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The Secret of Eurasia
12-28-2008, 03:47 AM,
#1
The Secret of Eurasia
[Image: shambala.jpg]
<span style="color:#DDA0DD">The Secret of Eurasia
The Key to Hidden History and
World Events


By Mehmet Sabeheddin

<blockquote>Beneath the broad tide of human history there flow the stealthy undercurrents of the secret societies, which frequently determine in the depths the changes that take place upon the surface.
– A.E. Waite
</blockquote>

Have secret societies and occult brotherhoods been active behind the scenes of world events for thousands of years? Do these guardians of secret wisdom shape the growth of human consciousness and influence the destiny of nations? Are hidden masters of occult knowledge empowering and infiltrating certain political, cultural, spiritual and economic movements, in fulfilment of an ancient plan? Could it be that man’s great upheavals, wars, and revolutions, as well as his pioneering discoveries in science, literature, philosophy and the arts, are the result of a ‘hidden hand’? Can we decode history and find the mysterious interface between politics and occultism, thereby uncovering the real movers and shakers in our modern world?


The German philosopher Oswald Spengler warned of a “mighty contest” between groups of men of “immense intellect” who the “simple citizen neither observes nor comprehends.” Back in 1930 Ralph Shirley, the editor of the London Occult Review, Britain’s leading journal of esoteric sciences, endorsed “the suspicion that the ranks of occultism are secretly working for disintegration and revolution. Positive proof in the shape of a group of occultists working with this objective in view recently came under the notice of the present writer.”

Major-General Fuller, a former disciple of Aleister Crowley, who had links to British military intelligence, wrote about an insidious force using “Magic and Gold” striving “to gain world domination under an avenging Messiah as foretold by Talmud and Qabalah.” Fuller’s former chief Crowley worked as a secret agent for both Britain and Germany, although his British handlers noted his ‘unreliability’ warning he should only be used in espionage operations with the utmost care. During the First World War the German Foreign Office secretly requested the occultist Gustav Meyrink to write a novel blaming the Freemasons of France and Italy for the outbreak of war.

Madame Blavatsky believed the Catholic society of Jesuits had transferred their headquarters from the continent to England where they plotted to plunge man into passive ignorance and institute “Universal Despotism”. The founder of the Theosophical Society, a woman of immense intellect and first hand experience of secret societies, warned:
<blockquote>
Students of Occultism should know that while the Jesuits have by their devices contrived to make the world in general, and Englishmen in particular think there is no such thing as Magic and laugh at Black Magic, these astute and wily schemers themselves hold magnetic circles and form magnetic chains by the concentration of their collective WILL, and when they have any special object to effect or any particular and important person to influence</blockquote>
The French Revolution, one of Europe’s most important political upheavals, was largely the work of Masonic lodges dedicated to the overturning of the monarchy and an end of the established Catholic religion. In Proofs of a Conspiracy (1798), John Robison showed that the political clubs and correspondence committees during the revolution, including the famous Jacobin Club, sprang from these Masonic lodges.

The influence on history of mysticism, the occult and secret societies is generally dismissed by Western academics. Mainstream historians choose to ignore this aspect because they believe it has no real significance to world politics. In fact it is only through acknowledging the role and influence of the ‘occult underground’ that important world events can be fully understood and placed in their real historical perspective.
<div align='center'>
Atlantism Verses Eurasianism</div>

Secret societies and the teachers of occult wisdom consistently trace their origins back to the very dawn of civilisation. Within Judeo-Christian culture, the secret schools speak of Adam, Seth, Moses and the Patriarchs as initiates of a divine wisdom carefully passed from one generation to the next. Other occult groups look back beyond ancient Egypt and the Mystery schools of Greece, to the lost continent of Atlantis. Still others trace their lineage to Sumeria or Babylon and the mysterious plains of Tartary.

Examining mankind’s myths, legends and arcane stories we encounter countless references to a vanished primordial civilisation. The brilliant French metaphysician Rene Guenon wrote of a great Hyperborean culture that flourished around the Arctic Circle and of its outposts Shambhala in the East and Atlantis in the West. Plato wrote of Atlantis, describing it as the heart of a great and powerful empire which, due to the indiscriminate mixing of “the sons of God” with “the children of men,” suffered “violent earthquakes and floods” and “disappeared beneath the sea”. According to occult tradition, Atlantis came to an end after a lengthy period of chaos and disaster brought about, in the words of Madame Blavatsky, because the “Atlantis-race became a nation of wicked magicians.” Atlantis was destroyed by a conspiracy of evil magicians who had seized control of the mighty continent.

Long before the final end of Atlantis, great migrations took place to different centres of the earth. In one legend we are told of a righteous remnant journeying from the Arctic Circle to Shambhala, in the remote fastness of Central Asia. Other legends suggest Atlantean survivors established the ancient Egyptian civilisation.

Victoria LePage, the author of one of the most comprehensive studies of Shambhala explains how Atlantis and Shambhala are more than mere geographic locations:

<blockquote>In folklore Atlantis and Shambhala are implicitly linked together as charismatic images of heart’s desire, two shining mirages that lie on the farthest horizon of human longing, unattainable, always receding as we reach for them; at best no more than ideal states of consciousness never realized. But their association seems to have a far more real and historically concrete basis than that. Initiatic tradition affirms they have both genuinely existed, one in the western sea, the other in the eastern mountains, as lynchpins of what was once a network of Wisdom centers located on a great power-grid extending around the globe. Further, Shambhala still exists within a framework that awaits reactivation.</blockquote>

In order to identify the historical activities of secret societies we need to appreciate the origin of a most powerful idea. Occult lore speaks of Shambhala as the positive centre of the Brotherhood of Light, and Atlantis the negative centre of the evil magicians, the Brothers of the Shadow. Wherever we look we see the division of secret societies and occult endeavours into these two opposing ‘Orders’. All occult movements and teachings inevitably serve either the “Order of Eurasia” or the “Order of Atlantism”, with their respective symbolic centres of Shambhala and Atlantis. Concealed behind a multitude of different forms and represented by an array of unsuspecting agents of influence, these two centres – Shambhala and Atlantis – represent two different impulses in human evolution.

Viewed from the perspective of sacred geography, in our present historical cycle, Atlantism is the triumph of the most destructive and diabolical elements in the civilisation of the West. One modern authority on sacred geography and geopolitics observes:
<blockquote>
Sacred geography on the basis of “space symbolism” traditionally considers the East as “the land of Spirit”, the paradise land, the land of a completeness, abundance, the Sacred “native land” in its fullest and most perfect kind. In particular, this idea is mirrored in the Bible text, where the eastern disposition of “Eden” is treated.

Precisely such understanding is peculiar also to other Abrahamic traditions (Islam and Judaism), and also to many non-Abrahamic traditions – Chinese, Hindu and Iranian. “East is the mansion of the gods”, states the sacred formula of the ancient Egyptians, and the same word “east” (“neter” in Egyptian) meant at the same time “god”. From the point of view of natural symbolism, East is the place where the sun rises, Light of the World, material symbol of Divinity and Spirit.

The West has the opposite symbolical meaning. It is the “country of death”, the “lifeless world”, the “green country” (as the ancient Egyptians called it). West is “the empire of exile”, “the pit of the rejected”, according to the expression of Islamic mystics. West is “anti-East”, the country of decay, degradation transition from the manifest to the non-manifest, from life to death, from completeness to need, etc. West is the place where the sun goes, where it “sinks down”.
</blockquote>

<div align='center'>Russia & the Magical Universe</div>

Russia, geographically the largest country on earth, occupies a unique position in the study of human history furnishing us with a window into the world of secret societies, occult teachers, and subterranean political currents.

Ideas and practices drawn from magic and the occult have always been a part of Russian life. In the sixteenth century Tsar Ivan IV consulted magicians and was aware of the occult significance of the precious stones set in his staff. His reign was the culmination of the dream of building a prophetic, religious civilisation in the Eastern Christian tradition of Byzantium. Surrounded by secret orders of apocalyptical monks, Ivan saw himself as heir to the Israelite kings and attempted to transform Russian life in accord with his magical view of reality. Ivan was convinced the Russian nation had a special mission to accomplish, nothing short of the redemption of the world.

In 1586, Tsar Boris Godunov offered the huge salary of 2000 English pounds a year, with a house and all provisions free, to John Dee, the English magus and spy master, to enter his service. Dee’s son Dr. Arthur Dee, who like his father was an alchemist and Rosicrucian, went to Moscow to work as a physician. Mikhail Romanov, the first Tsar of the Romanov dynasty, allegedly ascended the throne with the help of Dr. Arthur Dee and the British Secret Service. Before their rise to power the Romanovs were accused by their enemies of practising magic and possessing occult powers.

