The Spiritual Roots of Russian-American Conflict
Whatever Russia is called outwardly, there is an inner eternal Russia whose embryonic character places her on an antithetical course to that of the USA
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Where is Russia headed?
Kerry R Bolton | (
Foreign Policy Journal) | Russia Insider
This article originally appearedat Foreign Policy Journal
Excerpts:
The rivalry between the USA and Russia is something more than geopolitics or economics. These are reflections of antithetical worldviews of a spiritual character. The German conservative historian-philosopher Oswald Spengler, who wrote of the morphology of cultures as having organic life-cycles, in his epochal book
The Decline of The West had much to say about Russia that is too easily mistaken as being of a Russophobic nature. That is not the case, and Spengler wrote of Russia in similar terms to that of the ‘Slavophils’. Spengler, Dostoyevski, Berdyaev, and Solzhenistyn have much of relevance to say in analyzing the conflict between the USA and Russia. Considering the differences as fundamentally ‘spiritual’ explains why this conflict will continue and why the optimism among Western political circles at the prospect of a compliant Russia, fully integrated into the ‘world community’, was so short-lived.
. . .
The connections between family, nation, birth, unity and motherland are reflected in the Russian language:
род [rod]: family, kind, sort, genus
родина [ródina]: homeland, motherland
родители [rodíteli]: parents
родить [rodít’]: to give birth
роднить [rodnít’]: to unite, bring together
родовой [rodovói]: ancestral, tribal
родство [rodstvó]: kinship
. . .
‘Russian Socialism’, Not Marxism
Of the Russian soul, the ego/vanity of the Western culture-man is missing; the persona seeks impersonal growth in service, ‘in the brother-world of the plain’. Orthodox Christianity condemns the ‘I’ as ‘sin’.
[7]
. . .
Taras Bulba
Russian National Literature starting from the 1840s began to consciously express the Russian soul. Firstly Nikolai Vasilievich Gogol’s
Taras Bulba, which along with the poetry of Pushkin, founded a Russian literary tradition; that is to say, truly Russian, and distinct from the previous literature based on German, French, and English. John Cournos states of this in his introduction to
Taras Bulba:
The spoken word, born of the people, gave soul and wing to literature; only by coming to earth, the native earth, was it enabled to soar. Coming up from Little Russia, the Ukraine, with Cossack blood in his veins, Gogol injected his own healthy virus into an effete body, blew his own virile spirit, the spirit of his race, into its nostrils, and gave the Russian novel its direction to this very day.
Taras Bulba is a tale on the formation of the Cossack folk. In this folk-formation the outer enemy plays a crucial role. The Russian has been formed largely as the result of battling over centuries with Tartars, Muslims and Mongols.
[11]
. . .
Petrinism
A dichotomy has existed for centuries, starting with Peter the Great, of attempts to impose a Western veneer over Russia. This is called
Petrinism. The resistance of those attempts is what Spengler called ‘Old Russia’.
[21] Berdyaev wrote: ‘Russia is a complete section of the world, a colossal East-West. It unites two worlds, and within the Russian soul two principles are always engaged in strife—the Eastern and the Western’.
[22]
With the orientation of Russian policy towards the West, ‘Old Russia’ was ‘forced into a false and artificial history’.
[23] Spengler wrote that Russia had become dominated by Late Western culture:
. . .
Katechon
Berdyaev states that while
Petrinism introduced an epoch of cultural dynamism, it also placed a heavy burden upon Russia, and a disunity of spirit.
[29] However, Russia has her own religious sense of mission, which is as universal as the Vatican’s. Spengler quotes Dostoyevski as writing in 1878: ‘all men must become Russian, first and foremost Russian. If general humanity is the Russian ideal, then everyone must first of all become a Russian’.
[30] The Russian messianic idea found a forceful expression in Dostoyevski’s
The Possessed, where, in a conversation with Stavrogin, Shatov states:
Reduce God to the attribute of nationality? … On the contrary, I elevate the nation to God…. The people is the body of God. Every nation is a nation only so long as it has its own particular God, excluding all other gods on earth without any possible reconciliation, so long as it believes that by its own God it will conquer and drive all other gods off the face of the earth…. The sole ‘God bearing’ nation is the Russian nation….
[31]
. . .
But should I be asked, instead, whether I would propose the West, such as it is today, as a model to my country, I would frankly have to answer negatively. No, I could not recommend your society as an ideal for the transformation of ours. Through deep suffering, people in our own country have now achieved a spiritual development of such intensity that the Western system in its present state of spiritual exhaustion does not look attractive. Even those characteristics of your life which I have just enumerated are extremely saddening.
[33]
. . .
Spengler saw Russia as outside of Europe, and even as ‘Asian’. He even saw a Western rebirth vis-à-vis opposition to Russia, which he regarded as leading the ‘colored world’ against the whites, under the mantle of Bolshevism. Yet there were also other destinies that Spengler saw over the horizon, which had been predicted by Dostoyevski.
