The radical Subject and the metaphysics of pain | Alexander Dugin

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(Speech philosopher Alexander Dugin, at the international conference “Against Post-Modern World”)

The theme of the Radical Subject at our conference for the first time stood in the centre of systematic scientific discussion. This theme is extremely new. Although I have written several papers on this subject, in particular, the “Radical subject and its double”[1], and gave several lectures, system scientific discussion of representative philosophical environment previously occurred. In a sense, this is the first experience.

I’ll break my report into two parts.

The first part is an existential introduction to the issues of the Radical Subject. Second considerations concerning the possibility of consideration of the figure and the role of Radical Neoplatonic Subject of the topic.

Introduction: empirical-existential aspect

Introduction to the area of thinking about the Radical Subject can pass through an appeal to concrete historical and empirical experience is the experience of existence (separate/differencirovannoe, Male) in the End Times, the eschatological Aeon.

Almost all sacred traditions describe a specific eschatological period, when spiritual realization, initiation and contact with the fundamental principle (often in religion we are talking about “salvation”) become problematic or even impossible. In the gospel of Mark is the statement that if God had not shortened the time of the reign of Antichrist, Satan in the world, the last time degeneration, then no one would have survived[2]. So we know that the grace God shortens the period of existence as an exclusively negative space conditions. It is important for us now, what are the conditions under which alone “would not have saved no flesh possible, and the Tradition knows about them.

The Radical idea of the Subject is born from vnimatelno consideration of the ontology of this period. Regarding the identification of this period it is vital that during this period of time it is impossible to escape in any way – not relying only on themselves (in Christianity it is impossible, while in other traditions it is possible), nor relying on the grace of God. The location of this particular eschatological Aeon in time and space, as well as his identification with one or another socio-political system in a particular era is an open question and discussion. Different traditions see it differently. Negative conditions in Christianity correspond to the arrival of antihista.For conservatives, the process of apostasy was actively running, since Nikon right, and to extreme old believers-bespopovtsy “spiritual antihist” then came into the world. In turn, among the bespopovtsy is brought to the extreme metaphysics of despair and abandonment by God of extreme flow, such as runners (the Wanderers) and natovtsy (Spasovo Soglasie). For many novoobryadtsev from ROC recent times clearly came in 1917 and in the adjacent Soviet era. For the Jews of anomalous time – the whole era of Galut. For Shia Muslims – the “gayby”, concealment of the Imam and his secret world.The Indians say, in this case about Kali Yuga. Anyway, all the traditions you know about these times, the urge to prepare for them and think about them.

I personally experience the most acute experience of this time was in the late 70’s-early mid 80-ies. I fully admit that it was very subjective, but that the value of the experience is not diminished. The experience of existence in the late Soviet period, until about 1982-1983 represented an awakening into pure hell in the middle of nothing. In these conditions the idea of the Radical Subject. Later, the perception of the surrounding world, space and social environment, as such things have changed somewhat, the sharpness of the experience has worn off, but the idea has deep roots and remains of fundamental importance so far. Probably because he has a deep eidetic validity and resonates with sharp edges global metaphysical structures.

A world without Tradition

Which means entirely closed to the spirit is tightly locked on top of the world? A world without the possibility of salvation? It is an environment where there is no more Tradition or even her remains. Not at all, in any capacity. How Rene Guenon describes the modern world, suggests that still some elements of Tradition remain. They become extremely rare and exceptional, but they are. But imagine a world in which Tradition is not at all. Whatever we do, to break through to it. Moreover, nothing and nowhere, impossible to find out anything about the Tradition, so we don’t even know that we are something we are deprived so we don’t have that. Heidegger wrote that sometimes the night becomes so thick that people generally forget that it is night – weaned so they are from the light.

Such a being constitutes quite specific conditions, specific ontology, from all points of view and all sides cut off from the world Traditions. It is a world in which there are no sacred. Does anywhere, in any level, in any capacity. We can assume that Nietzsche was deeply impressed by similar experiences when it proclaimed “death of God”.

