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.

Since Vladimir Putin's assumption of the Russian presidency in December of 1999, Moscow's foreign policy has changed course. The norm is no longer President Yel'tsin's sometimes halting embrace of Europe and the West, which persisted in spite of pressures both from hard-liners within his own government (such as Foreign Minister -- and later Prime Minister -- Yevgeny Primakov) and from the secret police and intelligence organs. Instead, under Putin's direction, Russia's manipulation of foreign affairs -- despite fluctuations in tone -- generally appears to be more aggressive and "geopolitical," raising worries about renewed imperial aspirations on the part of the Kremlin.
The post-1999 foreign policy approach is based on an ideological infrastructure. Long relegated to ultranationalists and a handful of "new right" thinkers, the previously obscure doctrine of Eurasianism has emerged as a major force in Russian politics. It is noteworthy not only for its appeal as the basis for a renewed quest for national greatness, but also for the degree to which its tenets appear to have begun to animate many of President Putin's international maneuvers.

On June 5, 2007, the Ukrainian government declared Russian intellectual Aleksandr Dugin persona non grata and banned him from entering the country for a period of five years. This exceptional decision was motivated by a series of inflammatory remarks made by Dugin and his followers about Russia’s various pro-Western neighbors, the Ukraine foremost among them. It was not long, however, before Kiev retracted its decision, fearing further deterioration in its relationship with the superpower to the east. Dugin, after all, is not merely a philosopher. He has influential friends in the Russian presidential cabinet and is associated with many leading politicians, as well as prominent academics and celebrities. And indeed, Ukrainian apprehension was justified by the events that followed: That very evening, Ukrainian presidential adviser Mykola Zhulynsky and his family, who had arrived in St. Petersburg to visit the graves of their relatives, were deported by the Russian government. This retaliation had no mitigating effects on Dugin’s aggressive public campaign against the Ukraine. On October 12, activists from Dugin’s International Eurasian Movement sawed through the country’s national emblem—a statue of a trident situated on Mount Hoverla—and announced that they had thus "castrated” the Ukraine of its sovereignty. Following this ostentatious act of vandalism, Dugin was again banned from entering the Ukraine. This did not, however, prove to be the end of the affair. Authorities in Moscow were quick to show their support for the provocative thinker, and promptly deported Ukrainian political analyst Sergei Taran. The Russian Foreign Ministry left no doubt about Moscow’s motivations when it announced that Taran’s expulsion was a direct response to the Ukrainian ban.

Without this, several things are left unclear: the context we find ourselves in, the language we speak, the surroundings we are dealing with. Who does not understand the course of history and its models is as useless as a crow on the edge of a field. He is liable to outer forces, and his intellectual capabilities are minimal. Every single idiot should have at least some idea of the course of history. Once people didn't dare to appear in public without some certain ideas concerning the course of history. Today the very question might seem a bit too abstract for professional philosophers, historians, and presidents. Grease and television have become the brain protheses of the nation. Someone's talking about something - possibly joking, or telling a story about how he just got out of prison. The spirit of our time is against us standing for the understanding of history. Could this be just a coincidence?

- The collapse of the Soviet Union has indeed led directly to an American domination of the world affairs. When Bush father proclaimed the new world order in the sands of Iraq, many (in the Western world) even thought that it would be so forever, that the history of ideas had stopped and that the world would from now on forever be under American domination. 

We can see today that those who thought so were wrong, and it only took a decade for History to take back its rights, leading America into wars that will accelerate its decline, while paradoxically, they were supposed to establish its domination. 

During the same decade, Russia was reborn from its ashes and has once again become a strong regional power, a power that has visions of domination of Eurasia, as Vladimir Putin hammered during his first speech as the elected president on May 7, 2012. 

We hear a lot more about the Russia / America confrontation than at the beginning of this century but these countries will probably never be anymore the main key players in the world of tomorrow, unlike America and the USSR in the world of yesterday. 

This is the story of an idea. The political concept of Eurasia, or “Eurasianism,” refers to the spiritual linking of the European and Asian peoples in the history and future of Russia. The idea behind the Eurasia movement derives from the works of Prince N. S. Trubetskoi, P. N. Savitski, G. V. Vernadski, and several others. Trubetskoi believed that the inter- connection of Eastern Slavs and the Turkic and Uralo-Altaic steppe peoples — or Turanian peoples — is one of the main building blocks of Russian history. In the 1920s, this theoretical concept found many followers among Russian émigrés dispersed in Poland, Yugoslavia, Bulgaria, Germany, France, and Czechoslovakia who were searching for a new theory to combat the ideological thrust of the Marxist- Leninist revolution in Russia. A small “Eurasianists” movement developed, yet Eurasianism put down only weak roots and rapidly declined.