The legendary Count of Saint Germain, described as an alchemist, spy, industrialist, diplomat and Rosicrucian, became involved in several political intrigues in Russia and was, according Nicholas Roerich, “a member of the Himalayan brotherhood.” In 1755 he traveled throughout Eurasia to study occult teachings, and may even have visited Tibet. It is said that while studying occultism in Central Asia the Count was introduced to the secret rites of Tantric sex magic which provided him with a technique to prolong his youth. He also engaged in spying operations against the notorious British India Company. Saint Germain founded two secret societies called the Asiatic Brethren and the Knights of Light. As early as 1780 he warned Marie Antoinette that the French throne was in danger from an international conspiracy of ‘Brothers of the Shadow’. Rumours continued to circulate for many years after his alleged death that Saint Germain was still alive working behind the scenes in European politics or studying occult doctrines in Central Asia.

<div align='center'>West Meets East</div>
<blockquote>
Occult powers seem to be a matter of national temperament… Russia tends to produce mages – men or women who impress by their spiritual authority; no other nation has a spiritual equivalent of Tolstoy and Dostoevsky, or even of Rozanov, Merezhkovsky, Soloviev, Fedorov, Berdaev, Shestov. Certainly no other nation has come near to producing anyone like Madame Blavatsky, Gregory Rasputin or George Gurdjieff. Each is completely unique.
– Colin Wilson, The Occult
</blockquote>

[Image: theosophylogo.jpg]

The process of synthesis of the occult traditions of East and West is seen in the work of Helena Petrovna Blavatsky, founder of the Theosophical Society and the author of the magnus opus The Secret Doctrine. Born Helena von Hahn, the daughter of a Russian military family and cousin to the future Russian Prime Minister Count Witte, she is a true emissary of the Eurasian Order. Nevill Drury says of the Russian occultist:

<blockquote>Her main contribution to mystical thought was the manner in which she sought to synthesise Eastern and Western philosophy and religion, thereby providing a framework for understanding universal occult teaching.</blockquote>
Madame Blavatsky traveled throughout Asia and Europe, joined Garibaldi’s national revolutionary militia, fighting in the battle of Mentana, in which she was severely wounded. In the late 1870s, shortly after the publication of her first book Isis Unveiled, a compelling indictment of contemporary Western religion as spiritually bankrupt, she moved from the United States to India where the headquarters of the Theosophical Society remains until this day.

In 1891 the future Tsar Nicholas II, in the company of the mystic Eurasian scholar Prince Ukhtomsky, visited the headquarters of the Theosophical headquarters at Adyar. Prince Ukhtomsky’s description of the society is revealing:

<blockquote>At the insistence of H.P. Blavatsky, a Russian lady who knew and had seen much, the idea sprang up of the possibility, and even the necessity, of founding a society of theosophists, of searchers for the truth in the broadest sense of the word, for the purpose of enlisting adepts of all creeds and races, of penetrating deeper into the most secret doctrines of oriental religions, of drawing Asiatics into true spiritual communion with educated foreigners in the West, of keeping up secret relations with different high priests, ascetics, magicians, and so on.</blockquote>
Madame Blavatsky wanted to unite Central Asia, India, Mongolia, Tibet and China, in order – with the involvement of Russia – to create a grand Eurasian power able to oppose British ambitions. Traveling across India Blavatsky agitated against British rule and found herself accused by the colonial authorities of being a Russian spy. Prince Ukhtomsky saw support for Eurasia in the “readiness of the Indians to group themselves under the banner of the strange northern woman.” He believed Madame Blavatsky had been forced to leave India by “the suspiciousness of the English.”

As early as 1887 H.P. Blavatsky had become a topic of debate in “mystic Petersburg” and received the prestigious support of Ukhtomsky’s friend the mysterious Tibetan Dr. Badmaev, soon to become notorious for the favour he received at the Russian imperial court and his relationship with Rasputin. Madame Blavatsky’s sister insisted that the Russian Orthodox Metropolitan of Kiev had recognised the young Helena’s psychic gift, and admonished her to use her powers with discretion, as he felt sure they were given her for some higher purpose.

Dr. Stephan A. Hoeller, a scholar of comparative religion and a Gnostic Bishop, reminds us that Blavatsky,

<blockquote>was a true daughter of Mother Russia. Some feel that her life and character correspond strongly to the archetype of the traditional Russian wandering holy person, known as the staretz (literally ‘old one’), denoting a wandering, non-clerical ascetic, or pilgrim, who travels about the countryside, exhorting people concerning spiritual matters, sometimes in a decidedly unorthodox manner.</blockquote>
After H.P. Blavatsky’s death in London in 1891, the Theosophical Society came under the firm control of the English occultists Annie Besant and C.W. Leadbeater, a confirmed British imperialist. The Eurasian orientation given to early Theosophy by H.P. Blavatsky was compromised by the influence of British Masonry and Leadbeater’s esoteric High Anglicanism. In the great struggle of the magicians the Eurasian impulse found new historical agents in the West, among them the celebrated French magus Papus.

<div align='center'>Grand Battle of the Magicians</div>

<blockquote>When the 19th century will have come to an end, one of the Brothers of Hermes will come from Asia to unite humanity again.
– Nostradamus</blockquote>

Papus, together with Oswald Wirth and De Guaita, dreamed of uniting occultists everywhere into a revived Rosicrucian brotherhood, an international occult order in which they hoped the Russian Empire would play a leading role as the bridge between East and West.

Papus was the pseudonym of Dr. Gerard Encausse (1865-1916), a disciple of Joseph Saint-Yves d’Alveydre (1842-1910), an initiate of the French Gnostic Church and often the instigator of many of the occult groups of his time. One of the most famous turn-of-the century occultists, he was the founder of the Hermetic School in Paris, which attracted many Russian students, and directed the leading French occult review, L’Initiation. Papus was also the head of two secret societies, the L’Ordre du Martinisme and the L’Ordre Kabbalistique de la Rose-Croix.

When the Russian Tsar and Tsaritsa visited France in 1896, it was Papus who sent them a greeting on behalf of “the French Spiritualists,” hoping that the Tsar would “immortalise his Empire by its total union with Divine Providence.” This greeting was reminiscent of the hopes of mystics at the time of Tsar Alexander I’s Holy Alliance.

Papus made his first visit to Russia in 1901 and was introduced to the Tsar. He quickly set up a lodge of his Martinist Order in St. Petersburg with the Tsar as the president of the “Unknown Superiors” who controlled it. The historian James Webb says Papus “was merely reviving a devotion to a philosophy that had flourished in Russia at the turn of the 18th and 19th centuries before being suppressed.”

As the foremost student of Saint-Yves d’Alveydre, Papus knew of the key role to be played by Russia in unifying Eurasia and her occult destiny as the Empire of the End, the outward manifestation of the enigmatic power of ‘Northern Shambhala’.

Through Papus the Imperial family became acquainted with his friend and spiritual mentor Master Philippe (Nizier Anthelme Philippe). A sincere Christian mystic, he was given rank and honours by the Russian Tsar, and maintained contact with the imperial court until his death in 1905.

Papus returned to St. Petersburg in 1905 where it was rumoured he, in the presence of the Imperial couple, evoked the spirit of the Tsar’s father, Alexander III, who offered practical advise on handling a political crisis.

Both Master Philippe and Papus played an important political role at the Russian court. They not only advised the Tsar on affairs of state but maintained contact with influential Russian initiates of the Martinist Order, among them two of the Tsar’s uncles and numerous relatives. The German occultist Rudolf Steiner, who had his own disciples among the German General Staff, followed the mission of the two Frenchmen, disturbed by Papus’ “extensive influence in Russia”. A strong advocate of the alliance between France and Russia, Papus warned the Tsar of an international conspiracy aimed at world domination.

He believed that the vast Russian Empire was the only power capable of thwarting the conspiracy of the ‘Shadow Brothers’. He also urged the Tsar to prepare for the coming war with Germany, then being engineered by sinister forces in Berlin. According to one account, he promised the imperial family that, the Romanov monarchy would be protected as long as he, Papus, was alive. When the news of his death reached Alexandra in 1916, she sent a note to her husband (at the time commanding the Russian armies at the front in World War I) containing the words ‘Papus is dead, we are doomed!’

Papus promoted his Martinist Order as a counter to the Masonic lodges which, he believed, were in the service of British imperialism and the international financial syndicates. From his papers it is known that he furnished documentation to the Russian authorities about Masonic activities in Russia and Europe. Papus condemned Freemasonry as atheistic in contrast to the esoteric Christianity of the Martinist Order. He castigated “our epoch of scepticism, adoration of material forms, so vitally in need of a frankly Christian reaction, independent of all priesthoods.” Shortly after returning from his first visit to Russia in 1901, a series of articles appeared in the French press for which Papus was largely responsible. They warned of a “hidden conspiracy” the existence of which the public was totally unaware and of the machinations of a sinister financial syndicate trying to disrupt the Franco-Russian alliance. The public is blind to the real forces of history:

<blockquote>It does not see that in all conflicts whether arising within or between nations, there are at the side of the apparent actors hidden movers who by their self-interested calculations make these conflicts inevitable….

