One of the most dangerous "counter-initiatic" organizations Rene Guenon says is the "Hermetic Brotherhood of Luxor [8]". From it stretch filaments all over the popular and often contrary to its external teachings of neo-spiritualist trends: theosophism, the occult, the perverted neo-Hinduism ("Auroville", Sri Aurobindo Ghosh), etc. It is extremely significant that the "Hermetic Brotherhood of Luxor" teaching is called "cosmic philosophy", "Cosmic Doctrine" and sometimes "cosmism". The essence of "cosmism" of the "Hermetic Brotherhood of Luxor" consisted in a contact with the "space" or "cosmic consciousness", which involved the attainment of "nature light" of the Cosmos (the theme "Light" is embodied in the title of the Order:  Luxor - Egyptian city - Lux is similar to the Latin - "light," Lucifer - "luminous"). The "Cosmic Doctrine" concentrated all their attention into the "mental", "subtle" plan, actually identifying the "spiritual" and "supra-psychic" with "soul" ("mental") [9].  It was a special form of "pantheism", not philosophically abstract, but rather "magic", "concrete", "operational" and "aggressive." Besides the actual disregard to the transcendental aspects of the Spirit, the "cosmism" of Hermetic Brotherhood of Luxor was dangerous by transferring many "initiatory" sacred and religious symbols and rituals to the "psychic" and the material level, which embodies the "parody" on the true initiation, its grotesque and dangerous simulation. Members of the "Hermetic Brotherhood of Luxor", unquestionably possessed psychic powers, not only for the first time they have formulated the main "neo-spiritualists" theories, but also through the provocation of mysterious phenomena have achieved their rapid implementation in a variety of cultural and scientific environments. [10] Historically, the roots of this secret society departed from some Ukrainian Masonic lodges of the eighteenth century, where it had the highest degrees of practice of "operational magic", as well as the irregular "Masonry Egyptian Rite" ("Memphis-Misraim") and groups of Randolph "sexual magic", with emphasis in "satanic characteristics." In fact, this "cosmism" of the counter-initiatory groups such as "Hermetic Brotherhood of Luxor" was inherited later by openly "satanic" centers - such as the "Order of the Templars of the East" (OTO). Aleister Crowley, who called himself "The Beast 666", "Movement 93", etc. the successors of "Hermetic Brotherhood of Luxor" and, in the contemporary world, represent the most serious and the most sinister levels of modern "neo-spiritualism" ("neo-Rosicrucians," "ufologists," "extrasensory", etc.), since the "counter-initiation" is the "source" of anti-traditional subversion, whose puppets (more or less unconscious) are the all neo-spiritualistic currents.

Turning to Russia in the second half of the nineteenth century, we find there one striking phenomenon, which is called "Russian cosmism". Its most famous representative was Nikolai Fedorovich Fedorov, author of the famous work "Philosophy of the Common Cause". In the biography of Fedorov there is no indication about contact with whatever "counter-initiatic" organizations, but his works are a compendium of counter-initiatic doctrines, almost exactly matching the doctrine of "Hermetic Brotherhood of Luxor".With Fedorov there is even a theory of "artificial resurrection from the dead", which is traditionally considered an outspoken mark of the "kingdom of the Antichrist." In addition, Fedorov ideas are an example and, in a sense, a paradigm transfer of the spiritual, symbolic and religious doctrines into the psycho-materialistic level: the theory of "control atmospheric phenomena", "conversion of churches into museums" and finally, "the project of establishing a universal and indivisible human brotherhood, which should include in itself all the "resuscitated love of ancestors" becoming a crown of history." The moral utopianism and messianism pantheistic of Fedorov inspired many philosophers, scientists, writers, theorists in Russia, and in addition, his "Cosmism" was very popular in the "Bolshevik" circles who identified the coming of "brotherhood of resurrected, rose again" (sic!) with "communism". In a sense, the idea of Fedorov was the exalted reflection of the revolutionary messianism of the period.

