Myths about Hyperborea, the land of forefathers in the Far North, about the country that lies "beyond the north wind", are very deeply embedded in the collective unconscious and mythology of almost all Indo-European nations (and, of course, not only of their). By itself, this fact has great importance. But, more important than the fact of their widespraeding is the question what is their meaning. If Hyperborean myths really have such an important role in the unconscious of the Indo-European peoples, they have this by their own significance, due to its interior facilties. Because, for us, a myth in not "false story", a superstition or a misunderstanding. Myth is timeless reality, which is, perhaps, "not never enact anywhere," but is constantly repeated in history and, indeed, in a reality that determined and defined it.
Being involved in geopolitical studies for decades and being founder of the modern Russian school of geopolitics I have made much historical research on the geopolitical identity of Greece, ancient and modern. In the first place, according to the core texts of geopolitics (starting from Halford Mackinder), it’s regarded as essentially double: Athenian thalassocracy vs. tellurocracy of Sparta. So both principles, Sea and Land, defined the dialectic nature of Greek history. That was precisely what Thucydides who in his history of Peloponnesian war, developed in his dialectic: Fleet/Sea as the main weapon of Athenian Empire, and Infantry/Land as of Sparta. In this way thalassocracy was linked to democracy, and tellurocracy to aristocracy. Therefore all depends on the point of view: if we consider (against Plato and Aristotle) democracy as the absolute form of polity then Greece is seen from thalassocratic angle, but if we prefer nobility, spiritual tradition and hierarchy then Land power and Sparta are taken as ideal.
We see this dearly when we remember what an important role was assigned to the concept of security in the bourgeois epoch just past. The bourgeois person is perhaps best characterized as one who places security among the highest of values and conducts his life accordingly. His arrangements and systems are dedicated to securing his space against the danger that at times, when scarcely a cloud appears to darken the sky, has laded into the distance. However, it is always there: it seeks with elemental constancy to break through the dams with which order has surrounded itself.
The modern thought police is hard to spot, as it often seeks cover under soothing words such as “democracy” and “human rights.” While each member state of the European Union likes to show off the beauties of its constitutional paragraph, seldom does it attempt to talk about the ambiguities of its criminal code. Last year, in June and November, the European Commission held poorly publicized meetings in Brussels and Strasbourg whose historical importance regarding the future of free speech could overshadow the recent launching of the new euro currency.
At issue is the enactment of the new European legislation whose objective is to counter the growing suspicion about the viability of the multiracial European Union. Following the events of September 11, and in the wake of occasionally veiled anti-Israeli comments in some American and European journals, the wish of the European Commission is to exercise maximum damage control, via maximum thought control.
According to Dugin, National Socialist Germany and Fascist Italy were not just militarily, but ideologically defeated in the Second European Civil War (1939–45)—victims of “‘homicide’, or perhaps ‘suicide’.” Thereafter, these two national anti-liberal ideologies allegedly “overcome by history” ceased to address the great challenges facing European man. Then, with Communism’s fall in 1989/91, the second major anti-liberal “theory” opposing the Judeo-financial forces of Anglo-American liberalism collapsed. Today’s anti-liberal struggle, Dugin concludes, requires an ideology that has not “been destroyed and disappeared off the face of the earth.”
There is nothing in The Fourth Political Theory likely to please the Correctorate—which is, perhaps, reason for reading it. Nevertheless, Dugin’s effort to develop a compelling new “theory” appropriate to the global anti-system resistance must be judged (I’ll not be the first to say) a “failure”—an interesting failure, admittedly, but one also constituting a possible snare for the anti-system opposition, especially in its misleading treatment of 3PT and its implications for the anti-system resistance.
The term political theology has, today in the West, a precise meaning: it signifies a group or a school of theologians who seek to explain the evangelical preaching of the salvation of humanity in categories offered by contemporary political theories, particularly those of the Marxist and neo-Marxist left.
This quest of political theology ranges from pure scientific research for a political interpretation of the texts of the Bible to the direct and active mobilization of theologians and clergy in radical socio-political movements. Behind each of the phases of this quest one can discern the classic problem of Western Christianity: the oscillation between the transcendent and the secular, between the abstract idealism of a conceptual metaphysics and the immediate affirmation and pursuit of material goods in life.
North and South, at the same time, have a much greater significance. It is evident from the earliest times. Migration of peoples and races, sacred geography and toponymy, the role that this sides of the world have in the traditions and legends of diverse, but most of all in tradition of Indo-European people, all that very clearly confirmed this opinion. The importance of North-South axis, as is in our epoch, may be obscured, suppressed, but it does not become less real and less important. North-South axis remains vertical axis of history and sacred geography. In contrast, the East-West dualism only has a modest significance and meaning, therefore also raised later in the human history than the former axis (North against South). It, at best, belong to the history and its contingency; dualism North and South is a prehistoric or, rather, over-historical and meta-historical.
