Christianity is that tradition whose metaphysical dimension has been studied least of all. This is quite a paradox since one would think that such a deep study of Christianity, the religion of the West, would attract all those interested in metaphysics and who, following Guénon, are trying to make sense of the most profound aspects of Tradition. Nevertheless, the disputes surrounding Christianity in Traditionalist circles are, as a rule, limited to fairly secondary, practical issues regarding the virtual initiation of the sacraments, the absence of an idea of cyclical time, etc. In all of this, one can see a tacit consensus among Traditionalists that Christianity is nothing more than a reduced, incomplete tradition whose esotericism has been practically lost, and whose metaphysical content cannot be detached from the dense veil of exoteric scholastic theology and the hazy subjective intuitions of mystics. All attempts to identify any consistency between the basic principles of Christianity and the conceptual categories of other, more metaphysically developed traditions (primarily Hinduism) have yielded rather poor results and have been based on strained interpretations and biased urges to arrive at any cost at conclusions which match Guénon’s own ideas.
Orthodoxy, for its part, despite having preserved ontological and metaphysical wholeness, from a certain time onward could no longer assert its metaphysical content (i.e., actual Christian metaphysics) in clear categories. Shortly after the “Palamite disputes” when Orthodox esotericism experienced its last dazzling rise in history, this line was somewhat marginalized and “frozen”, as priority was given to the exoteric sides of the Church. In the late 19th and early 20th centuries, many Russian theologians and even secular philosophers, intuitively surmising the special metaphysical nature of Orthodoxy, attempted to formulate certain principles for reviving the forgotten dimension of this tradition. However, most of these attempts did not yield serious results since none of them were familiar with the works of Guénon. Hence why only now, in our opinion, is it possible to acquire adequate knowledge of the most important proportions of the structure of fully-fledged metaphysics.
In Wirth’s view, the main key to understanding this language, and all existing languages and traditions, is the year. The year and man, the year and God, the year and nature, the year and time, the year and space are, in Wirth’s view, synonymous concepts. Man is the embodiment of condensed time. Time in and of itself is a divine manifestation.
The northern, polar cycle is the highest knowledge and, as follows, everything else is to be explained through the calendar. Special attention should be paid to the natural features of the North Pole. We know that a day there lasts not 24 hours, but six months, as does a night. For example, such a notion as the “midnight sun”, which is addressed in many of the Dionysian mysteries and is a generally important element in multiple sacred theories, acquires an entirely natural sense in Arctida – natural-magical meaning. This is the sun that shines at midnight at the North Pole during the summer solstice. Indeed, there is sun, and there is midnight. The memory of this midnight sun, like the memory of the primordial homeland of our ancestors, has been preserved in traditional models and been passed down from generation to generation in the form of legends and stories.
Now I am approaching the end of my Magnum Opus Noomahia. It should consist of 20 big volumes dedicated to different civilisations. 18 are already finished and published. That is most important for me because it is a sort of Encyclopaedia of Multipolar World or else Anti-Encyclopaedia of Enlightenment, or Counter-Modern Encyclopaedia deconstructing the eurocentrism and Western Modernity and affirming the right of the people to create their own civilisations basing on their own values. It is the plan for global radical revolution against the Modern World, globalism and the domination of the West. But at the same time it is defence of the deep - Premodern — european identity destroyed by the capitalism, liberalism and anglo-saxon ideological dictatorship.
My life is the proof that ideas do matter. More than anything else in the life. More than life itself.
I will fight for my ideas and for the revival of deep Russian identity till the end. And we will see who will laugh the last. So I strongly believe in the final Eurasian laugh over the smoking ruins of the present world that should end.
Characteristic of “servants of Magical Matter” is pure agnosticism, i.e., a third way between Gnosis and Faith. The agnosticism of mystical materialism is conditioned by the inadmissibility of the subject questioning knowledge, since the subject, as part and parcel of the cosmos, is merely one of the facts of this cosmos and nothing more, thus the subject’s reflective capacity (its mind) cannot add or subtract anything from the flow of the cosmos. In this view, knowledge is identical with cosmic fact, but insofar as the cosmos is in motion, knowledge is identified with practice, i.e., it is simply discarded. In other words, agnosticism is the result of the absence of the pair of “knower” and “known” which is necessary for knowledge itself. For the proponents of Magical Matter, the absolute surface of the world coincides with its absolute depth. Here it would be interesting to recall Nietzsche’s aphorism regarding how “a woman needs to find depth in her superficiality.” Such an analogy is no accident, since the ideology of Magical Matter bears an openly gyneocratic, matriarchal character, in some sense being a projection of the female subconscious closed to itself.