But Fedorov Cosmism, by the way, has a purely Christian Orthodox form [11], was not the only one (though, perhaps, the most striking) manifestation of "counter-initiatory" cosmism in Russia. By extension, can be said that "Russian Cosmism" have clear tendencies of "virtual initiation" (recall that it was universal provided by the simple fact religious affiliation), which is realized not in the way of ascent through a positive psychic world towards the world of the purely spiritual, heavenly, supra-individual, but in the way of "fusion" with the intermediate, middle world, the world of the psyche, that is, with a dense and subtle cosmos. This "cosmos-misticism" particulary "natural" to Russian "counter-initiation" negatively affect the question of the filioque, because, if the path from the Cosmos of Holy Spirit to the apophatic Father Principle do not happen (and this is only available to few, spite the "virtual initiation"), then no "rational" and "formal" structures are longer kept by individual beings who "fusion" with a subtle plan to a immersion in the chaos and excitement of what tradition calls the "lower waters". Russian cosmism - is a ultimate degradation of "orthodox foolishness", a demonic form of this foolishness, in which "fools in Christ" become "holy fools of Antichrist." And this particular "cosmism" contrast sharply with practically all Russian philosophy, science and culture from European profanity, because in this "mystic cosmism" the  consciousness tends precisely to the non-rational, to the paradoxical, to the power node of "subtle" energy,  breaking through the structure of logical constructions. "Cosmism" in Russian philosophy of XIX-XX century shows a aspiration by all means to make abuse of logic, and most often it is expressed in the formulation of the principles of "ethics" (however in the most secondary epistemology) or "catholicity"(Syncretic mathematical summation of heterogeneous ontological elements) above all others categories - hidden among "religious" philosophers (Vladimir Solovyov) and open among "atheistic"  but "baptized" (note this! as the god-builders: Bogdanov, Bazarov, Lunacharsky, etc.). In science, "cosmism" is most clearly manifested with Professor Vernadsky, who created the doctrine of "noosphere" and anticipated the "counter-initiatory doctrine" of Teilhard de Chardin. [12]

And if in Russia in the twentieth century occurred the most monstrous persecution of the Church under the Communist regime, should we not see in this a "natural counter-initiation" of the Orthodox nation, deprived of its vertical saintly prospects, and having no rational, "logosish" borders, fallen in the extreme forms of demonic cosmic-mysticism the aggressive and anarchic "foolishness", the "foolishness of the Anti-Christ"?

8. Conclusion

We have analyzed aspects of the Russian Church and its specific features, perhaps, it will help to understand the bizarre and strange world of Russian consciousness, which is so different from any Western or Eastern forms. Guenon in his book, "East and West" (L'Orient et l'Occident) identified the Russians as "people which imitating" the archetypes characteristic of "true oriental" people. Elsewhere he pointed the widespread "occultist" and "spiritualist" practices in Russia, seeing it as confirmation of a strong preference towards "psychism". Finally, he expressed a rather cryptic phrase that "Russian communism" probably is something other than what it usually considered. These assessments, despite their critics, actually are very fair to describe the Orthodox people, the true spiritual elite which has become far too small and too weak, but at the same "virtual initiation" continued to be universal, and with the masses at the low level as if imitating the possession of the true secret of the spiritual East. Probably, the very Russian idea of the "catholicity", "universality" (Slavophiles) and later the idea of "universal equality" from the communists and socialists - was an expression of a vague awareness of "universal devotion" to the nation, the "Universal brotherhood" (the "brothers" called themselves as members of esoteric organizations - "orders" and "lodges", as well monastic communities). And it is not excluded that the Bolshevik revolution was a explosion of this kind of reasonable assurance of "universal devotion", wanting to abolish the "exoteric" hierarchy of "system lords" as unnecessary and vicious - imposed by the "stranger west", the "Grand Inquisitor" of Dostoevsky, as the social filioque, associating a obstacle between the people and the "Cosmos light of the Holy Spirit." Strictly speaking, the same tendencies, in a closed conspiratorial level, animated the most of "counter-initiatic" organizations, which were also anti-Catholic and not alien to the "socialist" or "communist" pathos. (In particular, the initiator of Aleister Crowley, The Beast 666, was a famous anarchist and socialist, as well a neo-Rosicrucian - Theodor Reuss). However, in no other country, in no other region of Earth, manifestations of counter-initiatory movements had such impact as in Russia, which has become 70 years of embodiment of the "Red Woman" of the Apocalypse, the Whore of Babylon.

