(the first traditionalist Congress held in Russian October 2011)

The end of the world is nothing else like the end of illus. René Guénon

Western civilization needs a complete overhaul or it will fall apart one day or another. It has realized the most complete perversion of the rational order of things. Reign of matter, of gold, of machine, of number, it no longer possesses breath, or liberty, or light. The West has lost the sense of command and obedience. It has lost the sense of Action and of Contemplation. It has lost the sense of hierarchy, of spiritual power, of man-Gods. It no longer knows nature. It is no longer, for Western man, a living body made of symbols, of Gods and ritual gestures - a splendid cosmos, in which man moves freely, like a microcosm within the macrocosm : it has on the contrary decayed to an opaque and fatal exteriority, the mystery of which profane sciences seek to ignore by means of their little laws and their little hypotheses. The West no longer knows Wisdom : it no longer knows the majestic silence of those who have mastered themselves, the bright calm of the seers, the superb solar reality of those in whom the idea has become blood, life and power. Wisdom has been supplanted by the rhetoric of 'philosophy' and 'culture', the reign of teachers, of journalists, of sportsmen ; of plans, of programs and of proclamations. It has succumbed to sentimental, religious, humanitarian contamination, and the race of men of fine words who run around madly exalting 'Becoming' and 'experience', because silence and contemplation frighten them.

The West no longer knows the State : the State-value, the Imperium, as synthesis of spirituality and royalty, as a way to the 'supraworld', as known by the great ancient civilizations from China to Egypt, from Persia to Rome and the western Roman Empire, has been overwhelmed by the bourgeois misery of a trust of slaves and traffickers. Europe is a big insignificant body, possessed and shattered by an anxiety which no one dares to express, whose blood is gold, whose flesh is machines, factories and arms, whose brain is a newspaper page - a shapeless body which tosses restlessly, driven by obscure and unpredictable forces, which crush implacably anyone who tries to oppose it or merely avoid its shackles. All this the praised Western 'civilization' has been able to do. This is the vaunted result of the superstition of 'Progress' - beyond Roman impartiality, the Dorian Hellas and all the other exemplary forms of the great Aryan primordial civilizations.

And the noose tightens everyday around those who are still capable of the great loathing and the great rebellion.

Julius Evola


The famous philosopher-traditionalist Italian Baron Julius Evola wrote these acute and pejorative words in 1927. Nowadays the matter is much worth and there is no hope for the salivation of the West  which Evola hoped for .

All these ideas were developed further during conference of traditionalists Against Post Modern World.

We live in the age of post-modernity. This means that the Modernity has come to its end, but there has been no return to the Tradition to the sacred order of things .

The epoch of total and overwelming nihilism has begun. Previously the downfall of Euoroupe and the nearness of the unevitable  end of the western world was  obvious to acute philosophers and poets, today it has become the property of the masses. Post-modern is the apocalypses which has become commonplace.

Apocalypses in the form of Prêt-à-Porté, Prêt-à-mourir.

The signs of the end are not simply multiplying, their quantity has become excessive.

Physically and demographically the mankind has swelled above any measure like a body of a mentally disabled person. The spiritual world has shrunken to the size of mustard seed.

Technology has replaced culture .

It seems like that many of those call themselves people are already hiding somebody else under their appearance . The forces of hell, inner wondering influences , have entered the world of civilization .

The hordes of Gogs and Magogs have penetrated through the cracks in the Great Wall.

The tradition itself is fully perverted and religious renaissance is most frequently nothing else  but a copy without original (simulacrum).

What should people, loyal to the Initial Tradition do in  the point of Great Midnight of History?

What should those who don’t give in the stead of  total degeneration and decline do? What should those who stand  upright among the ruins and post human crawling reptiles do? 

Where will the lightning of final restoration  flick from ? What’s the time of the delayed coming of the true Lord of the Universe?  How can we keep the spirit in the bosom of the great parody which is becoming total?  How can we breathe when there is no air anymore?  How can we be awake in the enchanted world of  the total biasedly-modeled dreams?


