by
Kerry Bolton

August 13, 2016

(republished on March 02, 2019)

from Russia-Insider Website

Spanish version

Italian version

 

 

 

 

A young civilization

confronts a dying one
 

 


'Wait, the time will come

when ye shall learn

what the orthodox Russian faith is!

Already the people scent it far and near.

A Tsar shall arise from Russian soil,

and there shall not be a power in the world

which shall not submit to him!'

 

 

Oswald Spengler was a massive celebrity in pre-WW2 Europe and America, whose book, "The Decline of the West" was one of the most read ever at that time, selling millions of copies.

This is a longer scholarly article, but is not at all dull, and it is absolutely fascinating. Highly recommended.

This paper examines Spengler's views on Russia as a distinct culture that had not yet fulfilled her destiny, while Western civilization is about to take a final bow on the world historical stage.

His views on Russia as an outsider are considered in relation to the depiction of the Russian soul by seminal Russians such as Gogol.

 

 

 

 

 

 

 

Oswald Spengler and Russia's Soul

by Kerry Bolton
May 11, 2015

from Katehon Website

 

 

 

 

 


Russia's 'Soul'

Spengler regarded Russians as formed by the vastness of the land-plain, as innately antagonistic to the Machine, as rooted in the soil, irrepressibly peasant, religious, and 'primitive'.

 

Without a wider understanding of Spengler's philosophy it appears that he was - like Hitler - a Slavophobe.

 

However, when Spengler wrote of these Russian characteristics he was referencing the Russians as a still youthful people in contrats to the senile West.

 

Hence the 'primitive' Russian is not synonymous with 'primitivity' as popularly understood at that time in regard to 'primitive' tribal peoples. Nor was it to be confounded with the Hitlerite perception of the 'primitive Slav' incapable of building his own State.

To Spengler, the 'primitive peasant' is the well-spring from which a race draws its healthiest elements during its epochs of cultural vigor.

Agriculture is the foundation of a High Culture, enabling stable communities to diversify labor into specialization from which Civilization proceeds.

However, according to Spengler, each people has its own soul, a German conception derived from the German Idealism of Herder, Fichte et al. A High culture reflects that soul, whether in its mathematics, music, architecture; both in the arts and the physical sciences.

 

The Russian soul is not the same as the Western Faustian, as Spengler called it, the 'Magian' of the Arabian civilization, or the Classical of the Hellenes and Romans. The Western Culture that was imposed on Russia by Peter the Great, what Spengler called Petrinism, is a veneer.

The basis of the Russian soul is not infinite space - as in the West's Faustian (Spengler, 1971, I, 183) imperative, but is,

'the plain without limit'.

(Spengler, 1971, I, 201)

The Russian soul expresses its own type of infinity, albeit not that of the Western which becomes even enslaved by its own technics at the end of its life-cycle. (Spengler, 1971, II, 502).

 

(Although it could be argued that Sovietism enslaved man to machine, a Spenglerian would cite this as an example of Petrinism).

 

However, Civilizations cannot do anything but follow their life's course, and one cannot see Spengler's descriptions as moral judgments but as observations.

 

The finale for Western Civilization according to Spengler cannot be to create further great forms of art and music, which belong to the youthful or 'spring' epoch of a civilization, but to dominate the world under a technocratic-military dispensation, before declining into oblivion that all prior world civilizations.

 

It is after this Western decline that Spengler alluded to the next word civilization being that of Russia. At that stage Spengler could only hint at the possibilities.

Hence, according to Spengler, Russian Orthodox architecture does not represent the infinity towards space that is symbolized by the Western high culture's Gothic Cathedral spire, nor the enclosed space of the Mosque of the Magian Culture, (Spengler, 1971, I, 183-216) but the impression of sitting upon a horizon.

 

Spengler considered that this Russian architecture is,

'not yet a style, only the promise of a style that will awaken when the real Russian religion awakens'.

(Spengler, 1971, I, p. 201.)

Spengler was writing of the Russian culture as an outsider, and by his own reckoning must have realized the limitations of that. It is therefore useful to compare his thoughts on Russia with those of Russians of note.

