Introduction to NOOMAHIA. Lecture 8. Noological analysis of Modernity

1. The Modernity as paradigmatic phenomenon. The structure of Modernity is based on the denial of Tradition (Guenon, Evola, Schuon, Burkhardt, Valsan, Nasr). What Tradition destroys Modernity? The answer is clear: apollonian Logos in form of Christianity.
2. The origins of scientific world picture reveals the special philosophical tendency – atomism of Democritus and Epicurus. Later Roman Lucretius.. That was pre-socratic tendencies of Logos of Cybele in greek culture. Plato, Aristotle, Parmenides, Pythagoras and Stoia are based on Logos of Apollo and sometimes of Dionysus. Atomism and epicureanism are based on Logos of Cybele. So in Christianism Democritus and Epicurus were absent.  They have reappeared with Galliley, Newton, Gassendi, Boyl, Descartes, Hobbes.
3. The Modernity is based on refutation of Platonism and Aristotle. It is basically titanic or in Christian terms Luciferian. The Modernity refuses verticality, hierarchy, warrior values (knights ethos of Middle Age), theology as ruling paradigm, sacralization of State (modern State as profane), democracy and individualism.

Introduction to NOOMAHIA. Lecture 7. Christian Logos.

1. Noological analysis of Christianity is not dogmatic but based on typology.
2. The main structure of Christianity is heavenly patriarchy and verticality. God is Father and He is in Heaven. He is transcendent from creature so it is Logos of Apollo. Hence Platonism and Aristotelian logic in Joan Damascine and scholastics.
3. In Christology we see Dionysian features: two nature of Christ, death and resurrection, descent into the Hell, the Christ as future God and King. But it is apollonian type of dionysism – free from chtonic motives and figure, purified, patriarchal.
4. In the field of gender there is anelegyny and patriarchy: two branches of sedentary Indo-European society relation between sexes.

Introduction to NOOMAHIA. Lecture 6. European civilization

1. European civilization is based on the titanomachia. Its center is problem of Dionysus.
2. When we define Dionysus as Sun and male principle we interpret him in the perspective of Indo-European civilization. It is the apollonian Dionysus – Olympian one. He is the Son of God and belong to the Heaven. So Zeus promised to him his own throne. He is the King of future, of kingdom to come.
3. In its nature Dionysus can be different as in Chinese civilization. He can be neutral. But it can be as well cybelian, black double of Dionysus.
4. European cultures solve the problem of Dionysus – every culture in its own manner.
5. Greek solution: apollonian Dionysian synthesis.
6. But in Hellenism we encounter new dimension of the culture. The Hellenism is based on Platonism and iranism. Iranism is dualistic Patriarchy.

Introduction to NOOMAHIA. Lecture 5. Logos of Dionysus.

1. The superposition of two existential horizons creates noological field of titanomachia. The Logos of Apollo confronts the Logos of Cybele in third function – in the culture of European peasantry.
2. That is the moment of Dionysus. The vine and the wheat. Short circuit. Bachofen explains Dionysus as the form of patriarchal conquest of the matriarchal agrarian society. The Heaven becomes immanent. There is in the story of Dionysus cult the call of Dionysus. It is the moment when the bacchantes hear the distant call and fall into madness. It is the madness of the male presence.
3. Dionysus is the god of agrarian cycle. It is the god of integration of Cybele into the Indo-European existential horizon.
4. The cult of Dionysus has no special features: all symbols and rites of Dionysus are taken from the cult of Great Mother. It is called pre-dionysian rites. K.Kerenyi and Vyach. Ivanov dedicated to this aspect important studies. Pre-dionysian is Cybelian. In the cult of Dionysus there is the patriarchal interpretation of the matriarchal cult.

Introduction to NOOMAHIA. Lecture 4. Logos of Cybele.

1. The Indo-European warriors invaded the sedentary people the major part of them were matriarchy society. Mary Gymbutas. Bachofen.
2. The concept of paleo-european. The European population before the arrival of Turanian warriors.
3. The major centers of matriarchal civilization were in Anatoly and in Balkans. There was ancient civilization of Cybele. The Mother Goddess had different names but the same Logos. The birth and death. So absence of features in the face and head of Goddess was sign that was of no importance. There was a Power of manifestation.
4. The Goddes was immanent, chtonic, earthly. The male figures were absent. But there were the beasts – mostly two on both sides of Great Mother. After they were transformed in the half beast half human. They were possessions of Great Mother.
5. The figure of Attis. There was female Androgyne Agdytis that has given birth to beautiful youth. Cybele has fallen in love with that youth. But he wanted to marry earthly woman. Jealous Cybele has put the madness on him. He castrated himself and died. Cybele has resurrected him. He is the priest of Her. The fate of man in the Cybelian world.
6. Other type of male figure in Great Mother world is Titan. It is chthonic creatures with serpent features aggressing the Heaven. Dragon.

