The End of Empire and 5 kings

When Bush was in Moscow, at the moment of the invasion of the United States in Iraq, he said: ‘Please be patient, you will have democracy as well, like in Iraq.’ Putin said: ‘Thank you very much, we will find another way to build our society.’
I think the picture you gave is correct, but it has nothing to do with modern Western society, where there is a purely totalitarian way of describing the facts, not in favour of a small group of owners of one mass medium or another, but in favour of a political elite. And they are in that sense a kind of Platonists, taking their truths from their liberal ideology; that is something Platonic as well. And the people are in revolt against that, in different countries but also in the West. I think the wave of populism is precisely the refusal of the European people, not right wing or left wing, but a refusal by normal European citizens of this absolutely abstract agenda of liberal elites. So I think that it is not about the State now, we are speaking about political elites.

Introduction to Noomakhia (lecture 10) Noomahia in XXI Century

So, Russia is in trouble; its Logos, its people, its Dasein, its existential horizon. But 'nothing is lost when there is something that is not lost,’ as Curzio Malaparte has said. So I think that we are in a situation that is structurally close to the situation of Serbian people. We have different scale, different power, different space, different number of population, but the problem is the same. And Russia could not be regarded as the answer or alternative to what is going on. It is only the other place where the Noomahia still continues, with domination of the Cybelian Logos. So we are inside of Cybele. We are not outside of Cybele. That maybe was remarked by Milos Crnjanski in his final result of his book, that Russia is good but that is not the answer for Serbian quest for identity. Milos Crnjanski’s result or summary is a tragic one because Serbs become kind of in exile, in permanent exile, with no motherland left for them. But all the hopes on Russia should be measured with this pessimistic but very open solution of Milos Crnjanski because he loved Russia, and Serbians love Russia. And that is good, but when we have too much incorrect expectations, we could miss the question and unity in fight with something that already accomplished and perfect. So that is very important to Serbs and to all the fighters of identity to know that Russia fights. Russia is not yet defeated formally, because our people is, because it exists. But we have so great problem with Russian Logos, we could not yet start to continue the situation when our effort to create Russian philosophy was cut drastically by Communists. So we are outside of the place where really philosophy begins. We are outside. And this place is not attained, not reached yet. We are fighting to go to this moment. And because of great damage we had during last hundred years, we could not restart the process. In Russia today, there is pure social madness. We could not speak with nobody. As people, we are very good and open and very Christian, but as a kind of bearer of some intellectual ero. With so big people, so few people capable concretely to think, it is unimaginable. That is a kind of deep, dogmatical sleep (not dogmatical in the positive sense, it’s adogmatical), modern, post-modern sleep, conservative sleep of the people. So we are sleeping but that is good thing that we could be awake, lets hope.

Introduction to Noomakhia (lecture 9) – Serbian Logos

Let us concentrate on the Serbian Logos. First of all, it is sure and certain there is such thing as Serbian Dasein or Serbian existential horizon. That is absolutely sure because there is the Serbian people. And having Serbian people, that means that there is such thing as Serbian Dasein and Serbian existential horizon. As long as I know, there is no one who has dedicated to describe fully Serbian Dasein with Heideggerian categories, but it is up to some level, the technical task. If we understand what we have said about noology, about Dasein, about existential horizon, and knowing being and time of Heidegger, we could apply his categories (he called that existentials) special categories to describe Dasein. And it is technical task to apply that to Serbian Dasein.

Introduction to Noomakhia (lecture 8) Modernity

So we consider the modernity not as the fate 'cause we have it now and we will have it tomorrow, and we are obliged to be modern’ and so on. Traditionalists affirm that to be modern is a decision. You can be modern or you can be not modern. And they have created two concepts - the tradition and the modernity. So modernity is not something actual. That is a kind of society or civilization or world vision or picture of the reality. That is one thing. And there is tradition. That is the picture of reality, the civilization, the culture, and the society that is different. And between them, affirmed the traditionalists, there is antagonism. That is very important because that gives us the possibility to study modernity not as something inevitable but as something that is the product of concrete historical development based on concrete sequence of decisions and choices.

