Sin clouded mind of our people. They grope in the dark without light, and he maketh them to stagger like a drunken man (Job 12:25).
Epistle of St. Tikhon, Patriarch of Moscow and all Russia
In particular, the Vladyka said in his sermon: “Where are our possessed? They have shed so much blood during the recent years, tearing people to pieces with their bombs, taking the best men from the country, not sparing hundreds of victims and innocent children for the sake of their infernal plan, going in for murders, destroying themselves, if it was unavoidable, and ending their life rejecting Christ’s Cross before the execution: who does not know them? Who did not see them raging in villages and manors, when they made terrible shows burning down century-old buildings, throwing things out of them to the drunken peasants, torturing horses and cattle with axes and pitchforks, boozing and making merry on the scorched ruins and to crown it all – desecrating churches? It was them, who involved the factory and village youth in madness, who still scarify people with arsons, theft, night debauches, threats, revenge and rejection of God and all what is sacred and dear to Russian people?!”
The year of 1917 surpassed by far all the previous periods of Russian history by intensity of its frenzy: “Demons dwelled in souls of Russian people and they have become possessed with devils” discerning Russian theologian, former spiritual father of the Tsar family Bishop Theophan of Poltava wrote. “It was intoxication with freedom, dissoluteness and impunity, – Duke Zhevakhov writes in his memoirs, savage jeering at the morals and law, an inconceivable satanic malignance, and under such circumstances all the attempts of correction only whipped up emotions”. (Memoirs, vol.2, p.14). According to philosopher Ivan Ilyin the revolution of 1917 exposed all base passions and vices of the Russian people uncovering an abyss of the most sinful, mean and shameless, rude and ruthless. Hellish fire seemed to blaze over Russia, a host of Gadarene legions of demons stroke her body and totally destroyed her moral foundations, even the basic covenances. Many were stricken with exasperation to each other, strange anthropophobia. At that time it was nothing much to kill an innocent person, to rob, to destroy, to set on fire. So external and internal enemies of Russia making use of the war hardships whipped up sinful emotions of the crowd. At the charge of these forces “Russia collapsed, overwhelmed by revolution, V.F.Ivanov wrote, just at the peak of her development” (“Russian Intelligentsia and Freemasonry”, p.31). “Diabolic plot against Russia and her Tsar” (F.Vinberg) succeeded.
This fall of the god-bearing country was prepared during several centuries and was allowed by God for grave sins of the Russian people: “For the negligence of her Divine vocation Russia committed herself to the enemy of the human race and became satanocracy. There came total possession by evil spirits, the upper layer of the society had them – and Russian majesty collapsed. Starvation chaos today is the natural inheritance of Sovdepia (State of Soviet Deputies) (“Russky Palomnik” 320, p. 89; 1999).
“Russia, like France in the 18th century has gone through the period of total madness and only through suffering and tears starts to recover from her severe disease” Anna Vyrubova, maid of honour at Her Imperial Majesty, a friend of the last Russian Empress, wrote in her diary many years after those terrible events.
In her letter to Princess Victoria Great Duchess Elizabeth compares the state of the Russian people with delirium of an insane.
“Everything, gathered during centuries, is destroyed, – destroyed by our own people, whom I love with all my heart. It is true, they were morally ill and blind, not seeing where we were going. My heart aches, but I do not feel bitterness. How can I criticize or condemn a person, when he is insane and in delirium? (Quoted from book “Orthodox Tsar the Martyr” by Hegumen Seraphim, p. 67)
Actually the demonic essence of the revolutionary element was brilliantly and prophetically described by F.Dostoevsky (“The Possessed”, Raskolnikov’s oracular dream in “Crime and punishment” are vivid evidence of it). But stirring up and indulging the revolutionary flame, Russian people could not imagine, what result this dangerous play with fire could have. Calling to demolition and revolt (It’s the storm!… Let it break in all its fury! – Maxim Gorky), death of the old world (Blok, Balmont, Bryusov and other Russian poets, who blazed up `with the revolutionary spirit and called like Blok to “listen to the music of revolution”, that is the bloody mass of arsons, murders and pogroms; or blasphemed like Esenin, who wrote on the walls of the Sretensky monastery: “god calved” and who according to his own confession sold his soul to Fiend. Literary heralds of the revolution sawed off the bough on which they were sitting. And the long-awaited storm broke indeed, only few of them were spared, particularly those who betrayed God, honour and consciousness and who could change the colour and put up with the new power.
The Russian people welcomed the news about abdication of Tsar Nikolai II. “February 1917 was the time of total people’s insanity. In the streets numerous demonstrations took place. On squares rallies had no end. All congratulated each other on the fall of the tyranny.” This virus of insanity infected also the clergy who cherished illusions that after the Tsar’s abdication nothing would change in the status of the clerical order” (Stepanov A.D. Chernaya sotnya, p.63).
The theme of Russia’s madness is vividly reflected in the poetry of Maximilian Voloshin, who during those insane and bloody years managed to draw near to Christianity stepping aside from his former occult interests. In his poem “Moscow” written in March 1917 he reflected the dominance of the red element, that brought people “blood”, “execution”, “trial”:
At the moat beside the execution place
Before the Church of Protection
They pronounce obscene,
No candles are lit,
No bells call for the liturgy.
All chests are marked with red
And a red cloth flutters in the wind.
Even more distinctly the poet perceives thickening of the ungodly devilish element in the metropolitan Petrograd already captured by the Bolsheviks:
Through the void of the sovereign power,
Once gathered by Peter,
All the devilry poured into this house
And on the empty throne
Over the shaky marshes
They whirl a devilish round dance.