The EU, which was presented to its peoples as a means for collective progress and democracy, tends to become the means for terminating prosperity and democracy. It was introduced as a means of resistance to globalization, but the markets wish it to be an instrument of this globalization.
It was introduced to German and other European peoples as a means of peaceful increase of their power and prosperity, but the way that all peoples are abandoned to be the pray of financial markets, destroys the image of Europe and turns the markets into actors of a new financial totalitarianism, into the new bosses of Europe.
We are facing the danger of repeating the financial equivalent of World War 1 and World War 2 in our continent and be dissolved into chaos and decomposition, in favor of an international Empire of Money and Weapons, in the economic epicentre of which lies the power of the markets.
The peoples of Europe and the world are facing a historically unprecedented concentration of financial but also political and media power by the international financial capital, ie by a handful of financial institutes, rating agencies and a political and media class redeemed by them, with more centers outside, than inside Europe. These are the markets that attack today in one European country after another, using the leverage of debt to demolish the European welfare state and democracy.
"In the caves which were used as primitive habitat, the so-called cavemens, were found rock drawings, ornaments which show the strange creative power and even weirder creative perception of those who created them. Movements of animals in the jump) – buffalo, deer, etc... – confirmed in modern science with the using of the the current photographic technics, show such precision in the eye of the primary artists which forcibly impose belief that their visual power was much stronger than is ours, which is primarily synthetic, so we're practically not able to observe a movement separated from the movement, which he follows, while, for the population of the cave, that was quite normally experience. There is also observed that those painting fragments are found in the deep cave, where is total darkness, and where we could work only with the artificial light, while in those places is not find any remaining of the smoke and soot, whose tracks had to stay there, because the torches and oil lamps of that time had to smoke, sam as today ones. They, therefore, were able to see in that, for modern humans, darkness, more clearly and they felt the need for coloring, drawing for which eye request even more light" (Rastko Petrovic: „A primitive civilization which became extinct“).
First of all we should remember the immense role of Greece in Russian identity. Greece has given us almost all – faith, alphabet (prepared for us by two Greek Saints - Saint Cyril and Saint Matthew), culture,cosmic vision, political concept of Orthodox Empire (the Byzantine as an example), social ideal (κοινωνία), philosophy, law… The same could be said about all Europeans, but our ties are deeper and more organic and direct. So we Russians are absolutely indebted to the Greeks.
But in the course of history Greeks and Russians have seen different dramatic turns. Sometimes we were together (in faith we were and are brothers), sometimes separately… It is difficult in the course of an interview to make the sufficient survey of all these turns – let’s concentrate on the most important ones…
To date, Evola’s work has been subjected to the silent treatment. When Evola is not ignored, he is usually vilified by leftist scholars and intellectuals, who demonize him as a bad teacher, racist, rabid anti-Semite, master mind of right-wing terrorism, fascist guru, or so filthy a racist even to touch him would be repugnant. The writer Martin Lee, whose knowledge of Evola is of the most superficial sort, called him a « Nazi philosopher » and claimed that « Evola helped compose Italy’s belated racialist laws toward the end of the Fascist rule » (4). Others have minimized his contribution altogether. Walter Laqueur, in his Fascism: Past, Present, Future, did not hesitate to call him a « learned charlatan, an eclecticist, not an innovator, » and suggested « there were elements of pure nonsense also in his later work. » (5) Umberto Eco sarcastically nicknamed Evola « Othelma, the Magician.»
In the French dictionary "Le Petit Larousse" it is written that the conditions of uniformity for an ethnos are its language and its culture. For the purposes of this analysis, I will give my own extended interpretation of this concept, having said that the unity of the ethnic state has its roots in the unity of race, religion, language, common imageries, common memories, common frustrations or fears. The concept of the political state (as an open, expanding system) is fully opposite to the concept of the ethnic state (as a closed, fixed system). The political state is the expression of the will of free men to have a common future.
The conference Against Post-Modern World took place in Moscow suburbs city Zvenigorod in the autumn of 2011. The conference Against Post-Modern World was dedicated to the problematics of Tradition and Post-Modern. It has gathered the most outstanding and presentable traditionalist of Russia and Europe. It was a true gathering of traditionalists from different countries from Russia and Europe most of the traditionalist movements and schools, publications and magazines.. They gathered to ask the most daring questions and to fearlessly offer their bold answers to them. The catastrophe is acknowledged by everyone. But it has been described in different ways, and different solutions have been offered.