Introduction to Noomakhia (lecture 7) Christian Logos

The early Protestants, and above all, the German mystics (Meister Eckhart, Heinrich Seuse, and at a lesser scale Albertus Magnus) affirmed that there should be inner relation between the heart of the man with the Christ. It should not pass through exterior relations. For us there is no problem because in Orthodox tradition we recognize both. We recognize completely the authority of the Church and completely this direct relationship because we have the other concept of the Church. For us, the problem could not exist because we could not understand that. In our situation, there is no split. There are both. We have both ways - inner and outer. But for Western Christian tradition, there was a problem. And the first pre-Protestant mystics said ‘good, let us accept the outer exterior form but let us proceed in an inner way.’ And they were Platonic because they said that we have the direct relations with God and God could speak inside of us and that is our inner dimension. So they were purely Christian. In our situation they were closer to Orthodox in some ways. There were excesses, as well, of Platonism. For example, Meister Eckhart said that there is something beyond the Trinity, unity beyond the Trinity. That is not too much Orthodox. But nevertheless the main idea was so. This radical subject concept, the concept of the inner self that is living in the heart, and the ‘inner Christ’ as they called it was at the origin of Protestantism (in Wycliffe, Hussites, Czechs, German mystics). So that was legitimate up to some point.

Introduciton to Noomakhia (lecture 5) Logos of Dionysos

I have already mentioned Edmund Husserl and his concept of intentionality. According to Husserl, intentional act is the act directed towards something that exists outside of our mind but that has no quality in it. So any quality that we are dealing with is inside of mind. Husserl calls that noema. The process of intentional act is noesis and noema is something that is thought of. So we are dealing with the qualities of the objects that are inherent to our process of thought and not exterior to it. So that is phenomenology. Heidegger is a continuation to this phenomenological tradition as are many others. But Gilbert Durand proposes a different way to this phenomenological approach and he speaks about the regimes of imagination. That is very important. Gilbert Durand affirms that our imagination works in three regimes. And that is very very close to the concept of three logos. Now we are going to see how. Regime of imagination is a kind of inner state of the structure of human mind that creates different sequences of basic principle images, symbols and structure. According to Gilbert Durand, there are three regimes. First is diurne, which is the regime of day. That is the regime of light that is based on the concept of strict duality. So there are strict and absolute differences. So when we divide and separate (regime of diurne is to separate, not unite, only separate) everything is clear as in the daylight. And this regime as well is a regime of vertical organization of the space. It is linked, according to Durand, with the postural reflexes of the child. When the child begins to stay in vertical position, it is considered by imagination as a flight. He is a kind of arrow that is going to the heaven. That is the flight. 

Introduction to Noomakhia (lecture 4). Logos of Cybele

n our European civilization, we have two existential horizons and two daseins. One is the Logos of Apollo represented by the official ideology, three functional ideology, and the other is the Logos of Cybele. That is very important in the shadow part, in our subconscious, in the mother tradition. It is a part of the second parallel, hidden, or secret ideology. It is not the void. It is an ideology that is present in our societies but is not obvious, is not explicit. It is an implicit Logos of Cybele but is still alive because we are living in the civilization with the huge part of agriculture system and economy because we continue to produce and to consume the agriculture and food and we are sedentary. This level which we could individuate put the concept of the Logos of Cybele, not to the ancient types, but the Logos of Cybele exists now inside of ourselves, because our society is partly based precisely on this moment of noomahia. But noomahia is a continuing process. We could not once and forever grant the victory of one logos. If the Logos of Apollo weakens, that means that some other pole will become stronger. If the patriarchy dissolves (which is the case now in modernity), the other counter-current begins to appear, becomes more and more explicit, not implicit. That is the most important result of this noological analysis.

