No religion resisted against the extensive hegemony of the modern culture as Islam did. In other words, Islam is the only religion that didn’t melt into the modern culture. Other religions like Christianity reacted against the modern culture and civilization, but soon they gave it up and came to recognize it. The internal structure of Islam is in a way that calls its followers to a permanent struggle against anything strange other than itself. this is a religious obligation that one’s success in this world and hid salvation in the next world is bound to this. If Muslims give up this duty for a while it isn’t going to cease forever. From the time that the third world came to know the modern civilization a process began to grow; the enlightened class of these societies were influenced by the new civilization and it went on to the level of being bewitched and crazy with it. They rejected their ethnic and local cultures in all aspects. There was an unquestionable sovereignty for the modern civilization and its values in the decisions made for these societies. On the other side there was an implicit confession from the lay people who in spite of living in their traditional atmosphere, submitted the priority of the modern culture or at least didn’t express their disagreement.
According to Guenon, Tradition (the entirety of sacred knowledge dating back to the primordial and inhuman divine source) has, in the final period of our cycle – the Kali Yuga, which has already been counting down for several millennia – been divided into two parts: exotericism and esotericism. Exotericism can manifest itself in the form of religion (Judaism, Christianity, Islam) or in a non-religious form (Hinduism, Confucianism, Buddhism, etc.) and represents the socio-psychological, ordering aspect of Tradition, i.e., the face of Tradition oriented exclusively outwards toward people and made available to all members of traditional society without exception. Esotericism, for its part, is the purely spiritual sphere. On this level, Tradition appeals to the “elite” and the “chosen” who have been called to go deep into sacred doctrines and myths. Esotericism is the underside of Tradition, while exotericism remains the outer side.
In Samuel Huntington’s famous article describing the impending “clash of civilizations”, Huntington mentions a very important formula: “modernization without westernization.” This formula describes the relationship to problems of socio-economic and technological development experienced by some countries (as a rule, those of the Third World) who, while understanding the objective necessity of the development and improvement of their social systems’ political and economic mechanisms, refuse to blindly follow the West, instead striving to put some of Western technology – in isolation from its ideological content – in service of their traditional value systems and national, religious, and political characters. Many representatives of the elites of the East, having received higher Western educations, return to their home countries with important technical knowledge and methodologies which they then use to strengthen their own national systems. Thus, instead of the rapprochement between civilizations expected by liberal optimists, what ensues is the arming of certain “archaic,” “traditionalist” regimes with new technologies which render civilizational confrontation all the sharper.
The faith in Christ is the Russian faith. It can be objected: Orthodoxy is the universal Church, it is open to all mankind. Identifying it with the Russians means to narrow its value, reduce it to the national religion. There is a notion of the phyletism heresy, religious “love toward a nation.” For the enemies of Orthodoxy, especially for Western Christians, it is the central argument against the Byzantine Empire and against Russia. Unfortunately, in 1872, the patriarch of Constantinople, the head of the Phanar fell for it. But what do they know? They abolished the sacred Julian Calendar, giving up the basics of Orthodoxy for the Uniate... What do they know, my friends?..
The role of the USA, the last remaining superpower in the world, is central to global geopolitics today. Beginning with the end of the 19th century, this peripheral, marginal continent, previously but a European province secondary and complimentary to the Old World, increasingly became an independent political and cultural power. After the Second World War, the USA even came to act as the paradigmatic, universal model for the countries of Europe themselves and even Asia. The significance of the steady growth of America and the totality of the American ideological, cultural, psychological, and even philosophical complex goes beyond the framework of purely economic or military influence. “Mythological America,” “America as a concept,” and “America as the American Ideal” are today manifesting themselves all the more visibly.
There must be compelling reasons why the “American idea” has taken root and implanted itself as something “neo-sacred” in global geopolitical consciousness connected to the collective unconsciousness of humanity and the mysterious continental geography that can be traced back millennia, the memory of which still lives in the archetypes of the psyche. Considering the “mythological” underpinnings of America as an “internal continent” is the main task of this chapter.
