Landscapes of Mamleev are infernal, you might say. I would write better about something bright, about how all of us to be. Mamleev did not choose the world in which he was born. What he saw, and that was singing. He saw mostly horror. And not because Heidegger believed that only in a state of horror one realizes the fact of his being in the world, grasp of the structure of Dasein. Mamleev was not from philosophy to reality, but from reality to philosophy.Seeing the infernal around him, clearly and vividly aware of himself in hell, he just cried, squeezing a scream, hoarse, and it became in his mouth, art, philosophy, literature. Plato and Aristotle unanimously said that philosophy begins with wonder. Needless to say, Yuri Mamleev was really surprised, one might even say, unpleasantly surprised by the fact that he found around himself in the incarnation in the body. And kept it fresh feeling horrendous surprise until his death. He never got used to the world, despite the fact that he lived in it for a long time.To death it was something naive and childish.
Turan itself is a kind of paradigm. It is Indo-European nomadism, which most likely spread from the Southern Urals. I think that this is the most accurate hypothesis. Later this initiative of the Indo-European, patriarchal, androcratic societies was taken on by other peoples, such as the Huns, Turks, and Mongols. And it was then that the space of Turan was brought a very similar nomadic culture by other – non-Indo-European and post-Indo-European – ethnoi. If we put this all together, then we see a colossal picture of all Indo-European societies, their source model, and their differences, which are relative to degree of remoteness from the Indo-European homeland, which was the Turanian homeland. When the Indo-European peoples moved away from this homeland and mixed with more matriarchal, agricultural societies, they created a mixed type of culture. In the final analysis, Turan thus acquires an entirely different significance, another dimension. If we are not indifferent to our roots, then this Indo-European Turan, as the homeland of Indo-European cultures, is in my opinion an extremely important element for understanding ourselves, because our country is the territory of Turan.
The day after Vladimir Putin announced the goal of establishing a Eurasian Union between the Russian Federation, Belarus, and Kazakhstan, an important article appeared in the Financial Times. In that article, Charles Clover asserted that Putin’s announcement marked “the epitome” of the ambitions of “a small group of committed ‘Eurasianists,’” Alexander Dugin foremost among them. According to Clover, Dugin, head of the International Eurasianist Movement, even took credit for most of the content of Putin’s announcement at a conference at the University of Moscow the day the announcement came out, claiming to have helped in its preparation.  Before leaving the topic of Dugin’s influence on Putin’s Eurasian Union project, Clover recalls John Maynard Keynes’s acute remark that “madmen in authority, who hear voices in the air, are distilling their frenzy from some academic scribbler of a few years back.” In this paper, I argue that a comprehensive analysis of the proposed Eurasian Union and its underlying political theory must pay more attention to the recent writings of the “academic scribbler” Alexander Dugin, the leading theorist of Eurasianism.
The Eurasianists were never materialists. On this point they found themselves in opposition to the main trends of modern science. At the same time, however, for them it was of importance to not simply affirm the priority of eternal elements and principles – hence the main Eurasianist thesis on ideocracy, the ruling-idea, the rule of ideas – but to insist that the whole world and all of reality, from politics to economics and from religion to science, be permeated with ideas. Petr Savitsky insisted on the concept of “place-development” or “topogenesis” (mestorazvitie). “Place-development” is the conjunction of physical space and the continuity of historical meanings, semantics, and events. Territory is inextricably linked with history, and history, in turn, is a continuity of ideas revealing a single image of monumental eternity that unfolds through humanity and over its spiritual path through time.