Introduction to Noomakhia (lecture 3) Logos of Indo-European Civilization

We are continuing our lectures dedicated to Noology, philosophical discipline about consciousness, human mind, and the thought. Today we have two lectures. The third lecture has the name ‘Logos of Indo-European Civilization.’ So now we are going to apply the methodological principles explained in the previous two lectures to concrete objects and to concrete civilizations. We have spoken about the three Logos theory and the concept of existential horizon and the Historical. So now we are going to apply that to Indo-European culture. First of all when we are speaking about existential space, we can apply this concept to different scales, to small communities, to middle sized communities, or to big communities, for example united by the similar or same linguistic origins. And now we are going to speak about Indo-European existential space. What is Indo-European existential space? It is one of the largest forms of unity. Indo-European existential space coincides with the space where people speaking Indo-European languages live. What are Indo-European languages? That is Roman, Latin, Greek, German, Celt, Slavic, Persian, Indian Sanskrit and the other Prakrit languages, Hittite in Ancient Anatolia, Phrygian, Thracian, Illyrian (the ancestors of Albanians), and Balts more or less. What is interesting is that gypsies as well belong to this linguistic community because the language of the gypsy is also Indo-European. Their origins are uncertain but they speak in Indo-European languages. As well, Yiddish, a Jewish language, (a German language essentially) belongs to the European family. That is more or less the space populated by the people speaking these languages that enter in this Indo-European ecumene, Indo-European existential horizon. That is a huge amount of space, of peoples, of histories, very contradictory and conflictual, but at the same time that covers people speaking Indo-European languages. That is existential space.

Introduction to Noomakhia (lecture 2) - Geosophy

    And we could regard this existential horizon as space where the people live, Lebensraum. But at the same time, it could not exist without human being, without people, without language, without tradition. If you put the mixed population in some space you don’t get this existential space. It is not Dasein. And that is very difficult example in our history - Kalingrad people by Russian that was Prussia people by Baltic tribes, invaded by Germans, assimilated, and after that taken by us and we have put the Germans aside. So that is space Russian, not so German, no, Baltic, no. There is the place, the people there living, the culture, and the history but there is no Dasein. So a part of territory of the space is evacuated from existential aspect. It’s very special conditions. I have studied Serbian history and that is kind of this idea of migration of Serbs that created the similar idea where are the borders of Serbia. Where is Serbians, the bearers of Serbia? Or could the Serbs exist without Serbian motherland or not? It is open question. So that is a kind of exilic tradition. So it deals with the problem of existential Dasein. Existential Dasein is not the territory. And that is not only the people. It is the relation, the Sein (being) to the place, existential relations of the being to the place that passes through the people, through the cultures, through the humans, through the thought. It’s very particular concept but it’s very important to geosophy because geosophy studies precisely existential horizons. It is the relations of the being to the space that goes through the culture, through the language, through the tradition, through the identity. So that is very important category of geosophy.

The New Program of Philosophy

Today the West is imposing not its system, but its systemlessness, not its obviousness, but its doubt, not its assertion, but its deep internal crisis. When we join the global network, we do not receive a new identity and we do not come into contact with a new world. We simply irrevocably surrender to the storage room with a forgotten entry code those remnants of what made us who we were before and that reality in which we lived before. The act of dropping old certitudes and definitions is quite specific: it is a passport to the “new times”, a credit card for complicity in globalism, a mandatory requirement, and all those who reject this “initiation into globalism” automatically end up on blacklists, henceforth deemed agents of the “axis of evil” – after all, they did not catch the “latest news” that the world and the human are dead (following the death of God). 

Principles for Comprehending Chinese Civilization

China is recognized to be an independent and unique civilization by virtually everyone, and therefore there is no need to prove this. Rather, we are faced with attempting to reveal the structure of this civilization’s Logos and to determine as much as is possible its geosophical map both within the borders of China and beyond, as well as in its dialogue with neighboring civilizations.

Chinese culture has exercised an enormous and at times decisive influence on neighboring peoples, first and foremost on Korea, Vietnam, and Japan, all of which during certain eras held themselves to be part of Great China – not in the sense of political unity, but as indelible and organic parts of Chinese civilization and the Chinese horizon. This horizon also substantially impacted the peoples of Tibet as well as the nomads of Turan bordering China from the North. Moreover, we can encounter definite influences of the Chinese element among the peoples of Indochina and South-East Asia, such as in Cambodia, Laos, Myanmar, Thailand, Malaysia, as well as, although to a lesser extent, Indonesia and the Philippines.