Neo-Eurasianism, inspired by the earlier movement, gained traction and considerable popularity in Russia during the years leading up to and following the collapse of the Soviet Union. Lev Gumilev, often cited as the founder of the Neo-Eurasianist move- ment, developed a theory of ethno- genesis holding that the peoples of the Eurasian steppe included not just the Russians but also the Turkic peoples of Central Asia. Gumilev regarded Russians as a “super-ethnos” kindred to Turkic peoples of the Eurasian steppe, including the Tatars, Kazakhs, and even the Chingizid Mongolians. With this theoretical synthesis, Gumilev and his followers concluded that Russia is not a natural part of “the West,” that it is instead culturally closer to Asia than to Western Europe. Neo-Euransianism thus resonates with many Russian intellectuals and politicians who fear the West and are divorced from its values.

This article is a brief introduction to the life and central ideas of the controversial Italian thinker Julius Evola (1898-1974), one of the leading representatives of the European right and of the « Traditionalist movement » (1) in the twentieth century. This movement, together with the Theosophical Society, played a leading role in promoting the study of ancient eastern wisdom, esoteric doctrines, and spirituality. Unlike the Theosophical Society, which championed democratic and egalitarian views, (2) an optimistic view of progress, and a belief in spiritual evolution, the Traditionalist movement adopted an elitist and antiegalitarian stance, a pessimistic view of ordinary life and of history, and an uncompromising rejection of the modern world. The Traditionalist movement began with René Guénon (1886-1951), a French philosopher and mathematician who converted to Islam and moved to Cairo in 1931, following the death of his first wife. Guénon revived interest in the concept of Tradition, i.e., the teachings and doctrines of ancient civilizations and religions, emphasizing its perennial value over and against the « modern world » and its offshoots: humanistic individualism, relativism, materialism, and scientism. Other important Traditionalists of the past century have included Ananda Coomaraswamy, Frithjof Schuon, and Julius Evola.

Alexander Dugin is a popular, well-connected, and academically respected professor at Moscow State University. Unlike his North American and Western European counterparts, his ideas are not censored by Russia’s mainstream media, and he more or less enjoys the favor of Putin’s Russian government. While he’s indubitably the most prominent New Right thinker in Russia, his domestic influence and his ambitious efforts to build international partnerships and relationships have made him arguably the most prominent New Right thinker in the world. 

Have secret societies and occult brotherhoods been active behind the scenes of world events for thousands of years? Do these guardians of secret wisdom shape the growth of human consciousness and influence the destiny of nations? Are hidden masters of occult knowledge empowering and infiltrating certain political, cultural, spiritual and economic movements, in fulfilment of an ancient plan? Could it be that man’s great upheavals, wars, and revolutions, as well as his pioneering discoveries in science, literature, philosophy and the arts, are the result of a ‘hidden hand’? Can we decode history and find the mysterious interface between politics and occultism, thereby uncovering the real movers and shakers in our modern world?

The Fourth Political Theory is a book that is clearly not short on ambition. I haven’t actually read it, but I already know more or less what is in it from past writings by its author Professor Alexander Dugin, as well as the lengthy video presentation he gave of his ideas at the Identitarian Ideas conference held earlier this year in Stockholm.

Dugin believes there have been three great ideologies in modern history – Liberalism, Communism, and Fascism/National Socialism – and that we are now seeing the formation of the Fourth, which is still waiting to be properly christened and so is known by an ordinal. In the footsteps of Locke, Marx, and Mussolini, we now have Dugin.

I greatly respect and like Dugin. With his Tolstoyan beard and aura of an old church father, he’s a personable and reassuring presence. But I also know how the academic world works, and how it finds all sorts of clever ways to serve different masters, and Professor Dugin is certainly well-connected to a lot of people in the Russian establishment. Is it a coincidence that his ideas support the existence of the Russian Orthodox Church or the multi-ethnic imperialism that is the unavoidable basis for a strong Russian state?