In summarizing Nikolai Berdyaev’s oeuvre, we can say that it is the objectification of his spirit. Berdyaev’s spirit petrifies and dies with every text he writes, whether published or not. Beyond this narrow appraisal, we cannot avoid the spectacle of the problems tackled by this author, the vastness of his preoccupations with social philosophy, philosophy of history, political philosophy, philosophy of culture and religion, ethics, history of philosophy, and, last but not least, metaphysics. In all this complex literature, an embedded message leads us to an understanding of the Russian philosopher’s originality and his place in the flow of ideas of the tragic epoch humanity experienced in the twentieth century. Thus, if his existentialist orientation is obvious, his originality also lies in his existential personalism. The fundamental perspective in understanding this personalism is provided by the concept of objectification. Objectification is defined by the kaleidoscopic forms human consciousness experiences in its acts of alienation and determines the subjection of the spirit. At the same time, we must question the extent to which Berdyaev successfully broke free from this phenomenon of the enslavement of the spirit.