Incipit

"The freedom of Dasein lies in embracing the opportunity to be authentic: that is, in the realization of Sein ("Being") rather than that of Da ("there"). The 'Being-there' consists in 'there', and in 'Being'. To understand where 'there' is, we would have to make a fundamental constitutive gesture. Yet for 'Being' to flow into 'there' like a gush, we must combine all of this - place the entire hermeneutic circle in the domain of complete freedom. Thus, the Fourth Political Theory is, at the same time, a fundamental ontological theory that contains within itself the consciousness of the truth of Being." [1]

The foundation of the Fourth Political Theory is Dasein, the essence of the Fourth Political Theory is the Vision of the Sacred, the profound substance of the Fourth Political Theory is the reality of the Soul.

This assertion, when it is then articulated and described in its full extent, can finally be proposed in the following way:

The foundation of the Fourth Political Theory is the Dasein (the Being-us),

because the essence of the Fourth Political Theory is the Vision of the Sacred (Weltanschauung - Gottschauung - Lebenschauung),

and because the profound substance of the Fourth Political Theory is the reaffirmation of the reality of the Soul (ontological, anthropological, existential and metapolitical reaffirmation).

If then, for archetypal and symbolic reasons, we use a language capable of conjugating the space/time dimension and the eternal dimension to the phytology of the Tree, the latter understood as a visual symbol of the Civilization-State which manifests itself in the Imperium, we can render the three previous concepts visual through images of important parts of the same Tree and of vital elements contiguous to it, affirming that;

the Dasein - as the realization "in time" of personal and ethno-communal freedom and liberation - is the deep root (foundation) of the Fourth Political Theory;

the Vision of the Sacred - as the realization "in space" ethno-sacral geopolitical realization of shared freedom - is the deep ground (essence) of the Fourth Political Theory;

the reality of the Soul - as the realization "in eternity" of an immanent transcendence, i.e. of the absolute freedom of the personal and ethno-communal Being-ness that once again welcomes Being within itself - is the lifeblood (deep substance) of the Fourth Political Theory.

The foundation of the Fourth Political Theory

"Freedom is the greatest value of the Fourth Political Theory, since it coincides with its dynamic, energetic core and centre. The difference lies in the fact that this freedom is conceived as the freedom of man, not as the freedom of the individual - as the freedom of ethnocentrism, the freedom of Dasein, the freedom of culture and the freedom of society, and the freedom for every form of subjectivity except that of the individual.

Moving in the opposite direction, European thought came to a different conclusion long ago: 'Man (as an individual) is a prison without walls' (Jean-Paul Sartre) [2], i.e. the freedom of the individual is a prison. To achieve true freedom, we must overcome the limitations of the individual. In this sense, the Fourth Political Theory is a theory of liberation, which postulates going beyond the walls of the prison, into the outside world, which begins where the jurisdiction of individual identity ends." [3]

Dasein is thus the deep root, the true and free foundation of the Fourth Political Theory, free from any dogmatism, from any artificial ideological construction typical of the first Three Political Theories (liberalism/individual and market, communism/class and matter, fascism/state and race), it is not really an ideology, but it is an Idea founded on the principle of reality and the desire for a consequent freedom as at the origins of creation.

Dasein is thus, in our humble opinion, a metaphysical idea rooted in the experience of existence and the phenomenology of existence, as a reduction through the exercise of epoché and the subsequent philosophical reinterpretation through the categories of Being and Being-ness of a cosmogony of origins, expressed differentially but also with a unified undertone by the primordial Tradition of all religions, in which the Divine and the human coexisted in intimacy, because the human was the image and likeness of the Divine:

"God said, 'Let us make man in our image, according to our likeness: let us have dominion over the fish of the sea and over the birds of the air, over the cattle, over all the wild animals and over all the reptiles that crawl upon the earth. And God created man in his own image; in the image of God he created him: male and female he created them." [4]

Understood as the re-foundation of a new philosophy, the Heideggerian Dasein with its subsequent Duginian development as the Dasein of the ethnos marked by geopolitical and ethnosociological intensity is substantiated in a new metaphysics. In it there no longer appears the conceptual aridity of Being and Entities that would mark the progressive decline of Western philosophical thought towards technique, that Machenschaft (machination), or rather that power of technology that, in Heidegger's thought, is destroying the West by replacing man with the current tragic nature that we now experience of robotics, transhumanism, and Artificial Intelligence.