The conference Against Post-Modern World took place in Moscow suburbs city Zvenigorod in the autumn of 2011.

The conference Against Post-Modern World was dedicated to the problematics of Tradition and Post-Modern. It has gathered the most outstanding and presentable traditionalist of Russia and Europe.

It was a true gathering of traditionalists from different countries from Russia and Europe most of the traditionalist movements and schools, publications and magazines.. They gathered to ask the most daring questions and to fearlessly offer their bold answers to them.

The catastrophe is acknowledged by everyone. But it has been described in different ways, and different solutions have been offered.

Mark Sleboda (USA): “This was a great event “ which should take place regularly. I think that the next Conference will take place soon, as soon as in half a year time .It was a great joy and honor for me to see so many outstanding people of traditionalist Orthodox and Islamic metaphysics here together Geidar Jemal and The Sufij Sheikh who arrived here from Italy. Amazing discernments, which without their participation in the dialog,  would have not been possible took place . Also we should state the contribution of Natella Speranskaya in the new metaphysics which, as I think will be very important in the future. I think that starting with this conference she be remembered as a pioneer in these field .”

Valery Korovin: This conference is very important from the point of  breaking the shell in which traditionalism is situated . Now its obvious that traditionalism is a real group and not a small party. The complex of  traditionalists ideas is transboundary : Europeans and so on –all this makes me enthusiastic . And it encourages me to act more.

I found very important the message of Palaviccini the junior : His answer to the attempts to compare Islam and Fascism. Palaviccini stated that the stimulants of Islam and Fascism are garbage, and the real traditional Islam and the Fascist  idea do not contradict each other.

John Howells (UK - Arktos Publishing House): I think everything was very interesting and professional. It was interesting to get to know those ardent international  ideas which in my opinion are an outstanding phenomenon.

I am incredibly stricken by courtesy and hospitality which we saw here and in Russia in whole – by the way how people behave themselves in the society, its very encouraging . I am from Great Britain ,and this decadent society which denies everything ,social nobleness is simply impossible .

For myself I learned from this conference the truth that is uncomfortablefFor people , that any ideology is a  predominant force by its nature , that the most part of people copy their behavior from signals which they receive from the elite meta-political structures and organizations . 

What worries me is the possible conflict between the traditionalists  and  the radicals,radical revolutionaries which can grow into physical aggression . This can be quiet destructive ,and firstly these will strike on the majority of people who don’t consider themselves as part of any ideology ,it will strike the masses . I am sure that this type of conflict will bring about such terrible suffering which haven’t been seen on these planet before .I hope this scenario can be avoided . The worst in it all are the lies of ideology ,which pours onto the masses   who are not able to reflect. I like Dugin’s idea that post-modern is pure Satanism because it denies any bases of ontology.

Also we should note the idea of cultural relativism ,and also the decentness from spirit into matter which gains its strength more and more.

It was very interesting to listen to Geydar Jamal who told about stratification of  the society into four clubs , about the possible cooperation between the Traditionalists and the radicals ,about the commonness of their way in the Post-modern scenario.

The work carried on intensively for two days. Theoretical reports and discussions where accompanied by the musical illustrations and Russian Purba band, which plays traditional Tibetan music, live performance.

The conference was started and closed by plenary sessions , on which the agenda was worked out and the main theoretical results where made.

The participants of the conference researched the collision of Post-Modernity and Tradition at sixth simultaneously held sessions.

First panel

On the main session Tradition against Post-Modernity the following questions where discussed:

How can we resist Post-modern and its conditions, when they are becoming more and ,ore total and overwhelming ?

Can Traditionalist adopt some of post-modern methodics – in the information field ,in science , in ecology , in culture and  art? 

How can we distinguish the neo-spiritual parody from the real spiritual renaissance?

And at last, can we equal Post-Modernity and the Coming Kingdom of the Antichrist, the grand Parody?

Second panel

A separate session was dedicated to Islam .

