The Fourth Political Theory

beyond left and right but against the center

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. 
 

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.

I would like to begin by pointing out that this is not the first Arab Spring  – No! That there was another Arab Spring about a hundred years ago. And there is a remarkable similarity between the two Arab Springs. Both of them were engineered by the same Anglo-American Western Alliance. Both of them had the same objectives of advancing the Zionist agenda to further the cause of a Euro State of Israel which would eventually become a ruling state. In that first Arab Spring, remember - that the Ottoman Islamic Empire which has served Western Europe very faithfully while plunging a bloody knife for almost six hundred years into Eastern Europe - what the Qur’an refers to as Rum - that Ottoman Islamic Empire which had served the cause of Western Europe so faithfully for almost five, six hundred years was dismantled and in its place came pro-Western Arab rulers. For example in, in Arabia the Saudi regime came to power with her very faithful agenda of aligning themselves with the Anglo-American Alliance -the Zionist Alliance. Similarly, in other parts of the Arab world that were part of the Ottoman Empire - pro-Western rulers were all put in place. And in consequence of that first Arab Spring - Israel could be created. Had there not been that first Arab Spring - Israel could not have been created. The second Arab Spring is taking place and it’s - it’s purpose is to take the Israeli State one step further to its culmination really where… The Libyan regime was unwilling to become a client and an ally of the Anglo-American Zionist Alliance.

The idea of Iran, as a federating civilization,  both absorbing and prevailing over the ancient kingdoms of West and South Asia arises with the conquests and universal claims of Cyrus (Kurosh) the Great, the founder of the Achaemenid Empire in 549 B.C. but the great Median Kings, before him, had already laboured to unite the tribes of the Iranian plateau   while   throwing   covetous   glances   at  Assyria   and  Babylonia.   Indeed   the Mitannians, the Hittites and the Kassites, to mention three illustrious predecessors, had built mighty “Indo-Iranian” states (for want of a better cultural definition) in the Near East, several centuries before Cyrus. Indeed the Kassites   ruled Babylonia during the second half of the second millennium BC.

Further back in history, it is now possible to trace the roots of Iranian civilization at least to the fourth millennium BC, and not, as was held so far in Mesopotamia, the supposed cradle of humanity hailed in the Bible, but  much farther to the East, in what is today Kerman province, on the site of Jiroft which was only discovered in 2001, not far from the shores of the Persian Gulf, on the Halil river.