In a world where there is no exit, as there was no sign – – and in my personal destiny, this was the late Soviet period, — all of a sudden, suddenly (here is the time to think about the term “exaifneV” and its metaphysical significance in Neoplatonism, beginning with Parmenides” ) breaks the point of radical disagreement with the very existence of this uncontested opticheskom and ontological context. Raised a total failure stay in this world as a whole – with all its direct and indirect structures. It is important to emphasize that this refusal, painful blow, internal explosive rebellion was not based on something that is placed outside of the environment for its spatial or temporal limits. Deep, almost chemical environment of rejection had any Foundation. One could imagine that, for example, through the family someone belonged to the aristocracy, either to clergy or to any ethnic, religious or ideological minority, to the environment in which, even in secret and hidden to the eyes, but convey codes of different social groups, was broadcast algorithms different identity. Then the protest would have reason, “suddenly”, “suddenly” would be logical and would be the top layer deeper, but understandable psychological and social mechanisms.I was an ordinary citizen of the Soviet Union, born in the USSR by Soviet atheistic conformist parents are quite middle class, raised in a Soviet environment, trained and received education in Soviet educational institutions. It is important that I am Russian, that is, no other ethnic influences, explaining the sudden burst of distance, could not be. No other factor – external influence, circle of contacts, or other relations or spontaneous interests, which could explain this radicalrejection from the environment, it was not. I was a part of the environment at all levels and in all directions, and knew nothing but her. At the time, Arthur Rimbaud, having been in early youth a very similar experience (but in very different circumstances and in different historical scenery), lamented that he has in his family a single drop of noble blood, which could explain him a piercing sense of his own otherness in relation to the surrounding. Not a single drop…

I didn’t know any other world except Russian-Soviet. But all that surrounded me – the sky, earth, world, people, social relations, buildings, mechanisms, speech, discipline, flow of information, paintings, landscapes, all this is absolutely, totally rejected. Perceived as poisonous coming from all sides nothing like a fully lisanne any sense and any logic blind aggression of darkness. It’s probably safe to compare with pictures from Journey to the end of the night Louis-Ferdinand Celine[3]. I found myself suddenly in the heart of the night, which had no edge. Manifesting itself in the heart of the night, I didn’t get Nike news, no Covenant, no guide on how to get out of there, and who I am, why I am where I am, how it happened and what’s going on….

Pure experience total nihilism. The world around me was not discarded for some reason, not for any reason but just because. For no reason, without any internal or external support. And the lack of support (now the most important thing!), the absence of most of the rescue and any distant glimpse of the Tradition, it was conceptually placed in the center of my being and is the basis of systematic thinking.

This gradually crystallized the concept of the Radical Subject, i.e. the postulation of the existence of the carrier of the tradition of the Tradition, beyond tradition, in the dark about the very existence of the Tradition, beyond.

Two ways to get philosophical fire

Later, when I met with the hermetic literature, I came across a description of two methods of obtaining “Profoscope fire.” The first way is when the substance is plunged into the fire and ignited it, whatever it was, because the fire is extremely strong. If we find ourselves in a world of Tradition, spontaneously, whatever raw our souls, Tradition enlighten them, will dry and rocks. If she’s alive and the fire burning merrily and violently, transformatie, sacralization undergoes almost any soul – no matter how cheese logs.If it barely smolders, a fire will do only dry and adapted to this bars of the tree. Traditional society is hierarchical. It with the need to present religious institutions and rituals. Dominated by the sacred laws and spiritually grounded ethics. The tradition integrates us into them from birth against our will, against the will of others, and we, ultimately, overcome ourselves and become something valuable.

But there is a second method of ignition of philosophical fire – absolute ice. Here, on the contrary, something is placed in the zone radical cold, buried in the ice, drops into the void, but in these extreme conditions, suddenly aware of the difference from the void and within it spontaneously erupts self-propelled fire. Heraclitus wrote, perhaps, about this: “the man in the night kindles a light to yourself”. He does this because the world no longer gives him light. Because he recognizes himself in the heart of the night. It is not the light of nature, is the light against nature, le feu contre nature.

The concept of the Radical Subject can be described as the birth of philosophical fire under the influence of the element of absolute ice. The situation when the philosophical fire born not because of Tradition, but rather in terms of its complete absence, in the limit of desacralization, in the heart of the night. Taste the sacred in this case, awakening is not what the sacred is and it’s burning its numinous power, and when on the contrary it is not at all.

The Radical “I”

When we translate the lyrics of a Radical Subject in English, the question arises how exactly to implement it. Radical Subject? Not as immediately sends us to the subject-object topic Descartes and modern times, and even in the best case – in the Medieval scholasticism. So one version of the translation can be “Radical Self”.

The higher self, by contrast with the lower, empirical “I”, can be awakened by both of the methods. The radical “I” as a synonym for the philosophical fire, protivoprirodno fire, the Radical Subject is something that awakens only ice — not because of Tradition, but in spite of her absence.

And here then arises a very difficult question: if something throws in an absolute way nesakralnaya the world, but in itself is not sacred, then what is it?

