War of the Light: the limits and tactics | Alexander Dugin



A fragment from the Preface to the Iranian Logo.

Light war: the limits and tactics

We’ve given this volume of “Naumachie” subtitle “Lighting War and the Culture of Expectations” deliberately and intentionally. From our point of view, the formula “light-war” is accurate and best fits the essence of the Iranian identity. Both terms are key here, and both carry something deep and originally Iranian. The Iranians see as being the war, and the forces between them that war is as Light and Darkness. Themselves they identify as the army of Light, and on this basis to build everything else – religion, politics, history, culture, society, psychology, etc. Iran is the space of Light, that is Light itself. And this Light is a deadly war with its radical opposite, with Darkness. All semantics Iranian culture is built on the fabric of the war.Everything in it is the essence of the episodes, weave, highlights, ticks, its continuous tense chronicle. The Iranian culture is not an exception: most Indo-European societies, as well as a neindoevropeyskih organized on a war footing and for its history, continually fighting. There are those where the military component – the second function, J. Dumezil – dominates the other two. But unlike Iran in that war that has the fate of the Persians, is thought of as “light” as the “war of Light”, and that makes it unique.”Lighting war” in contrast to all other types of wars, not conducted in the name of victory. It’s not a competition and not a competition in force in the quest for some tangible fruits of the earth, territory, town, strategic position, ability to command people, or to have values. In this war are quite different power, and are building a fundamentally different symmetry, different structure of space and value systems. Light the Iranians understand very special way – in Iranian. Light starobinskoe *rauxšana, raoxšna Avestan, Parthian rošn (from Indo-European *louksno,LEUK’S for Iranians there is a subtle power of truth, a kind of visible and tangible Benefit. Light does not have any functionality that precedes any value. On the contrary, a thing acquires value to the extent in which it is involved in the element of Light. We can say that Iranians are the people of svetotekhnikov, and it defines their culture and their identity. Light is the creative power. It is primary and absolute. Iranian different historical eras and different religions are always and invariably agree with the formula: “In the beginning there was Light”.This is not just a statement, this confession, the oath of allegiance, and even transforming rite. All created Light from Light and Light. Therefore, the Light is in the center of attention of the Iranian, in his heart, in his thinking, his deeds and his actions. But being the primary power, the Light has a fundamental ontological antagonist. As the absolute origin is the presence of Light, its absence represents a fundamental challenge to the disaster and as Holy shock, and availability.As the Light is experienced as all that its absence or diminution is perceived as existential, moreover, metaphysical impact. Thus, the Light becomes problematic. It is required to protect, preserve, he should be beating. It is not a tautology: if there is Light, there is Darkness, and the fundamental nature of Light contributes to the fundamental and Darkness. And it already has the deepest Foundation for the ontology of war, “lighting war”. The light itself is only in war, as it may not be. And the horizon is the lack of Light is constituted by its presence.Limit the intensity of the spot Light makes war with the Darkness is less intense, but dramatic, sharp, painful and poignant. The structure of the “light war” is defined by the Iranian understanding of creation. As platonists, the Iranians believe the beginning of the eternal peace light ideas, smart lights that its power form a more dense body. But if the eternal world of pure Light is not subject to the Darkness, the lower world of bodies (life, motion), partly subject. This defines the space war: it is all life, all existence, all existence of the world.The world itself is a creation of Light that encroaching Darkness. Light is at war with the Darkness in the world and through the world. This determines the semantics of the noun: what is? —Iranian first of all, the answer is: war. That is, this is war, and the meaning of existence is revealed only when it is placed in the context of the great war. Forces in this war is fundamentally unequal, but it is very difficult inequality. The fact is that between Light and Darkness in Iranian thoughts there is a very subtle and not a direct symmetry.Light and Darkness and no equilibrium (in pure dualism), but about the Darkness it is impossible to say that it’s just the depreciation of Lights (how to resolve this problem Platonists – including Christian). The light is primary, and he is able to create. Therefore, all created from Light and are in essence Light. Darkness cannot create anything. But… the Darkness can mess up a lot, almost everything. This only applies to the world bodily, vital, to the region of pure Light, the Darkness is lacking, but in the intermediate world, the confrontation unfolds a dramatic and completely serious.The fact that the world’s bodies Darkness during certain periods can prevail. In some sense the Darkness even stronger Light. Her powers are fully focused on the battle in the world of bodies, while the forces of Light involved in this intermediate world tangentially – their homeland is not here, but in a pure world of the spirit, of eternity. So intensity is not as engaged in the battle and, moreover, is limited in the tactics of fighting: never, under any circumstances, the powers of Light can deviate from the laws of truth, purity, power and justice – even when it is required by reasons of the victory.If the army of Light makes at least one gesture, similar to the baser strategies of the armies of Darkness – even from the highest motives – it will cease to be an army of Light and will turn into its opposite. Therefore, the forces of Light’s hands are tied: every trick of the Darkness they have to answer honestly and in the spirit of truth. Opportunities for the application of military stealth that just needs to be at war, no. This leads to the fact that the forces of the world often lose. Anger, deceit, lies and meanness in the struggle for bodily things quite often win.The armies of Light have to retreat, and also to get captured and even killed. This is the essence of the “light war”: the victory could not be achieved at any cost. The army of Light must always be an army of pure spirit, pure thought, the army of Ideas. Therefore, there is a paradoxical situation: the light power to create the world, not able to protect him before the forces of Darkness, striving to ruin it. Rather capable, but to some point.When the army of Darkness floated all the techniques of low strategies of deception, of the army of Light are often powerless – they can not and do not want to deviate from the purity of their own nature. So the ethics of war and victory gradually turned into a metaphysics of martyrdom and witnessing. It is better to lose with than win playing with Darkness: this is the main rule of “lighting war”; the most important is not the result but the resistance to ground of the truth, and a firm adherence to its laws.In Iranian culture the “light war” can not end with a victory of the forces of Light, but this victory will be achieved only after I performed the measure test. The warriors of Light – the souls of men, or the souls of Iranians – descend from the heavenly Motherland and fight against the warriors of Darkness not to win, but to be fair, just because others do not want and can not. The victory is the seal affixed to the completeness of the acts of those who thinks and acts on the side of Light. Iranians expect it, strive to bring, believe in it, but I know that to hasten its approach impossible. The bowl of “lighting war” we must drink to the end. Otherwise victory will be delayed again and again. This is the basic structure of the Iranian history. So we will try to describe in this paper.