. . .
Dostoyevski was indifferent to the Late West, while Tolstoi was a product of it, the Russian Rousseau. Imbued with ideas from the Late West, the Marxists sought to replace one
Petrine ruling class with another. Neither represented the soul of Russia. Spengler stated: ‘The real Russian is the disciple of Dostoyevski, even though he might not have read Dostoyevski, or anyone else, nay, perhaps because he cannot read, he is himself Dostoyevski in substance’. The intelligentsia hates, the peasant does not. He would eventually overthrow Bolshevism and any other form of
Petrinism. Here we see Spengler unequivocally stating that the post-Western civilisation will be Russian.
. . .
By the time Spengler’s final book,
The Hour of Decision, had been published in 1934 he was stating that Russia had overthrown
Petrinism and the trappings of the Late West. While he called the new orientation of Russia ‘Asian’, he said that it was ‘a new
Idea, and an idea with a future too’.
[40] To clarify, Russia looks towards the ‘East’, but while the Westerner assumes that ‘Asia’ and East are synonymous with Mongol, the etymology of the word ‘Asia’ comes from Greek Aσία, ca. 440 BC, referring to all regions east of Greece.[41] During his time Spengler saw in Russia that, race, language, popular customs, religion, in their present form… all or any of them can and will be fundamentally transformed. What we see today then is simply the new kind of life which a vast land has conceived and will presently bring forth. It is not definable in words, nor is its bearer aware of it. Those who attempt to define, establish, lay down a program, are confusing life with a phrase, as does the ruling Bolshevism, which is not sufficiently conscious of its own West-European, Rationalistic and cosmopolitan origin.
[42]
. . .
Conclusion
As in Spengler’s time, and centuries before, there continues to exist two tendencies in Russia : the Old Russian and the
Petrine. Neither one nor the other spirit is presently dominant, although under Putin Old Russia struggles for resurgence. U.S. political circles see this Russia as a threat, and expend a great deal on promoting ‘regime change’ via the National Endowment for Democracy, and many others; these activities recently bringing reaction from the Putin government against such NGOs.
[47]
Spengler in a published lecture to the Rheinish-Westphalian Business Convention in 1922 referred to the ‘ancient, instinctive, unclear, unconscious, and subliminal drive that is present in every Russian, no matter how thoroughly westernized his conscious life may be—a mystical yearning for the South, for Constantinople and Jerusalem, a genuine crusading spirit similar to the spirit our Gothic forebears had in their blood but which we can hardly appreciated today’.
[48]
Bolshevism destroyed one form of Petrinism with another form, clearing the way ‘for a new culture that will some day arise between Europe and East Asia. It is more a beginning than an end’. The peasantry ‘will some day become conscious of its own will, which points in a wholly different direction’. ‘The peasantry is the true Russian people of the future. It will not allow itself to be perverted or suffocated’.
[49]
The arch-Conservative anti-Marxist, Spengler, in keeping with the German tradition of
realpolitik, considered the possibility of a Russo-German alliance in his 1922 speech, the Treaty of Rapallo being a reflection of that tradition. ‘A new type of leader’ would be awakened in adversity, to ‘new crusades and legendary conquests’. The rest of the world, filled with religious yearning but falling on infertile ground, is ‘torn and tired enough to allow it suddenly to take on a new character under the proper circumstances’. Spengler suggested that ‘perhaps Bolshevism itself will change in this way under new leaders’. ‘But the silent, deeper Russia,’ would turn its attention towards the Near and East Asia, as a people of ‘great inland expanses’.
[50]
While Spengler postulated the organic cycles of a High Culture going through the life-phases of birth, youthful vigor, maturity, old age and death, it should be kept in mind that a life-cycle can be disrupted, aborted, murdered or struck by disease, at any time, and end without fulfilling itself. Each has its analogy in politics, and there are plenty of Russophobes eager to stunt Russia’s destiny with political, economic and cultural contagion. The Soviet bloc fell through inner and outer contagion.
Spengler foresaw new possibilities for Russia, yet to fulfil its historic mission, messianic and of world-scope, a traditional mission of which Putin seems conscious, or at least willing to play his part.
Coyer cogently states: ‘The conflict between Russia and the West, therefore, is portrayed by both the Russian Orthodox Church and by Vladimir Putin and his cohorts as nothing less than a spiritual/civilizational conflict’.[51]
The invigoration of Orthodoxy is part of this process, as is the leadership style of Putin, as distinct from a Yeltsin for example. Whatever Russia is called outwardly, whether, monarchical, Bolshevik, or democratic, there is an inner—eternal—Russia that is unfolding, and whose embryonic character places her on an antithetical course to that of the USA.
. . .