There exists no greater mystery in human existence than the mystery of life and death, dying and becoming. For man, the Year is the supreme Revelation of divine action in the Universe. The Year is the expression of God’s providential cosmic law, in accordance with which occurs the becoming of the world in the infinite and everlasting return. The most magical and profound phenomenon before us in nature is the Year of God. A number of days makes up the Year, and in each of these days is opened the image of the Year: the birth of the Light from which comes all life, its climb to the highest peak, and its descent, death, and sinking, only to rise again. The morning, noon, evening, and night in a day correspond to spring, summer, autumn, and winter in the Year.
There exist several points of view as to what runes are. Some believe that runes are an altered version of the Latin alphabet that appeared in the 5th-6th centuries among the Scandinavians and Northern European Germanic peoples. Others suggest that runes were the ancient characters used for divination and recording texts which emerged only at a later stage and under the influence of Latin writing. These two points of view on the nature and origin of runes are considered to be the “scholarly” and “orthodox” ones.
But there is another theory of runes proposed by the German scholar, Professor Herman Wirth. We should mention from the outset that this theory is not recognized by broader scholarly circles. The reason for this neglect of Wirth is not so much his paleo-epigraphic and runological works as his assessment of the text famously known as the Oera Linda Chronicle, the story behind which resembles that of the Book of Veles. The Oera Linda Chronicle was discovered at the beginning of the 19th century and allegedly presented the most ancient history of the Germanic peoples (the Frisians) stretching back centuries to many millennia. The text was written in a special quasi-runic script and contained tales of pre-Christian mythology and the sacred history of the Germanic people. The Book of Veles (discovered only at the beginning of the 20th century) represented a precise analogue of the Oera Linda Chronicle, only applied to the Slavs.
The West believes that only its path of development, only its logic, and only its values are universal and common to all of mankind, and that all other peoples have simply not yet understood this. This means that the West, albeit temporarily (until they understand this), can and is even obliged to rule others. With such a blatant agenda, the West has in practice managed to colonize the East. This is no easy feat, but it managed to. But the West faltered in the face of Russia, Eurasia. We, Russians, opposed the West with something that stopped it in its tracks. It repeatedly tried to take us by force and ruse, but we held on. The East fell, but we didn’t. And we are holding out to this day. This is Eurasia as an idea.
Eurasia means not succumbing to the West’s claims to universality, rejecting its hegemony, and insisting that no one has a monopoly on truth, especially not the West. Eurasia is the possibility for peoples and civilizations to follow their own path and, if the logic of the path demands such, not only a non-Western one, but even an anti-Western path. This is Eurasia. This idea was understood by the first Eurasianists, Trubetzkoy, Savitsky, and Alekseev in the 1920’s. We too understand it. And Vladimir Putin understands it, since there is no other meaning of Eurasia.
The point is that both the Slavs and the Rus (like the Franks and Celts) ethnologically belonged to one Northern Aryan ethnos today known as the Veneti. In the days of old, one could stumble upon the name mentioned by Strabo – Vindelicum or Vendelicum (and the Baltic Sea was the Sinus Venedicus). Moreover, one of their names was Franks (the “free ones”) and the other was Slavs. As Eckhard wrote, “The Franks once dwelled near the Baltic Sea, where there is now the Vagria” (Franci olim ad mare Balthicum, ubu nune est Vagria). It should thus be clearly borne in mind that all of these ethnonyms are from later times. “The Franconian Slavs,” writes the 19th century Russian scholar Y.I. Venelin (Gutsa), “did not call themselves Vindelicum, just as they did not call themselves Slovene as the name existing only in ethnographic books. The very word Franks is a modern ethnonym derived from one of the names of the kings who ruled the ancient Vagria called Reges Francorum and who, according to Fredegar and the later chroniclers, were the descendants of the Trojan kings (the line of Priam). These are the Trojan Veneti settlers who formed the ruling, princely caste of whom Polybius wrote. According to him, they “differ little from the Celts, but speak their own language. The writers of tragedies often mention this people and speak of its many miracles.”
European modernity, which abolished religion, faith in the King and the Heavenly Father, the castes, the sacred understanding of the world, and essentially patriarchy, was the beginning of the fall of Indo-European civilization. Capitalism, materialism, egalitarianism, and economism are all the revenge of those societies against which the Indo-Europeans waged war, subjugated, and strove to remedy, which composed the essence of all Indo-European peoples’ history. Modernity was the end of Indo-European civilization. It naturally corresponds to the nadir. This is not an abstraction, for it affects us in the most direct ways.
No compromises will help us. Either we will disappear and be dissolved, or we must restore our Indo-European civilization in its entirety, with all of its values, ways, and metaphysics. If we want to preserve ourselves as a people, as an Indo-European people, we must wake up and be reborn in contrast to all that has been taken for granted in the world of modernity. To hell with this world of modernity.
