Unlike Europe and the New World, Russia has never been on the path of major migrations of Zoroastrians (Tessmann 2012: 6). The first Zoroastrian community in Russia was not founded by immigrants from Iran or India, but was formed in the late 1980s in Leningrad (St. Petersburg) among the students of the astrological lectures of Pavel Globa. He began to disseminate his reconstruction of the avestan astrological system first in small groups at apartment parties, and then at lectures that became more and more public and widespread. The movement arose in the context of the collapse of the Soviet Union, the establishment of religious freedom, and the growing acceptance in society of esotericism and other forms of alternative knowledge. Tessmann states that "the Zoroastrian terms and concepts are in a certain sense metaphors for the interpretation of post-Soviet reality. In particular, they are linked to post-perestroika trauma and feelings of personal and common social instability" (Ibid 2012: 86). My research began almost 30 years after the formation of the original community and was conducted in the group formed after its split in 2019. During this time, post-perestroika traumas have become less relevant for my informants, or at least have been significantly transformed in the context of Russia's new economic and political realities. Under these circumstances, stories about the Russian people's "Aryan" ancestry and their messianic role in the ongoing battle between good and evil are taking on new life. In my presentation I would like to expand on the thesis of Anna Tessmann and Michael Stausberg that Russian Neo-Zoroastrians transformed a foreign religion into their own through "mimetic appropriation" (Stausberg, Tessmann 2013: 477). I would like to show the process of ethnicization of Zoroastrian doctrine on the example of the Neo-Zoroastrian community of St.Petersburg by examining specific narratives and practices.