Everything which happens in the confused evolution of nations is thus prepared in secret with the goal of securing the supremacy of a few men; and it is these few men, sometimes famous, sometimes unknown, who must be sought behind all public events.

Now, today, supremacy is ensured by the possession of gold. It is the financial syndicates who hold at this moment the secret threads of European politics…

A few years ago there was thus founded in Europe a financial syndicate, today all-powerful, whose supreme aim is to monopolise all the markets of the world, and which in order to facilitate its activities has to acquire political influence. </blockquote>

The Papus inspired articles in Echo de Paris revealed the role of the British Secret Service, which was exposed as being behind British Freemasonry, to isolate and weaken Russia. In France British agents concentrated on anti-Russian propaganda, while in Russia they used “financial trickery” to infiltrate all levels of society. Every effort was required “to preserve the Russian Emperor – so loyal and so generous – from the evils… [of ] the syndicate of financiers… which at present controls the destinies of Europe and the world.”

<div align='center'>The Mysterious Tibetan</div>

<blockquote>St. Petersburg… in 1905 was probably the mystical centre of the world.
– Colin Wilson, The Occult</blockquote>

Shamzaran (Pyotr) Badmaev was a Buriat Mongol who had grown up in Siberia and converted to Russian Orthodoxy with Alexander III acting as his godfather. He gained considerable influence at the Ministry of Foreign Affairs and the Tsar granted him the title of Privy Councillor. Badmaev was renowned as a doctor of Tibetan medicine, herbalist, and healer, who treated high society patients at his fashionable ‘Oriental Medicine’ clinic in St. Petersburg. Described by a Russian historian as “one of the most mysteries personalities of the day,” and a “master of intrigue”, Badmaev enjoyed a close association with the mystic healer Rasputin.

Known as ‘the Tibetan’, Badmaev dreamed of the unification of Russia with Mongolia and Tibet. He involved himself in endless projects aimed at the creation of a great Eurasian empire. Russia’s historic mission, he believed, lay in the East, where she was destined to unite the Buddhist and Muslim peoples, as a counter to Western colonialism. Badmaev outlined his vision in a 1893 report to Tsar Alexander III entitled ‘The Tasks of Russia in the Asiatic East’. His considerable political expertise secured the support of the Mongol tribes in the Russo-Japanese War.

In a letter of 19 December 1896, Badmaev wrote to Tsar Nicholas II: “…my activities have the aim that Russia should have greater influence than other powers upon the Mongolian-Tibetan-Chinese East.” Badmaev expressed particular concern over the influence of England in the East, stating in a special memorandum:

<blockquote>Tibet, which – as the highest plateau of Asia – rules over the Asiatic continent, must without doubt be in the hands of Russia. By commanding this point, Russia will surely be able to make England more compliant.</blockquote>
Badmaev knew of the legend, popular in Mongolia, China and Tibet, about the ‘White Tsar’ who would come from the North (from ‘Northern Shambhala’) and restore the now decadent traditions of true Buddhism. He reported to Tsar Nicholas II how “Buryats, Mongols and especially lamas… were always repeating that the time had come to extend the frontiers of the White Tsar in the east….”

Badmaev had a close association with a highly placed Tibetan, the lama Agvan Dordzhiyev, the tutor and confidant of the 13th Dalai Lama. Dordzhiyev equated Russia with the coming Kingdom of Shambhala anticipated in the Kalachakra texts of Tibetan Buddhism. The lama opened the first Buddhist temple in Europe, in St. Petersburg, significantly dedicated to the Kalachakra teaching. One of the Russian artists who worked on the St. Petersburg temple was Nicholas Roerich, who had been introduced to the legend of Shambhala and Eastern thought by lama Dordzhiyev. George Gurdjieff, another man of mystery who had a tremendous impact on Western esotericism, knew Prince Ukhtomsky, Badmaev, and lama Dordzhiyev. Was Gurdjieff, accused by the British of being a Russian spy in Central Asia, a pupil of the mysterious Tibetans?

<blockquote>“I am training young men in two capitals – Peking and Petersburg – for further activities,” Dr. Badmaev had written to Tsar Nicholas II.</blockquote>

<div align='center'>Mystical Anarchism</div>


The sway of ‘the Tibetan’ reached beyond the Imperial court into the Russian intelligentsia and further still to the subterranean world of espionage and revolutionary politics. One of the intellectual movements at the time of the 1905 political upheavals was called “Mystical Anarchism”. Two of its leading exponents were the poet and writer Viacheslav Ivanov and George Chulkov, both associates of Dr. Badmaev. Chulkov, like ‘the Tibetan’, is described as an unconscious medium transmitting mysterious forces.

A radical political doctrine aimed at reconciling individual freedom and social harmony, Mystical Anarchism drew on the ideas of Friedrick Nietzsche. This is not surprising when we consider Nietzsche’s positive view of Russia as the antithesis of the decadent West, and the German philosopher’s appreciation of Buddhism and Oriental culture.

According to the historian Bernice Glatzer Rosenthal, Mystical Anarchists, convinced “that unseen forces are guiding events here on earth, believed that political revolution reflected realignments in the cosmic sphere, and that a new world of freedom, beauty, and love was imminent.”

<blockquote>Advocating the abolition of all external authorities and all constraints on the individual – government, law, morality, social custom – they were indifferent to legal rights as merely “formal freedoms” and opposed constitutions and parliaments in favor of sobornost’. By sobornost’ they meant a free community united by love and faith whose members retain their individuality (as distinct from individualism, self-affirmation apart from or against the community)….

They grounded this ideal in their notion of the “mystical person,” the soul or the psyche, which seeks union with others and recognizes itself as a microcosm of the macrocosm, as distinct from the “empirical person,” the I or the ego, which asserts itself apart from or against others. Evoking and developing this “mystical person” would make feasible a “new organic society” united by invisible inner ties of love (eros, not agape), “mystical experience,” and sacrifice – the very opposite of liberal society, based on the social contract and mutual self-interest and characterized by rational discourse.</blockquote>

Mystical Anarchism is a thoroughly Eurasian sociopolitical idea. Here we have a most arcane motif in a modern form: The great struggle of the empirical, plutocratic Western civilisation, against the mystical, sacrificial culture of Eurasia. In occult terms it is the conflict of the impulse of ‘Shambhala’ with the renegades of ‘Atlantean civilisation’. The Brotherhood of the Northern Light battling it out with the Brothers of the Shadow, external manifestation of the long war between the agents of Being and Non-Being.

Nicholas Berdyaev, Dmitri Merezhkovsky, Zenaida Hippius, Valerri Briusov, Mikhail Kuzmin, Alexandre Blok, Vasili Rozanov, along with a host of other Russian poets, writers and artists, transmitted different aspects of Mystical Anarchism and the Eurasian vision. When in the years before the Revolution the Sufi Master Inayat Khan visited Russia, he found much to commend in “the Eastern type of discipleship which is natural to the nation.”

Merezhkovsky saw the possibility of evolving a “new religious consciousness” from the two peculiarly Russian types represented by Tolstoy and Dostoievsky. Tolstoy stood for a pantheistic mysticism of the flesh, and Dostoievsky for the more ascetic spiritual values. “In this Russia the ‘Man-God’ shall be manifested to the Western world, and the ‘God-man’ for the first time to the Eastern, and shall be, for those whose thinking already reconciles both hemispheres the ‘One in Two.’”