We are no less different from Europe than Iranians or Indians. Sure, we share common roots with Greco-Roman civilization, but this civilization underwent a schism that began in the 6th century when the Western Empire fell away from Byzantium and then disappeared under attack by Germanic tribes. Already back then, two identities formed: a Catholic identity in the West, and an Orthodox identity in the East. The two gradually drifted away from one another further and further until, in 1054, the Orthodox and Catholic worlds parted ways once and for all. We, Russians, adopted Christianity from Byzantium and have kept none other than this Eastern Christian tradition to this day.
After the fall of Constantinople to the Turks, we took over the Byzantine mission. This is not merely the mission of a country, Trubetzkoy asserted, but the pole of self-conscious and independent Orthodox civilization, its center.
The symbolism of the Dormition icon (if we juxtapose it to the Mother of God icon) also has analogies outside of a Christian context. The clearest such similar spiritual concept of the structure of being is reflected in the Chinese symbol of Yin-Yang, in which the white dot against the black background signifies the diminishing of the spirit in matter, while the black dot against the white background is, conversely, matter in spirit. However, the Chinese tradition is characterized by contemplation and and the absence of an eschatological orientation. Thus, the Chinese are inclined to consider this symbol as a sign of eternal harmony while Christians see ontological plans in an historical and eschatological perspective, hence Christianity’s distinctly ‘dynamic’ character supposing the personal, volitional engagement of man in the outcome of the fate of the spirit. The Chinese believe that this volitional aspect is not so important insofar as the Tao ultimately arranges everything in the best way. Undoubtedly, similar symbolism can be found in many other traditions in reference to the correlations between the material and spiritual worlds, but the Chinese example represents something so clear and comprehensive that all similar parables can be reduced to it.
Within the Abrahamic line religions there is a kind of hierarchy that allows you to distribute them according to the criteria of immanentism and transcendentalism.
The religion, which can be called a religion par excellence, is, of course, Judaism. And especially, the form of Judaism, which developed after the arrival of Jesus Christ, after Judaism rejected not only the person and mission of Jesus, but the principle of the immanent God, Emmanuel (which in Hebrew means "God with us"). The abyss between the Creator and the creation in Judaism is maximal, and generally the concept of creation itself, "creationism", is of Jewish origin. Judaism embodies abrahamic apophaticism and carried up to its logical extreme.
By all principle parameters, the Russian Federation is the geopolitical heir of the preceding historical, political and social forms that took shape around the territorial of the Russian plain, from Kievan Rus through the Golden Hordes, the Muscovite Czardom, The Russian Empire and the Soviet Union. This continuity is not only territorial, but also historical, social, spiritual, political and ethnic. From ancient times, Russian government began to form in the space of the Heartland, gradually expanding more and more, until it occupied the whole Heartland entirely, together with the zones adjoining it. This spatial expansion of Russian control over Eurasian territories was accompanied by a parallel sociological process: the strengthening in Russian [Russkii] society of "land-based" social arrangements, characteristic of a civilization of the continental type.
According to Guenon, Tradition (the entirety of sacred knowledge dating back to the primordial and inhuman divine source) has, in the final period of our cycle – the Kali Yuga, which has already been counting down for several millennia – been divided into two parts: exotericism and esotericism. Exotericism can manifest itself in the form of religion (Judaism, Christianity, Islam) or in a non-religious form (Hinduism, Confucianism, Buddhism, etc.) and represents the socio-psychological, ordering aspect of Tradition, i.e., the face of Tradition oriented exclusively outwards toward people and made available to all members of traditional society without exception. Esotericism, for its part, is the purely spiritual sphere. On this level, Tradition appeals to the “elite” and the “chosen” who have been called to go deep into sacred doctrines and myths. Esotericism is the underside of Tradition, while exotericism remains the outer side.
In Samuel Huntington’s famous article describing the impending “clash of civilizations”, Huntington mentions a very important formula: “modernization without westernization.” This formula describes the relationship to problems of socio-economic and technological development experienced by some countries (as a rule, those of the Third World) who, while understanding the objective necessity of the development and improvement of their social systems’ political and economic mechanisms, refuse to blindly follow the West, instead striving to put some of Western technology – in isolation from its ideological content – in service of their traditional value systems and national, religious, and political characters. Many representatives of the elites of the East, having received higher Western educations, return to their home countries with important technical knowledge and methodologies which they then use to strengthen their own national systems. Thus, instead of the rapprochement between civilizations expected by liberal optimists, what ensues is the arming of certain “archaic,” “traditionalist” regimes with new technologies which render civilizational confrontation all the sharper.