The Traditionalists’ (Guenon, Evola, Georgel, etc.) perception of the relationship between the paleo-continents, cardinal directions, and cyclical periods of ancient civilizations boils down to the following : the North was the original orientation whose ancient paleo-continent located at the North pole was Arktogeya, or Hyperborea, with its sacred capital as Thule or Tula (for the Greeks and Aztecs) or Vara in the Zoroastrian Iranian tradition. It is important to note the similarity between the Iranian “Vara” – the northern city, capital of Aryan-Vedj, and the homeland of the Persians’ ancestors – and the Hindu term Varahi (literally “boar”, or “land of the boars”), as well as the Nordic designation of the continent. The Golden Age of mankind, lasting 25,920 years  is associated with this ancient, primordial continent. In the ancient tradition, the New Year came at the point of the winter solstice (or winter eclipse), i.e., the most obvious moment in the transition of the sun and light’s movement from descent to ascent. The priority of the northern orientation and celebrations of the New Year on the day of the winter solstice are signs of the Primordial Tradition itself.
The second cardinal direction was that of the South and the southern paleo-continent conventionally called Gondwana. The period of the southern orientation’s predominance falls on the Silver Age lasting 19,440 years. The New Year that falls on the day of the summer solstice corresponds to this orientation. Thus, the initial periods of our cycle, the Manvantara, were moved by way of the main migrations of the sacred proto-peoples along the vertical axis from North to South, which corresponds to the priority of the vertical over the horizontal (the axis of East-West) as a qualitative space in sacred geometry.
As the point of departure of our investigation we shall take the extremely interesting data concerning the sacred geography of the southernmost (or, more precisely, the south-western) territorial sector of Gardariki (the Galician principality) gathered in the book Hyperborean Dacia  by the Romanian Traditionalist author of a Guenonian orientation, Geticus (Basil Lovinescu). In this work, the author convincingly demonstrates on the basis of sacred toponymies and a deep analysis of Romanian folklore that ancient Dacia (modern Romania and Moldova) was once the sacred center of the Hyperborean tradition, albeit secondary in regards to Polar Hyperborea which was far more original than other indirect spiritual centers of traditional civilizations. In our opinion, the thesis of Hyperborean Dacia looks quite convincing and we would especially like to dwell on the mystery of the Danube delta which, according to Geticus, was the location of one of the main sanctuaries of Hyperborean Apollo.
The author of Hyperborean Dacia notes the following peculiarity of the Danube delta and its cult center: river Danube flows into the Black Sea on the 45th parallel, i.e., on the belt dividing the entire northern hemisphere in half. Thus, the cult center of Apollo in Dacia was located in the far north for the entire southern half of the northern hemisphere whose establishment has only recently become known to modern historians of civilization. We note that the 45th parallel in general plays an extremely important role for Eurasia and in the far West. In France, two of the most important sacred centers, Lyon (the “city of meadows, i.e., the center of the geographical spiral of the druids as examined in Louis Charpentier’s book The Giants and the Mystery of the Origin ) and Grenoble (the “land of the Dauphins”  whose solar, Hyperborean symbolism was researched by the scholars Eugene Canseliet – Sevren Bafrue and Guy Beatrice in the book Land of the Dauphin ). At the same time in the Far East, in Mongolia, at approximately the same latitude is located the sacred center of Genghis Khan’s empire, the city of Urga. In addition, it is interesting note that the borders of the Russian Empire also more or less followed this parallel over a gigantic space resembling a sinusoid with a recess in the South in the Caucasus, Kazakhstan, and in the Pamir mountains, and a rise in the North in South-Eastern Siberia, Altai, and across the Amur River. In addition to such an important parallel at which the center of the Apollonian cult of “Hyperborean Dacia” was located, what is also extremely important for us is that the longitude of this place was 30 degrees east. It can be said that this meridian, in its northern part, was the axis of the Slavs’ settlement. To its west were the Poles, Czechs, Slovenes, Serbs, Croats, Ukrainians, and Belarussians, and to its east are the Great Russians. Thus, in addition to the “extremely northern” location of “Hyperborean Dacia” in relation to the mediterranean world, the extreme South of its situation can also be considered in regards to the Slavo-Baltic-Scandinavian world and Gardariki Rus. In fact, the mouth of the Danube was always the southern sacred-geographical pressure point of the “masses” of the Slavic, Russian world to the north.
Sacred geography differs substantially from conventional, physical geography. We are accustomed to consider the earth as an orb, as a globe (in Latin, globus means “orb”). For us, the North is the top of the orb, and the South is the bottom. A globe can be rotated and, consequently, concepts of East and West slip away from our geographical attention. But when we present our earth as rotating in the solar system and in outer space, we generally digress from such concepts as cardinal directions. All of this seems to be so conventional! Understanding the world as standing on three pillars and the earth appearing to be a disk are relics of the “dark ages.”