After the Bolshevic Revolution, Blok contrasted the new Russia with the West. He called Russia the “Scythian,” i.e., the young, fresh nation whose destiny it was to challenge the decaying West:

<blockquote>We are the Scythians, we are the Asians… Centuries of your days are but an hour to us, Yet like obedient slaves, We’ve held a shield between two hostile races – Europe, and the Mongol hordes… From war and horror come to our open arms, The embrace of kin, Put the old sword away while there’s time, Hail us brothers… Ah, Old World, before you have perished, join our fraternal banquet.</blockquote>
The poet Nikolai Kliuev and his young friend Sergei Esenin featured occult images and Eurasian themes in their work. At the end of 1917 Kliuev (1887-1937), a prophet and emissary of Eurasia, wrote:

<blockquote>We are the host of sunbearers.
On the hub of the universe
we will erect a hundred-story, fiery house.
China and Europe, the North and the South
Will come to the chamber in a round-dance of playmates
to match together Abyss and Zenith.
Their godfather is God Himself and their Mother
is Russia.</blockquote>

Kliuev’s protege, Esenin (1895-1925), longed for the end of the old world and its replacement by a new one, and even proclaimed a new religious trend called “Aggelism,” with clear roots in Russian Gnosticism. He hailed both Christ and Gautama the Buddha as geniuses because they were men of “word and deed”. In a letter to a friend, Esenin wrote:

<blockquote>People, look at yourselves, did not Christs emerge from you, and can you not be Christs? Can I with will-power not be a Christ…? How absurd all our life is. It distorts us from the cradle, and instead of truly real people some kind of monster emerges.</blockquote>

He warned the United States, to him the symbol of all non-Russian and rationalist sources, not to commit the mistake of “unbelief” and ignore the new “message” from Russia, as the way to the new life is only through Russia. A friend wrote how Esenin and his fellow ‘Scythian’ poets wanted a “deepening of the political revolution to the social” and came to regard Russian Marxism as “coarse”. Before his death Esenin became convinced ‘evil forces’ had usurped the Revolution and the Bolshevics betrayed Russia’s mission.

The famed poet Nikolai Kliuev knew both Dr. Badmaev and Grigory Rasputin, and like the latter had been initiated into a secret school of Christian sexual mysticism with similarities to Tibetan Tantra and Indian Shivaism. “They called me a Rasputin,” Kliuev wrote in a 1918 poem. Kliuev’s spirituality was deeply rooted in the tradition of the Russian religious dissidents like the Old Believers, the Khlysty and Skoptsy, who formed a veritable subterranean river among the common people. Kliuev admitted how challenged by a Khlyst elder to “become a Christ,” he was introduced to the secret community of “Dove brethren”. With the help of “various people of secret identity”, Kliuev traveled all over Russia participating in secret rituals and imbibing the occult traditions of the Russian East.

In his poems Kliuev sought to convey the mystic spirit of Eurasia. He was a prophet of Belovodia, the name given by Russian Old Believers to the awaited earthly paradise similar to Shambhala. Kliuev envisioned a radical transformation of Russia that would bring about a classless society where peasant culture would triumph over industrialism, capitalism, and the general mechanisation of life. He expressed his concern about the dangers of soulless Western civilisation in a 1914 letter to a friend:

<blockquote>Every day I go into the grove – and sit there by a little chapel – and the age-old pine tree, but an inch to the sky, I think about you… I kiss your eyes and your dear heart… O, mother wilderness! Paradise of the spirit… How hateful and black seems all the so-called civilised world and what I would give, what Golgotha I would bear – so that America should not encroach upon the blue-feathered dawn… upon the fairy tale hut.</blockquote>

The Russian philosopher Nicholas Berdyaev articulated the vision shared by pre-revolution Russian thinkers as well as the cultural elite, when he wrote of the end of Western rationalism and the birth of a new era of the spirit which would witness the struggle of Christ and Antichrist. He saw the popularity of mystical and occult doctrines as proof of the approach of this New Era, and called for a “new knighthood”. “Man is not a unit in the universe, forming part of an unrational machine, but a living member of an organic hierarchy, belonging to a real and living whole.” Berdyaev’s attacks on Western materialist values only reflected a view widely held by Russian society. Writing in exile in the early 1930s he observed:

<blockquote>Individualism, the ‘atomisation’ of society, the inordinate acquisitiveness of the world, indefinite over-population and the endlessness of people’s needs, the lack of faith, the weakening of the spiritual life, these and other are the causes which have contributed to build up that industrial capitalist system which has changed the face of human life and broken its rhythm with nature.</blockquote>
<div align='center'>Journey to Shambhala</div>

<blockquote>Nicholas Roerich was a man who brought glory to our [Russian] people; he is a representative of our civilisation and of its culture, one of its pillars.
– Mikhail Gorbachev</blockquote>

Nikolai Konstantinovitch Roerich (1874-1947) had been introduced to the idea of Shambhala while working on the construction of the first Buddhist temple ever to be built in Europe. Personally acquainted with Russia’s pre-revolution intelligentsia, Roerich became a highly respected and prolific artist. A student of Madame Blavatsky’s works, Roerich believed in the transcendent unity of religions – in the notion that one day the Buddhist, the Muslim, and the Christian would realise their separate dogmas were husks concealing the truth within. Between 1925 and 1928, Roerich undertook five remarkable expeditions through Central Asia, focusing on the mysterious region between the Urals and the Himalayas, the area regarded as the heart of Eurasia. The traditions and legends encountered by Roerich in his travels are described in the books Altai-Himalaya, Heart of Asia and Shambhala.

In the tradition of Tibetan Buddhism, Shambhala is the hidden land in which the teachings of the Kalachakra (‘Wheel of Time’) Tantric school are kept in their purest form. Roerich discovered that the Shambhala of Tibetan Buddhism is not too different from the legend of Belovodia preserved by Russian Christian mystics. An elder of the Old Believer sect confided to Roerich:

<blockquote>In distant lands, beyond the great lakes, beyond the highest mountains, is a sacred place where all truth flourishes. There one may find the supreme knowledge and the future salvation of mankind. And this place is called Belovodia, meaning the white waters.</blockquote>

Nicholas Roerich wrote how on a visit to the Mongolian capital Ulan-Bator in the 1920s, he heard soldier-revolutionaries singing:

"The war of Northern Shambhala.
Let us die in this war
To be reborn again
As Knights of the Ruler of Shambhala."

By ‘Northern Shambhala’ is meant Russia-Eurasia. In his book Heart of Asia, Roerich defined Shambhala not so much as a coming kingdom but an event – a new epoch for humanity of which Shambhala and Belovodia are timeless symbols:

<blockquote>You have noted the concept of Shambhala corresponds to the aspirations of our most serious Western scientific research…. In their striving, the Eastern disciplines of Shambhala and the best minds of the West, which do not fear to look beyond the outworn methods, are uniting.</blockquote>

Roerich never doubted the crucial role Russia would play in bringing together the noblest wisdom of both the East and the West. In Russia a new synthesis would emerge and a new day dawn for humanity, neither exclusively Western nor wholly Eastern, but truly Eurasian. In 1940, as the world found itself plunged into war, Roerich discerned the first glimpses of a New Era and wrote:

<blockquote>The Russian people have piled together great stones. To the admiration of everyone they have built no tower of Babel but a Russian tower. A Kremlin of Sun-bearers with a hundred towers!… Listen – that is the future, and how radiant it is!”</blockquote>


A year later in 1941 he commented:

<blockquote>The whole world is rushing towards Armageddon. Everyone is confused. Everyone is unsure about the future. But the Russian people have found their course and with a mighty flood are streaming towards their radiant future.</blockquote>
Humanity’s radiant future, like Shambhala, stands at the threshold. An invisible college of men and women in every age and nation have glimpsed it and responded to the impulse. Living in the first years of a new millennium we are witnessing the unfolding of an ancient plan. Just as there is no day without night, so too there is no authentic New Era without its counterfeit. And as the darkness must give way to the new dawn, so our present Dark Era will pass away in the great light of ‘Northern Shambhala’.

Behind the tangle of present day events the ancient battle is being concluded. “In wartime,” said the emissary of Atlantism Winston Churchill, “truth is so precious that she should always be attended by a bodyguard of lies.” Empowered by the wicked Magicians of Atlantis, Western secret societies are in a state of occult warfare with the Order of Eurasia.

We await the arrival of the New Era of Shambhala, the casting out of the Brothers of the Shadow from the governmental and financial centres of the earth, and the end of the evil karma inherited from the darkness of Atlantis.