Nikolai Berdyaev in The Russian Idea affirms what Spengler describes:

There is that in the Russian soul which corresponds to the immensity, the vagueness, the infinitude of the Russian land, spiritual geography corresponds with physical. In the Russian soul there is a sort of immensity, a vagueness, a predilection for the infinite, such as is suggested by the great plain of Russia.

(Berdyaev, 1).

 

 


'Prussian Socialism', 'Russian Socialism'

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' (Spengler, 1971, I, 309).

 

Spengler wrote of 'Prussian Socialism', based on the Prussian ethos of duty to the state, as the foundation of a new Western ethos under the return to Faith and Authority during the final epoch of Western civilization.

 

He contrasted this with the 'socialism' of Karl Marx, which he regarded as a product of English economics, (Spengler, 1919) as distinct from the German economics of Friedrich List for example, described as the ' national system of political economy', where nation is the raison d'etre of the economy and not class or individual.

The Russian concept of 'we' rather than 'I', and of impersonal service to the expanse of one's land implies another form socialism. It is perhaps in this sense that Stalinism proceeded along lines different and often antithetical to the Bolshevism envisaged by Trotsky et al. (Trotsky, 1936), and established an enduring legacy on Russia.

A recent comment by an American visitor to Russia, Barbara J. Brothers, as part of a scientific delegation, states something akin to Spengler's observation:

The Russians have a sense of connectedness to themselves and to other human beings that is just not a part of American reality.

 

It isn't that competitiveness does not exist; it is just that there always seems to be more consideration and respect for others in any given situation.

Of the Russian concept of property and of capitalism, Berdyaev wrote:

The social theme occupied a predominant place in Russian nineteenth century thought.

 

It might even be said that Russian thought in that century was to a remarkable extent colored by socialistic ideas. If the word socialism is not taken in its doctrinaire sense, one might say that socialism is deeply rooted in the Russian nature.

 

There is already an expression of this truth in the fact that the Russian people did not recognize the Roman conception of property.

 

It has been said of Muscovite Russia that it was innocent of the sin of ownership in land, the one and only landed proprietor being the Tsar: there was no freedom, but there was a greater sense of what was right.

 

This is of interest in the light that it throws upon the rise of communism. The Slavophils also repudiated the Western bourgeois interpretation of private property equally with the socialists of a revolutionary way of thinking.

 

Almost all of them thought that the Russian people was called upon to give actual effect to social troth and righteousness and to the brotherhood of man.

 

One and all they hoped that Russia would escape the wrongness and evil of capitalism, that it would be able to pass over to a better social order while avoiding the capitalist stage of economic development.

 

And they all considered the backwardness of Russia as conferring upon her a great advantage. It was the wisdom of the Russians to be socialists during the period of serfdom and autocracy.

 

Of all peoples in the world the Russians have the community spirit; in the highest degree the Russian way of life and Russian manners, are of that kind.

 

Russian hospitality is an indication of this sense of community.

(Berdyaev, 97-98)

Here again, we see with Berdyaev, as with Spengler, that there is a 'Russian Socialism' based on what Spengler referred to as the Russian 'we' in contrast to the Late Western 'I', and of the sense of brotherhood dramatized by Gogol in Taras Bulba, shaped not by factories and money-thinking, but by the kinship that arises from a people formed from the vastness of the plains, and forged through the adversity of centuries of Muslim and Mongol invasions.
 

 

 


The Russian Soul - Русская душа

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 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.

 

Cournos writes of the Gogol myths in reference to the shaping of the Russian character through adversity and landscape:

This same Prince Guedimin freed Kieff from the Tatar yoke. This city had been laid waste by the golden hordes of Ghengis Khan and hidden for a very long time from the Slavonic chronicler as behind an impenetrable curtain.

 

A shrewd man, Guedimin appointed a Slavonic prince to rule over the city and permitted the inhabitants to practice their own faith, Greek Christianity.

 

Prior to the Mongol invasion, which brought conflagration and ruin, and subjected Russia to a two-century bondage, cutting her off from Europe, a state of chaos existed and the separate tribes fought with one another constantly and for the most petty reasons.