But long before this, there was the dark political mysticism of the Troubles Times (involving a succession of impostors), with fakes stagings of the Apocalypse by the sinister Emperor Peter I [13], and the grotesque parody of Russian Enlightenment in Catherine times, and, finally, the anxious and psychedelic Russian literature - Gogol, Dostoevsky, Chekhov, Sologub, constructed on the philosophy of paradoxes - Khomiakov, Soloviev, Rozanov, Berdyaev, etc. which have matured germs  of "red cosmism", the evil russian flower, planted by the generous "virtual initiation" of Russian Orthodoxy, but which have given flowers that can not go upward to the sun Russian holiness, to the spiritual sun of St. Sergius of Radonezh, Nil of Sora and St. Seraphim of Sarov, but down to the Midnight "Black sun", to Daemon Sorath whose number is 666, the face of the Abyss.

And the current state of Russia also can not be defined in purely economic or political terms. The seeds of "virtual initiation" (we must not forget that the majority of Russian communists still baptize their children!) is too substantial and efficacious to expect that in the near future a transformation of Russia into a purely secular and profane capitalist state with "Western" pattern. The roots of the "Russian phenomenon" are too deep and tragic, so that you can to expect such a result. The "russian soul", or rather, the totality of "virtual devoted Russians" forming the the mystical body of "Inner Church", can not abandon its "initiatory" and fateful functions or the disaster will be more terrible and more profound than under communism, despite all external circumstances the "spiritual elite" will stop the rapid decline into the abyss, and "immediately" cast "the nation of the Red Beast" in the Holy Trinity Spiritual Heaven - like Christ himself, freed from the Old Adam and the snares of Hell. And if the possibility of salvation is still there for our entire "counter-initiatory" civilization, it is not the "initiatory" Orthodox Russia the best location for the ascent, because here for the first time reached the lowest point of spiritual decline, the limit of "perversion" and diabolical imitation "earthly paradise"?

Moscow, Spring of 1991 

Notes

1 This subchapter is a brief summary of the above Guenon article.

2 See "Ver la Tradition".; Nicolas Vardhikas "Est et Ouest" N 43, 1991. Filioque - the dogma of the procession of the Holy Spirit, not only from the Father, but also from the Son (Filio) was introduced at the insistence of Charlemagne.

3 This relationship between "autorite spirituelle" ("spiritual power") and "pouvoir temporel" ("temporal power") Guenon considered as the sole normal, since it adheres to the hierarchical structure of reality as a whole. It is important to note that the "temporal power", "the power of emperors and kings" are not considered in tradition as something profane. On the contrary, the imperial sacredness is practically equated with exoteric side of tradition. Therefore, in the article quoted by Guenon, in "Christianity and Initiation" Jesus saying, - "give to Caesar what belongs to Caesar" - can be seen as recognition and "santification" of imperial sacredness. The aspiration for representatives of "spiritual power", ie Church in our case, to interfere in the administrative and political issues (which is a characteristic feature of Catholicism), it is a sign of the degeneration of the spiritual nature of this form of government, and the claim for the restoration of dignity of the imperial function appears in this case not as a phenomenon of usurpation of "Kshatriyas" (second caste) to the first caste ("priest") functions, but as legitimate denfese their sacred rights. This observation helps us to understand why he Guenon, being a radical opponent of the "kshastriyas revolution" and unequivocal supporter of the superiority of "Brahmins" ("first cast") over "Kshatriyas" (contrary to Julius Evola), had a sympathy for the Ghibellines and the Ghibelline tradition, and in particular, to the great Ghibelline poet Dante Alligeri.

4 It is important to note the appearance of the iconostasis in the ancient church chronologically coincides with the transition from the esoteric to exoterism, which Guenon says in his article. If in parallel with the real "exoterization" western church altar as "supercelestial" ( "iperuranios") element of the temple, became visually and spatially public, then its preservation mean its "abstention" from engaging "exoterism" in the Eastern Church, while preserving the esoteric element in the center of the church, not outside of it, as in the case of Catholicism. "Beyond Heaven", "hypertensive" element, in fact, can not be exhibited for all to contemplation without itself not changed the quality of spiritual influences, "theurgic" associated with this place. However his presence in secrecy, exclusion (to the exoterics) by the iconostasis wall, that at same time "open" nature of the altar sacrament through the holy presence of icons and "hide" it from unskilled views. Incidentally, this is the etymological meaning contained in the term "revelare", which means "hide" and "open". A similar idea is incorporated in the Latin word "coelus", "sky", which comes from the root meaning "to cover", "covering", which can mean both "hide" and "discover".