Introduction to NOOMAHIA. Lecture 3. Logos of Indo-european civilization

1. Existential space and its classes. Big and small existential spaces. The linguistic factor. Language as house of being.
2. Biggest existential space. Indo-European space. The Indo-European Dasein. The borders.
3. What is Turan? Iran and Turan in Firdowsi. Ancient name Avesta. Indo-European nomadic people and indo-european sedentary people.
4. The indo-european motherland. Craddle of Indo-europeans. Turan and Eurasia. Mary Gymbutas kurgan theory. Oswald Spengler three civilizations Atlantic, Kushitic and Turanian.
5. The structure of Indo-European Logos. Patriarchy. The theory of George Dumezil. Three functions.
• priests Apollo
• warriors Apollo/ Dionysus
• simple pastoralists Apollo/Dionysus – more material.
6. The Indo-European ideology is based on three functions. All the myths, tales, the historicals, political institutions, religions, rites are based on the tri-functional logic.

Introduction to NOOMAHIA. Lecture 2. Geosophy

1. Geosophy is the field of application of Noology (the Noomahia principle) to the study of cultures, peoples and civilizations. Its is deepest level of ethnosociology.
2. The basic idea of geosophy is that there are different organization of the balance of three Logos that defines the identity of concrete human society. Apollonian culture, Cybelean culture and so on.
3. The society where the Logos dominates can change its form in space and time. The balance of Noomahia can change also. Here Apollo rules, there Cybele. Now here Dionysus dominates, then Apollo outbalances it. SO Noomahia is essentially dynamic, the process.
4. The borders of people or cultures in the moment of Noomahia in space are defined as existential horizon. It is multilevel structure close to Dasein concept. It is the basis of people, its roots. The Logos is build and founded over the existential horizon. It is living space. Da-sein, being t/here being in concrete world organized with the help of dominating Logos. So it is also ontho-logical space. There is no universal space. Space is existential and understood and studied through dominating Logos.

Introduction to NOOMAHIA. Lecture 1. The introduction

The philosophic basis of multipolarity. The self reflection of cultures and the territory of possible dialogue and polylogue. The noology is the essential basis of the Theory of Multipolar World and Fourth Political theory. The noology deals with the multilevel concepts that includes
• philosophy, • history of religions, • geopolitics, • world history, • sociology, • anthropology, • ethnosociology, • the theory of imagination, • the phenomenology, • the structuralism. It uses the existential analysis of Heidegger, the traditionalism (Guenon, Evola), the concepts of Bachofen, the structuralism of Dumezil and Levy-Strauss. The main concept is Nous greek word for Intellect, Intelligence, Mind, Thought, Consciousness. It is united in itself and represents the Human. The Nous is the Human. The thought is a Man. Everything that belongs to human being exclusively is the Thought. All the rest the man shares with others.

Philosopher Dr. Aleksandr Dugin joins the program today to expound on Trump's swamp metaphor

On the Tuesday, Feb. 7th 2017 transmission of the Alex Jones Show, an MSNBC host compares Trump to Putin and says he may start killing journalists. And overwhelming evidence shows Trump was right about massive voter/election fraud. Philosopher Dr. Aleksandr Dugin joins the program today to expound on Trump's swamp metaphor and provide his take on Putin and Trump as two poles of a new world vision. On today's show we also welcome University of California Professor Darrell Y. Hamamoto to discuss the riots at UC Berkeley over the weekend, and the California secession movement.

The Fourth Political Theory & Blind Western Liberalism

Alexandr Dugin - Hour 1 - The Fourth Political Theory & Blind Western Liberalism

March 27, 2015
Aleksandr Dugin is one of the best-known writers and political commentators in post-Soviet Russia. In addition to the many books he has authored on political, philosophical and spiritual topics, he currently serves on the staff of Moscow State University, and is the intellectual leader of the Eurasia Movement. For more than a decade, he has also been an advisor to Vladimir Putin and others in the Kremlin on geopolitical matters, being a vocal advocate of a return of Russian power to the global stage, to act as a counterweight to American domination. Dugin joins us to speak about the subject of his book, The Fourth Political Theory. He begins with an overview of this political vision, one that is a fundamental criticism of liberalism in all forms, but does not fall into communism, nationalism or fascism. Dugin explains the need for critically thinking people in the world to imagine an alternative to liberalism, and how this very confusing and destructive ideology is truly a totalitarian way of thinking. We consider the key liberalist issues as being tests to see how far people are willing to go to completely give up traditional values, and we look at the globalist capital system that is exacerbating the identity crisis of the west. In the second half, Dugin details the fine points of Eurasianism, a vision of world history based on geopolitics and the virility of diverse civilizations. We look at Russia’s place amongst the global elite, her unwavering sovereignty that will ultimately resist globalization, and a deeply rooted cultural dimension that cannot be divided from Europe. Dugin speaks of the US’s constant meddling and manufacturing of conflicts between Russia and Europe, and we discuss the importance of creating a strong European cooperative to balance the liberalist power monopoly. In conclusion, Dugin notes his contributions to Putin’s current ideology and the rising influence of the Forth Political Theory in liberating Russia from the globalist grip.