The Lecturers analyzed the  relation of different factors : Theological ,radical , fundamentalist , mystical ,and ethnic ins Islam . The disputes about the place of Sufism  ans the role of Wahhabism ,on the place of politics in Islam ,about the confrontation of Islam and the West and the role of ethnoculturla traditions in Islamic society took place.

Third panel

How is the Christian universe organized ? What does Christianity owe  Hellenic philosophy and especially

Platonism ? Is the Christian cosmos  compatible with the modern scientific view of the world ? Are the ways of rebirth of traditional Orthodox thought in Russia true from the point of view of Integral Traditionalism ? These questions where  in the center of attention in the session dedicated to Christianity with  emphasis on Russian orthodoxy.

Fourth panel

Today no philosophical  can be made without the knowledge of the structural analysis of language.

In this concern structural linguistics and structuralism have deeply influenced philosophy and culture in general . The problems of language in the traditionalist view point was discussed by the members of the conference in a separate session . With which field of knowledge ,detonates does the traditional thought operate with ?  Is it merely a product of a comparative analysis of different religious and mystical   doctrines ,or does it have in mind something independent and independently existing by itself ?

The viewpoints spoken on these matter where quiet different.

Fifth panel

What is chaos ? The traditionalists answered this actual question on a special session dedicated to the chaos-metaphysics . Today we live in an epoch of the final downfall of Logos . Chaos seems to be the force that replaces it. But what is chaos ? What is the correlation between chaos of post-modernity with the misty figure of  ancient mythologies ? The special attention in this connection the participants paid to the ideas of Russian writer and philosopher  Yuri Mamleev.

Sixth panel

The most unusual was the sixth session dedicated to The Horizons Of New Metaphysics. Here the talkers unraveled a grandiose  panorama  of the unusual and expected interpretation of the main traditionalist themes and plots. Such enigmatic subjects as “The Last Doctrine”, “The Parabolic intrusion “, “Radical Subject”, “Impossible reality”, “Post-sacral will”, “Initiation of Radical Ice “ were  discussed.

On this session it could be noticed that there is a growing  discontent with the simple repetition of the main points of classical traditionalism and the followers of Guénon and Evola try seeing beyond new horizons, completely unknown and unexplored.

The leading European talked about the differences between Modernity and Post-Modernity and about the resistance to them. 

Question: Senior Mutti  how will you define post-modernism?

Claudio Mutti: The definition of post-modernism can be given based on the work of a traditionalist scholar René Guènon, who in his book   “The Reign of Quantity & the Signs of the Times” tells us about the cracks in the Great Wall . This means that the period when the relation to the world characterized by closeness towards another human –materialism, rationalism  -has ended . Due to the fading of the spiritual side of human life with everything that is situated below ,which is subconscious ruptures appear. That is why in the field of sociology we have all those displays which are called neo-spiritualism. This is the essence of  post-modernism.

Question: Who are your friends and foes in the modern situation ? Traditionalist ,post-modernists, liberals, conservatives ,revolutionaries ? How do you define yourself and how do to define your friends?

Claudio Mutti: Friends, or more clearly allies ,because in political and cultural  relationships allies are more likely to exist than friends ,-they are firstly those who reject post-modernism . Those are best friends . All those who reject all that politically supports post-modernism –the west , if we  understand it as a place of  hegemony of the United States of America .I consider all those people my allies .I mean people , groups of people, formations , movements that are characterized by views of traditionalist or other type- for example, radically political .

Question:: What is the status of traditionalists in the modern world ? Is there difference in the  relation to them in the world of past and in the world of present?

Claudio Mutti: Yes. Yes, there are different positions . Which ,I can state at least . There are traditionalists , whom in the new epoch close into themselves ,in their own ivory-tower in spiritual search . And it can quiet often become an alibi to them , with the help of which they hide their retreat, the fear in the face of  struggle. There are also such traditionalists who believe that it is necessary to fight the enemy not only inside oneself but also outside . And than the inner jihad (if we use Islamic terminology ) is complemented by outer jihad , the small jihad against the enemy ,who surrounds them .

Question: Lets make clear about those who prefer the resistance to post-modernism?

