The Dark Side of the Occult: How Esotericism Led to Poor Governance and Misfortune in Russian History
In the shadows of Russia’s political and historical landscape lies a less discussed but equally influential culture: esotericism and self-hypnosis, two strands of thought and practice that weave through the nation’s identity, past and present. These are not just fringe elements or the obsessions of the eccentric; they have colored the actions and ideologies of Russia’s leaders and have had tangible impacts on its military stratagems and political developments. In this examination, we shall look closely at how these seemingly arcane practices have infiltrated the highest echelons of power, and the consequences thereof. We shall also explore the historical roots of Russian esotericism, from the Freemasonry of the 18th century to the occult revival of the fin de siècle, and how they influenced the artistic, intellectual, and political movements of their times. We shall also examine how esotericism survived under Soviet repression and reemerged in the post-Soviet era, offering alternative sources of information and healing to a society in turmoil. Finally, we shall consider how esotericism and self-hypnosis can be used as tools for manipulation and mobilization, creating narratives that serve the ambitions of those in power.
Tracing the lineage of esoteric thought in Russia takes us back to the traditions of Freemasonry. Its tendrils spread during the 18th century, ensnaring intellectuals, nobles, and tsarist lovers alike. The allure of Freemasonry lay in its promise of moral and spiritual refinement, coupled with the excitement of secretive practices. It was not just a path to personal enlightenment but a network of influence, connecting powerful figures like Potemkin and Pushkin. The esoteric knowledge these circles claimed to possess was a currency as valuable as any metal or jewel — perhaps even more so, for it promised access to the unseen levers of the world. Freemasonry also influenced the arts and sciences, inspiring writers like Tolstoy and Dostoyevsky and scientists like Lomonosov and Mendeleev. Freemasonry was brought to Russia by foreign officers in service to the Russian military, and later became a source of opposition to the autocratic regime.
As the tides of thought evolved, the late 19th and early 20th centuries saw the emergence of new movements that sought to meld the scientific with the spiritual, the artistic with the occult. Figures like Blavatsky and Roerich were not mere eccentrics but intellectual titans who attempted to bridge the divide between East and West, between the known and the mysterious. These movements were the crucibles in which a distinct form of Russian esoteric thought was forged — a thought form that aspired to cosmic understanding and human transformation.
Yet, under the steely gaze of Soviet rule, these traditions were driven underground. Marxism-Leninism had no room for the mystical and the secretive. But ideologies, like rivers, can be dammed only so long before they find new channels. Esotericism survived in the shadows, biding its time. And as the Soviet Union crumbled, leaving a vacuum of belief and identity, esotericism emerged once again, offering an anchor in tumultuous times. It did not merely offer solace to the disillusioned masses; it found eager adherents among those scrambling for power in the new Russia.
Consider the curious case of Anatoly Kashpirovsky, the self-styled psychic healer who held the Soviet Union in thrall with his televised sessions of mass hypnosis. He was not merely a showman but a symbol of the hunger for direction and healing in a society unmoored from its ideological anchors. Kashpirovsky’s rise to fame — and his alleged political connections — underscore the potency of esoteric practices in filling the void left by failing political ideologies.
Venture further into the post-Soviet landscape, and you encounter figures like Alexander Barkashov, whose fusion of esoteric beliefs with extreme nationalism and racial ideology offers a stark reminder of the dark paths such philosophies can tread. Barkashov’s Russian National Unity movement, with its disturbing blend of occult and neo-Nazi symbolism, illustrates the danger of esoteric ideas morphing into vehicles for radicalization and violence.
And in the figure of Igor Girkin, we see the convergence of historical fantasy, religious conviction, and militant nationalism. Girkin’s involvement in the conflict in Eastern Ukraine, shaded by his adherence to an idealized past and a divinely ordained monarchy, demonstrates how esoteric beliefs can fuel and justify acts of war and atrocity.
These examples are not anomalies but symptomatic of a deeper psychological and ideological undercurrent within Russian political life. Esotericism and self-hypnosis serve not merely as distractions or pastimes; they are part and parcel of the fabric of authority and influence. They offer a means to manipulate and mobilize, to create narratives that serve the ambitions of those in power. To ignore the role of such beliefs and practices is to overlook a fundamental aspect of Russian political culture.
Therefore, as the West grapples with the machinations of the Kremlin and seeks to understand the motivations behind Russia’s domestic and international maneuvers, it must also reckon with the esoteric and the hypnotic.