If we were passed some elements of the Traditions, its codes, and we would have been in a situation where Tradition is extremely weak or non-existent, it would be possible to conceive different scenarios of behavior – until the uprising against the lack or weakness of Tradition. This was due to the fact that we are thinking of themselves as its representatives and to rely on it even in hopeless and desperate situations.

But what happens when we rebel against the lack of Tradition, not as its representatives? Behalf why are we doing this? Who in the us, or that in that instance behind it?

Asking this question, as we are philosophical introspection; but inside, there inside, in soul, in mind, in heart, in thought — not see, do not find anything that would explain to us clearly this rejection. Nothing, because our content is completely formed sociologically, otologicaka, psychologically, the world in which we live and which formed.

Hence, the source of the rejection of the cash is justified not by the fact that inside of us is something great and special from everything – after all, what is inside, personality reflects what is outside it, and in our case is completely desacralized environment, the world, completely devoid of fact. And he constitutes the same creatures, quite satisfied with his senseless rugbystyle cycles and partisan in his meaningless (from a spiritual point of view) processes. We are looking for outside and inside of explanation, but can’t find neither there nor there anything

Anatomy of nostalgia

This specific generates an excessive voltage, varagamana in absolute pain.

If we consider the Greek word “nostalgia”, we will notice that it consists of two parts νόστος – “native land” and άλγος – pain. Nostalgia is, literally, “pain for the native land”. Experience which is the basis of detecting the presence of a Radical Subject, it is definitely άλγος , pain, and wild excruciating pain, monstrous, suffocating anguish. Inside this pain you know only one thing – that you are absolutely stranger. But here’s the question: where and to whom you’re not a stranger? The answer is no. There are άλγος, but no νόστος. Such nostalgia, where νόστος is missing. Embracing the horizon and where and for whom you are a stranger, you see that you are everywhere and for everyone, always and everywhere… Pain begins to grow, taking up more and more until it consumes everything – subject and object, internal and external… It’s not even heideggers Angst, the horror. It’s something else.

In the center of this pain kristallizuetsya a certain area, a figure that was quite conventionally called the “Radical Subject”. It is defined as something that does not belong to Tradition, no Tradition can not exist.

Here the question arises: what to do in this situation? How to solve this problem? How to escape when the doors of salvation are closed? Here lie the roots are very dense, thick philosophy.

Meeting

Existential background for understanding the emergence of the concept of the Radical Subject is very important. Continue her presentation. Being in such unexplained as unreasonable, but the unbearable painthe situation brings me in contact with people from the point of view of common sense and sociological patterns in late-Soviet society just should not be. People who knew Rene Guenon, Julius Evola, the hermetic tradition, Sufism, studied traditionalism, and which, in fact, were carriers strictly the same traumatic existential experience. It experience and it was the basis of all – their knowledge, their positions, their lives. Not knowledge, not culture, not over generations, not some features biography, origin or external influence motivated them and made them turn to the Tradition: it was pain, terrible, unbearable, a giant, cannot fit pain. And that was the key, and read immediately. It was a circle that has no true name, sometimes called “the circle of the Moscow metaphysical” sometimes “group Uinskogo lane”. They themselves never called.

Then, after this meeting, which could not happen, it was easier to find a needle in a haystack, but could not occur based on the Radical logic of the Subject), there is a clear and detailed explanation of what is this pain and why I felt. It showed the image of νόστος – the places, the absence of which, distance and to produce a feeling of pain insane. From this circle I received a detailed description of the homeland, νόστος. It was a Tradition, given in the form of a thorough reconstruction. It was traditionalism. It became clear what was missing: peace, which was described by Guenon, Evola, and other traditionalists as normative. The sacredness, hierarchy, caste, sovereign domination of spirit over matter, eternity and immortality. Direct contact with the Divine. Freedom of the soul from its bodily ties. According to Plato, “Uranium is a look at the Sky”. In Excelsis. The Experience Of Uranium. The soul standing and not falling (anima stante e non cadente). The verticality of masculinity. Tender intimacy the depths. Initiation. The shining face of death. Eidetic number of characters, stretching in the living area beyond. Experience with open worlds and myriads of invisible beings. The invisible was made visible to the visible became invisible.

But most important of all: nostalgia has preceded in this process to meet you (albeit theoretical and speculative, it was not so important – um, according to the Platonists, is the sacred center of the soul, drawing your eyes to the Sky,” he gets on the right path) with the structure of νόστος.