This new metaphysics of Dasein with Heidegger brings back to philosophy an authentic current of love and unexpected vital energy, which, while not shying away from the principles of logic and the rigorousness of critical thought, makes it lose its speculative aridity. Thus humanising this thought with the problems first of Being-in-the-world through the contemplation of death, and then with those of Being-in-the-World through the contemplation of the Event (Ereignis), in a still timid synesthesia perhaps dictated by doubt that is one of the more human than philosophical characteristics of Heidegger himself.

With Dugin's reflection, Dasein not only becomes a fact concerning the geo-historical and geo-political ethnos of each individual people in its living space, but it is further enhanced by the current of love and vital energy already present in Heidegger. Dasein thus becomes the protagonist of that new Metaphysics of Chaos in which the feminine principle of thymòs (chaos for Dugin) is united with the masculine principle of logos, in a sort of androgynous union that will mark the destiny of the new philosophy, depriving it of the exclusivism of logos itself as has happened in the Western philosophical path.

Hence an 'open' and 'inclusive' philosophy towards the philosophical manifestations of Asia and all continents, whether speculative or intuitive, while respecting the cultural expressions typical of each articulate or tribal civilization. Moreover, chaos is described by Dugin not as the situation corresponding to the disintegration of the logos, but rather as the vital womb that generated the logos and order of the kosmos. [5]

The essence of the Fourth Political Theory

"The sacred is an element of the structure of consciousness and not a moment in the history of consciousness. The experience of the sacred is inextricably linked to man's effort to construct a world that has meaning." [6]

The deep and free ground, the essence of the Fourth Political Theory is the Vision of the Sacred, which includes and sums up the Vision of the Divine (Gottschauung), the Vision of the World (Weltanschauung), and the Vision of Life (Lebenschauung).

What we would like to emphasize in this article, however, is the fact that the Vision of the Sacred is:

• the spiritual access of "knowledge" that the Divine shows to the soul of its infinite reality for the enjoyment, or understanding, of cosmic reality by means of archetypes and symbols;
• it is the metaphysical Event by means of which Being manifests itself to the Being-us and then becomes intimately "known" in the Being-us.

Hence the Being that is above us (Aseity - Transcendence), and is below us (Sub-being, continually giving us life and thus Being-us), is also in our midst (Being-us of ethnos) and within us (immanent Transcendence), manifests itself through intimate Self-knowledge to us.

Concerning the proper content of Knowledge, Aristotle identified two paths: the highest is intellectus, or intuition (called intuitive perception from socioclinical meditative experience), while in second position is formal logic. Clinical psychologist Marcello Orazio Florita reminds us that:

"Aristotle, for example, believed in the existence of a form of true knowledge, epistéme, through which it is possible to grasp the essence of reality. Thus for Aristotle, epistéme represents the most certain and truest form of knowledge, as opposed to opinion. Aristotle distinguished two cognitive paths: at the highest level is intellectual intuition, capable of 'abstracting' the universal from empirical realities. Intellectual intuition occurs when the human intellect, not limiting itself to passively receiving sensory impressions from objects, plays an active role that enables it to go beyond their transitory particularities and grasp their essence in action. The second procedure is that of formal logic, of which Aristotle was the first theorist in the West, and which he enunciated in the deductive form of the syllogism." [7]

As we have already revealed in our previous article,[8] Mystical Anthropology declines the process of Knowledge in a descending order, which we are now going to describe again.

The process of Knowledge originates from intuition - which Professor Dugin defines, following Aristotle as active intellect [9] - above the ordinary mental faculties. The active intellect helps us to discover more broadly both the inner supra-rational reality of the human being and the outer reality of nature. In experimental socioclinical neuromedical research and the consequent critical reflection proper to mystical anthropology, the process of Knowledge unravels according to a well-defined and consequential itinerary of neuroanthropological descent. We can summaries the descending wholeness of the process of Knowledge, using phenomenological criteria, as follows:

