We can also hear the words of some indigenous masters from Brazil, saying that each person has the responsibility of making the intercultural dialogue happen inside themselves, because we can only recognize the differences as being both unsurmontable and yet all too natural. As such, this dialogue occurs only in a situation of double-endedly openness:

1. open to the culture of the Other, whom we recognize as being not an Object, but a full Subject of his own, having, then, as much right to existence as we do;

2. being entirely open to our own culture, or being open to it in its entirety, because otherwise there is no way to be fully recognized as a Subject in turn, and demandSujbec. This second point has two meanings to be conjugated:

a) it is almost impossible to be fully recognized as a Subject by the Other without an inner understanding of such;

b) it is not possible to know what to want when one does not recognize themselves as a full Subject; in this case, one easily "swallows" anything that is given to him without further thinking, becoming, by acting so, a mere Object.

Like Dugin, one discovers in Heidegger, whom Dugin routinely calls “the greatest thinker,” a combination of traditional philosophical interests with self-consciously modern concerns. But again, like Dugin, Heidegger was a reactionary modernist, someone who combatted modernity by underlining its defects and shallowness and by trying to prove that the modern enterprise was headed in a very bad direction. Heidegger tried to do this without returning to metaphysical assumptions that he believed belonged to a vanished past. This, too, as in the case of Dugin, is not as simple as it would first appear. There is something backward-looking in both thinkers, as the past is for them a source of creativity. This is totally different from the kind of “cultural conservative” this writer has often encountered: a tedious eccentric who manifests his “conservatism” by making himself the butt of gentle jokes. Such a person may frequent clubs where tea and crumpets are served or may introduce himself as a liturgical traditionalist with an ostentatious interest in Gothic architecture, but he is, above all, an expert at staying out of controversy that could threaten his career or social calendar.

In Political Sciences, the concept of totalitarianism is subtended in communist and fascist ideologies, who openly proclaim the superiority of the whole (class and society in communism and socialism; State, in fascism; race in national-socialism) over the private (individual).

We aren't going to limit ourselves by annexing Crimea. That for sure. Yesterday the reunion with the Crimea was a victory for us. Today this is infinitely small thing. Rates rise. The peoples of South-East of Ukraine are waking up gradually. It is exactly that "long at harnessing" and "swift in riding" (old Russian proverb) .

All the important is yet to come. We do not expect a quick victory. Everything is to be paid for. Now we are witnesses of a birth of a new political reality, that is why everything acquires a special significance. This is not a technical enterprise, not a bargain. This is history itself. The struggle for Ukraine - is a struggle for reunification of slavic peoples. Today it is clear that this reunion should be geographically different. Galicia and a number pro-western areas, and as well a large part of Kiev do not strive to Unity. We understand that. We won't drag anyone by force. But we will not leave nor betray ours. However, for everything you have to fight and struggle to create a new political and historical reality.

Under capitalism, the capitalists rule. Under socialism - representatives of the working class, the proletariat. Under Nazism and Fascism - racial or national elite, "the new aristocracy". Under Fourth Political Theory should rule the People (Narod in Russian, akin to the German Volk: not "Population").
Modern Russia - has capitalism. Hence, it is ruled by capitalists. Therefore not Narod. In order to build Russia, in which will rule the Narod, it is necessary to carry out an anti-capitalist (anti-oligarchic, at least) Revolution. Financial magnates should be excluded from political power. And that's the main thing. Everyone should choose - power OR wealth. Choose wealth, forget about power. Choose power - forget about wealth.

The “nation” as a political formation becomes a synonym of bourgeois society. For nationalists, beyond this society, there exists only a zone of national and social risk. The nation is thought of here as a community of the middle class. And the task consists in integrating the lower layers into the national whole, often with the help of welfare measures. That is why nationalism can possess numerous socialist features, though the ideological basis here is different: pulling the economically weak to the level of the middle class is a task ofnational integration, not a consequence of orientation towards justice and material equality. We see something similar with left liberals, who consider integrating the under-class into broader society as a condition for the stability of the development of the capitalist system.

Nationalism, as a rule, relates negatively to national minorities and especially to immigrants. This is connected with the fact that in the eyes of nationalists, these elements disturb the homogeneity of the national middle class. Moreover, some national minorities are blamed for concentrating in their hands too much material wealth, in other words, those who challenge the national middle class “from above.” Nationalist feelings of injustice are expressed in antagonism towards “oligarchs” and, often times, as “economic anti-semitism,” a sentiment that was not foreign to Marx himself. In turn, other non-nationals (usually immigrants) are blamed for increasing the numbers of the lower strata and underclass, the integration of which is complicated by national differences. A variant of anti-immigrant nationalism consists in the charge that the increase of cheap labor slows the process of enriching the “native” population and the “harmonious” (for nationalists) growth of the middle class.