Intellectuals and writers of modem Russia with great enthusiasm take care of the search for adequate socio-political explanations of the former gigantic empire, which after the collapse of the Soviet Union was lost and disoriented. At the same time, the universal vacuum was affecting Russia's integral environment due to the fall of the Marxist-Leninist development project. After all this, philosophers and social activist tried to make a foundation to the actual ideological goals of Russian society. However, so far, many of ideological aspirations to create new national policy was unsuccessful. Since the mid-1990s, theoretical debates about Russia’s role in post-soviet space began with the key concepts of “Eurasia” and “Eurasianism”. The concept of Eurasia has become an integral part of the political discourse in Russia. As a matter of this discourse, the value of this concept appeared numerous presentations and analytical works of publicists, intellectuals, and politicians who are tried to use it to describe the present and future role of Russia in world politics. Today, Eurasianism advocates general turns and ideas of geopolitical and geo-strategic processes which should give an idea about the Russian position in the post-communist world order. In this sense, the concept of Eurasia represents mainly normative category, which is used in the work within the framework of political and ideologically debate about the self-understanding of Russia.
The accession of Belarus to Russia (especially in its current state) is not an option. Not for Belarusians, not for Lukashenko, not for Putin. Everyone needs, if not the West (and this is definitely not the West), then something new - with a future, with hope, with meaning, with a horizon. Best of all is a radically new state - the Continental Union. With Idea, justice, life, spirit and the triumph of the national element. And to invite Ukraine to him - not to enter the Russian Federation with its monstrous elites, oligarchs and scoundrels, but to create a new state for all Belarusians, Ukrainians and Great Russians -based on three Russian identities, Kievan Rus, Polotsk Rus and Vladimir-Moscow Rus. The Eurasian dimension will add Kazakhstan and the rest of the continental countries and peoples - which they want. You say an impossible utopia, dreams, fantasies. Utopias come true. Humanity lives with fantasy. But if we do not do this, we will continue to slide into a dead end.
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.
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.
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.
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 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.
“Huntington could foresee that instead of ideology, modernisation, westernisation, technological assertion, there is some core of self-consciousness or identity that is more stable and stronger. I think he could see that we are coming to this moment, this deep truth of fundamental spiritual identity of civilizations, as they appear on the historical scene after the collapse of liberalism—the last utopic modern political theory.”
“Liberalism is obsolete as Putin has said recently, and instead of it, civilizations reappear, and now the problem is what will be the multipolar order? What are the borders, and that is very important and significant. What are the numbers of civilizations that are ready or not yet? What will be the juridical aspect of civilizational? All that has to be decided now. We live in the moment that nothing is as yet decided, but everything is put under question,” Mr. Dugin observed
We need to begin forming the philosophy of multipolarity that should replace the liberal globalist theory (end of history, Western hegemony, world capitalism, unipolarity and so on)
The basis of the MPW is Russia-China multipolar allience. If there is such allience, MPW exists already today. Russia is one of the two major nuclear powers. China is one of the two major economic powers. If we unite Russian and China in multipolar allience, MPW is already here. India joins immediately after. Entrance of India and Pakistann in SCO is symbol of great importance.
BRI project wnen it includes Russia, is precisely the decisive step toward this multipolar allience. Putin recently suggested to link to BRI Northern Polar Road. So BRI goes eurasian.
The spirit of of old Europe is alive in Heidegger’s work, just as much as in Evola’s work. Both represent the spirit of an age that knew – intimately, perhaps – the Nietzschean drive to its deep modernistic roots and its essence, and perhaps could be depicted in a certain sense as representing the age of the (aspiring) Overman, the active nihilist, and of the regimes that sought a new model of man – many of them Fascist, Communist or even Liberal – as opposed to the current age of the Last Man, a man who has lost the Faustian drive almost entirely and therefore succumbed to passive nihilism, and to the spirit of an age that has fully transitioned from Modernity to Post-Modernity. An age that now consequently, in our current epoch, faces complete dissolution. Evola addresses this age of dissolution just as intensively and concisely as Heidegger deconstructs the essence of Western logos and of its Metaphysics focused on unreal abstract presences, on reified essences, and on the thinking subject.
A Chinese Heartland is an altogether different question. If we recognize China as bearing the status of a Heartland, then we are emphasizing the conservative aspect of China - China as Land Power. But if China declares itself to be a Heartland against Russia, just as Hitler’s Germany declared itself to be Eurasia against Russia, then conflict will immediately arise. But in the case of an apportioned (distributed) Heartland, this acquires a completely different meaning.
