Alexey Dobrovolsky

In March, May, and July 2005, some of Dobroslav's brochures were declared extremist material by various district courts of the city of Kirov. In 2007, these brochures were included in the Federal List of Extremist Literature, compiled by the Federal Registration Service (No. 6-10).

On April 23, 2001, the Shabalinsky District Court considered the case of Dobroslav, accused of inciting anti-Semitism and religious hatred. The local communist newspaper Kirovskaya Pravda supported Dobroslav. On March 1, 2002, this case was considered in the Svechinsky District Court of the city of Kirov, where Dobroslav was sentenced to two years of suspended imprisonment.

The cultural-historical society "Arrows of Yarila", created by Dobroslav's followers, collapsed in the early 2000s.

In the early 2000s, Dobroslav concentrated on the development of a pagan worldview. He came to Moscow several times to give lectures.

In 1994, he tried to create a political organization, the Russian National Liberation Movement (RNOD), the idea of which his student A. M. Aratov later also unsuccessfully tried to implement. On June 22, 1997, Dobroslav convened the Veche - Unification Congress of Pagan Communities, proclaiming himself the leader of the RNOD. Later, he came into conflict with the publishers of Russkaya Pravda, who had previously actively disseminated his ideas. Aratov expelled Dobroslav's son Sergei from the editorial board of Russkaya Pravda for "drunkenness."

Since the beginning of the 1990s, he retired to the village of Vesenevo, Kirov Oblast, from where he conducted "educational" work: he performed naming ceremonies and organized "pagan" holidays. During the latter, there was often an abundant use of alcohol and demonstrative destruction of icons. In Vesenevo, Dobroslav founded a pagan community mainly from his family members. One of his sons, Alexander, received the pagan name Vyatich. In 1993–1995, Dobroslav gave "educational lectures" in Kirov at the House of Political Education.

In the early 1990s, Dobroslav became the first to call the four-pointed swastika "Kolovrat", and later transferred this name to the eight-pointed rectangular swastika that he introduced. According to the historian and religious scholar R. V. Shizhensky, Dobroslav took the idea of the swastika from the work of the Nazi ideologist Herman Wirth, the first leader of the Ahnenerbe. The eight-ray "Kolovrat", supposedly a pagan sign of the Sun, consisting of two superimposed swastikas, Dobroslav declared the symbol of an uncompromising "national liberation struggle" against the "Jewish yoke". According to Dobroslav, the meaning of "Kolovrat" entirely coincides with the meaning of the Nazi swastika.

In 1989, he took part in the creation of the "Moscow Slavic pagan community", which was headed by Alexander Belov ("Selidor"). He took the pagan name "Dobroslav". At this time, he actively delivered lectures organized by Konstantin Smirnov-Ostashvili, a leader of Pamyat. Dobroslav took an active part in Pamyat rallies. In 1990, he collaborated with the Russian Party of Viktor Korchagin.

In 1986 he left Moscow for Pushchino, where he was engaged in folk healing.

In the second half of the 1980s, with the beginning of Perestroika, he joined the patriotic association Pamyat. Dobrovolsky was involved in a dispute with the leader of the association, Dmitry Vasilyev, when Orthodox sentiments prevailed in the association. At the end of 1987, he moved with a group neopagans to the World Anti-Zionist and Anti-Masonic Front "Pamyat", which was headed by Valery Yemelyanov (Velemir).

In early 1969, Dobrovolsky was released. He lived in Uglich, Alexandrov, and Moscow.

In January 1968, Pyotr Yakir, Yuliy Kim, and Ilya Gabay, calling Dobrovolsky "mean and cowardly" in their address "To the workers of science, culture, art", wrote:

In 1967 he was arrested again. At the Trial of the Four, he testified against himself and his comrades, thanks to which he was sentenced to only two years (while Galanskov received seven years and died in the camp, and Ginzburg was sentenced to five years). Anatoly Krasnov-Levitin wrote in his memoirs: “The most sensational news was that of the surrender of Alexey Dobrovolsky. For a long time, no one wanted to believe this. Dobrovolsky, with his mannerisms - either a white officer or a hero of the people's will - managed to inspire universal confidence in himself."

On August 25, 1965, he was released from a special psychiatric hospital. In the autumn, the NTS established a connection with him, which through him transferred the duplicating apparatus to the dissident poet Yuri Galanskov, a member of the NTS. In 1966, Dobrovolsky joined the NTS. Through him, Alexander Ginzburg's "White Book" (a collection of documents about the trial of Andrei Sinyavsky and Yuli Daniel) and a collection of "Phoenix-66" were transferred to the West.

In 1964 he joined the Union of the Working People, an organization created by Boris Evdokimov, a member of the NTS. In March 1964, thanks to a provocateur, all four members of the union were arrested. Dobrovolsky and Evdokimov were declared mentally ill and Dobrovolsky underwent psychiatric treatment for a year. At the hospital, he met dissidents Vladimir Bukovsky and General Petro Grigorenko.

