RUSSIAN EASTER
Russian Orthodoxy teaches that existence consists of many spiritual worlds around us, within us, and through us.
Russian Orthodoxy teaches that existence consists of many spiritual worlds around us, within us, and through us. There is a special rhythm that confuses the ordinary, and brings in the different. Now, it is an amazing time. The days of the Last Holy Week were not very easy, but still great ones. Holy Monday, Holy Tuesday, Holy Wednesday, Holy Thursday, Good Friday, Holy Saturday ... And in the Great day of Christ's Resurrection (Easter Sunday), the sun “dances” in the sky, Orthodoxy is our sun, and how it dances ... Each of the great days is worth more than a year, more than a century, more than an eternity. It consecrates a sacrament that lasts forever, that reaches back forever, which happened once in history and yet illuminates always; expanded, collapsed into eternity and time, the standard measure of time disappearing ... simply Great Time itself ...
In this Great Time, everything lose their normal boundaries: feat, betrayal, mercy, cruelty, suffering, enthusiasm, loyalty, compassion, familyhood, friendship, indifference – everything permeates with God's will, illuminating with new light, the Orthodox light, Great light ... the Holy week is a summary of world history, a summary of life, the way of man, salvation of the great compassion of God. The fabric of the week reaches far beyond this reality.
In these seven magical and terrible, passionate and consecrated days, we live the whole history of all reality... What a beautiful, high, terrible and sumptuous faith ours is, the ancient faith, eternal, pure and saving, there is none more beautiful, sweeter, nor brighter...
And Easter brings a new miracle, a new time, a complete Bright Week. Orthodoxy insists on one thing completely absurd for rational consciousness: this week – the Bright Week is not a week, but one day, day of the Resurrection of Christ. A night is no longer the night, an evening is no longer the evening, a dream is no more the dream, there is no Wednesday fasting, only joy, delight and the holiday –
Christ is risen!
Indeed, He is risen!
Trampling down death by death, and to those in the tombs he has given life…
“Those in the tombs”, it is about us, about us. Our bodies, our works, our thoughts and feelings are “those in the tombs”. The world that is not enlightened by Christ, is hiding from him, slipping away, not trusting, not open to his heart, not hot, but cold, covered by rain, is a world “in the tombs”, and “those in tombs” live in it... And they (that is, us), “those in tombs”, are opened to a new heaven and a new earth, they are selected on the surface of the lower level of gloom and Acedia, and look at the eternal rays of light and wonder: have we never seen it.
We meet Christ, our Savior, we open our hearts and mouths and let the sweetness of regeneration into the dim twilight of our soul.
Indeed, He is Risen! And it is irrevocable and eternal, and the gates of hell are trampled, and the enemy is crushed, and the invincible victory is granted to us.
Indeed! Indeed!
It happened.
Good! In that case we both admire Dugin’s skills, the best philosopher alive! God Bless him and the great land of Russia, which always come to rescue Humanity, it has been this way in fighting the vatican tiranny, Napoleon, Prussia, the Nazi’s e now is not different, against the Neo Nazi’s and the jewish cabal, and the Comitte of 300, which has destroyed the western. Next month I shall started lesrning Russian and leave the west once and for all. The future lies in the East! Society here is in total
Decay!
Alexander Dugin’s Russian Orthodox rhetoric underpins his belief in a return to a restrictive and ultimately suffocating political ‘traditionalism’ at the expense of openness, empathy, logic, inclusivity within society. On the surface, his Easter statement (if rather dramatic) reflects a kind of Hollywood style over the top naivety. However beneath the surface there is something certainly more sinister.
Here is a Critique which can easily be verified as unbiased:
Below is a detailed, sectioned critique of Alexander Dugin’s Holy Week meditation, taking into account his broader ideological project. Key findings are summarized first.