Two ways – two metaphysics

And here you can go two ways. On the one hand, delighted that we were given a Tradition in a sample, supplied maps, guidelines, goal, we could go to find it. This is the correct way. And off we went. In the direction of the center.

But there was something that still remained, not gone, not forgotten, and continues to remind of itself to attract attention. The second way – the search for the source of pain, which led to traditionalism, the study of its nature, its structure, its origins. What was it?

For me metaphysics is conditionally divided in two parts. This metaphysics of the Tradition, the card descriptions νόστος – native the right place, the absolute ideal. And the second part: fixing for instance, which was (and is) the cause of the pain; you can call it “metaphysical pain“.

It was possible to develop this line in the direction of traditionalism. And I’m doing this. And we are all over it. And was in pain. Based on the understanding of the authority of the force that caused pain around the Radical concept of the Subject was built New Metaphysics.

Traditionalism and pain

The radical Subject is the philosophical fire, born of ice, but that’s another philosophical fire than that born of fire. Philosophical fire, born of fire is a Tradition, and philosophical fire, born of ice, is traditionalism. Traditionalism reflects the order that is rooted in a Radical Subject. Traditionalism is manifested not in the world of Tradition, and in a world without Tradition. Traditionalism and the demands of Tradition without any reason on her part, based on its absence. Traditionalism rekonstruiruet Tradition precisely because it does not or it disappears. But traditionalism is not just looking for Tradition, he wants to find it in its fullness, and therefore fire recreates the fullness. He knows what he wants to find before he finds something. How would she know? Why is looking for? Whom he authorized to do this?

Traditionalism — this is reconstruction νόστος, not νόστος. Traditionalism is not acquainted with the “native place”, but from something else. It is born from the experience of pure lack. In traditionalism, nothing is transferred, at least, the beginning was not with the transmission. Please note, traditio from the verb tradire, to convey, that is “tradition”, “transmission”. But the pain was not transmitted by anyone to anyone of us. Pain gave no pass. The pain was. This is something more than Tradition.

Turns out: traditionalism is a very special “tradition” paradoxical “tradition,” based not on continuity and transmission, but the gap on that Y. Evola calls the “gap level” (la rotturra del livello). Not a transmission of something that underlies pain, but rather the lack of any powertrain generates pain. Hence, in addition to the classic conventional metaphysics of traditionalism described in metaphysical, religious and philosophical teachings, the idea of another metaphysics A New Metaphysics. This New Metaphysics is focused entirely on the study of the nature and structure of the source of pain. This second area, it runs parallel to the first (more conventional). I do not oppose.

The Analogy Of The Radical Subject

Again: the Radical Subject is that philosophical fire that was born in spite of the fire and without any reliance on external and internal. It is not a gift because the pain may not be in vain. It’s not continuity. Pretty easy to imagine the aristocrat, or representative of some other ethnic group trapped in an alien environment, whose hatred of the outside encourage them to differentiate, separate, make “separate people” and, thus, forced to seek or design alternatives.Blood, memory, culture, religion – even in a small amount as a thin trace able in certain circumstances lead to similar existential phenomenology. And in this case it would be all clear, nostalgia would have been transparent; it would be justified and the place νόστος, and the shape of transmitting route, and a pedagogy of hatred and nihilism.

But how to imagine a situation where there is no “before”. No prior instances. There is only the fact of an insane, endless, unbearable ontological pain for no reason and basis; of pain, founded in itself… That is the basis for the New Metaphysics. Further, when mapping this intellectual attitude with the materials Traditions, come to the conclusion that Radical Subject if it has some analog among the figures and characters of the Tradition, in a fairly closed and disturbing the field related to the most complex, confusing and obscure corners of the most metalicheskoj card.If you look in the sphere of traditions of some distant counterparts, we can recall some images that representanomaly, a rupture in the logic of metaphysical and sacred and historical narrative. For example, those figures that had been opened before his time: like Melchizedek, king of Salem; who died a strange way (Enoch or Elijah); or such as the Islamic khizr, performing strange and anaesthsia actions that become comprehensible only to some other, violating the logic of the functioning of the sacral space level of existence.

You can try to match the Radical of a Subject with images from a different context, for example, philosophy. Here’s the closest thing are the concepts of Nietzsche, especially when he utters the most enigmatically passages of Sverhcheloveka. In one place he calls Superman “the winner of God and nothing.” Julius Evola, for his part, wrote about this formula in “Ride the tiger”[4]. By the way, Evola, traditionalist without Tradition, the figure in this sense, very revealing and highly attuned to the problems of Radical Subject in all respects and at all stages of his life (especially the early nihilism and anarchism of the late right).