Alice Bailey, who described Shambhala as “the vital centre in the planetary consciousness” and related it to the Second Coming of the Christ, also prophesied Russia’s special role in bringing in the true New Era:

<blockquote>Out of Russia… will emerge that new and magical religion about which I have so often told you. It will be the product of the great and imminent Approach which will take place between Humanity and the Hierarchy. From these two centres of spiritual force, in which the light which ever shineth in and from the East will irradiate the West; the whole world will be flooded with the radiance of the Sun of Righteousness. I am not here referring, in connection with Russia, to the imposition of any political ideology, but to the appearance of a great and spiritual religion, which will justify the crucifixion of a great nation and which will demonstrate itself and be focused in a great and spiritual Light which will be held aloft by a vital Russian exponent of true religion – that man for whom many Russians have been looking, and who will be the justification of a most ancient prophecy.</blockquote>

from New Dawn Magazine (September 2001)
http://newdawnmagazine.com/Article/The_Sec..._to_Hidden.html
Reply
12-28-2008, 10:40 PM,
#2
The Secret of Eurasia
coool this is a gud interesting read....! but still got a long way to go just 3 paragraphs lol

I Was Born in a War & I Shall Die in a War

A Thug i am & A Thug Till am Gone
Reply
02-04-2009, 07:44 PM,
#3
The Secret of Eurasia
[Image: lenin.jpg]
<span style="font-family:Impact">Occult Roots of the Russian Revolution<!--fontc--><!--/fontc--></span>


<blockquote>Dearest friend, do you not see
All that we perceive –
Only reflects and shadows forth
What our eyes cannot see.
Dearest friend, do you not hear
In the clamour of everyday life –
Only the unstrung echoing fall of
Jubilant harmonies.
– Vladimir Soloviev, 1892</blockquote>


The Great Russian Revolution of 1917, launched by Vladimir Lenin and his Bolshevic party, profoundly influenced the history of the twentieth century. The fall of the Russian Empire and its replacement by the Union of Soviet Socialist Republics ushered in а new аgе in world politics. More than this, the Russian Revolution was the triumph of а dynamic revolutionary ideology that directly challenged Western capitalism. But what of the hidden origins of this Revolution? Did secret influences contribute to the victory of Lenin and the Bolshevics?

Innumerable books, not to forget massive scholarly studies, are devoted to examining the Russian Revolution and the rise of Soviet Communism. All this impressive research is almost exclusively devoted to the obvious political, economic and social dimensions, i.e. the surface manifestations of history. However, within or behind this mundane history lies another reality that is more interesting and more important than the everyday analysis offered by mainstream historians and writers.

Establishment historians pay little attention to the remarkable impact occult and Gnostic ideas had on the rise of Bolshevism and the victory of the Russian Revolution.

A number of social and political movements, including Marxism and Lenin’s Bolshevism, have been linked to Gnosticism, which flourished in the early centuries of the Christian era. The political scientists A. Besancon and L. Pellicani argue the intellectual roots of Russian Bolshevism are a structural repetition of the ancient Gnostic paradigm. A distinguishing feature of Gnosticism is an illusive, symbolic interpretation of reality, including history.

For the early Christian Gnostics the Absolute – termed the ‘Unknown Father’– has nothing in common with the wrathful ‘God’ worshipped by theist religion. In fact, for these Gnostics, the ‘God’ of the Old Testament is the adversary of their ‘Unknown Father’, the true God. Our world, including all human institutions, is not the work of the true God, but of a false creator, the Demiurge, who keeps us captive in the world, away from the divine light and truth.

Therefore, in Gnosticism, the world is merely a sort of illusion, a set of allegorical symbols, a reverse image of the real essence of history. Man, who is asleep to his inner potential, must awake and become an active partner of the ‘Unknown Father’ in the transformation of all life. Otherwise he remains a prisoner in what the eminent Russian Gnostic philosopher Vladimir Solviev (1853-1900) aptly described as “a kind of nightmare of sleeping humanity.” A number of Gnostic communities – like nineteenth century communists – held contempt for material goods and lived communally, teaching “the world and its laws, religious, moral and social, are of little relevance to the plan of salvation.”

<div align='center'>Gnostics, Mystic Sects & Radicals
</div>

<blockquote>Russian mystical sects played an extremely important part in the Bolshevik revolution, on the side of the Bolsheviks. In spite of their rejection of the state and the church, these sects were deeply nationalistic, since their members were hostile to foreign innovations. They hated the West.
— Mikhail Agursky, The Third Rome</blockquote>



Throughout nineteenth century Europe we find numerous connections between Gnostics, mystics, occultists and radical socialists. They constituted what the historian James Webb calls “a progressive underground” united by a common opposition to the established order of their day. Constantly, Webb writes, “we find socialists and occultists running in harness.” Sundry spiritual communities emerged across the United States, with clear Gnostic and occult doctrines, which attempted to follow a pure communistic life style. Victoria Woodhull, the president of the American Association of Spiritualists during the 1870s, was a radical socialist. Woodhull believed that Spiritualism signified not only religious enlightenment, but also a cultural, political and social revolution. She published the first English translation of the Communist Manifesto and tried in vain to persuade Karl Marx that the goals of Spiritualism and Communism were the same.

Dissident Christian mystics, spiritualists, occultists and radical socialists often found themselves together at the forefront of political movements for social justice, worker’s rights, free love and the emancipation of women. Nineteenth century occultists and socialists even used the same language in calling for a new age of universal brotherhood, justice and peace. They all shared a charismatic vision of what the future could be – a radical alternative to the oppressive old political, social, economic and religious power structures. And more often than not they found themselves facing the same common enemy in the unholy alliance of State and Church.

The birth of radical socialist ideas in Russia cannot be easily separated from the spiritual communism practiced by diverse Russian sects. For centuries folk myths nourished a widespread belief in the possibility of an earthly communist paradise united by fraternal love, where justice, truth and equality prevailed. One prominent Russian legend told of the lost land of Belovode (the Kingdom of the White Waters), said to be “across the water” and inhabited by Russian Old Believer mystics. In Belovode, spiritual life reigned supreme, and all went barefoot sharing the fruits of the land and their labour. There were no oppressive rules, crime, and war. Another Russian legend concerned Kitezh, the radiant city beneath the lake. Kitezh will only rise from the waters and appear again when Russia returns to the true Christ and is once more worthy to see it and its priceless treasures. Early in the twentieth century such myths captured the popular imagination and were associated with the hopes of revolution.

In the latter half of the seventeenth century, a schism occurred within the Russian Orthodox Church of a new religious movement called the Old Believers. The result was that many Russian spiritual dissidents took courage from the split to found their own communities, giving vent to Gnostic ideas that had long been simmering underground. The Old Believers, in the face of severe repression, clung tenaciously to their ancient mystic tradition and expressed their separation from the official world of Imperial Orthodox Russia in collective migration to the fringes of the state, mass suicide by fire, rebellion, and a monastic communism.

Gnostic communities, with their communalism and disdain for private property, proliferated throughout Russia in the eighteenth and nineteenth centuries. Known by a variety of names such as Common Hope, United Brotherhood, Love of Brotherhood, Righthanded Brotherhood, White Doves, Believers in Christ, Friends of God, Wanderers, their followers reportedly numbered in the hundreds of thousands. Ruthlessly persecuted by the authorities, they made up a spiritual underground, often hiding themselves from inquisitive eyes. A countrywide revolutionary sectarianism that rejected the state, the church, society, law, and even religious commandments, which they declared were abolished when the Holy Spirit descended to humanity.

The origin of Gnostic ideas in Russia is difficult to trace, but they appear to be an outgrowth of two powerful spiritual impulses in Russian religious history. The first is the Christian esoteric tradition preserved within the monastic communities of the Russian Orthodox Church. A mystical tradition going back by way of Greek Neoplatonism, Origin and Clement of Alexandria to St. John the “beloved disciple”. “Russian Orthodox mystical theology has bent more than a little in the direction of the Gnostic heresy,” notes the historian Maria Carlson. The second impulse originated with Essene and Manichean missionaries who reached Russia in the early centuries of the Christian era. An impulse later given new vitality by the Bogomils whose Gnostic teachings had gained a foothold in Russia by the thirteenth century.

By the end of the nineteenth century occult and Gnostic ideas enjoyed wide circulation among all segments of the Russian population. At one point the Russian philosopher Nicholas Berdyaev (1874-1948) welcomed the Gnostics, urging “Gnosticism should be revived and should enter into our life for all time.” After the 1917 Revolution, Gnosticism, observed the Russian scholar Mikhail Agursky, “contributed considerably to Soviet culture and even influenced Soviet political life. Its foundations were laid before the revolution…[by] several gnostic trends in nineteenth century Russian culture.”

While Russian Gnostics rejected the world order and strove to live by the apostolic precept to hold “all things in common,” they were also profoundly aware of the approaching end of the age. “Russian popular Gnosticism had a very pronounced apocalyptic character,” says Mikhail Agursky. “Russian mystical sectarians lived in anticipation of a catastrophe. The degradation of human life demanded purifying fire from heaven, which would devour the new Sodom and Gomorrah and replace them with the Kingdom of God. Any revolution could easily be identified by such sectarians as this fire, regardless of its external form.”