1. Intuitive perception by the conscious soul of an as yet unrevealed part of reality, of an idea, understood as a symbolic archetypal truth and a sudden burst of inner light: it is known as "genius" from the Latin gìgnere -to be born, and manifests itself as a thunderbolt, from the Latin fulgeo -I shine and the Indo-European root luc-luk -shining.
2. Subsequent iconic vision of this idea-truth-symbol, contemplated by the conscious soul as a dynamic, living figure: it is known by the Greek term idèa, from idèin -to see, Lat. vidère, Indo-European -vid, Sanskrit -ved. (Hence the term Visiology (or Mystical Anthropology) given to the part of critical phenomenological reflection of Neuromedithic Sociology, proper to the conscious soul during meditation, from Lat. visio = vision).
3. Ecostructural sensation of neuroreticular vibratory resonance descending from the idea-truth-symbol to the entire somatosensory matrix: from Gr. ècheo -sound, whereby the body and mind are invaded and saturated
4. Penetration and intellectual comprehension of the idea-truth-symbol: mutation of the vibratory resonance into a word from the Gr. Parabàllό, -putting (bàllό), -in comparison (parà), which corresponds in its substance to the Greek exclamation Eùreka = I have found, by Pythagorean Archimedes
5. Rational elaboration of the idea (with regard to non-material realities), or artisanal creation of the idea (with regard to material realities): implementation of the perceived and seen reality discursively through reasoning and writing, or imaginatively through design.

We thus move on from the non-ordinary territory of intuition (points 1 and 2), to the ordinary territory of psychosomatic sensation and mental reflection (points 3, 4 and 5), i.e. we finally arrive at our usual mode of "learning", permeated at the same time both by objective rationality based on abstraction (exercise of reason, i.e. discursive thought, memory, will), and by subjective experience based on continuous feedback between mind and body (sensitivity, emotionality, affectivity, sentimentality). In other words, we arrive at that integrated 'feeling' of psychosomatic normality, which allows us to perceive, rationalize and relate to the reality that surrounds us.

This scheme of phenomenological investigation, while describing an objectively real descending path, reflects an investigative model typical of Neuromedithological Sociology, which integrates and extends the concept of intuition proper to Husserlian and Steinian phenomenology. The latter considers intuition as the method of reflexive investigation to "return to the reality of things, return to the things themselves", suspending all judgement (epoché), therefore without ideological filters or pre-constituted mental schemes and thus to arrive at the "essence of the things themselves" that are objects "other" than the observing subject, in the light of a subject-object relationship experienced in synesthesia and empathy [10]. Mystical Anthropology, without exception, receives in its method of analyzing reality this reflexive research procedure typical of phenomenology, currently reaffirmed by non-reductionist neuroscience and, in particular, by neurophenomenology. However, Mystical Anthropology reintroduces the scientific nature of the concept of intuition as a sudden event of inner illumination, which is then embodied in the psychosomatic network with the descending pattern proposed above. The concepts of inner light or illumination and that of vision or contemplation, linked to the visual perception of the sudden event that occurred in the ultramental realm of the conscious soul, through the 'sense' of sight turned towards the interior of one's own being (enstasis), make mystical anthropology a real reflexive critical investigation, following the event of Insight triggered in the vacuum state atmosphere of silent meditation. Neuromedical Sociology, in its phenomenological part known as Mystical Anthropology or Visiology, thus qualifies as a critical reflection ex post concerning the activity of the conscious soul as essence and the way in which the conscious soul operates by manifesting itself.

The Vision of the Sacred as Essence, in its three visual declinations Divine-World-Life, is thus essentially a communication of Knowledge that comes from Above, from the Totally Other, from the Divine, from the Being who wishes to communicate to the Being all fullness of Self and of the cosmos in the domain of absolute freedom. This communication of Knowledge, takes place to the specific extent that every conscious soul and every ethnos, that every Dasein, that is, every Being-ness, can contain. Human soul, ethno-collective soul or Anima mundi of a defined geo-historical and geo-political space, receive Knowledge according to the capacity, extent and mission assigned to them by the Divine Himself. This epistemological logic, based on the principle of supernatural and natural reality proper to the Fourth Political Theory, from a metapolitical point of view, is the only one capable of generating the figure of the Imperator and the Angelopolis of the Imperium as the apex of the Event (Ereignis) of Being in Being-us.

The profound substance of the Fourth Political Theory

"Precisely, this idea that within, in the interiority of the soul, there is something, a thing that is more interior and intimate, more interior than the interior itself and is transcendence immanent in us, within us, not outside us. This exactly is the centre of interiority, and the central, essential element or characteristic of this interiority is absolute freedom. When we place this centre in absolute interiority, there are no limits, there is no necessity. And, coming out of this intimate centrality, more interior than the interior itself, we can create or develop the spiritual vision and this is the internality, that is when the central point is the active intellect or Radical Subject, totally free, free from all limitations." [11]

The lifeblood, the deep substance of the Fourth Political Theory that produces absolute freedom is the reality of the Soul [12]. And the re-discovery of the conscious soul as sacred and as inner sacredness in the absence of Tradition, is what characterizes the inner nature of the Radical Subject that Aleksandr Dugin makes coincide with the active intellect, the central point of his concept of internality.