Then it is possible to consider such Heartlands as a Russian Heartland, a European Heartland, a Chinese Heartland, and an Islamic Heartland (at least 3-4 empires from Turkey to Pakistan). The concept of an apportioned Heartland can be expanded to India, and projected onto Latin America and Africa as well.
Chaos strategy does not suggest creation or a new political system or order instead of the destroyed political systems. It is manipulated, moderated chaos - a new way of strategic thinking. If we carefully read Brzezinski’s book, The Grand Chessboard, it is written that they need a balkanized Eurasia, to transform it into a zone of permanent conflict between different groups - between Muslims, between ethnic groups, between Russians and Ukrainians, for example. This was Brzezinski’s idea. Chaos is already sown in Africa, so they don’t have to bother too much about that, while now the Russians and Chinese are coming here to bring another order, maybe not the best, but not bloody chaos as is the current situation. There are different points - smaller proxies, partly India, partly some pro-Western little states, and Israel for aggravating and make the chaos bigger. Smaller proxies, like Ukraine for example, are not allies in this concept, but just points in order to make chaos bigger. That is more or less how they understand the situation.
International Relations deals with the State as such. This is very important. In the very name of this science, this discipline, there is the concept of “nation.” In the Western understanding, the nation is a political value. The West thinks of politics in terms of the “national State” that is normative since the Westphalian peace, and is the normative attitude. The Nation is the national State (Etat-Nation), it is not the people or an ethnic group. International Relations are relations between these States. What kind of State? Modern, Western States. This is the first, very important principle. When we are dealing with the concept of the State, we are dealing with historically Western concepts about how political reality should be organized and studied.
This is a modern paradigm. “Modern paradigm” means Western, but not in all the history of the “West”, but only in modernity. Modernity has transformed the Western mentality and has taken only part of the traditional Western mentality of the middle ages or antiquity and transformed it into a new kind, a new version. International Relations was born as a discipline in the beginning of the 20th century. It is Western and modern. Western modernity is different from Western pre-modernity. This is very important from an historical point of view.
The task of describing Turanian civilization in the recent volume of Noomakhia was inseparable from the fact that Turan is gone. The book was therefore a reconstruction of a past society, an archaeological volume, in which Turanian civilization had to be restored bit by bit on the basis of archaeological research, linguistic analysis, what we know about ethnology and ethnography, and essentially artificial methods.
A few Turanian peoples can be named. For example, the Ossetians are the last heirs of the Sarmatians, there are the various Pashtun tribes, and the direct descendants of the Indo-European nomads in the Great Steppe. There are also descendants in Nuristan, the Kalash in Pakistan and Afghanistan, enclaves of direct Turanian cultures and Indo-Europeans nomadic tribes. But, of course, this is largely a conditional reconstruction.
Every thing is what it is thanks to its borders. After all, it is they that separate it from another thing. This distinction carries the most important meaning of the concept of the border not just for international law, defense doctrine, or the structuring of a country’s armed forces, but also for philosophy as such. The border is not just an instrument of philosophy, but its essence, seeing as the highest philosophical concept – transcendence -in Latin literally means “that what lies on the far side of the border”.
The border externally reflects that which lies inside it, while simultaneously confining the essence of the thing in its confrontation with other things. The border is something sacred. The ancient Greeks knew a special god, Terminus, whose name meant ‘limit’, ‘border’. This was not just the guardian-deity of borders, but a “border-deity”, a kind of special, sacred concept that played a central role in the worldviews of the ancient Indo-European peoples.
In magic, there also exists the important concept of the “Guardian of the Threshold”, a special being that is located at the intersection of two worlds: the beyond and the present, the vulgar and subtle, that of life and that of death, the waking world and the dreaming world. This is the very same ancient Terminus, with only slight modifications.