Claudio Mutti: Yes .

Question: What is the difference between this fight and the fight with Modernism ? Is something changing or not?

Claudio Mutti: The preliminary difference is in that its necessary to make clear the theoretical bases ? Which lies in the foundation of this struggle. The one who clearly understands what post-modernism  –in the sense I tried to define it basing on René Guènon – knows the most dangerous enemies , who however seem to be acceptable in other variants of traditionalism and can be interpreted as allies . For example the phenomena of “ New Age “ is an uncertain phenomena , misty ,which includes different variants .And neospiritualism ,in my point f view is even worth than materialism of an old sample. Of that which we can call now “the old new world “

Question: And what about materialism and individualism, which are collapsing in the modern world ? And can be considered allies on the contrary ? Or not ? In the fight of traditionalists against post-modernism ?

Claudio Mutti: In this perspective in the fight with post-modernism individualism becomes a little outdated if to use the terminology we know . This is an outdated or reactionary force .

Question: In which sense is it reactionary?

Claudio Mutti: In the sense that it is not able to use new instruments of struggle .

Question: There are some points of disagreement between post-modernism and traditionalism, for example, annihilation, depreciation of individual ? How can you comment on it?

Claudio Mutti: The depreciation of the individual is a neutral fact by itself . It can be overcome by moving up or down.

It could be overcome with the help of integration in the Supreme I . Or on the contrary in polar opposite manner it could be overcome with the help of immersing in limbus, if we can use such terminology .That what the main goal of the enemies of post-modernism who fight with it from the position of traditionalism is to defeat this phenomena of the destruction of individual and to use him from a spiritual and not animalistic point of view . 

Question: How to ride the tiger?

Claudio Mutti: Exactly, but the formula  “Ride The Tiger “ was offered to described a differentiated individual in the face of political struggle . However this formula can be easily applied in this context.

Question: Thank you. The last question . What do you think about Russia?

Claudio Mutti:  About modern Russia ? I think that in Russia as it has been said in the introduction word to the conference Against Post-Modern World ,there still existing forces that are not present anymore in the so-called Western World .Those forces are able to create a  united front of struggle .The forces which have appeared due to revolutionary experience , which made Russia not integrate in the Western world  or due to strong traditional experience that is Russia’s ,and not only Russia but all Eurasian  space, in which Russia is central belonging of this world to three traditional forms which are still alive and able to resist modernism ,that is Islam , Orthodox Christianity, and finally Buddhism .

Another participant of the conference French traditionalist and publisher Christian Boucher spoke about  the combination of all forms of resistance to post-modernity referring to Evola.

Question: What links are between politics and spirituality?

Christian Bouchet: In order to be an integral person its necessary to combine exoterism and esoterism. That is why we need to cat both in the spiritual realm and in the world of politics. That is why in some countries ,for example in India, there have been precedents of organization of political parties based on traditionalism. On the west there are few such examples. There are only some exceptions – for example, what Evola tried to do in his time.

Question: How are things with politics in France?

Christian Bouchet: We have a strange situation . Its impossible to tell now whether  the total political system is going  to begin or everything is going to continue the way it is now  It is hard to say what’s going to happen . More and more simple French people see the negligibility of their political leaders – one has a dirty story with a maid ,the other “ our president” demonstrates other forms of  meanness and immorality –in the field of finance . Political world has fully decayed . Today ,at the same time the political system  is organized in such a way that all revolutionary forces who are able to bring down the political regime ,are being held in a far distance from authority. And are not able to strike with a dagger , to cause a needed political shock. There chance will stand in the next elections if the non-conformist stand-alone party will be able to breech into the second tour of presidential elections for the second time ,it’s a possibility and not a guarantee.

Question: You where a supporter of Thiriart. Does modern Europe correspond to the ideas of Thiriart?