<div align='center'>Russian Socialism
</div>

<blockquote>Bolshevik collectivism had roots in long-standing Russian values of individual self-sacrifice. The suffering, martyrdom, humility, and sacrifice of Christ was deeply embedded in the texture of Russian religious thought and practice, and the lives of Russian saints were a litany of suffering. The Old Believers, heretics in the eyes of the official church for their adherence to their own version of the truth, suffered persecution for centuries at the hands of the government and sought escape in mass immolation, colonization, and, finally, economic mutual aid.
— Robert C. Williams, The Other Bolsheviks

</blockquote>
Alexander Herzen (1812-1870), seen by many as the father of Russian socialism, was a friend and admirer of the French revolutionary Proudhon, who viewed himself as a Christian socialist. Proudhon worked intermittently all his adult life on a never completed study of the original teachings of Jesus Christ. Herzen also paid special attention to Russia’s persecuted religious sectarians. He printed a special supplement for the Old Believers, the mystic Christian traditionalists who had been driven out of the Russian Orthodox Church. Nicholas Chernyshevsky, another Russian socialist thinker of the nineteenth century, wrote an article in praise of the “fools for Christ’s sake” and defended members of the spiritual underground.

The Russian radicals of the 1800s, in the words of James H. Billington, looked upon “socialism as an outgrowth of suppressed traditions within heretical Christianity.” They saw the genesis of Russian socialism in the spiritual underground of the Gnostics and religious sectarians. One influential network of Russian socialists openly claimed to be rediscovering “the teaching of Christ in its original purity,” which “had as its basic doctrine charity and its aim the realisation of freedom and the destruction of private property.”

Nicholas Chernyshevsky (1828-1889), who spent much of his life in penal servitude, penned the utopian novel What Is To Be Done? as a vision of the future new society and a guidebook for the revolutionaries who would build it. Chernyshevsky wrote:

<blockquote>Then say to all: this is what will come to pass in the future, a radiant and beautiful future. Have love for it, strive toward it, work on behalf of it, bring it ever nearer, bear what you can from it into your present life. The more you can carry from that future into your present life, the more your life will be radiant and good, the richer it will be in happiness and pleasure.</blockquote>

Chernyshevsky’s novel inspired two generations of idealistic young radicals. Among them was Alexandre Ulianov, the beloved elder brother of V.I. Lenin. He was executed in 1887 for his part in the attempted assassination of Tsar Alexander III. Vladimir Lenin told how Chernyshevsky’s What Is To Be Done? “captivated my brother, and captivated me… It transformed me completely.” What impressed the future leader of the Russian Revolution was how Chernyshevsky not only demonstrated the necessity for every correctly thinking and really honest man to become a revolutionary, but also showed – even more importantly – what a revolutionary should be like, what his principles should be, how he must achieve his goals, what methods and means he should employ to realise them.

Nicholas Berdyaev observed that the “Russian revolutionaries who were to be inspired by the ideas of Chernyshevsky present an interesting psychological problem. The best of Russian revolutionaries acquiesced during this earthly life in persecution, want, imprisonment, exile, penal servitude, execution, and they had no hope whatever of another life beyond this. The comparison with Christians of that time is almost disadvantageous to the latter; they highly cherished the blessings of this earthly life and counted upon the blessings of heavenly life.”

Chernyshevsky, like those who followed him, was passionately committed to the power of reason. His philosophy firmly grounded in the materialist outlook and a sober utilitarianism. But in his life Chernyshevsky was the embodiment of self-abnegation, single-mindedness and asceticism. Like a true saint he asked nothing for himself, but wanted everything for the people as a whole. When the police officers took him into exile in Siberia they said, “Our orders were to bring a criminal and we are bringing a saint. “These two elements, the religious and the secular, the ascetic and the calculating,” writes historian Geoffrey Hosking, “remained in unresolved tension in his personality, but on the level of theory he sought a resolution in the idea of a social revolution to be promoted by the best people on the basis of personal example.”

Inspired by Chernyshevsky, groups of young radicals emerged committed to the reconstruction of Russia as a federation of village communes and communally run factories. The reading list of one such revolutionary cell is revealing because it included the New Testament and histories of Russian Gnostic communities. The leader of the main radical circle in the Russian capital St. Petersburg spoke of founding “a religion of humanity.” He called his circle “an Order of Knights” and included in its ranks members of a Gnostic “God-manhood sect” which taught that each individual is potentially destined to become a god. It was not uncommon for the revolutionary call “liberty, equality, and fraternity” to be written on crosses, or for Russian revolutionaries to declare their belief in “Christ, St. Paul, and Chernyshevsky.”

The Russian socialists frequently visited religious sectarians and sought their support because of their history of alienation from the tsarist regime. Emil Dillon, an English journalist who had personal contact with several persecuted religious communities, reminds us:
<blockquote>
Among the various revolutionary agencies which were at work… the most unpretending, indirect, and effective were certain religious sectarians…. Coercion in religious matters did more to spread political disaffection than the most enterprising revolutionary propagandists. It turned the best spirits of the nation against the tripartite system of God, Tsar, and fatherland, and convinced even average people not only that there was no lifegiving principle in the State, but that no faculty of the individual or the nation had room left for unimpeded growth.</blockquote>


<div align='center'> V.I. Lenin & The Spiritual Underground</div>

<blockquote>Men who are participating in a great social movement always picture their coming action as a battle in which their cause is certain to triumph. These constructions… I propose to call myths; the syndicalist “general strike” and Marx’s catastrophic revolution are such myths.
— Georges Sorel, 1906</blockquote>


Religious sectarians played a significant part in the formation of Bolshevism, V.I. Lenin’s unique brand of revolutionary Marxism. Indeed, Marxism with its aggressive commitment to atheism and scientific materialism, scorned all religion as “the opium of the people.” Yet this did not prevent some Bolshevic leaders from utilising concepts taken directly from occultism and radical Gnosticism. Nor did the obvious materialist outlook of Communism, as Bolshevism became known, stop Russia’s spiritual underground from giving valuable patronage to Lenin’s revolutionary cause.

One of Vladimir Lenin’s early supporters was the radical Russian journalist V. A. Posse, who edited a Marxist journal Zhizn’ (Life) from Geneva. Zhizn’ aimed to enlist the support of Russia’s burgeoning dissident religious communities in the fight to overthrow the tsarist autocracy. Posse’s publishing enterprise received the backing of V.D. Bonch-Bruevich, a Marxist revolutionary and importantly a specialist on Russian Gnostic sects. Through Bonch-Bruevich’s connections to the spiritual underground of Old Believers and Gnostics, Posse secured important financial help for Zhizn’.

The goal of Zhizn’ was to reach a broad peasant and proletarian audience of readers that would some day constitute a popular front against the hated Russian government. Lenin soon began contributing articles to Zhizn’. To Posse, Lenin appeared like some kind of mystic sectarian, a Gnostic radical, whose asceticism was exceeded only by his self-confidence. Both Bonch-Bruevich and Posse were impressed by Lenin’s zeal to build an effective revolutionary party. Lenin disdained religion and showed little interest in the ‘religious’ orientation of Zhizn’. The Russian Marxist thinker Plekhanov, one of Lenin’s early mentors, openly expressed his hostility to the journal’s ‘religious’ bent. He wrote to Lenin complaining that Zhizn’, “on almost every page talks about Christ and religion. In public I shall call it an organ of Christian socialism.”

The Zhizn’ publishing enterprise came to an end in 1902 and its operations were effectively transferred into Lenin’s hands. This led to the organisation in 1903-1904 of the very first Bolshevic publishing house by Bonch-Bruevich and Lenin. Both men viewed the Russian sectarians as valuable revolutionary allies. As one scholar notes, “Russian religious dissent appealed to Bolshevism even before that movement had acquired a name.”

V.D. Bonch-Bruevich (1873-1955) came to revolutionary Marxism under the influence of the Russian novelist Leo Tolstoy’s social teachings. Like Lenin’s wife Krupskaya, he started his revolutionary career distributing Tolstoy’s The Kingdom of God Is within You, a work infused with neo-Gnostic themes. In 1899 Bonch-Bruevich left Russia for Canada to live among the Doukhobors, Russian Gnostic communists whose refusal to pay taxes and serve in the army drove them into exile. Bonch-Bruevich reported on the secret doctrines of the Doukhobors and put in writing their fundamental oral teachings known as the ‘Living Book’. On his return to Europe in 1901 Bonch-Bruevich introduced Lenin to the chief tenets of these Gnostic communists. The Doukhobors, with their radical rejection of the Church and State, with their denial of the uniqueness of the historical Christ, and their neglect of the Bible in favour of their own secret tradition, were of some interest to the founder of Bolshevism.

In 1904 Bonch-Bruevich, with Lenin’s support, began publishing Rassvet (Dawn) in an effort to spread revolutionary Marxism among the religious dissidents. His first editorial attacked all the Russian tsars for their persecution of the Old Believers and sectarians, and stated that the journal’s goal was to report events occurring world wide, “in various corners of our vast motherland, and among the ranks of Sectarians and Schismatics.” Rassvet combined Communist and apocalyptic themes that were both compelling and comprehensible to Russia’s spiritual underground.