It is also important to note the symbolism of the three-membered division of the Orthodox church, which has three parts - the altar of the "supercelestial component," the temple, "the heavenly component" and the porch, "terrestrial" component. Simeon of Thessalonica compares these three parts with persons of the Holy Trinity, the three triads of angelic hosts and the stapes categories Orthodox people - priests, "faithful" and "penitents and catechumens." The passage of these three stages of Orthodox hierarchy matches typology (or virtually) with the three phases of initiation - "the black," "white work" and "to work in the red." Perhaps, however, for transfer of initiatory rites of Orthodoxy to the whole mass of people, special changes have been in preparation, first phase - "announcement" and repentance ", as baptized infant obviously can not repent and become a catechumens, that is, to accept the theoretical aspects doctrine. 

5 Guenon believed that Judaism and Abrahamism in general - is a continuation of Western, Atlantic tradition (see "Sweet Angel" No. 1, Rene Guenon "Atlantis and Hyperborea.").

6 There is no doubt that during the last century, Western Freemasonry largely changed its operational and initiatory character, characteristic of the early Freemasonry. In this case, we are dealing with the phenomenon, ie, the transformation of a "virtual initiation" in counter-initiation, and it is in such terms only that should be considered the anti-Christian, anti-church and anti-traditional activities of the Late Freemasonry.

7 By neo-spiritualism Guenon counted magnetism, spiritualism, Blavatsky and Beza teosofism, Papus occultism, Steiner anthroposophy, as well all the extensions and variations of such a neo-misticism and pseudo-esoteric currents. At present the most species of a neo-spiritualists are under the banner of the syncretic movement "New Age".

8 As we have learned from a qualified representative of Western initiatory organizations, Guenon had the most accurate information about this organization, since himself was a member of it in his youth!

9 According to Guenon this confusion is the main source of diabolical substitution, to carry out counter-initiatory forces. In the book "The Reign of Quantity & the Signs of the Times" Guenon has explained in detail the "mechanism" of this phenomenon. The devil - essence of the subtle, the mental world, the world of soul. The purely spiritual regions, the area of Spirit, is closed to him. The soul the world, in particular in the cyclic periods of history (at the end of cycles), he may take a "central" position, but such a "central" is imaginary, illusory and this illusion becomes apparent when referring to a purely spiritual reality. Therefore, the establishment of the illusion of "the omnipotence of the devil" is possible only if "hiding" the actual level of the spiritual and by a translation of primary  to to a emphasis on the middle, where the effectiveness of the devil, indeed, it is sometimes almost total. Therefore, mixing the spiritual with the psychic - is not only misleading, or a natural degeneration, but the most dangerous and malicious trend, actively and consciously pursued in life by the "agents of Satan" or the "the saints of Satan".
10 Cf. R. Guenon "Teosophisme", "L'erreur spirite"

11 Comistic vector within Orthodoxy itself also had its own special place. Extremely significant is the fact that currently the orthodox circles close to Moscow Patriarchate, Metropolitan Pitirim have practically officially "comistic" and "Fedorov" positions. The same phenomenon can be found in the Russian Orthodox Church of the early twentieth century, especially by the theological intellectuals, called "sophiology" (Florensky, Bulgakov, etc.). This observation brings us back to what we said about counteraction within Orthodoxy between initiatory and counter-initiatory circles, often without the participation of outside-church "esoteric" groups, in contrast to the similar confrontation that occurs in Catholicism.

12 After reading at Sorbonne as part of the colloquium Interuniversity Association "Politics-Hermetics" our report on "ideological conspiracy of Russian cosmists" we were faced with historians that for many years engaged in the theory de Chardin, and they have confirmed to us not only the presence of the typological connection between Vernadsky concepts and Chardin, but also talked about the historical path of influence of one on the other. His lecture was attended by Le Roy, closest associate and a member of Teilhard de Chardin. These conversations at Sorbonne about the lexicon of Chardin, this "mystical evolutionist", whose concept is a blatant satanic parody of Christian theology, the expression of "noosphere". It now remains only to examine the connection of Chardin with the occult and neo-spiritualists organizations, and the picture of the planetary "conspiracy" of cosmists will be complete!

13 See the colorful description of "eschatological" Peter in Merezhkovsky - "Antichrist (Peter and Alex)"

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