Christian Bouchet: There positive and negative sides in the Eurounion . The problem is that today in Europe in the empyreal vision of Europe dominates but its shopkeeper's vie.Today Europe acts not as Might but as superpower . The thing is that it has began extending too fast and too far .It is big that is not controllable anymore . Besides the attempt to   rule it democratically with so many countries is doomed .And one more problem . We call it Hollandization meaning  the division of the existing national spaces in form of separate sub-nations .This leads not to unity ,but to separation if Europe . The attempts to    unite this in a united system have no effect , because there is divergence and disintegration in the very center . It is a disappointment for those who were inspired by the idea of creation of united ,strong and independent Europ.

Question: You release the  magazine “Eurasia”. Why is it called “ Eurasia “?

Christian Bouchet: It is our basic idea of creating Europe from Gallia to Vladivostok ,what you call Eurasia we call great Europe. Idea of Eurasia correlates to the thought of a number of authors ,who are our landmarks . Ernst Niekisch dreamed about that.

There where representatives of different movements among European traditionalists . One of the important guests was Shaikh Abdul Wahid Pallavicini ,the head of an autonomous branch of the Islamic confraternity Ahmadiyya Idrisiyyah Shadhiliyyah. The Shaykh himself  is a pure-blooded Italian from a noble family of first Italian princes .  There many native Europeans among his followers . For most European guests the fact the congress of traditionalists took place in Russia had a great symbolic meaning .They talked a lot about the contrasts between Russia and the western world.

The problem of Eurasia and Eurasianism was in the center of attention.

Question:Please tell us about your  Tariqa.

Pallavicini Shaykh Abd al Wahid:  Our path and our organization is Tariqa which means the Way of knowledge of god in Arabic.

It’s a way Old righteous people .Our mentor is Abd Al Muhamad Shadili from whom we received “Yaza” a blessing . This is an attempt  to restore in post-modern  the ability to pass  initiation and the blessing of the saints through invocation ,through the awakening of the name of Allah , which has already been mentioned by our friend who had visited Northern Russia . Through “inhaling” the name of God and awakening of his name there lies a way to stop thinking about oneself which is our problem . We must surpass our individuality ,personality . Not in the sense of  Riding the Tiger like it was said in one of the speeches today , but more exactly ,to kill the Dragon , the Serpent . We have an example of Saint George . This is the question of Presence awakenings of saints and prophets of which it has been said earlier , it is a matter of critical importance which we must accomplish .We must not stop on words on literature … we need practice , real spiritual experience the possibility of which any person has , which is aimed at godly realization  on becoming godlike .

If humanity will be a witnessing and be heart in its faith , the doctrine of godfearful religion which was given to us not only in words and statements of philosophers , but actually following the prophets ,than we will finally realize that the hidden King of this World “Melchizedek” is still alive in us and will arrive in the times of Second Coming.

Question: Senior Pallavicini what are the relations of Islam and modern European society? In nowadays ?

Sergio Yaha Yahe Pallavicini: The relations between European society and Islamic Society are interesting but complicated there are positives aspects  connected with the open-mindedness and cultural grounding of Europeans and Muslims .With the presence of open-mindedness and cultural grounding the relations are good . When the mind is closed ,and one knows nothing about the religion of the other ,prejudice are born , Islamophobia is born even in politics , when Islam in general is mixed with the actions of particular Muslims .  The goal of European Muslims is to clarify and to show what this religion is , what its traditional values are ,and to find an opportunity to apply these traditions to reality of modern society . We should do it constructively and in the same time with critical attitude to the downfall of European society .

Question: What is the reason for a European To accept Islam today ?

Sergio Yaha Yahe Pallavicini: Sometime ago a few decades there where cases of accepting Islam in Great Britain and Italy, they where  connected with the intention spiritual needs ,the search of holiness ,which Europeans no longer find in protestant and catholic Christianity . They are in search of a new spiritual path .

Question: I have another question what do you think about Russia and its segments of society?