By the early years of the twentieth century Russia was in a revolutionary mood. Bonch-Bruevich wrote that this would soon produce a “street battle of the awakened people.” He urged his fellow Communist revolutionaries to use the language of the spiritual underground in persuading the masses that the government was “Satan” and that “all men are brothers” in the eyes of God. He wrote:

<blockquote>If the proletariat-sectarian in his speech requires the word ‘devil’, then identify this old concept of an evil principle with capitalism, and identify the word ‘Christ’, as a concept of eternal good, happiness, and freedom, with socialism.</blockquote>


<div align='center'> Communist God-Builders & The Occult
</div>

<blockquote>If a newcomer to the vast quantity of occult literature begins browsing at random, puzzlement and impatience will soon be his lot; for he will find jumbled together the droppings of all cultures, and occasional fragments of philosophy perhaps profound but almost certainly subversive to right living in the society in which he finds himself. The occult is rejected knowledge: that is, an Underground whose basic unity is that of Opposition to an establishment of Powers That Are.
— James Webb, Occult Underground</blockquote>


A Marxist pamphlet written before 1917 and later reissued by the Soviet government bluntly declared that man is destined to “take possession of the universe and extend his species into distant cosmic regions, taking over the whole solar system. Human beings will be immortal.” Anatoly Lunacharsky, the first Commissar of Enlightenment in the new Soviet state, believed that as religious conviction had been a great force of change in history, Marxists should conceive the struggle to transform nature through labor as their form of devotion, and the spirit of collective humanity as their god.

A.V. Lunacharsky (1875-1933) and the Russian writer Maxim Gorky (1868-1936), close friends of Vladimir Lenin, were acquainted with a broad spectrum of occult thought, including Rudolf Steiner’s Anthroposophy and Helena Blavatsky’s Theosophy. Both these prominent Bolshevic revolutionaries shared a life-long interest in ancient mystery cults, religious sectarianism, parapsychology and Gnosticism. Maria Carlson maintains that Gorky’s “vision of a New Nature and a New World, subsequently assimilated to its socialist expression as the Radiant Future, is fundamentally Theosophic.” Gorky valued the writings of the occultists Emanuel Swedenborg and Paracelsus, as well as those of Fabre d’Olivet and Eduard Schure.

Drawing on the imagery of the ancient solar mysteries, Gorky declared in Children of the Sun, “we people are the children of the sun, the bright source of life; we are born of the sun and will vanquish the murky fear of death.” In his Confession, the “people” have become God, creators of miracles, possessors of true religious consciousness, and immortal. Gorky envisioned a beautiful future of work for the love of work and of man as “master of all things.” Revealing his familiarity with parapsychology and faith healing, Gorky tells how an assembled crowd uses its collective energy to heal a paralysed girl. He was deeply impressed by research into thought transference, often writing of the “miraculous power of thought”, while expressing the hope that one day reason and science would end fear.

The ideas advanced by Lunacharsky and Gorky became known as God building, described by one researcher as a “movement of secular rejuvenation with mystery cult aspects.” God building implied that a human collective, through the concentration of released human energy, can perform the same miracles that were assigned to supra-natural beings. God builders regarded early Christianity as an authentic example of collective God building, Christ being nothing other than the focus of collective human energy. “The time will come,” said Gorky, “when all popular will shall once again amalgamate in one point. Then an invincible and miraculous power will emerge, and God will be resurrected.” Years before, Fyodor Dostoyevsky had written in The Possessed, “God is the synthetic personality of the whole people.” According to Mikhail Agursky:

<blockquote>For Gorky, God-building was first of all a theurgical action, the creation of the new Nature and the annihilation of the old, and therefore it coincided fully with the Kingdom of the Spirit. He considered God to be a theurgical outcome of a collective work, the outcome of human unity and of the negation of the human ego.</blockquote>


Before the Russian Revolution, Lunacharsky’s political propaganda relied heavily on words and images ultimately derived from Russian Gnostics and religious sectarians. In one pamphlet he urged readers to refuse to pay taxes or serve in the army, to form local revolutionary committees, to demand ownership of their land, overthrow the autocracy and replace it with a “brotherly society” of socialism. Indeed, there was as much attention given to Christ as to Marx in Lunacharsky’s writings. “Christianity, in all its forms, even the purest and most progressive,” he wrote, “is the ideology of the downtrodden classes, the hopelessly immobile, those who cannot believe in their own powers; Christianity is also a weapon of exploitation.” But Lunacharsky realised there is also an underground spiritual tradition, the arcane language and symbols of which might be used to mobilise the people to carry out the revolution.

Occult elements are obvious in Lunacharsky’s early plays and poems, including a reference to the “astral spirit”, and a familiarity with white magic and demonology. He discussed Gnosticism, the Logos, Pythagoras, and solar cults in his two volume work Religion and Socialism. After the Bolshevic Revolution, Lunacharsky wrote an occult play called Vasilisa the Wise. This was to be followed by a never published “dramatic poem” entitled Mitra the Saviour, a clear reference to the pre-Christian occult deity. Significantly, it is Lunacharsky, along with the scholar of Russian Gnostic sects V.D. Bonch-Bruevich, who is credited with developing the so-called “cult of Lenin” which dominated Soviet life following the Bolshevic leaders’ death in 1924.

<div align='center'> Soviet Power & Spiritual Revolution
</div>

<blockquote>A Weltanschauung has conquered a state, and emanating from this state it will slowly shatter the entire world and bring about its collapse. Bolshevism, if unchecked, will change the world as completely as Christianity did. Three hundred years from now it will no longer be said that it is merely a question of organising production in a different way… If this movement continues to develop, Lenin, three hundred years from now, will be regarded not only as one of the revolutionaries of 1917, but as the founder of a new world doctrine, and he will be worshipped as much perhaps as Buddha.</blockquote>

— Adolf Hitler, 1932

In the wake of the total collapse of Imperial Russia and the devastation caused by the First World War, Lenin and the Bolshevics seized power in October 1917. A revolution that would not have been possible without the active support and participation of the Russian spiritual underground. The Bolshevics, in the opinion of one Russian scholar: most probably would not have been able to take power or to consolidate it if the multimillion masses of Russian sectarians had not taken part in the total destruction brought about by the revolution, which acquired a mystical character for them. To them the state and the church were receptacles of all kinds of evil, and their destruction and debasement were regarded as a mystic duty, exactly as it was with the [medieval Gnostic sects of] Anabaptists, Bogomils, Cathars, and Taborites.

Ground down by centuries of autocratic tsarist rule as well as the Orthodox Church, its mere appendage, the Russian people came to accept the Communism of Lenin. “Bolshevism is a Russian word,” wrote an anti-Communist Russian in 1919. “But not only a word. Because in that guise, in that form and in those manifestations which have crystallized in Russia… Bolshevism is a uniquely Russian phenomenon, with deep ties to the Russian soul.” Even the Nazi propaganda minister Dr. Goebbels, who built his political career fighting Communism, confessed that no tsar had ever understood the Russian people as deeply as Lenin, who gave them what they wanted most – land and freedom.

Lenin wedded the dialectical materialism of Marx to the deep-rooted tradition of Russian socialism permeated as it was by Gnostic, apocalyptic, and messianic elements. In the same manner he reconciled the Marxist commitment to science, atheism and technological progress with the Russian ideas of justice, truth and self-sacrifice for the collective. Similarly the leader of Bolshevism merged the Marxist call for proletarian internationalism and world revolution with the centuries old notion of Russia’s great mission as the harbinger of universal brotherhood. Violently opposed to all religion, atheistic Bolshevism drew much from the spiritual underground, becoming in the words of one of Lenin’s comrades, “the most religious of all religions.”

<blockquote>“Nonetheless we have studied Marxism a bit,” wrote Lenin, “we have studied how and when opposites can and must be combined. The main thing is: in our revolution… we have in practice repeatedly combined opposites.” Several centuries earlier the Muslim Gnostic teacher Jalalladin Rumi pointed out, “It is necessary to note that opposite things work together even though nominally opposed.”</blockquote>

After the 1917 Bolshevic Revolution, occultism was part of a cluster of ideas that inspired a mystical revolutionism based on the belief that great earthly events such as revolution reflect a realignment of cosmic forces. Revolution, then, had eschatological significance. Its result would be a ‘new heaven and a new earth’ peopled by a new kind of human being and characterized by a new kind of society cemented by love, common ideals, and sacrifice.

The Bolshevic Revolution did not quash interest in the occult. Some pre-revolutionary occult ideas and symbols were transformed along more ‘scientific’ lines. Mingled with compatible concepts, they permeated early Soviet art, literature, thought, and science. Soviet political activists who did not believe in the occult used symbols, themes, and techniques drawn from it for agitation and propaganda. Further transformed, some of them were incorporated in the official culture of Stalin’s time.