The people, stricken with madness,
Knocks its head against a brick wall
And tears the ties, like a possessed one.(“Petrograd”)
He witnesses about possession of the people also in his poem “Trikhinas”, where he recalled prophecies of Dostoevsky and described, how “trichinas dwell in bodies and the spirit of people”. By trichinas he means certainly demons. His poems “From the abyss”, Deaf and dumb demons”, “Deaf and dumb Russia” are dedicated to the Russian revolutionary demonology.
The last poem touches upon the Gospel events about driving a demon out of a boy (Mr. 9:17-27) and relates to the demonical capture of Russia:
Aren’t you possessed with the same spirit,
You, deaf and mute Russia!
Evil spirit robbed you of your mind and freedom
And throws you now to fire, now to water,
Hits you against the rock and drives to the forest.
An even more vivid picture of the bloody Russia revolution of 1917 was painted by a poet, a prophet who till recently was little known in Russia not being included even in the Russian poetic anthologies of the 20th century (because of his spiritual closeness to the Royal family and loyalty to the Orthodox monarchy) Sergey S. Bekhteev (1879 – 1954):
Churches and houses are collapsing,
Birches in the park are falling down,
Shouts of blasphemy and threats
Resound like bestial roaring.(“Bell ringer”)
Bloody blaze is burning in the sky
One after another manors are burning
Stacks of gathered wheat are burning
And red jackdaws are flying.
(“Land and freedom”)
Demonological pictures of the revolution at one moment have an association with an image of a bloody old woman:
A hard time of total ruin
Has come as a storm cloud over the country;
And everywhere I see the image
Of a terrible bloody old woman.
(“Land and freedom”)
at another are perceived as an “indomitable mad run” of a demon-possessed wild red steed:
Who, driving fear away,
Can bridle the will of the mad,
Who for his salvation will manage
To bridle a demon-possessed steed
The poet does not hesitate in the demonic, satanic character of the events in Russia, moreover, he sees a certain historical logics in it, and in the subtitle of the poem “The possessed one” he writes such words: “It was like this and it will be like this”. And there is no reason to argue it:
From of old it was so,
That Mother-Russia had fits of madness,
And after it is over
Her wounded feet take her to the Lord
With wail and pleas, and moans,
With tears of repent and bows.
(“The possessed one”)
But only few Russians could retain cold mind in this period of general insanity and correctly analyze the proceedings. No doubt, the Sovereign Nikolai II and his August Family were among those few. At that time the spiritual height of the Royal sufferers was unattainable to the majority of their contemporaries. Their feat will always remain in the undistorted history of the Motherland and the whole world as an everlasting example to follow for all who are faithful to Christ as an ideal of genuinely royal majesty, humbleness and self-sacrifice. Certainly there were other loyal subjects, who worthily faced these terrible events of the Russian history. But the majority of Russian people were insane and possessed…
The result of the final stage of Russian people’s madness was consistent extermination of the best layer of our country, including many hierarchs of the Russian Orthodox Church, clergy, monkhood, as well as of nobility, army officers, merchantry and hard-working substantial peasants; demolition of Orthodox churches, historical monuments of architecture, proclamation of godlessness in the country and deification of the communist leaders, first of all V.I.Ulyanov (Lenin), who once said: “Let 90% of the Russian people die, most important is that 10% are left for the time of the world revolution”. This is the real scale of global claims of this revolutionary, a fanatic, about whom Bunin once said: “A bantling, a moral degenerate from his birth, Lenin at the peak of his activities made something villainous and monstrous: he devastated the greatest land in the world and killed several millions of people, and still the world has gone so mad that in broad daylight they argue whether he is a benefactor of the mankind or not?” (From his speeches in Paris, February 16, 1924). Putting aside excessive Bunin’s sharpness we can’t but agree that at bottom a Nobel prize winner and one of the last classics of the Russian literature is quite accurate in his assessment. Another famous Russian writer A.I.Kuprin was terrified after his personal meeting with Lenin, not finding any indication of human soul in him: “Basically, I thought, this man, quite an easy, polite and healthy one, is much more terrible, than Nero, Tiberius or John the Terrible. He has no feelings, no wishes, no instincts. Only one sharp, dry invincible thought: destroy when falling” (“Lenin”, A snapshot). An agent of Prussian and German intelligence services (it was positively established by Russian secret police in 1917), most possibly a mason of high rank, Lenin in Russia was called “most human of humans” and for the deceived possessed people he became a symbol of sanctity (“more holy than all saints”). Is it not a definite proof of the gravest spiritual illness of the Russian people, which is unfortunately not completely cured till today. Mental eclipse and spiritual blindness cover our souls with a thick veil, and Russia’s enemies did not loose this chance: “Using epidemic mental eclipse and religious and moral poverty haters of Russia try to destroy in the first line those unique and ancient ideas and values that always ensured phenomenal steadfastness and vitality to the Russian community, – Metropolitan of St.-Petersburg and Ladoga John (Snychev) wrote in his book “Symphony of Russia” (p.419). One of the major values was the century-old idea of sovereignty of the Holy Russia and people’s understanding of the universal importance of the Russian state in the fate of the whole mankind. Liberal and pro-Western policy of Russia today means refusal from the traditional Russian ideology and Orthodox statehood and deviation towards neo-paganism. Harmfulness of this policy becomes more and more evident.