I personally consider Russia as a European country, of course with diverse ethnic groups. And of course it has its own culture, traditions, and identity. But every European country has its own culture and traditions. The only difference is, we Europeans are told nonstop by the Brussels propaganda that we are all somehow “the same”. The Russians have the benefit not being bombarded by that ridiculous nonsense. For me as a German, Russia should be our close friend and ally. We share a lot of interests, we share a common history of course with ups and downs – at least Moscow is closer to us than Washington. A close relationship to Russia would be in the national interest of Berlin and Moscow.
The struggle between the "two Europes" - I would say: between Europe and West - is a struggle for life or death, because the final instauration of liberal totalitarism, with the monsters created by its atheistic anthropology, by its cult of profit, by its technological prometheism, would mean to sink to the bottom of a subhuman barbarity which never existed in the world history. I don't know if Europe will find in itself the necessary energies to invert the liberal trend, nor we can see the "help from East” hypothized by René Guénon, so that I am tempted to repeat that "only a god can save us". In every case, "good Europeans" must do their duty and continue to struggle, never mind the chances of victory.
Carl Schmitt regarded the earth as a single whole and was looking for its global mission. This "whole" was formed by Schmitt in the concept of Nomos. He used the Greek word derived from the verb «nemein», which is identical to German “nehmen” - “to take”. Nomos comprises three acts of the drama: "taking", "division and distribution of the taken", "exploitation and use of the taken and distributed." According to Schmitt, Nomos of the Earth existed always. First Nomos is described as a "promised land" of ancient peoples. It is the Nomos of the ancient times and the Middle Ages. It ceased to exist after the exploration of the great oceans and the American continent. Thus began the Second Nomos, the Nomos of national sovereign states that had the Eurocentric structure. Events of the World War II led to its destruction, so that the land was divided into east and west, which were in a state of "cold war". It is not about mere geographic opposites, but a more original and profound contradistinctions. Carl Schmitt wrote: "The whole history of the planetary confrontation of East and West in its entirety is reducible to the fundamental dualism of the elements: Earth and Water, Land and Sea. What we now call the East, is a single mass of solid land: Russia, China and India - a huge piece of land, the "Middle Earth", as named by the great English geographer Sir Halford Mackinder. What we call today the West, is one of the world's oceans, hemispheres, where the Atlantic and Pacific oceans are placed. Confrontation of the sea and land powers, worlds - is the global truth that lies at the heart of explanation of civilization dualism that constantly generates a planetary stress and stimulates the whole process of history ." Thus, the birth of a third Nomos was caused by division of the world between the West and the East. However, it was destroyed with the fall of the Berlin Wall and the collapse of the Soviet Union.
I discovered the Fourth Political Theory through a dear companion of many years whom we have discussed philosophical and political matters. This person has remained with me for many years even through dark or desperate times.
Some books change our life: The fourth political theory is one such example.
In my humble opinion upon evaluation I already see this major ideology taking root and precedent in the hearts and minds of our spiritual warriors who are standing against oppression. We do not want to be slaves in western and eastern spheres from the negatively defined liberal hegemony stemming regarding such countries which support terrorism. This has been a problem for decades.
The current situation has been made clear by the fourth political theory and many of us are reaching out for the historic future in the spirit of Dugin and Eurasia.
The contradictory processes of de-mythologization and re-mythologization are not unknown to ancient civilizations, in which the old myths are sometimes destroyed (demythologization) and replaced with new myths (remythologization). In other words, herein are the processes of de-mythologization and re-mythologization mutually caused and interdependent processes. They do not call into question the very basis of traditional mythical community; moreover, they are maintaining it current and alive.
Myth, namely – except in special cases of extreme degradation and secularization of tradition and culture – for us, is not a fiction of primitive people, a superstition or a misunderstanding, but a very concise expression of the highest sacred truths and principles, which are “translated” to a specific language of earthly reality, to such an extent which is practically possible. The myth is sacral truth described by popular language. Where the presumptions for its understanding are disappearing, the mythical content must be discarded to let in its place another one.
So, I discovered Third-positionism, and became a supporter of national-revolutionary movements in a multipolar geopolitical order (In the Arab countries they have Baathism, Nasserism; in Latinamerica they have Peronism, Bolivarianism; and in our countries we have Eurasianism). This is also known as "international nationalism"; against chauvinism and racism but for the preservation of all identities and of all cultures. I see Eurasianism, or the Fourth Political Theory, as a contemporary way of resistance for those of us who live “from the Canary Islands to Vladivostok”. For resistance against the plutocratic, materialistic, economicist sytem disguised as "democracy", and against american cultural imperialism.
The chances to become a major ideological force are now still low in my opinion (at least for westerners), because of the constant brainwashing that our society is exposed to. Consumerism, individualism, mammonism, and all kind of filth is being pumped in the brains of our people by the media on a daily basis. But the first step should be to spread the idea, to open the eyes of the people, letting them know that other ways of social organization are possible. Then, we need good leaders able to organize the people and who can stand strong and defiantly against the NWO, always defending national soveraignity, at all costs.