The Iranian Logo. Light War and Culture Expectations.

the table of contents for
Iran in anticipation of the (end) Light: Preface

Iranian civilization: exploring
Light war: the limits and tactics of the Light and Iran
Expectation: structure of the Iranian time

Part 1. Ancient Iran: the solar origins of the global Empire

, the Indo –
Aryan ethnic groups of Eurasia
the Great mussel: the beginning of the Empire
the beginning of the Indo-European
Three functions
Paransky religion: the vertical order of
Mazdaism such as solar dualism of Zoroaster
Ontology and anthropology of Light and Darkness
, the ancient Persian noology
The Apollonian ekvivalentnosti: zurvan (unlimited time against
Radical titanomachy and the disappearance of Dionysus
battle of the matter: the light of heavenly goddesses and the heresy of Manichaeism
Mitra: equipollently Apollo
Zoroastrian historial: three world age
Bundahishn (creation): the first phase
Homesick (mixing): the second phase of
the Enemy Attack
Disaster: being-in-the-war Pavarti and the choice of the descent
of Vitarin (division): preparation of end
of Frashogard: resurrection
People of the Aryan
Two of humanity’s
Three Savior
Pavarti: Virgo, which is above
the Fight for harano
Solar value of
Piccadily: harano and rastroennyh
Guarino and Cyanide

Part 2. The second Kingdom, and it echoes

the Idea of Empire: homeland harano
the Prophet Daniel: idol Navuhodonosore and the four beasts and
the Assyrian mission: the First Kingdom of the
Achaemenids: the creation of the Empire of
Cyrus II the Great, Kambiz II: the battle for Egypt
Darius I: scaling of the Empire and contestatie the legitimacy of the
Greco-Persian wars: battle for Logo
Xerxes I and bitter defeat
Iran and Judaism Iran and the Jews: the version
of Aryans vs. Semites
Judaism as the Persian faith: 7 Iranian ideas
of Iran and the Greek –
Iranian-Hellenic dualism: the polarity of the Indo-European paradigm
of Iranian influence on the Greeks: from Pherecydes to Plato
The transformation of Alexander the Great: the transfer of the Empire
“the Accursed Iskandar”
the Seleucids and the Iranian zone
Parthia – alternative Empire
“Hellenic-Iranian heresy: the problem of Dionysus,
Mithraism, the sun Proxy
of Iran and Christianity: the adoration of the Magi
the Iranian essence of Judeo-Christianity
Iran and Hermeticism
Iranism and ellinstvo: semantic key to the Logo of Europe
Sasanian Iran
Zoroastrian Empire: light victory
the First Sassanids: reflection of Rome
Manichaeism: an alternative Imperial identity
Srednekkanskiy period: strengthening of Zoroastrianism
Khosrow I Anushirvan: Empire and the “Great Avesta”
The last rise of the Empire and the end of the Sassanid
Explicit Logo Iran
Cultural circle Vanitory
Iranian identity: explicit and implicit