For a long time, scientific discoveries which have opened new horizons and succeeded each other at a furious pace have been accepted by people uncritically and with excessive enthusiasm. In turn, many have come to treat our ancestors’ map of the world with disdain and disgust and we have been inclined to consider our ancestors to be “dark,” “wild,” “primitive,” or having only recently ceased to be “apes.”
Such a positivist attitude quickly finds itself confronted with a number of contradictions. The development of science has arrived at the problem of consciousness and the human factor in relation to natural phenomena. Here everything changes. It turns out that the mythological archetypes and systems of consciousness formed by culture, history, the environment, geography, and language have a strong influence on scientific methodology to the point that they “deform” these so-called “objective” material studies.
The most profound Russian thinkers of the 20th century were undoubtedly the Eurasianists, the ideologists of the special Third Way wing of the first Russian emigration who expressed genuinely important and reliable considerations on the fate of Russia. In their conceptions, the geographical location of Russia between East and West plays a central role. For them, Eurasia amounts to Russia and the Russian ethnos (in the supranational sense of the word) is considered to be the modern carrier of Turanism, a special imperial psycho-ideology accordingly passed down to the people of Rus by the Turkic-Mongolian tribes of the Horde. Thus, the Eurasianists, in contrast to the representatives of the monarchist camp, were not so much “Panslavists” as Turkophiles. And this is not a paradox since a significant part of the Russian nobility and, in particular, many Slavophile ideologists of the 19th century who constituted a significant percentage of the top Russian elite,were representatives of the Turkic heritage. For many Eurasianists, Russia-Turan was a supra-political concept whose value was defined by its geopolitical mission.
The intuition of the Eurasianists proved to be quite true, but the origins of this concept stretch back to pre-history, to the epochs prior not only to the conquests of Genghis Khan and his successors, but also prior to even the appearance of Slavs on Russian lands. Where did Russia-Turan come from?
In principle, this is exactly the same case with the “enigma of Russian patriotism.” Mystical Russia, the “White India” of Klyuev, the “Holy Rus” which Yesenin set above Paradise and which Tyutchev equated to a religious principle in which one has to believe – imagine how absurd “Holy Australia” or “Faith in the Czech Republic” would sound! – undoubtedly, this is a deep reality of national psychology, an “Internal Continent” synthesizing in itself the worldview of a giant nation. The memory of “Continent Russia” may lurk and sleep at the bottom of consciousness for many long years, but sooner or later it will come to life and, when the time of Awakening arrives, it will become a storm, a vortex, a scream.
However, the psychological reality of “Inner Russia,” in order to be effective and specific, should have an archetypal structure entirely corresponding with objective historical processes and geographical areas. In this way, it is not a mere passive reflection of the external, but a paradigm which forms and structures the surrounding temporal and spatial space. In this regard, the famous historian of religions, Mircea Eliade, keenly observed: “Nature is something determined by culture (culturalmente condizionata); some of the ‘laws of nature’ vary depending on what the peoples of this or that culture understand by ‘nature.’”
One of the few European geopolitical schools which has preserved an uninterrupted link with the ideas of the pre-war German continentalist geopoliticians is that of the “New Right.” This trend appeared in France in the late ’60’s and is associated with the philosopher and publicist Alain de Benoist, the leading figure of the movement.
The “New Right” sharply differs on practically all matters from the traditional French right consisting of monarchists, Catholics, Germanophobes, chauvinists, anti-communists, conservatives, etc. The “New Right” includes those who support “organic democracy,” pagans, Germanophiles, socialists, modernists, etc. At the beginning, the “left camp” so conventionally, extremely influential in France considered such to be a “tactical maneuver” by typical rightists, but with time the gravity of this evolution was proven and came to be recognized by all.
One of the fundamental principles of the “New Right’s” ideology, analogues of which soon appeared in other European countries, is the principal of “continental geopolitics.” In contrast to the “old right” and classical nationalists, de Benoist believed that the principle of the centralized Nation-State has been historically exhausted and that the future belongs only to “Great Spaces.” The basis of such “Large Spaces” are to be not so much associations of various states in a pragmatic political bloc, but the equal-footed conglomeration of ethnic groups of different scales into a “Federal Empire.” Such a “Federal Empire” is supposed to be strategically unified, yet ethnically differentiated. Moreover, such strategic unity is to be underpinned by the unity of primordial culture.