Liberalism is, undoubtedly, a totalitarian ideology. It strives for global domination, and its rise is associated with the American planetary hegemony. Liberalism has not issued any "liberation" but a new enslavement of man, reducing the individual to an uprooted, atomized individual – to the "consumeristic", "economic animal". It is a totalitarian structure, the Society of planetary nomads with no identity, the most complete embodiment of the contemporary United States or the EU, and in the perspective of a single "world market". This is Hobbes' Leviathan, where everyone fights against everyone. The consequences of its triumph were just a disaster: the ecological destruction of the Earth, an unsustainable economy, depletion of resources, the growing poverty of a large part of humanity, brutal wars around the globe, the new slavery, the new colonialism, economic inequality so far unrecorded in history...
The Eurasianism regards Russia not as country but as civilization. So it should be compared not with European or Asiatic countries but with Europe or Islam or Hindu civilizations. The Russia-Eurasia consist of modern and pre-modern features, of European and Eastern cultures and ethnies. This particular identity should be recognized and reaffirmed in the context of the new integration project. The eurasianism deny the universality of Western civilization and the unidemensionality of the historic process (directed to the liberalism, democracy, human right, marker economy and so on). There are different cultures with different anthropologies, ontologies, values, times and spaces. The West is nothing else as hypertrophied and insolent world province with megalomania. It is abject case of the hybris. The humanity should struggle against the West in order to put its pretensions in the legitimate limits. The world province should be become what it is – the province, the historic isolated case, the choice – not universal fate, normative or the common goal.
TSIDMZ expresses exactly this sort of nostalgia both from a pessimistic point of view, meaning ‘absence’, and from a constructive point of view, meaning a new accomplishment. This new accomplishment has then to be fulfilled in our times, “In Der Maschinenzeit”. Is it possible to realize a fair, sublime, “spiritual” society in the post-atomic era? According to TSIDMZ, some possible answers are to be found in the Futurism on an artistic and cultural level, while in Socialism, on a political and social level. As a consequence, electronic music and every form of “industrial” art becomes imperative. As far as the social and the political levels are concerned, this New Man has to be a master of the machine, and not a slave or a victim to it or of it anymore. Likewise, on a cultural level the New Man needs to integrate and identify with the machine, which has to become part of this new Culture. As a result, this will create an artistic identification, which will give a new identity appropriate to the Worker, as Jünger understood it.
The Eurasianism is a very large set of ideas, attitudes, approaches and concepts, which represent a complete model of world outlook, applicable to different levels. Eurasianism also contains, along with the political component, also the purely philosophical, historic-cultural, historical, sociological and geopolitical ones.
Therefore, when we analyze Eurasianism, we must, first of all, clarify what is the subject and within what level we want to explore it. For example, if it is about the current international situation, then Eurasianism is to be associated with the theory of the multipolar world. At this level, Eurasianism proceeds from the principle that the unipolar models, where dominate the Western values, claiming also the title of universal models, are totally one-sided and unacceptable and require a radical revision. A multipolar world represents the idea that the world must have several poles and not only one, as it is, for instance, the Western pole, nor only two, as it was during the Soviet times, but a series of poles in a mutual equipoise. And namely among these poles the Eurasian one should take its place: the American, European andFar Eastpoles… Particularly this Eurasian world-view has given birth to the idea of the necessity to integrate the post-Soviet space: in order to be a pole of a multipolar world,Russiaalone is not enough.
In the last spasms of the unipolar system that shook the world, stirring the global geopolitics, emerges ever more clearly the underground and never faded conflict between telluric forces and oceanic power. In the context of the international relations, the rising conflict between the East and the Far West of the world increasingly becomes acute, while in the macrocontinental space nations and countries rediscover their own imperial natural vocation, extending their influence for the creation of specific major regional areas, to achieve greater stability and definitely afford to reappear again in the stage of international politics, coming up again even as pawns of the great global chessboard.
”The fourth political theory”, Alexander Dugin explains in his new book with this title, is a collaborative project involving also the French intellectual leader of la nouvelle droite, Alain de Benoist, with whom Dugin has apparently reestablished his former close relation. The two thinkers seem to have met for a prolonged period in Moscow to discuss the concept, and in connection with this, Dugin also published a Russian translation of a collection of essays by de Benoist, the title of which, in English, is Against Liberalism: Towards the Fourth Political Theory - a title which could be said to be simply a more precise indication of the content of Dugin’s own book.
This indicates that what we have to do with here is an attempt on the part of Dugin and de Benoist to launch the concept of the fourth political theory as the most adequate designation of their shared philosophical and political positions. But this in turn raises the question if this is all simply a matter of renaming the New Right. If that is the case, there are, to begin with, two things that must be said about it.