“The winner of God and nothing” – this formula gives us the philosophical idea of a Radical Subject in the particular perspective. The meaning of this phrase is quite clear. “Conqueror of God” – the one who is in a situation without God, where God is not. No sacred. The world has lost its meaning, and fragmented, as without God, gives the world order, he ceases to be a space (it understands the postmodernists by M. Conche writes that “the world is no longer the world, and the extravagant ensemble”). What is discovered without God? Just nothing. “Defeating” God, we loose nothing.And faced with nothing we found that we are nothing. But thenwho or what are we? This question was asked Kirillov in “the possessed” by Dostoevsky. Evola and his colleagues have devoted to the collective monograph of the group “UR” is an interesting analysis of this topic in the article “Kirillov and initiation”[5].

I researched this concept and some Parallels in a number of papers — first of all, “Radical Subject and its double”[6], an important section is, “Postfigurative”[7], certain moments in the development of the “Fourth Political Theory”. Some of the lyrics on the New Metaphysics is still not published for a number of reasons. The topic is fascinating and in some ways fascinating, but incredibly dangerous at the same time.

Smart space Neoplatonism

Now to Platonism. Neoplatonic model, which can in a certain approximation to correlate with the traditionalist a map of ontology and metaphysics, begins with en, a Single, radically standing above Jehovah (on), and therefore apophatic. Damascus to resort to this formula a “Super Single” and prefers to speak the Unspeakable (αρρετος), so he seeks to clear en from any attributes. Including from himself.

After “Parmenides” of Plato, the Neoplatonists together argue that en is not, it over-there. This is its fundamental property. Because it radically above and more primary than the Genesis. It is transcendental (επικεινα) and apophatic. en not mixed and not involved in anything. Below him all mixed and involved, but relatively and on every level of manifestation in different proportions.

Neoplatonism operates with three basic points explaining the device of metaphysics and ontology: μονη (“preserve the same”), προοδος (“exceeded its limits” in Latin emanatio), επιστροφη (return to initial state). In such a circular manner are arranged being. In this en, not participating and not staying in anything and anywhere, illuminates all being. Intensive contact with the transcendent and inviolable en constitutes divine “Genady”, that is, the rays of belonging that nothing could be implicated.”Genady” differ by the degree of saturation apophatic rays to form multiple hierarchical levels of being, descending gradually from en to end of space – and so on until it limits. The limit of deployment of en is matter (most often Platonists understand it in the spirit Aristotle as υλη, and not as the Platonic χορα).

Single comes (προοδος) from itself and constitutes a Single Lot. It is the same Things. Here begins the area of the Mind (Νους), noetic space or higher divine genad. Area of the divine Mind is vast and extensive and starting with the Neoplatonist Iamblichus through Proclus to Syriana and Damascus, it is given Central importance in the reasoning of the philosophers of this school.

Highlight the most common: the Mind has three main levels – the highest intelligible (nοετος), mid – umapathy/to the intelligible (νοετος νοερος) and lower to the intelligible (νοερος) or demiurgic. Hierarchy emphasizes Plato’s version of the origin of the cosmos: the demiurge contemplates the ideas and works in their image of the world soul and the cosmos. Therefore, what is perceived by mind (intelligible), is higher than what it comprehends (to the intelligible, intellective).In the structure of the Mind (Νους) is the highest level of intelligible remains always identical to itself, on average it pushing your limits, and reaching to the intelligible back to the source.

The mind is the second beginning. It is sheer, single-lot, single-duplex, single-triple. Of all things this is the most unified and most Supreme.

On the lower level of the demiurgic Mind is the area which repeats the whole process – saving, beyond, return. Demiurge emits gods (the new gods), which are divided into three main categories – sverhtermicheskoy, isonline (or free) and vnutrisosudistye. At all levels of the repeated preservation of the highest started, the outside medium and the return of the lower, closing the cycle again to the highest. Such intelligent life living in divine space.

Further, the demiurge creates the world soul, ψυχη, which is uniform and much is already at odds; and one on the side of the soul, much on the side of phenomenal space.

Three principles of Unified Mind, Soul constitute the main triad. And again it three things – persistence, procession, and return.

On the soul level and in some sense under it, on its periphery there is the eidetic world series, descending to matter. The body is decorated eideticism matter, from all sides surround and patronized intense divine life. Gods, angels, demons, heroes, soul, pervade the world with the arrows of dedication the lower to the higher and pass intelligent life from highest to lowest. Sensual space is not just a copy, the icon of the smart space, but also its living expression.The stream of becoming, a series of deaths and births and deaths again, is closed on itself a reflection of the other, vertical time, which is deployed perpendicular to the time space and consists of the constancy of eternity, beyond and return.