The politics of aesthetics Chaos

It is clear that the neoliberal elites have concentrated huge wealth and power by surpassing the aspects of body politics that has given birth to a state of anarchy. The neoliberal cult unashamedly claims, “We owe nothing to those whom we promised nothing.” That is besides the reality that they have plundered the wealth of ordinary masses. In this way, the neoliberal elites have affected the liberal ideals, such as liberty, justice and equality, without giving logical justification and propositions for the existing ills.

From Sacred Geography to Geopolitics

Over the course of this struggle, the flame of the “resurrection of the spiritual North”, the flame of Hyperborea, will transform geopolitical reality. The new global ideology will be that of Final Restoration, putting a final end to the geopolitical history of civilizations – but this will not be the end which the globalist spokesmen of the End of History have theorized. The materialistic, atheistic, anti-sacred, technocratic, Atlanticist version of the End will give way to a different epilogue – the final Victory of the sacred Avatar, the coming of the Great Judgement, which will grant those who chose voluntary poverty the kingdom of spiritual abundance, while those who preferred wealth founded on the assassination of the Spirit will be condemned to eternal damnation and torment in hell.

The Radical Subject: Alexander Dugin on the Origins of His Philosophy

The New Metaphysics, which describes the ontological situation of extreme despair and the completely God-forsaken world, took shape in my consciousness in the early 1980s under the impression of my grasp of Traditionalist thought (Guénon, Evola, Schuon, etc.) and under the conditions of late Sovietism. Being attracted to the Hermetic tradition, I went to a chemical shop and asked for sulfur, mercury, and salt, to which the clerk replied with scant courtesy that they did not have any of the above, and that everything could only be distributed on approved ration coupons anyway. I didn’t have any coupons, nor any permission. Thus, for the first time, I laid out the approaches to the “New Metaphysics” in an unpublished article written in 1985, Sverkhchelovek (“Übermensch”). The essential point of this article boiled down to reflecting on the Nietzschean definition of the Übermensch, as described in detail by Evola in his Ride the Tiger. “The Victor over God and Nothingness” – I interpreted this formula as the essence of a special metaphysical program. “God is dead,” exclaimed the madman in Nietzsche’s work, “and we have killed him, you and I!” Man defeated God, and God retreated. This is desacralization. The sacred left. What is left? Nothing. After all, the sacred was the essence of everything, the center of being. After the death of God (victory over God), nothingness or “modern nihilism” (Nietzsche) was discovered. 

Alexander Dugin & Nicolas Gomez Davila: The Rebellion of the Eternal

 Dugin enters into scene in a modernity which is crumbling but threatens to take to the grave the human essence itself with it. His rebellion is projected revolution over the earthly and the political action, without pretending in any way to transcend Dasein, which is an imperative task for each people. His proposal demands a new historical principle which culminates completely the end of modernity founding a new epochal life over the return of the sacred and eternal archetypes. For Gómez Dávila, this would be the return of the sign of Christ; its historical praxis: the devotion to the miracle. For Dugin, the aegis of his Russian Orthodox Church, which reaffirms however, a plural comprehension of the gods: the logos of each people.

The Noology of the Ancient Chinese Tradition

The circle of sacred animals is apportioned according to the logic of the five elements: the Black Turtle or Snake is associated with Water and the Underworld (the land of the Yellow Springs); the Yellow Dragon with Wood, the East, and the Spring Equinox; the Red Phoenix with the South and the Summer Solstice; the White Tiger with Metal, the West, and the Autumnal Equinox; and the Yellow Unicorn (qilin) with Earth and the Center. All of these sacred beings, however, are described as having a whole complex set of properties, such as horns, the tails of snakes or fish, wings, paws, scales, etc. In other words, all of them are pantheria, or “all-beasts” featuring elements of other animals. They are proto-animals, spirits, and sacred symbols containing the powers of the fivefold rhythm of the dispensation of Yin-Yang. In some sense, they might be called “gods” or “onto-logoi” insofar as they exhibit the most general synthetic powers conjugated with each of the elements; but as living and personified beings, they embody these powers in a concentrated form drawn towards a single pole. Appealing to the pantheria is a kind of spell of the elements which, in order for it to be possible to be evoked, must have personal traits. 