Each symbol is ambiguous. In geography, the eight-pointed star is the compass, something that provides orientation, introducing order in the seemingly chaotic space, the geometric symbol of the Universe. In Orthodoxy, it is eight-pointed star of the Virgin Mary; It is found in religious icons. It is the morning star and evening star, a guide and point of orientation. It is the star of Lucifer, Ishtar and Venus, and a powerful symbol of “chaos magic”… In the Bhagavad Gita, Lord Krishna says: “Earth, Water, Fire, Air, Ether, Spirit, Intelligence and Ego are my eight separated energies.” The symbol is basically an over-rational one. It’s impossible to explain in a rational way, at least not from the limited position of human beings. Our understanding of symbols is therefore necessarily incomplete, and their meanings, from our perspective, are contradictory. The symbol is possible to know, but can not be explained. Science is, of course, an inferior method of cognition. Science is, after all, constantly redefined, changing their methods and findings. A rational approach is necessary, but is just not enough. Tradition is over-rational, and their learning over-temporal. Rene Guenon speaks about their superhuman origin.

Whatever you think of Dugin, he’s largely beside the point. What’s happening is far greater than Dugin, and it’s far too great for any one man, even a man as ambitious and capable as Dugin, to master. Much the same way that Thomas Edison deserves credit for inventing the light bulb after having laboriously tested hundreds of filaments on his way to the right material, Alexander Dugin deserves credit for inventing the phenomenon of Tradition as a global ideology in opposition to the Western elites. He clouds his works up with hundreds upon hundreds of other ideas, many of which are useless or irrelevant for ourselves, but this one idea of his is the defining idea which will define the geopolitics of the coming century.

Only a rare few in the alternative right knew Alexander Dugin before the publication and translation of his book, The Fourth Political Theory, in 2012. Suddenly, the contents of this book became the subject of lively discussion and he was hailed as “arguably the most prominent New Right thinker in the world.”  With the exception of Michael O’Meara at Counter Currents, most of the reviews were very positive or at least sympathetic.  After reading reviews, interviews, blogs, articles, and listening to some video lectures by Dugin, I decided to read The Fourth Political Theory (FPT).

Through the first pages, I was fairly impressed by Dugin’s laconic treatment of the way liberalism had created the normative conditions for a humanity predisposed toward a world government in its “glorification of total freedom and the independence of the individual from any kind of limits, including reason, identity (social, ethnic, or even gender), discipline, and so on” (18). With the “liberation” of man from any necessary, pre-ordained membership in any community or identity, and the universal morality of human rights widely accepted, few obstacles now stood in the way of a totalitarian global market.

Being anti-communist during the Soviet era I changed my mind in 1991 in front of the liberal revolt that I’ve judged to be worse than socialism. The result of this analysis was the first serious change in my world vision: I’d broken with anti-communism concentrating on anti-liberalism, liberalism seen as the main enemy and the final incarnation of the spirit of Modernity that was always considered by me as the absolute evil (in the sense of Guenon and Evola). The victory of liberalism over communism was the proof in my eyes of its eschatological nature. So I’ve moved from more classical right traditionalism to the left traditionalism, called something national-bolshevism. It wasn’t in fact really communism or bolshevism. It was and still is a total refusal of liberalism identified as the ideology that during his fight with communists and fascists has proved to be more consistently modern and identic with the very nature, very essence of the Modernity.

Decadence in modern mass multicultural societies begins at a moment when there is no longer any discernable meaning within society. Meaning is destroyed by raising individualism above all other values, because rampant individualism encourages the anarchical proliferation of egotism at the expense of the values that were once part of the national heritage, values that give form to the concept of nationhood and the nation state, to a state which is more than just a political entity, and which corresponds to a particular people who are conscious of sharing a common heritage for the survival of which they are prepared to make personal sacrifices.

First of all… First of all, I would like to say that I have never said one single word concerning Lithuania. No word at all… That doesn‘t mean that I am great friend of modern Lithuania, but that doesn‘t mean absolutely that I am enemy of Lithuania or that I have smallest form of hostility toward your people.

To say the truth, I love Lituanian identity and Baltic identity in general, I am fan of Marija Gimbutas‘ works, concerning all European identity and I think that the Baltic ethnic groups are descendents of the ancient European tribes with very particular ant very original cultural identity.

So in general I have a very positive relation towards Lithuania. So never, nowhere, not once have I mentioned any negative comment toward Lithuania, including the fact tht(that is difference from many political patriots of Russia) I have nver criticized modern Lithuania.

But there is one interesting fact: the 4PT diverges from the modern versions of anti-liberalism (namely, socialism and fascism) by proposing not a critique of the individual as viewed from the outside, but rather his implosion. This means not to take a step back into pre-liberal forms of society, or one step sideways into the illiberal types of modernity, but rather one step inside the nihilistic nature of the individual as constructed by liberalism. Therefore, the liberal discovers his way to the 4PT when he takes one step further and achieves self-affirmation as the unique and ultimate instance of being.  This is the final consequence of the most radical solipsism, and can lead to an implosion of the ego and the appearance of the real Self (which is also the goal of the practices associated with Advaita Vedanta).

Nietzsche called his Übermensch “the winner of God and nothing.” By this he meant the overcoming of the old values of Tradition, but also the nothingness that comes in their place. Liberalism has accomplished the overcoming of God and the victory of pure nothingness. But this is the midnight before the breaking of dawn. So taking one step further into the midnight of European nihilism is how a liberal who wishes to leave this identity, which is more consistent with a peculiarly Western destiny of decline (because the Occident itself is nothing but decline at present – more on this later) behind, arrives at the horizon of the 4PT.