Apocalyptic and mess-ianic themes, popularised for centuries by the Russian spiritual underground, were played out in the Bolshevic Revolution and fueled the drive to build a classless, communist society. The dream of a communist paradise on earth created by human hands, a new world adorned by technological perfection, social justice and brotherhood, was found both in Marx and in the Russian spiritual underground.

Lenin promulgated a law exempting religious sectarians from military service. Writers and poets, drawing inspiration from the Russian religious underground, hailed the Revolution as a messianic, world mystery. One writer compared the Bolshevic Revolution with the origin of Christianity. “Christ was followed,” he exclaimed, “not by professors, nor by virtuous philosophers, nor by shopkeepers. Christ was followed by rascals. And the revolution will also be followed by rascals, apart from those who launched it. And one must not be afraid of this.”

Alexander Blok (1880-1921) was the most important Russian poet to recognise the Bolshevics. A student of Gnosticism, Blok discerned the inner meaning of the tumultuous political and social events. There was a hidden spiritual content at the core of the external upheavals of the Revolution and the bloody Civil War that followed. Blok clearly expressed this in his famous poem The Twelve, where the invisible Christ leads the revolutionary march.

Another Russian poet and occultist, Andrei Bely, a disciple of Steiner’s Anthroposophical movement, hailed the Revolution as the first stage of a far greater cultural and spiritual revolution to come. For Bely, as for his contemporary Blok, the Bolshevic Revolution was above all a powerful theurgical instrument. Andrei Bely (1880-1934) saw theurgy as a means to change the world actively in collaboration with God. In spite of the turmoil and bloodshed, for these Russian occultists the revolution served as an instrument of the new creation. Bely celebrated the 1917 Revolution in a poem, Christ is Resurrected, in which the Bolshevik take over is compared with the mystery of Crucifixion and Resurrection. Rudolf Steiner understood why the Russians welcomed the October Revolution, but criticized Bolshevism as a dangerous mix of Western abstract thinking and Eastern mysticism.

The Russian spiritual underground spawned several important writers and poets who welcomed the Bolshevik Revolution. Two of the most outstanding were Nikolai Kliuev (1887-1937) and Sergei Esenin (1895-1925). Occult images and Russian messianic themes abound in their poems. Kliuev saw Lenin as the popular leader and embodiment of the Old Belief. In typically Gnostic fashion Esenin disdained the old God of the Church and proclaimed a “new Nazareth”. The young Esenin gave support to the Bolshevic Red Army and even tried to join the Bolshevic party. Tragically, Kliuev felt betrayed by the Revolution, was arrested and died on the way to a labor camp in 1937. Esenin took his own life in 1925 believing dark forces had usurped the Russian Revolution.

By the early 1920s the Bolshevics had consolidated their hold over much of the former Russian Empire. The Communist Party emerged as the monolithic embodiment of the popular will. All occult societies, including the Theosophists and Anthroposophists, were disbanded. Freemasonry was virulently condemned and its lodges closed. In the drive to modernise Russia and build a technologically advanced Soviet Union, occult notions were publicly classed as superstition and openly ridiculed. The new Soviet State, with its Marxist-Leninist ideology, became the sole arbitrator of all thought. Leading occult teachers were forced into exile. Yet many of those associated with the spiritual underground joined the Communist Party and found employment in various Soviet organisations.

The sway of the spiritual underground did not disappear. Arcane truths and primordial urges took on new forms in keeping with the new reality. Esoteric ideas were clothed in the language of a new epoch. One writer explains:

In Stalin’s time, occult themes and techniques detached from their doctrinal base became part of the official culture…. The occult themes of Soviet literature of the 1920s were transformed into the magical or fantastic elements that observers have noted in Socialist Realism. Stalin himself was invested with occult powers.

The Russian thinker, Isai Lezhnev (1891-1955), insisted on the profoundly religious character of Communism, which was “equal to atheism only in a narrow theological sense.” Emotionally, psychologically, Bolshevism was extremely religious, seeing itself as the only custodian of absolute truth. Lezhnev correctly discerned in Bolshevism the rise of a “new religion” which brought with it a new culture and political order. He embraced Marxism-Leninism and welcomed Stalin as a manifestation of the “popular spirit”.

The Russian Revolution, which gave rise to the super power known as the Soviet Union, cast a gigantic shadow over the twentieth century. Bolshevism, the materialistic worldview developed by Vladimir Lenin, left its mark on all aspects of modern thought. And the roots of Lenin’s Communism and the Soviet Union go deep into the ancient secret tradition of humanity.

Was atheistic Bolshevism, for all its worship of science and materialism, the expression of something supra-natural? Many in the spiritual underground passionately believed so. The Gnostic poet Valery Briusov (1873-1924), who joined the Bolshevic party in 1920, had been involved in magick, occultism and spiritualism prior to the revolution. Briusov stressed that Russia’s destiny was being worked out, not on earth, but by mystic forces for which the 1917 Revolution was part of the occult plot.

Another prominent Russian occultist, the acclaimed artist Nicholas Roerich, acknowledged Lenin and Communism as cosmic phenomenon. In 1926 he wrote:

<blockquote>He [Lenin] incorporated and circumspectly fitted every material into the world order. This opened up for him the path into all parts of the world. And people have formed a legend not only as a record of his deeds but also as a mark of his aspirations…. We have seen for ourselves how the nations have understood the magnetic power of communism. Friends, the worst counsellor is negativity. Behind every negation ignorance is concealed.</blockquote>

The philosopher Nicholas Berdyaev, a former Marxist who came to embrace Christian mysticism, was exiled from the Soviet Union in the 1920s. He had studied occultism and was acquainted with many Russian Gnostic sects. His 1909 book The Philosophy of Freedom is full of Gnostic themes. And like the Gnostics, Berdyaev opposed the institution of the family as yoking men and women to “necessity” and the endless chain of birth and death. Writing from exile, more than twenty-five years after the Revolution, Berdyaev observed:

Russian communism is a distortion of the Russian messianic idea; it proclaims light from the East which is destined to enlighten the bourgeois darkness of the West. There is in communism its own truth and its own falsehood. Its truth is a social truth, a revelation of the possibility of the brotherhood of man and of peoples, the suppression of classes, whereas its falsehood lies in its spiritual foundations which result in a process of dehumanisation, in the denial of the worth of the individual man, in the narrowing of human thought…. Communism is a Russian phenomenon in spite of its Marxist ideology. Communism is the Russian destiny, it is a moment in the inner destiny of the Russian people and it must be lived through by the inward strength of the Russian people. Communism must be surmounted but not destroyed, and into the highest stage which will come after communism there must enter the truth of communism also but freed from its element of falsehood. The Russian Revolution awakened and unfettered the enormous powers of the Russian people. In this lies its principle meaning.


http://www.gnostics.com/newdawn-1.html
Reply
06-16-2010, 09:51 AM,
#4
RE: The Secret of Eurasia
bumped
Reply
06-16-2010, 06:38 PM,
#5
RE: The Secret of Eurasia
Clap

a good read and very well researched, but only the bones, too bad the meat is better hidden...

if some here were go further into this thread and do some research (no utube mind you) but old books/ people/ ect one may find more of the truth, this is a very good starting point, congrats plastic may your journey to the truth continue!!!Icon_biggrin
Remember Knowledge is the only thing THEY can't take from you, and Knowledge is Know how, and Know how is Power!!!

Live long and Prosper!!!! Have a plan beyond words, and worry not of why the storm is coming as to how you're going to survive in it!!!!

Deathanyl @gmail!!!!!!
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09-18-2010, 04:26 PM,
#6
Wink  RE: The Secret of Eurasia
Wicked overview of a pronounced time in history. That was quite an era and provides lots of good leads to follow up on in this one.

Excellent.

I got a lot of names out of this one. Checking out Madame Blavatsky first. I got differing views of her painted by Michael Tsarion and Constance Cumbey... Controversial figure.


There are no others, there is only us.
http://FastTadpole.com/
Reply
09-18-2010, 10:45 PM, (This post was last modified: 09-19-2010, 11:09 PM by itsaname.)
#7
RE: The Secret of Eurasia
Great UL, I want to read the whole thing, I will say that out of Russia now comes again a strong Christian Russia. They are moving to merge Christianity with the state - even in the schools, and this has the Christ hating atheists up in arms. I found it ironic that this last Christmas, Putin and medvedev both spent their Christmas in a Christian church---, but Obama had a jewish celebration. Putin had a nativity scene at the Kremlin and Obama had a menorah at the white house. Funny how it's all turned around, the once jewish / communist Russia moving back to Christ, and the once Christian loving America moving to a commie/ atheistic slide
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