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.

Introduction to Noomakhia (lecture 6) Christian Logos

We were very close to it in the Dusan the Strong in your history, with the first and the second Bulgarian Kingdoms in the history of Bulgarians, we were close some time in the Polish Kingdom with Lithuanian and Great Moravia as well with some philosophical tendency. But we have never achieved the final version of this Logos in Eastern Europe, as well in Russia. We didn’t achieve the final version of Logos. Our existential horizon is not finished. It hasn’t received the last form. And that maybe is our historical challenge. And Slavophile thinkers saw that we came to the history later than the other when there was already a huge building of German philosophy, German political history, French philosophy, Roman philosophy, Greek philosophy, and as well political history. We Slavs have arrived to this a little later, not in the history, but to the understanding of history, to Logos of history, and to our philosophy. Our philosophy is a little bit childish and infantile. There is great example, great explosion of intellectual richness of precious thinkers such as Petar II Petrović-Njegoš metaphysical as well, Russian Dostoyevsky but all that is a kind of feeling of coming of our Logos and not the Logos itself. We are living in the anticipation of the Slav Logos. And when we study the past, we see many heroic deeds but we could not say that is our Logos. No. That is something like that. There is Saint Sava in Serbia. That’s anticipation of the Serbian mission, of the history. The creation of Nemanja Dynasty, Russian Ivan the Terrible and the other moments in our Slavic history are anticipation of Logos and not the Logos itself. That’s my personal opinion and it’s more difficult to describe our own Logos than to study the Logos of the other because it demands very deep introspection inside in our culture.

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.

Introduction to Noomakhia (lecture 1) What is Noomakhia?

Dear friends: it is the final part of our geopolitical Serbian School experimental course. That is based on the previous lecture courses that are already made. I presume that you have understood well the previous courses. They are necessary to understand this final metaphysical and philosophical summary of multipolar approach to understand the very essence of modern situation concerning cultures, civilizations, societies, globalizations, and the place of identity in this context. Noology is the new philosophical discipline or approach developed by Romanian and Russian school of thought. There are two branches in noology; one Romanian and one Russian. Romanian is represented by philosopher Lucian Blaga and his kind of continuator, modern Professor Badescu. Russian noology is completely different but having the same sources of inspiration as developed in my person and my friends. I have published already 18 volumes of Noomahia, more or less 800 pages each one. So that is a kind of already made work. It is not finished yet. I’m working on the 20th book now. But it will have 21, maybe 22 volumes in all. So that is the project that is based on the special philosophical, metaphysical approach I try to explain in this course, in the ten lectures. They are very important because they are a kind of summary of everything said and done before. Excuse me for speaking English but the problem is not only that we lack the qualified translator from Russian to Serbian but there are kind of new created terms as well in Russian. For Russian to understand noomahia in Russian is difficult. For Serbia, it’s almost impossible because nobody can make a correct translation. If I would know Serbian well enough, I would prefer to make this lecture in Serbian but I doubt that there is someone besides myself that could make such philosophical translation. So excuse me for English in this course but I could stop or return to the point if you miss something.

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.

Dasein and the Fourth Political Theory: Towards an Adequate Critique of Alexander Dugin’s Political Theory

Martin Heidegger’s influence looms large over the field of political theory. Leo Strauss, Jacques Derrida, Hannah Arendt, and others are among Heidegger’s sometimes rebellious, sometimes reverential intellectual offspring. But on the whole they and other political theorists responding to Heidegger tend to depart from his account of philosophy or his ideas about the relationship between philosophy and politics. This paper will argue that the Russian thinker Alexander Dugin, who tracks Heidegger much more closely than other theorists do, should be included in the list of philosophically serious and important political-theoretic Heidegger receptions. Including Dugin among receptions of Heidegger brings to light forgotten or suppressed possibilities of Heideggerian political philosophy not reducible to Nazism. Dugin's use of Dasein in particular provides a fruitful starting point for comparisons with liberal, leftist, and other uses of Dasein among political theorists.

POPULISM: THE RULE OF THE PEOPLE AND THE NEW GLOBAL IDEOLOGY

Why are we talking more about liberalism? Because, unlike the ideological conditions of the twentieth century, today socialism is not particularly influential and, moreover, does not have the ability to totalitarianly dictate its ideological principles. Also, socialists today have almost no influence on the definition of basic legal categories. And if they do, then in the case of China or North Korea, then only on a regional scale and moreover, an adequate assessment of this influence requires a thorough analysis of such legal systems as Chinese or North Korean. And there everything is far from what it seems to an outside observer. But it goes without saying that the ban on ideology should concern not only liberals, but also leftists.

Putin sees India and China as Moscow’s partner in multipolar world

“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

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