Although there is a philosophy that free from politics occupies itself with non-political questions, in fact, in one way or another, even such a free, non-political philosophy is connected, in one way or another, with politics, inasmuch as philosophy and politics have a common root. For this reason, if philosophy considers aesthetic questions, historical questions, cultural questions, and says nothing about politics, this nevertheless does not mean that it is a completely separate phenomenon. Any philosophy at all, even the most abstract, has a political dimension, in some cases explicitly. In the case of Solon, as in the case of the ancient Greek Pre-Socratics and Wise Men, and as in the case of Plato and Aristotle, this is an explicit dimension of philosophy. But there is also an implicit political dimension of philosophy, when philosophy says nothing about politics, but the very fact of the presence of a philosophical paradigm of one or another already carries in itself the possibility of a political dimension. In one case it is only explicit, open, and manifest; in the other, it is implicit, contained.
Although Western analysts continue to debate the motivations of Russian President Vladimir Putin for forming his Eurasian Union, what is undeniable is that the most vocal proponent of this union is Aleksandr Dugin. Dugin laid much of the ideological framework for a Eurasian Union when Putin was just beginning to emerge in the upper echelons of the government of the Russian Federation, and Dugin has been as outspoken in his ideological agenda as Putin has been taciturn in revealing his own. In fact, when Dugin’s remarks concerning Russia’s involvement in Ukraine were widely interpreted asadvocating a genocidal campaign against Ukrainians who would oppose Russian occupation of portions of that country, Dugin lost his teaching position at Moscow State University and was eventually placed under sanctions by the U.S. Department of the Treasury. As this reviewer has noted in previous reviews of Dugin’s books — Putin vs. Putin and his Fourth Political Theory — Aleksandr Dugin views the confrontation between the United States and Russia in no less than apocalyptic terms and has sought to frame the contest between the two countries as the latest phase in an ancient war between the "powers of the Sea" and "powers of the Land." One of Dugin’s most recent books to be translated into English is Last War of the World-Island — The Geopolitics of Contemporary Russia, and in this book, the author continues to advance this apocalyptic theme.
The human animal is not that far from the wild, and civilization is a very recent invention in the history of the species. Our extreme civilizational mutation is highly disruptive of our natural life in a way that even the agricultural and industrial revolutions were not, and it creates a new and radical kind of biological political tension between the system and the human itself. The cage has so dominated the human today that it is destroying him. He faces the choice between becoming a new organism that is entirely domesticated, in essence destroying the human, or destroying his cage.
To tell the truth, war has broken out. War has been "broken out". That war, which is most important now, is the confrontation of two civilizations: the Land civilization, represented by Russia, and the Sea civilization, represented by the US. It is a standoff between a trade-based system, and a heroic civilization, between Carthage and Rome, Athens and Sparta. However, at certain moments it reaches a “hot” stage. We are in this moment again. We are at the brink of the war, and also one exists. However, this war can become a major and, perhaps, the sole battle of our lives, at any time. As the major players – the US and Russia – are nuclear powers, the war involves all the nations of the Earth. It has every chance to become the end of humankind. Of course this is not guaranteed, but such a plot twist cannot be excluded.
The spiritual plan of the great conflict is comprehend in special terms and contexts. There, the balance of power is always in favor of the Light, despite the faithful’s position. However, at the strategic level, it may seem a little different. The roles in the war are not symmetrical. Russia is in a weaker position, but trying to get back its status of the global player. It only seeks to restore its potential regional power to exert its influence freely in areas near to its borders. However, it is unacceptable for the United States, which, despite everything, remain the global hegemony and refuse to lose the monopolarity by its own will.
Outside of enantiodromia, bureaucrats become (anti-liberal and anti-American) patriots, ideological patriots (Russia above all), and liberal supporters of the regime and its elite become opponents of the regime, and an implacable opposition to it (there should be no Russia at all). Liberals in irreconcilable opposition represent a Fifth Column, while the liberals in the government — the Sixth Column. Symmetrically, a distinction exists between security officials and bureaucrats (within the elite), and the independent ideological core of patriotism (great power nationalists, supporters of the Orthodox Empire, traditionalists, conservatives and conservative revolutionaries, Eurasianists and followers of the 4PT). But in modern Russia, as in almost all modern powers of the second degree, the enantiodromia practically dominates everywhere. This is the alliance of military men for peace with the liberals for sovereignty.