The man closes his eyes

People in this world picture also has a link in the chain of consistency, the origin outside and return. As a corporal, he stands at a fairly low level, but it has a living soul and mind, and, therefore, equipped with everything necessary to return, επιστροφη, which is the fate and challenge people. We left to go back. Plunged into the matter and found the body, to part with them, rebounding from the extreme edge of space and start climbing, flying. Flying – the essence of man, as being winged. The lack of wings is a humiliation and an anomaly. The heavenly homeland are inexorably drawn to him. The philosopher hears her loud and clear, and responds to it with meditation and prayer. He grows the wings of the soul and going home.

The knowledge in this world is achieved through “closing the eyes” (Dams). One invisible, as apophatic. Genady invisible. Everything important is invisible, but we must strive it there, moving inward and upward. Outside there is only confusion who Knows himself, knows all as he knows the heart and mind, and they are initiated from the upstream even better delivery. Outside just confusing, murky reflections and leading away from the essence of vanity.

All the circles of space the principal is the same, it differs only in the density of matter and, accordingly, the intensity of life and clarity of thought. In a better world all crystal clear to everyone. In less than the best (platonici do not pronounce the word “bad”, “bad”, “evil”) not all. Even less all my small number. Hence, the political task of Platonism – the right mindset is the return around the axis of the return is to line up the socio-political construction of a better society. Rule should philosophers who contemplate with his eyes closed. And steel needs to look at them and be inspired. All inside.All in the name of return. Transcendental νοστος above all else.

Localization of our position in the Neoplatonic cosmos

If we place ourselves in this picture of Platonic space, we will find ourselves in the space of extreme economic periphery, below which it is impossible to move. This is the least best possible dispensations. The least best of the social order. Around us is the least best of the demons inhabiting the matter. The least best of the shower. And the least clearest of minds. They crowd into the farthest orbit of vicodene outside and not in a hurry to return. Slow, confused, push, and thus make the return problematic for themselves and for others. The least fuss is the best blocking the sun, darkens the mind, prevents the science, as all urge each other to get deeper and deeper into matter, which is impossible to understand because there is nothing to understand.

Now, armed Neoplatonic card, refer again to the world in which I found myself in the late 1970’s-early 80-ies of the last century. From the Neoplatonic point of view, it is the last on the “least best” of all the stages of vicodene outside, on the verge of the substance itself, the way the garbage of the cosmos. Soviet materialism is in the spirit of neo-Platonism is perfectly consistent with the nightmare, which euphemistically describes Neoplatonism. Dense in matter a bunch of the least best shower minds-suicide. However, the liberal materialism is no better than Marxist.In many ways he is still “less than best”.

Mode switching and return point

Classical Neoplatonism says: επιστροφη starts where προοδος. There is mode switching. The change of the trajectory. This question has puzzled Plotinus and his followers. Why would the procession outside not to stay at the level of the shining Mind? Why to descend a problematic demiurge and descend to less and less the best series, right up to the late Soviet society or liberal democracy (below which seems to go nowhere)? Platonists explained it this way: the common is, above all, good, good (according to Plato), and that means not greedy are not envious. It stores not only for himself but for another, even though there is no other and can not be. Therefore, it is beyond your limits and hypostasized entity that is Mind. And that hypostasise Soul. And the soul – space. And so on down to us. From the generosity of the apophatic unity gain Genesis all – including less than the best, because the Mind itself nemnogoe less better than One.

So, there is the apology of the demiurge, hard to distinguish from neo-Platonic Gnostics, the Manichaeans and the dualists. The demiurge of the benefits, as it contemplates the intelligible single entity, the highest Genady. Thus, he returns to his opostegidae to the source. But he continues to practice generosity by higher court acts beyond its limits, to bring to life less than the best. Each return is assumed, the share continue going beyond your limits.

Border

How long has it been? Until we reach the border. On this boundary less than the best for such less best less best to imagine anymore. It vnutricostna the face of universal return. The bottom of Plato’s cave. We left, reached the limit, rested in oblivion apophatically unintelligible matter, to go nowhere else. We are at the bottom. So, there is only one thing-to return.

But what is returned? Returns that went beyond their own limits. Tradition refers itself to the border to meet her (this is the “modern world” as understood his Guenon and Evola) and returns. The tradition of pulses. Open and concealed. It is a cycle. In Shiite gnosis is called “mabda VA mA ad”, is the procession and return. The dynamics of the sacred, and Platonists explained and described it more than convincingly (to may think about it “less than best”).