Dugin’s text blends genuine Orthodox liturgical imagery with esoteric and political motifs drawn from his Eurasianist, anti‑modern philosophy. While many of his poetic descriptions echo true Orthodox themes—“time transfigured,” Pascha as “Eternity entering history”—he selectively appeals to non‑patristic esoterica and conflates liturgical metaphor with geo‑political myth. His vision of “many spiritual worlds” and “sacramental time” is intertwined with a theology of “holy war” and a call to total churchification, reflecting his broader Fourth Political Theory rather than established Orthodox teaching. This instrumentalization risks reducing sacramental life to political myth‑making and blurs the line between genuine dogma and occult‑inspired speculation.
1. Authorial Context and Intent
1.1 Eurasianism and Orthodox Appropriation
Dugin has long promoted Eurasianism, positing Russia as a civilizational “Empire” opposed to “Western liberalism” . He situates the Russian Orthodox Church at the heart of this vision, arguing for “total churchification” of society—a fusion of ecclesial and state authority .
1.2 Political Eschatology and “Holy War”
He openly frames geopolitical conflict as “holy war”, invoking eschatological imagery to justify aggression—even nuclear—against the West, claiming Russia is the Katechon (“Restrainer” of the Antichrist) . This martial theology seeps into his liturgical reflections, where the cosmic struggle appears inseparable from Paschal joy.
2. Theological Coherence
2.1 Selective Patristic Appropriation and Esoteric Syncretism
Though Dugin uses patristic terms like “sacramental time” and “divine energies,” he underpins them with esoteric traditionalism, drawing on Otto Rückert, René Guénon, and Julius Evola rather than the Church Fathers . This mixture leans toward indifferentism, treating Orthodox dogma like one current among many anti‑modern traditions.
2.2 Liturgical Metaphor vs. Doctrinal Precision
His poetic claim that each Paschal day “is worth more than an eternity” functions as hyperbole, not doctrine. Traditional Orthodox liturgics affirms participation in Christ’s Passion and Resurrection, yet nowhere does official teaching quantify days against eternal durations .
3. Political Instrumentalization of Orthodoxy
3.1 Holy Week as Political Myth
By describing Holy Week as “magical and terrible” and equating liturgical progression with civilizational destiny, Dugin transforms a spiritual journey into a political myth, aligning Byzantine‑style imperial theology with modern geopolitical aims .
3.2 Ideology of Total Churchification
His view that individual believers are mere “organs” of a collective Church‑State echoes his statement that, “In Russian Orthodoxy…a person is part of the collective organism, just like a leg,” justifying authoritarianism as “true fascism” rooted in Orthodoxy .
4. Esotericism and Anti‑Modernism
4.1 The Fourth Political Theory and Mystical Currents
Dugin’s Fourth Political Theory explicitly calls to integrate “Eastern theology and mystical currents” (Gnostic, Hermetic, even Slavic neopaganism) to transcend liberalism, communism, and fascism alike . His Paschal language thus becomes a vehicle for a syncretic, anti‑modern spirituality.
4.2 Neoplatonism and Non‑Orthodox Sources
He freely invokes Neoplatonism alongside Orthodox theology—“connection with Neoplatonism…you can feel it coming through”—yet Neoplatonic cosmology was historically repudiated as a heterodox admixture when unmoored from Christology .
5. Conclusion
While Alexander Dugin’s text captures authentic Orthodox motifs—Pascha as “Eighth Day,” time “collapsed into eternity”—its theological substance is compromised by:
• Selective patristic citations replaced by esoteric, anti‑modern ideologues 
• Political myth‑making, framing liturgy as a call to holy war and total Church‑State fusion 
• Syncretistic theology, blending genuine liturgical symbolism with non‑Orthodox currents (Neoplatonism, Guénonian Traditionalism) 
As an ideological text, it powerfully mythologizes Orthodox imagery in service of Dugin’s Eurasianist‑occult project. As theology, it lacks doctrinal precision and risks conflating sacramental life with political eschatology.