 

Mutual depredations were possible owing to the absence of mountain ranges; there were no natural barriers against sudden attack.

 

The openness of the steppe made the people war-like. But this very openness made it possible later for Guedimin's pagan hosts, fresh from the fir forests of what is now White Russia, to make a clean sweep of the whole country between Lithuania and Poland, and thus give the scattered princedoms a much-needed cohesion.

 

In this way Ukrainia was formed.

(Cournos, 'Introduction', ibid)

Their society and nationality were defined by religiosity, as was the West's by Gothic Christianity during its 'Spring' epoch.

 

The newcomer to a Setch or permanent village was greeted by the Chief as a Christian and as a warrior:

'Welcome! Do you believe in Christ?'

'I do', replied the new-comer.

'And do you believe in the Holy Trinity?'

'I do'.

'And do you go to church?'

'I do.'

'Now cross yourself'.

(Gogol, III)

Gogol depicts the scorn in which trade is held, and when commerce has entered among Russians, rather than being confined to non-Russians associated with trade, it is regarded as a symptom of decadence:

I know that baseness has now made its way into our land.

 

Men care only to have their ricks of grain and hay, and their droves of horses, and that their mead may be safe in their cellars; they adopt, the devil only knows what Mussulman customs. They speak scornfully with their tongues.

 

They care not to speak their real thoughts with their own countrymen. They sell their own things to their own comrades, like soulless creatures in the market-place.

 

The favor of a foreign king, and not even a king, but the poor favor of a Polish magnate, who beats them on the mouth with his yellow shoe, is dearer to them than all brotherhood.

 

But the very meanest of these vile men, whoever he may be, given over though he be to vileness and slavishness, even he, brothers, has some grains of Russian feeling; and they will assert themselves some day.

 

And then the wretched man will beat his breast with his hands; and will tear his hair, cursing his vile life loudly, and ready to expiate his disgraceful deeds with torture.

 

Let them know what brotherhood means on Russian soil!

(Spengler, 1971, II, 113).

Here we might see a Russian socialism that is, so far form being the dialectical materialism offered by Marx, the mystic we-feeling forged by the vastness of the plains and the imperative for brotherhood above economics, imposed by that landscape.

 

Russia's feeling of world-mission has its own form of messianism whether expressed through Christian Orthodoxy or the non-Marxian form of 'world revolution' under Stalin, or both in combination, as suggested by the later rapport between Stalinism and the Church from 1943 with the creation of the Council for Russian Orthodox Church Affairs (Chumachenko, 2002).

 

In both senses, and even in the embryonic forms taking place under Putin, Russia is conscious of a world-mission, expressed today as Russia's role in forging a multipolar world, with Russia as being pivotal in resisting unipolarism.

Commerce is the concern of foreigners, and the intrusions bring with them the corruption of the Russian soul and culture in general:

in speech, social interaction, servility, undermining Russian 'brotherhood', the Russian 'we' feeling that Spengler described.

(Spengler 1971, I, 309).

However, Gogol also states that this materialistic decay will eventually be purged even from the soul of the most craven Russian.

And all the Setch prayed in one church, and were willing to defend it to their last drop of blood, although they would not hearken to aught about fasting or abstinence.

 

Jews, Armenians, and Tatars, inspired by strong avarice, took the liberty of living and trading in the suburbs; for the Zaporozhtzi never cared for bargaining, and paid whatever money their hand chanced to grasp in their pocket.

 

Moreover, the lot of these gain-loving traders was pitiable in the extreme.

 

They resembled people settled at the foot of Vesuvius; for when the Zaporozhtzi lacked money, these bold adventurers broke down their booths and took everything gratis.

(Gogol, III).

The description of these people shows that they would not stoop to haggling; they decided what a merchant should receive. Money-talk is repugnant to them.

The Cossack brotherhood is portrayed by Gogol as the formative process in the building up of the Russian people.

 

This process is, significantly, not one of biology but of spirit, even transcending the family bond. Spengler treated the matter of race as that of soul rather than of zoology. (Spengler, 1971, II, 113-155).

 

To Spengler landscape was crucial in determining what becomes 'race', and the duration of families grouped in a particular landscape - including nomads who have a defined range of wandering - form 'a character of duration', which was Spengler's definition of 'race'. (Spengler, Vol. II, 113).