Part 3. Islamic Iran

the First stage of Islamisation and the Iranian interpretation of
the Arab conquest
of Iran within Islam
Iranian hermeneutics of Islam: Shi’ism
Salman Pak: the key to the Iranian interpretation of Islam,
the Iranian factor in the Abbasid Caliphate
of the righteous caliphs, the Umayyads, the Arabs and Arabism, the Mission of Abu Muslim
Muhammad al-Mahdi and the Persian tradition
of Abu Hanifa: the Sunni Persian
Khurramite and the decline of the Abbasids: the further growth of the Iranian factor
From Boidov to the Seljuks
, al-falasifa: meeting of the Persians and the Greeks
Ferdowsi: a Poetic prelude to Iranian philosophy
the Iranians as the creators of Arabic philosophy
Platonopolis and 10 of the Minds of al-Farabi
, Ibn Sina: the Iranian Epiphany of Dionysus,
the Tenth angel: the flesh is silly
the End of Islamic philosophy as an exaggeration of

Part 4. The Persians and at-tasawuf

Inner Islam and the Persians
Zāhir and bātin: two metaphysics
Iranian vs Arabian
Sufi apotheosis of Love
Abu Yazid bust his metaphysics of the distance
of the Light creation
Abu l Qasim, Junayd: Tawhid internal
Metaphysics of the veil
Hakim Termizi: “walayat and anthropological dualism
Mansur al-Hallaj: Ana al-Haqq
Dismembered in the name of Love
, love and the devil
Ruzbehan Buckley: Beauty angels
is the Non of Love: amphibolia
Jalaluddin Rumi: the King Thought
Antropologia Rumi: the war of the two world
Ausdruck-stage in the history of Sufism
Sufism after the Abbasid
Nuclear abyss of the light of human
Dasein Sufi

, Part 5. Iran and the Shi’a

Foundations of Shi’ism
the Origins of Shi’ism and Iranian
Shi’ism Periods of
the Living Imams, great concealment and the coming of the Mahdi
duplex topic of Shi’ism: “nubuwwat” and “walayat”
the Ontological status of interpretation in Shi’ism
differ from Sufism: the role of the Imam
the Hidden Imam: the dialectic of epifanii
Sumerechnyi: overt and covert Empire
People of the letter Shin
of the Fatimids: the first Shiite Empire
Karmati: stealing the Black Stone
of the Fatimid palaces of knowledge
Alamut: the resurrection of a strong
Fallen Logo Ismaili
Apophatic the First Revolt of the Third Intellect
, the drama of creation: eschatology evil
Ishraq: Shihabuddin Yahya Sohravardi
the culmination of the Iranian tradition
of Geographical ontology and Purple Archangel
Inclusive gnosis Ishraqa
Zoroastrian Liturgy of the Light
slain Sheikh

Part 6. After the Abbasid

Post-Abbasid historial Iran
Iran, the Ilkhans, Superdry: the State of the Shiites and Sufis
Tamerlane: new Afrasiab and his Kingdom
Confrontation belaboring chernomorskih Turks and
the Shiite Empire of Severinov
Iranian Empire vs Ottoman Empire
the Safavid Renaissance
of the Sunset and the Turkic Safavid dynasty
, the Iranian ekzistirovaniya Philosophy of
Mulla Sadra: four journeys
Iranian existentialism: Zoologicheskii analysis
Breakthrough human
Imaginal as the presence of

Part 7. Iran in modern times
the Shiite Iran under the Qajar dynasty
the Qajars: modernization and the Great Game
Sahiti: “secret Shi’ism”
Babite and behati: hypertrophy proximity to
the Darkness of the West and the Shiite Revolution of Light
Iran Reza Pahlavi: the object of the Great Game
Vilayat-faqih: active waiting
Javadi-Amoli: Grad Virtuous and practices
Ayatollah Khomeini: a proof of the Revolution in Lights
of Irfan in the twentieth century: the relevance of Mulla Sadra from Pahlavi to Khomeini’s
Letter to Gorbachev: last call “imaginal”
Ahmad Fardid: poisoning West
Ali Shariati: Islam again red
Light of the Constitution

Conclusion: the world Iran
Iranian identity: the minimum version of
the Secret of Iran and the hermeneutics of love
Square time

Stauffenberg was Right!

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