Mystical Anthropology, following the Platonic-Aristotelian tradition permeated in Christianity regarding the reality of the soul, further distinguishes it into soul powers (memory, active and passive intellect, will) and soul essence, giving the latter a characteristic of dynamic essentiality that generates and informs the powers and structures of the conscious soul itself.

The nature of the conscious soul is seen simultaneously as 'conscious human essence' and 'life energy', i.e. as the authentic human immovable engine. The conscious soul, as "conscious human essence-energy", after its generation ex nihilo by the Divine, itself generates a series of structures that reach perfection in the course of full human maturity. These structures are divided into:

• Substantial structures, which emanate directly from the essence of the soul and trigger the subsequent emotional and rational activities of the mind-body fabric; these are memory, active and passive intellect, and will;
• Carrying structures, which are triggered by the activity of the active intellect and open us to the relationship with the Divine, the sacred and the world; they are intuition, empathy, penetration, awareness;
• Existential structures, which are triggered by the impressions of the passive intellect, memory, will power and enable us to master mind-body conflicts; they are: inner stillness, courage, determination, imperturbability;
• Operational structures, which are triggered by the modulation of life energy (flow, flow) and represent the inner climate and spiritual explicitness of human life as "presence" in the presence of the Divine, and presence in the world and in relationship; they are: inner silence, descent into the depths, emptiness of mind, non-judgmental attention, existential surrender, which encapsulate the nature of every authentic meditative path and reveal its inner dynamic.

The philosophical and existential reaffirmation of the reality of the conscious soul as the lifeblood and profound substance of the Fourth Political Theory, leads to the re-discovery of the collective Soul of individual peoples, of the Anima mundi of each ethnos as the root of the Civilisation-State and the Imperium. And the awakening of each individual conscious soul, the reawakening of consciousness, awakens the collective Soul of these peoples, the Anima mundi of these ethnos in their desire for the absolute freedom of the Divine. It awakens their imperial vocation, it works in them the multipolar Great Awakening, a reality principle of geopolitical, ethnic and supranational order. A definitive Great Awakening capable of crushing and destroying totalitarian liberalism and its Great Reset project, tirelessly implemented by the evil and gold lords of Davos.

Now and forever! Amen!

[1] Aleksandr Dugin, The Fourth Political Theory, Ed. NovaEuropa, Milan 2017, p. 65.

[2] Jean-Paul Sartre, The Age of Reason, Bompiani, Milan 2002. [Ed.]

[3] Ibid, pp. 63-64.

[4] Book of Genesis, Chapter 1, 26-27.

[5] For a relevant exposition on the Metaphysics of Chaos, see Aleksandr Dugin, The Fourth Political Theory, Ed. NovaEuropa, Milan 2017, pp. 329-340.

[6] Mircea Eliade, From the Speech delivered at the History of Religions Congress in Boston, 24 June 1968.

[7] M.O. Florita, Neuroscience, clinic and theory of complex dynamic systems, Franco Angeli 2011, pp. 29-30.

[8] René-Henri, Manusardi, The Spiritual Weapons of the Radical Subject. 4. Intuition, Origin of Knowledge and State of Consciousness, 25.05.2023 on the ideeazione.com website now inaccessible due to a hacker attack.

[9] See Aleksandr Dugin's speech at the POLIS E IMPERO Online Conference on the Ideas&Action Telegram Channel: https://telegra.ph/Intervento-di-Aleksandr-Dugin-alla-Conferenza-online-.... See also the content of Note 7 of this article.

[10] See E. Husserl, Philosophy as a Rigorous Science (1911).

[11] Speech by Aleksandr Dugin at the online conference POLIS E IMPERO. With the participation of Lorenzo Maria Pacini, Editorial Director of Idee&Azione, Italian Contact Person of the MIE - International Eurasianist Movement, and with Giacomo Maria Prati, talented writer and contributor to Idee&Azione. Event recorded on 16 July 2021, on the Idee&Azione YouTube Channel: https://www.youtube.com/@ideeazione5559.

[12] The reality of the soul is indifferently called soul, consciousness, conscious soul in mystical anthropology. We use the third definition here. 

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