Sergio Yaha Yahe Pallavicini: I have visited Russia four times . The first time I visited Moscow ,then I was a guest of the president of Tatarstan Republic in the city  of Kazan.Th second visit to Moscow was during the international meeting dedicated to the dialog between religions , and the relations of religious authorities and interactions of religions in the modern world.  I was a guest of his holiness  Patriarch Cyril .And now I am on a meeting dedicated to the progress of traditionalism , as an response to the intellectual challenge of post-modernism. I think that Russia with its political and spiritual history can be  an example for the West ,an example which could be addressed , considering what is happening now ,what is felt. This is a Comprehension of intellectual history of the fatherland .In western Europe we know little about Russia , there is a tendency to  superficial analysis. The Empyreal Russia,  Communism , Stalin , Lenin – all that is to superficial .The Russian Society can be an interesting  landmark ,because it has overcame communism and opened the spirituality of Orthodoxy once again , it is open to religious minorities – you are tolerant to Jews and Muslims . If there is an elite which will be able to inspire the next generation , the new way of thinking based on traditional values , than the human brought up in Russian society will be less vulnerable ,because your society is less secularized then the European West .And we ,Italian ,French Muslims from western Europe look at Russia and Turkey with great interest , because we are a minority which like some minorities of modern Russia wants a constructive yet critical relation to secularity . We hope to create a network ,a cooperation to speculate about values together , to deal with them responsibly for the sake of development and progress of the society –that is what the new hope is .

In its turn the traditionalist movement represented by James Laurent is relying on the ideas of a traditionalist author  Jean Parvulesco.

Question: Laurent, what do you think about Jean Parvulesco?

Laurent James: For me Parvulesco is just a writer. He is an intellectual , not an essayist . But understand the writer as a total human .A writer is a prophet and a man of his time simultaneously . A writer deals with the past and future as well as with the present . Parvulesco was not a hermit, he lived his live in the middle of his age . A writer is the one who isn’t afraid to get dirty in the world ,to go out to fight with a bull . Parvulesco wasn’t afraid to get dirty but was never happy about that , holding realization of that dirt is dirt . The concept of a heart is central for Parvulesco because according to him , only the heart could be known . But it is absolutely different than in the case of Guy Debord .Debord does not  show his heart as he is all intellect . His heart is heart of a puritan . Vise versa Parvulesco had a living heart . He hid it from  mass media, but not from life .

For me Parvulesco is a radical non-conformist . He dared to speak of the revolution of the spirit , the Immaculate Conception Revolution  and the image is haunting me constantly .Nothing can better describe the  ontological  purity of Feminine as in primordial times as well as applied to Elements of revolution in our times . This opens a Eurasian horizon as Eurasianism is being inspired by revolution , having its roots deep in Tradition .

Also I appreciate Parvulesco for that has understood the great importance of Japan. He opened himself to Japan. He understood the meaning of Goddess Amaterasu. The visitation of the shrine of this Godess in Isa, Japan  requires a two hour train trip and than you have to go long on pathways and at last  when you are there what can you see ? You see nothing . That is very important. Entering the shrine you get in touch with the goddess who’s essence is in that to be hidden .To have a long trip and to see nothing at all .It’s a peculiarity of Japanese spirituality . Every twenty years the Amaterasu. Shrine changes its location. The combination of  eternity and variability is a   typical feature of Japanese spirituality .Parvulesco understood this feature and accepted it . The reoccurring paradoxes are the main feature of  Pavrulesco’s text and this inspires me .

In the world of post-modernity the Individual dosen’t exist anymore . In this lies the greatest  difference between modernity and post-modernity. In modernity the key figure is an Individual who is cut from his heavenly roots. Post-modernity is based on the dissolution of an individual in organic magma.

Question: What so you think about Russia ? Why have you come to the first conference of traditionalist ?

Laurent James: Today is unfolding  the more and more challenging and more and more thin struggle between two visions of the world ,which are not quiet opposite . On one side there is  the universalizm  of spirituality , on the other the universalizm of global  finance .They can seem somewhat alike to the uninitiated ones . But they are polar opposite to those who can  see things clearly .