 

Gogol describes this 'race' forming process among the Russians. So far from being an aggressive race nationalism it is an expanding mystic brotherhood under God:

The father loves his children, the mother loves her children, the children love their father and mother; but this is not like that, brothers.

 

The wild beast also loves its young. But a man can be related only by similarity of mind and not of blood. There have been brotherhoods in other lands, but never any such brotherhoods as on our Russian soil. It has happened to many of you to be in foreign lands…

 

No, brothers, to love as the Russian soul loves, is to love not with the mind or anything else, but with all that God has given, all that is within you. Ah!

(Golgol, IX).

The Russian soul is born in suffering.

 

The Russian accepts the fate of life in service to God and to his Motherland. Russia and Faith are inseparable.

 

When the elderly warrior Bovdug is mortally struck by a Turkish bullet his final words are exhortations on the nobility of suffering, after which his spirit soars to join his ancestors:

'I sorrow not to part from the world. God grant every man such an end! May the Russian land be forever glorious!'

And Bovdug's spirit flew above, to tell the old men who had gone on long before that men still knew how to fight on Russian soil, and better still, that they knew how to die for it and the holy faith.

(Gogol, IX).

The depth and duration of this cult of the martyrs attached to Holy Mother Russia was revived under Stalin during the Great Patriotic War.

 

This is today as vigorous as ever, as indicated by the celebration of Victory Day on 7 May 2015, and the absence of Western representatives indicating the diverging course Russia is again taking from the West.

The mystique of death and suffering for the Motherland is described in the death of Taras Bulba when he is captured and executed, his final words being ones of resurrection:

'Wait, the time will come when ye shall learn what the orthodox Russian faith is!

 

Already the people scent it far and near. A czar shall arise from Russian soil, and there shall not be a power in the world which shall not submit to him!'

But fire had already risen from the fagots; it lapped his feet, and the flame spread to the tree...

 

But can any fire, flames, or power be found on earth which are capable of overpowering Russian strength?

(Gogol, XII)

The characteristics of the Russian soul that run through Taras Bulba are those of faith, fate, struggle, suffering, strength, brotherhood and resurrection.

 

Taras Bulba established the Russian national literature that articulated the Russian soul.
 

 

 


Pseudomorphosis

A significant element of Spengler's culture morphology is 'Historic Pseudomorphosis'.

 

Spengler drew an analogy from geology, when crystals of a mineral are embedded in a rock-stratum:

where 'clefts and cracks occur, water filters in, and the crystals are gradually washed out so that in due course only their hollow mould remains'.

(Spengler, II, 89)

 

 

Then comes volcanic outbursts which explode the mountain; molten masses pour in, stiffen and crystallize out in their turn. But these are not free to do so in their own special forms. They must fill out the spaces that they find available.

 

Thus there arise distorted forms, crystals whose inner structure contradicts their external shape, stones of one kind presenting the appearance of stones of another kind.

 

The mineralogists call this phenomenon Pseudomorphosis.

(Ibid.)

Spengler explained:

By the term 'historical pseudomorphosis' I propose to designate those cases in which an older alien Culture lies so massively over the land that a young Culture, born in this land, cannot get its breath and fails not only to achieve pure and specific expression-forms, but even to develop its own fully self-consciousness.

 

All that wells up from the depths of the young soul is cast in the old moulds, young feelings stiffen in senile works, and instead of rearing itself up in its own creative power, it can only hate the distant power with a hate that grows to be monstrous.

(Ibid.)

Russia is the example of 'Historic Pseudomorphosis' given by Spengler as being 'presented to our eyes to-day'.

 

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'. Spengler, 1971, II, 192).

 

Spengler described this dichotomy:

…This Muscovite period of the great Boyar families and Patriarchs, in which a constant element is the resistance of an Old Russia party to the friends of Western Culture, is followed, from the founding of Petersburg in 1703, by the pseudomorphosis which forced the primitive Russian soul into an alien mould, first of full Baroque, then of the Enlightenment, and then of the nineteenth century.