Radical Subject on the border matter

Now dangerous and looks a bit ridiculous question: can occur at the periphery of the cosmos, on the verge of matter is something that not an output beam of a Single beyond their bounds that are not included in προοδος? If matter could give birth to itself probably could. But it’s nothing, and nothing is sterile. Nothing begets man. The death of God brings forth a man as what remains after it. When God dies (is removed/returned) all that was involved in it dies (is removed/returned) with him. It remains only nothingness. And if the person is not refundable longer and longer, if everything lasts chajderowski “noch nicht”, “delay”, he annihilated, vaporized, into a fine demon, drowning in matter, from time to time pomeshivaya out into the night.

This world, where everything sacred is gone, having returned to itself, and is an area awakening of the Radical Subject. Suddenly, suddenly (exaifneV) detected by the authority, which never dies/is removed/returned together with God but not identical with nothing? This is the fundamental question of a New Metaphysics. In the periphery, on the border of space, on the verge of matter occurs somethingthat is neither matter nor part of the pulsating rhythm in the gyre the vertical time – procession/return?

All would return, and we would have to climb the beam of salvation, once experience of matter is exhausted and the procession reached the bottom.

Here and there glimmers the suspicion of a Radical Subject, how about a unique fact, for which, apparently, the lower boundary of matter is not an insurmountable obstacle. For space and all its noetic dispensation, Yes – the obstacle of the matter cannot be avoided. As soon as it is reached, it is necessary to return. So says the Tradition. So wants sacred. We have reached the limit, now ago. But there is some instance for which this is not the limit, which proposes to go one step further. The ontological place for such a step – no. Matter is an impenetrable wall of nothing. Her nintelligent ensures that on her below her to step impossible. This is all absolutely correct and belongs to the internal logic smart order, best order.

Think about en

However, if we recall that en, United, apophatically which preceded the emanation of the whole model, and if we pay attention to the fact that the main and the highest (best) in three moments of the Neoplatonic dialectic is a saving in itself (μονη), which makes any outside and, accordingly, any return something relativem, the question arises: can for a Single to exist any of the obstacles? Would a Single, faced with the matter? It is not sheer, it only hypostasise things. So, it is free from the laws that controlled the dispensation of all in existence. But the matter is as a border and is one of the elements of the dispensation which is in agreement with his Mind.

There is a strange suspicion that the whole drama of the cosmos, the entire tension is vertical time, all danger of the dialectic of the sacred and the tension of sacred history are reduced to this unique moment.

Whether Radical Entity to step through the material, the lower limit of the manifestation? In a restricted Boolean space over this limit is nothing, but for a Single apophatic cannot be limits, may not be of duality. Although πειρας, the limit is the best, and the infinity, απειροn – much less the best and πειρας is not the same as a Single.

Transgression through the material limit down, a paradoxical return in a different unexpected route — is it possible? In classical Platonism – no. In the New Metaphysics of Radical Subject – Yes. Moreover, and this is its meaning.

One breath more

Something like that which was used by Heidegger in the essay “why poets?” Examining poems by Rilke[8], it parses that the poet had in mind, saying that “people are the ones who take risks in one breath more.” All existing risk. Flying bird – it can get under the shot of the hunter. The hare runs – it may be in the teeth of a wolf. Is retired, he may die from falling icicles. Are all at risk. People are also at risk, but there are people, some better than others, philosophers and poets (the others, probably still not quite human), which run the risk of “one more breath“. In this Platonic space them the risk is small, there is sacred always switches modes to return at the right time. But the Radical concept of the Subject risk, indeed, it becomes serious. Elsewhere the same phrase Heidegger quotes hölderlin: “where There is danger, there salvation is rooted”.

In this sense, the New Metaphysics and offers to turn poison into medicine. It’s “ride the tiger”, Male. But everything here takes on a new meaning.

Recommendations not to deal with a New Metaphysics

The New Metaphysics and Radical Subject is extremely dangerous and risky area. I did not invite and do not advise anyone with this to have never any business. We can consider what we say as “metaphysical elective”. Tradition can and should do life. Tradition unconditionally. The tradition is undoubtedly true. Tradition is certainly correct. Today, it is very problematic, but, nevertheless, work with the approval of the traditional truths – this thing is always important, useful, necessary. Here it can not be doubted.It is difficult, it can be expensive to defend Tradition in the area of pins and not nearly the best delivery and Eidos, makes no warranties. But it is right and worthy.

