Occult Politics and Global Geopolitics

Occult Politics and Global Geopolitics  


Most commentators, observing the re-emergence of Russia as a world military super-power, conclude that the driving force is a renewal of the old Soviet expansionist policies. Following the fall of the Berlin Wall in 1989, and the fragmentation of the USSR, their economic and military might collapsed and with it global influence and national pride. Despite the modernising efforts initiated by Gorbechov, suitcases of roubles were virtually worthless on the international foreign exchange markets, and the once proud military machine was almost third world. To the outside world, the Cold War was over, the West had won.


In 2000, Vladimir Putin, aged 42, was elected to the Presidency. Despite having been a KGB Colonel in the old Soviet regime, Putin was well aware of Western cultures and set about to build a modern Russia and to restore national pride. The source of funding for this ambitious project came from the newly discovered oil and natural gas reserves in addition to a host of other raw materials. Having rapidly re-invigorated the domestic market, thoughts once again turned to the international scene and a determination to restore Russia’s standing in the global community.  


From publicised lectures we know that Putin’s foreign policy was influenced by the thoughts of a Russian political philosopher, Alexander Dugin. Since shortly after his election, Putin can be seen to have embraced Dugin’s political philosophy of neo-Eurasianism, which now forms a central plank in Russia’s current international ambitions.


Neo-Eurasianism is a corruption of the geopolitical dreams of Russian émigrés in the 1920s. But what is of particular interest to us is that Dugin’s own Eurasianist philosophy has developed from the writings of people such as Rene Guenon, Julius Evola, the New Right of Alain de Benoist and Louis Pauwels (Morning of the Magicians), Raymond Abellio and Jean Parvelescu. These are all characters that have played a significant role in our investigation of the occult political philosophy of the Priory of Sion and other esoteric societies. Furthermore, Alain de Benoist and the Belgian neo-fascist Robert Steukers were on the editorial board of Elementy, a magazine created by Dugin in 1991 devoted to the philosophies of Europe’s New Right. Abellio, a former Vichy supporter and collaborator, and Pauwels were on the editorial board of LeCour’s Atlantis magazine. 


Eurasianism is fundamentally an anti-liberal movement based on a hatred of Western culture and an almost spiritual conviction that Russia has a unique mission in the world. The new Cold War, therefore, is based on the diametrically-opposed world views of two factions that could be termed the Eurasianists and the Atlanticists.


Eurasianists – Alliance of Russia, Iran, Japan (China, India, Syria, Libya, Brazil)

Atlanticists – Alliance of USA, GB, Israel (plus a “Coalition of the Willing”)


According to Dugin, the major differences in political policy between the two powers lie in four key areas:

In terms of Economics, the New World Order is founded on the establishment of a liberal capitalist free market throughout the world, with no regard to ethnic or cultural concerns. Free trade and privatisation of business are essential elements. The Eurasianist position is a priority of social justice over the accumulation of capital, and a communal national factor in the means of production and distribution.

On the Geopolitical front, Western and western-leaning nations are given preference over Eastern countries. Eurasianists, however, demonstrate a clear orientation towards the East, and solidarity with Eastern cultures in their conflicts with the West.

The Ethnic philosophy of the Atlanticists is to promote racial and cultural integration producing multi-cultural societies and to suppress any attempts at nationalism. By contrast the Eurasianist position is an allegiance to separate national, ethnic, and cultural traditions with a special preference for greater nationalism within an imperial framework.

Finally, the Atlanticist stance on Religion is to promote a pick and mix style, where religious practice and belief are tailored to individual’s desires. Although ironically, at the same time, the neo-cons and supporters of the New World Order appear to come from the ranks of fundamentalist Christianity and Judeaism.  The Eurasianists favour a devotion to traditional religious forms such as Christian Orthodox, Hinduism, and Islam.  


It is therefore quite evident that these two powers, driven by opposing and irreconcilable ideologies, have embarked on an unavoidable collision course, exacerbated by two recent factors. One is the War on Terror that is perceived by many to be a cover for the West’s attack on Islam. The other is the profound collapse of the world-wide capitalist system that will give added justification and confidence to the Islamic and Asian nations who have economies less dependent on the Western financial model. Without doubt we live in very uncertain times.


But as part of the European Union, this clash of ideologies is much closer to home. The philosophical roots of Eurasianism, as we saw, have evolved from the thoughts of European occultists throughout the past two centuries; thoughts that continue to be developed and promoted in the secret world of esoteric and occult societies. In fact such ideological thinking has been present in the European Union since its conception. Largely arising from anti-American sentiment and a deep scepticism towards NATO, mainstream politicians from France and Germany, alongside occult political philosophers, have believed that a Franco-German-Russian alliance would provide the best security and future for Europe.


 We, in the United Kingdom, are pulled in two opposite directions. Geographically part of Europe, do we follow the drift towards closer European political and economic union and ultimately towards Eurasianism. Or do we continue to look across the Atlantic, to the liberal democratic Free Market model, driven by the neo-Con ideology and manifest in the Project for the New American Century, that has just nose-dived into chaos.

Publically, politicians will state the purely practical case for our allegiance in economic, security, and social terms, but the final decisions will be really influenced by ideology, based on the same philosophies that we found underpinning the mythology of Priory of Sion and in the secret political world of occult societies.