(Ibid., II, p. 192)

Spengler's view is again in accord with what is spoken of Russia by Russians. Nikolai Berdyaev wrote in terms similar to Spengler's:

The inconsistency and complexity of the Russian soul may be due to the fact that in Russia two streams of world history East and West jostle and influence one another.

 

The Russian people is not purely European and it is not purely Asiatic. 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.

(Berdyaev, 1)

With the orientation of Russian policy towards the West, 'Old Russia' was,

'forced into a false and artificial history'.

(Spengler, II, 193)

Spengler wrote that Russia had become dominated by Western culture from its 'Late' epoch:

Late-period arts and sciences, enlightenment, social ethics, the materialism of world-cities, were introduced, although in this pre-cultural time religion was the only language in which man understood himself and the world.

 

In the townless land with its primitive peasantry, cities of alien type fixed themselves like ulcers - false, unnatural, unconvincing. 'Petersburg', says Dostoyevski,

'it is the most abstract and artificial city in the world'.

After this everything that arose around it was felt by the true Russdom as lies and poison.

 

A truly apocalyptic hatred was directed on Europe, and 'Europe' was all that was not Russia…

'The first condition of emancipation for the Russian soul', wrote Aksakov in 1863 to Dostoyevski, 'is that it should hate Petersburg with all this might and all its soul'.

Moscow is holy, Petersburg Satanic.

 

A widespread popular legend presents Peter the Great as Antichrist.

(Spengler, 1971, II, 193)

Berdyaev also discusses the introduction of Enlightenment doctrines from France into Russia:

The Western culture of Russia in the eighteenth century was a superficial aristocratic borrowing and imitation. Independent thought had not yet awakened.

 

At first it was French influences which prevailed among us and a superficial philosophy of enlightenment was assimilated. The Russian aristocrats of the eighteenth century absorbed Western culture in the form of a miserable rehash of Voltaire.

(Berdyaev, 16)

Continue reading...

 

 

 


Notes

  1. Ivan Sergyeyevich Aksakov (1823-1886) a Pan-Slavic leader, established the 'Slavophil' group at Moscow to restore Russia to its pre-Petrine culture.

  2. Orthodox service for the sick.

  3. Mary.

 

 


References

  • Berdyaev, Nikolai. The Russian Idea, MacMillan Co., New York, 1948

  • Brandenberger, D. National Bolshevism: Stalinist culture and the Formation of Modern Russian National Identity 1931-1956. Harvard University Press, Massachusetts, 2002.

  • Brothers, Barbara J. Psychiatry Today, 1 January 1993, http://www.psychologytoday.com/articles/199301/russia-soul

  • Chumachenko, T.A. Church and State in Soviet Russia, M. E. Sharpe Inc., New York, 2002.

  • Cournos, H. 'Introduction', N V Gogol, Taras Bulba & Other Tales, 1842, http://www.gutenberg.org/files/1197/1197-h/1197-h.htm

  • Dostoevsky, Fyodor. The Brothers Karamazov, 1880

  • Dostoevsky, Fyodor. The Possessed, Oxford University Press, 1992.

  • Kernback, S. 'Unconventional research in USSR and Russia: short overview, 2013,http://arxiv.org/pdf/1312.1148.pdf

  • Russia before the Second Coming, Svyato-Troitskaya Sergiyeva Lavra Monastery, p. 239; Archbishop Alypy, 'My thoughts about the Declaration of 1927', 2 February 2005, http://www.stjamesok.org/ArbpAlypyBIO.htm

  • Spengler, Oswald. Prussian and Socialism, 1919.

  • Spengler, Oswald 'The Two Faces of Russia and Germany's Eastern Problems', Politische Schriften, Munich, 14 February, 1922.

  • Spengler, Oswald. The Hour of Decision, Alfred A Knopf, New York, 1963.

  • Spengler, Oswald. The Decline of The West, George Allen & Unwin, London, 1971.

  • Trotsky, Leon. The Revolution Betrayed: what is the Soviet Union and where is it going?, 1936.

  • Voices from Russia, 15 January 2008, http://02varvara.wordpress.com/2008/01/15/the-wonderworking-icon-of-kaza...