Occupation of the New Metaphysics and Radical perspective of the Subject is not something that is optional, but I would say it is unnecessary and undesirable from a time of extreme danger and unpredictable consequences.

However, what if this sphere is, if this nagging pain Despite the analgesic, the function of Tradition and reliable cartography of traditionalism, I have to admit that the pain never ends. Involvement in Tradition and opening its doors is not as sharp shocked, not so deep experience. Maybe it’s crying of the Titans.

So I decided to indicate the topic of the Radical Subject, as a defined system of reasoning, propositional combinations of images and series of existential experiences.

Initiation without a visit

There is another direction in the Tradition, partly as close to what I say[9]. This Shiite gnosis and the philosophy of Ishraq. First and foremost, the founder of the school Shihabuddin Yahya Sohravardi. The script initiatic stories, Suhrawardi begins with nostalgia. Existential description of this nostalgia sometimes quite close to what I was saying. However, everywhere, in all initiatic stories, Sohrawardi first experience of sacred nostalgia accompanied with a visit with its ” there’s something with Tradition. Someone reminds you dedicate that time return and opens the eyes of the soul, reviving in memory the image left the heavenly homeland. It can be Purple Archangel, or khizr. Kabbalists say about the visit of the prophet Elijah, which begins with the Kabbalistic practice[10]. Must be someone who throws us in the grain of nostalgia, who is engaged in the route for the homecoming who gives us pain.

The only difference is the Radical Subject is not selected. To him no one comes. There is no fact of initiation. No figures angel of Initiator. There is only an eerie bestowal with nothing. The bestowal of pure pain that allows us to understand the structure of the initiatory act, but only from the even more profound mystery and ineffable structures that are not associated at all with any phenomenology, including even the phenomenology of initiation.


[1] Dugin A. the Radical Subject and its double. Moscow: The Eurasian Movement, 2009.

[2] “And unless the Lord had shortened those days, it would not have saved no flesh: but for the elect’s sake, whom He chose, he shortened the days.” (Mark 13:20)

[3] L. F. Celine journey to the end of the night. M.: Izd. group “Progress” — “Besteller”, 1994.

[4] Y. Evola Ride the tiger. S-Pb.: Vladimir Dahl, 2005.

[5] Evola J. (a cura di). Introduzione alla Magia. Roma: Mediterranee, 1971.

[6] Dugin A. the Radical Subject and its double. Decree. Op.

[7] Dugin A. Polylobate. Moscow: The Eurasian Movement, 2009.

[8] In modern poetry (especially in the so-called “damned poets” of German romanticism, C. Baudelaire, A. Rimbaud, S. mallarmé, Lautréamont, A. C. Swinburne, O. Wilde, F. Pessoa, Trakl, E. pound, G. Benn, and some of the authors still can be found allusions to the figure of the Radical Subject. This is apparent in their complete rejection of the environment, in fundamental opposition to “real”, but they are not saying no to this world better (progress) or back (towards conservatism). They are trying to find some other position that can not be straightforward to grasp and clear articulation.Often they talk about her “tongue-tied” systems are complex and little understood by him images. But of these fragments, if their approach is hermeneutics from the perspective of New Metaphysics, we can derive a lot fundamentalnyh conclusions.

[9] Neonaticides in other traditions also, you can find certain correspondences. So, in Hinduism similar motives we can find in some branches of tantric shaivism, for example, in the circles kapalika and AGHORA, and in theories Kashmiri abheda-Shiva.Stories about the aghori and their practices (spending the night in the cemeteries, eating human corpses, communication with the lower demons, etc.) emphasize the state of the radical ascetics, descending to the bottom of manifestation to demonstrate complete detachment and non-involvement to anything divine principle (Shiva or Shakti), which they have implemented yourself, which is fully identified. It is appropriate to quote the statement: “the pure all things are pure”. Cm. The Epistle of the Holy Apostle Paul to Titus (1:15).

[10] the Image of Elijah, the bestower of poetically described in G. Meyrink’s novel “the Green face” (Gustav Meyrink. Green lik. Meister Leonhard . M: Enigma, 2004). Y. Evola appreciated books Meyrink, while Rene Guenon believed that in this novel there is “counter-initiatic” mixing positive figures of Orthodox esoterism of Elijah with the negative figure of the “eternal Jew”. In principle, as shown by Genon ambiguity characteristic of the entire series of risky subjects connected with the figure of the Radical Subject. On this issue see A. Dugin ‘s Radical Subject and its double. Decree. Op.

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