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 | This article may be a rough translation from Russian. It may have been generated, in whole or in part, by a computer or by a translator without dual proficiency. (May 2024) |
| Navi society | |
|---|---|
| Type | Slavic neo-paganism, Ariosophy |
| Classification | Neo-Nazism |
| Language | Russian |
| Founder | Lazarenko, Ilya Viktorovich |
| Origin | April 20, CE 1996 Moscow, Russia |
| Other name(s) | "Navi Church", "Gnostic Church of the White Race", "Sacred Church of the White Race" |
"Navi Society"[1] (“Navi Church", "Navi Clan", "Gnostic church of the white race", "Sacred church of the white race"[1]) - quasi-religious; racist ariosophical neo-Nazi gnostic-neopagan organization, which aims at “the revival of the Russian people consisting of Aryan nations white race"[2]. Founded in 1996 in Moscow on Hitler's birthday[1] by radical right Lazarenko, Ilya Viktorovich. By 2005, [1] ceased to exist.
History edit
While under investigation for inciting ethnic hatred, Lazarenko broke with Eastern Orthodoxy, which he had previously professed, and in 1996, under the influence of the founder of esoteric Hitlerism: Miguel Serrano[3] organized the "Navi Society"[1].
The society was specially founded on Hitler's birthday. The first ritual was performed in the day of the autumnal equinox in 1996 at the site of the ancient Dyakovo Gorodishche in Kolomenskoye (Moscow). On April 20, 1997, in the vicinity of the Semyonovskaya metro station (Moscow), followers of the Society performed secret ceremonies in honor of the "beginning of the era of the white man", dedicated to Hitler's birthday.
Later, Lazarenko moved away from neo-pagan activities, and the "Navi Society" ceased their existence. In 2005, he repented and returned to Orthodoxy, preserving his ideological orientation.
Teachings edit
The basics of the Society's teachings are set forth in the "Book of Na'vi" compiled by Ilya Lazarenko in the late 1990s. The ritual component was not disclosed. Religious ideology is largely based on the texts of Miguel Serrano[4].
The "Navi Society" is based on the worship of two supposedly ancient Slavic gods Prav-Yav-Nav. The teaching of the Society is a synthesis of pagan Slavic beliefs with Indo-Aryan (Vedic) and Zoroastrian beliefs[5][6]. According to Lazarenko, the Na'vi Society is based on Ariosophy, "the religion of white people that has nothing to do with Judaism, Christianity, Islam, and other religions that glorify the creator god." "White people" Lazarenko identified only with Russians[1].
By Navya, the followers of the movement understood "the primordial spiritual principle," "the ideal spiritual world." Followers of the movement called themselves adherents of "Nordic Slavic mythology." Lazarenko also spoke of the "pagan Gnosticism" that God allegedly brought to the "white man" Veles. Lazarenko's goal was to revive the "most ancient Nordic cult" or "Ariosophy," which he viewed as the prerogative of the "higher castes," the "religion of strong-willed people," who, according to the founder, should rule the lower castes. Lazarenko called Orthodoxy "a religion for the flock." The Society's teachings were elitist. It was desirable for the followers of the Society to communicate only with people of the "superior white race", or "Hyperborean] God-man"[1].
The racial principle was reduced to the ethnic aspect. The teachings of the Society forbade Russians to have sexual intercourse and marriages with representatives of other ethnic groups. At the same time, Lazarenko distanced himself from any national idea and called for "religious-political unity." "There is no Russian nation now, there is a Russian-speaking rabble." One of the goals of the movement was extermination of people with "physical deformity". The Society's teachings included racism and anti-Semitism. One of the main enemies of the Society was Christianity, which was considered a tool Judeo-Masonic conspiracy theory against the heirs of the "light gods." Followers of the Society were actively engaged in sports in order to prepare for the struggle for "Aryan ideals"[7].
The dress code and rituals were similar to those of Ku Klux Klan] [8][6]. One of the main attributes of the Society's supporters was armbands with Swastika. Novgorod (Celtic]) a cross with a swastika inscribed in it, runic] inscriptions, a ram's skull and Balmung [7] were also used.
References edit
- ^ a b c d e f g Shnirelman 2012.
- ^ Likhachev 2001, p. 150-152.
- ^ Likhachev 2003, p. 223.
- ^ Likhachev 2001, p. 151.
- ^ New religious cults 1998, p. 119.
- ^ a b Kulikov 2000, p. 86-87.
- ^ a b Schnirelman 2012.
- ^ New Religious Cults 1998, p. 119.
Cite books edit
- Antonova A. Kolubnaya kritika Kommersant Weekend. 2016. // Kommersant Weekend. — No 117 dated 06.07.2001. - p. 18.
- 'Lazareva E. The Church of the Holy White Race on the Way to God-Manhood www.russ.ru Екатерина Лазарева. Церковь Священной Белой Расы на пути к богочеловечеству. August 26, 2011. // Russkiy zhurnal, 16.03.2000
- Likhachev, Vyacheslav Andreevich (2001). Dia-Logos: Religion and Society 2000. Almanac. M. pp. 139–155.
{{cite book}}: Check|author=value (help)CS1 maint: location missing publisher (link) CS1 maint: multiple names: authors list (link) CS1 maint: numeric names: authors list (link) - Vyacheslav Andreevich Likhachev (2003). "Chapter 3. Right-wing radicals between God and the nation". Political anti-Semitism in modern Russia. Moscow: Academia. Archived from the original on 2007-08-08.
- Nevele D. A eti ne lyublyut Vostok. Ku-klux-klan s slavyanskom otlivom // Ogonyok. No. 29 dated 17.10.1999. P. 10 (copy А Эти Не Любят Восток. 2017-10-05.).
- New religious cults, movements and organizations in Russia: dictionary-reference (2nd ed., additional and revised ed.). M.: Publishing House of the Russian Civil Registry Office. 1998. p. 346. ISBN 5-7729-0027-7.
- New religious organizations of Russia of destructive, occult and neo-pagan character: Handbook. Vol. 3. Part 1: Neopaganism (3rd ed., supplement and revision ed.). M.: Pilgrim. 2000. p. 394.
- Shnirelman V. A. (2012). Russkoe rodnoverie : neopaganism and nationalism in modern Russia. M.: Biblical and Theological Institute of St. Andrew. pp. xiv + 302. ISBN 978-5-89647-291-9.