Fourth political theory: the quest for Eurasianism

The past is a Foreign country, these are the famous words of V.I Hartley but future is a quest; a quest for destiny, a quest for identity and a quest for order. History has always been ambiguous because facts are hard to establish, and reality is built on prejudices, misconception and ignorance of our perception and knowledge. When we talk about the twentieth century, it ended with the end of ideological conflict and marked the beginning of a new era in which ordinary masses began to define themselves in terms of culture and religion.

WHY WE NEED NEW POLITICAL THEORY (4-TH POLITICAL THEORY)?

Today we assist not only huge geopolitical transformations in the balance of leading world power (the shift from unipolarity to multipolarity), but as well the deep ideological changes. Concretely in the Middle East we see how important is still the role of USA, Israel and European Union on one hand, how Russian and China presence changes the situation in region, and how different Islamic countries and different tendencies in Islam confront or ally with each other. So there is ideological – sometimes theological dimension behind the geopolitics and we cannot any more reduce the problems to simply national States competition or East-West ideological opposition. We need new tools of analysis that would explore the ideological ground and project it on the geopolitical map. We are in need of new kind of mapping the space. And that concerns Middle Eastern space much more than any other. Because it is here where main trends are redefined now.

Radical Object: the necro-ontology of Dark Enlightenment (Negarestani's philosophy)

The Globalists might appear to be looking for some kind of increased living standards and opportunities for people in a world without borders, new destinies for migrants happily moving without documents to foreign territories, but this story, this narrative of the earlier, rosy Open Society and early liberalism is only for the news. The most foundational, responsible, and realistic thinkers of speculative realism have already arrived at a different agenda. Their commentaries, criteria, terms, and projects are much closer to this active demonic nihilism. Here we can recall Friedrich Georg Junger’s words that where there are no gods, there are titans. There is no void. Where there are no angels, there are beasts. If we close the world egg on the top, we open it from the bottom. If we refuse God, the Devil comes. Man doesn’t come, as man can only stand so much in place without God. It turns out that the one who nudged man to kill God was not man himself, not of his own will, but rather the one standing behind him who, according to skepticism and rationalism, isn’t supposed to exist. The Devil pushed man to assert that there is no God, that there is only the material world, and now he is saying: “Greetings, my dear, you have done what I requested. It is I, I am Reza Negarestani, I am object-oriented ontology, I am progress, I am the 3D printer, now I will print you and your offspring, and everything will be well.” Gradually, humanity will be “packaged” in the supermarket of dark enlightenment.

HOW THE WORLD OF THINGS WILL REPLACE THE WORLD OF PEOPLE (ON SPECULATIVE REALISM)

This is the phenomenological, Heideggerian foundation of object-oriented ontology: the object continues to be a constituted subject. Not the strong, hard subject which wields it - and this is where Deleuze’s proposal comes in - the paranoid subject which reinforces itself and dissects others, but one which begins to dissolve itself and becomes schizophrenic. This “subject”, according to Deleuze and Guattari, dissipates itself into schizo-masses. With this gradual self-denial, self-splitting, this kind of metaphysical suicide, Dasein begins to endow objects with its own decomposition which enlivens these objects. For instance, in David Lynch’s films, such as in the Twin Peaks series, the character speaks with his own leg. When the character gets lost in the woods, he suddenly starts to speak to his own leg, which responds with its own voice. In other words, the leg, a subordinate, mute, obedient thing, a slave to the human brain, suddenly demonstrates the qualities of autonomy, has its own preferences as to where to go, can be angry, and so on. This is, as object-oriented ontologists say, a kind of “parliament organs”, a “parliament of things” or…as Bruno Latour says the new ontologies of the creation of hybrids between subjects and objects. The talking leg is one example of the constitution of independent objects. Thus, the object of object-oriented ontology becomes a reality, the object acquires independence significance from the subject insofar as the subject is abolished. And this object itself will be extinguished.

The subject is not so much “done away with” as it is abandoned. In this case, the subject is understood not as a pre-phenomenological subject, but post-phenomenological, Dasein.

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