He was released in 1961. In the same year, he was baptized by the dissident priest Gleb Yakunin.

According to Dobrovolsky himself and people who knew him, Nazi ideas, coupled with Nazi symbolism and "great style", made a deep impression on him in the 1960s. He began to dream of the complete extermination of the Jews. Dobrovolsky's new friends, Nazis and collaborators, convinced him that the Americans allegedly built gas chambers themselves to accuse the Nazis of genocide. From S. R. Arsenyev-Hoffman, Dobrovolsky learned about the "faith of the ancestors" and "the role of the Nordic race". Later, in 1969, having bought a library of rare books, he became interested in paganism and the occult and became a supporter of the esoteric ideas of Helena Blavatsky.

On May 23, 1958, he was arrested along with his associates from the RNSP and subsequently sentenced to three years in prison. In custody, he became friends with former collaborators, Nazis, associates of Pyotr Krasnov, Andrei Shkuro, and Andrey Vlasov, and members of the National Alliance of Russian Solidarists (NTS). Influenced by them in the camp between 1958–1961, he became a monarchist. While serving time in Dubravnye camps (Mordovia), Dobrovolsky met S. R. Arseniev-Hoffman, who in the pre-war years was a member of a secret Russian-German society.Shnirelman 2015

In 1956, he left the Komsomol in protest against the campaign that had begun in the country to overcome the consequences of Joseph Stalin's cult of personality. According to him, “From the exposure of Stalin, I drew the wrong conclusions and gradually became an enemy of Soviet power."

In December 1956, influenced by the Hungarian Revolution, he formed the Russian National Socialist Party from the young workers of the defense factories in Moscow, aiming to overthrow the communists and "revive the Russian nation". The group members were mainly involved in distributing leaflets with anti-Soviet and anti-communist slogans.

Alexey Aleksandrovich Dobrovolsky (also known as Dobroslav; October 13, 1938, Moscow - May 19, 2013, Vesenevo, Kirov Oblast) was a Soviet-Russian ideologue of Russian Rodnoverie (a form of Slavic neopaganism), national anarchist, neo-Nazi, and volkhv of the Nature Conservation Society "Strely Yarily". Dobrovolsky was the author of the self-published article “Arrows of Yarila” for neopagans. In the 1950s-1960s, he was a member of the dissident movement of the USSR and the National Alliance of Russian Solidarists (NTS).

Capitalism, according to Dobroslav, is "a monstrous product of Jewish Christianity" and a "Western plutocracy, which is the result of the internal development of Jewish Christianity": "Capitalism and conscience are incompatible". For this reason, the modern industrial society has brought the world to the brink of ecological catastrophe, and nature will take cruel revenge for this. Like the Nazis, Dobroslav believed that urbanites had betrayed their national values and became corrupted with bourgeois culture. However, unlike the Nazis, he saw the Russian Revolution as the revolt of the village against the city and "Russian truth against Jewish-Christian falsehood". He called Bolshevism "the element of the Russian soul" and separated it from Marxism. In declaring the Russian Revolution "an attempt to return to [Russia's] natural independent path," Dobroslav revived such concepts as National Bolshevism and Eurasianism, which were popular in the 1920s among some white Russian émigrés. Dobroslav called for an alliance of nationalists and "patriotic communists" in the name of building "Russian national socialism".

Dobroslav considered the "Jewish Christian alienation from nature" and "the church's justification of social inequality" unacceptable. He wrote about the "unnatural mixing of races" and accused "international Jewish Christianity" of this crime. He viewed the Slavs as a unique race suffering from racial oppression by the "chosen people". Following the attitudes of the German Nazis, Dobroslav opposed "two mutually exclusive worldviews: solar life-affirmation and pernicious obscurantism". He replaced "Aryans" and "Semites" with Slavs and hybrid "Jewish Christians": the former are honest and sincere, the latter are cunning and insidious. At the same time, he borrowed the idea of the "Synagogue of Satan" from Christian antisemitism, associating with it a pentagram, or five-pointed star, which is supposedly a symbol of evil and Freemasonry. The pagan Slavs were peace-loving, and only Prince Vladimir allegedly introduced the custom of human sacrifice, and Christians are distinguished by their bloodthirstiness. Dobroslav saw its roots in “biblical punitive wars against the indigenous peoples of Palestine”. He argued that "the misanthropic racism of the 'chosen' Jews served as a model for Christian racism - for the extermination of entire indigenous peoples". Monotheism, according to Dobroslav, contributed to the consolidation of princely and royal power and ultimately led to serfdom. In his opinion, the Russian civil war, which split the people into nobles and commoners, began not in 1918, but in 988. According to Dobroslav, the church committed a terrible betrayal of national interests by allying with the Tatars, which supposedly helped strengthen the church. He denied the patriotic activities of Sergius of Radonezh and tried to prove that the Russians defeated Mamai not with the church's support, but in spite of it.