Today I see two crystallization of these models –from one side there is Europe  from the other there is Russia . Those are two poles  of Eurasia which are not   complementary .On the contrary they are radically antagonistic to  each other .When we hear pseudo- russofilic statements in Europe today ,that one day Russia can ostensibly become part of Europe that is  a trap , which should be avoided by any means . Russia must not be integrated into Europe .That would be the end of Russia . On the contrary from the clear point of view Europe should be integrated into Russia as in the better of the two poles ,the pole of Eurasia, if we want to see Eurasia with a plus sign .When I speak about Russia , I speak not only of political Russia which it is today . I mean the Russia it must be .And today  I turn Jean Parvulesco , who speaks about that Russia is destined to return its northern pole .When Russia restores and its loyalty to  the Virgin Mary, the Theotokos ("God-bearer") which is the most important and daring  project of spiritual revolution of today then she will become something more than Russia . And than Europe must be   integrated in such Russia .If to that moment not everything will be lost . To me Russia is a polar opposite of Europe ,as Europe is today in the west .

Question: What do you think of Eurasianism in spiritual sense ?

Laurent James: For me Eurasianism is the oldest of all political missions . It is a political idea . Politics is the oldest of notions . Eurasianism is an attempt to overcome the dramatic nature of neolytic revolution . There existed a special spiritual system in Paleolith and mesolit in ancient Eurasia . Its goal was spiritual nomadity . When people lived on earth like on a temporal camping sites.

And also there are traces of this ancient epoch in Japanese religion Shinto that is why dome shrines change their dislocation once in a while ,once in twenty years .  This is done in order to “ not to grow into earth” not to uproot in it the structures of  strict ,and not always justified hierarchies. The essence paleolithic nomadism is in loving the earth ,but not to become attached to it too much.

At transition to neolith a transition from spirituality to religiousness , from sacralization of the sky to sacralization of the earth. This is why the importance of territories grows. And finally  the birth of such concepts from which all spirituality vanishes .It is the Kshatriya who make themselves free from Brahmins.

Eurasionism is not only a return to nomadism ,if to accept that I would be among those post-modernists which I despise. Eurasianism is an understanding of  being on earth , on Earth subordinated to the laws of spirit in the context of multipolarity .There are five-six different types of spirituality today . Maybe there are some other forms in Eurasia. Referring to the book of Guénon “Spiritual Authority and Temporal Power” we can see how these forms of power, the spiritual and the secular, must correlate . It is important never to blend those functions. But today in the epoch of do called democracy we can see everywhere the constant blending of those forms despite the declared atheism. The state and politics are constantly mixed with religion it’s a doubtful marriage. In this concern we deal with the most disgusting mixture of two degenerated forms of both of them.  There existed a law not to mix this functions in the antiquity and in the middle ages. Political must be submitted to spiritual  This dose not mean that the spiritual ruled the society directly.

Eurasianism tries to unfold the dialog between different types of spirituality , but avoiding all types of syncretism. Its obvious that there are more differences than similarities between different types of spirituality. But yet , there exists several things in common. Its in fashion now to build a separate civilization based on each type of spirituality.


We live at the end of times. Someone even puts forward a strange theory that we live even after the end times. The world has fallen down and we have not noticed its downfall. One should have eyes to notice something. One must be able to see .And in spite of the fact that humanity is still dormant ,slipping lower and lower in poor pleasures, into the lies of political systems  and media networks in momentary entertainments and small troubles, there are still those who think about the sense of time, over the logic of history and they bravely look  in the eyes of that terrible catastrophe which has already happened and is happening  right in front of us.

There exist a model of global unity, which is a catastrophe in itself .The new age has ended and the great parody of post-modernity has came in its stead. On the conference Against Post-Modern world gathered those who are ready to confront the abyss no matter what. They are alike those who Rene Genon called the Templars of the Great Wall. This was a ritual that took place in the right time and the right place with the participation of the right people. But as Curzio Malaparte once said “ nothing is lost until all is lost “.

Maybe the deepest and most subtle enlightenment in the matter of being are to be born only in our radical conditions, when upon the open abysses we can foresee the horizons of new metaphysics, the awakening of   Radical Subject and the triumphal return of the King of the World.

Some already can hear the absolute quietness of his light steps.