Forwarded from Katehon
The Second World, the Semi-Periphery and the Civilization-State in the Theory of the Multi-polar World
This article discusses the three concepts of "the Second World," the semi-periphery, and the Civilization-State as basic concepts of the Multipolar World Theory.
By Alexander Dugin
This article discusses the three concepts of "the Second World," the semi-periphery, and the Civilization-State as basic concepts of the Multipolar World Theory.
By Alexander Dugin
Tsargrad Institute
The Second World, the Semi-Periphery and the Civilization-State in
The phase transition from unipolarity to multipolarity and the three concepts To understand the fundamental transformations of the world order taking place before our eyes, and above all the
Forwarded from Idee&Azione
"Pensando al Crocifisso, conosciamo il Risorto. Rivolgendo il nostro cuore al Risorto, lo vediamo risorgere, tornare. Il "trono preparato" è il suo regno, il suo potere. Sia quando è presente sia quando si ritira. Egli ritornerà. Perché tutto questo è un movimento all'interno dell'eternità... In ultima analisi, il Suo regno non è mai stato interrotto".
Aleksandr Dugin
Seguici su https://t.iss.one/ideeazione
#ideeazione
Aleksandr Dugin
Seguici su https://t.iss.one/ideeazione
#ideeazione
The edges of chaos
First, in the original Greek interpretation, chaos was a void, a territory in which order had not yet been established. Of course, the modern chaos of Western civilisation is not like this: it is not a void, on the contrary, it is an explosion of all-pervasive materiality; but in the face of true ontological order, it is truly insignificant, its meaning and spiritual content tending to zero.
Secondly, chaos is mixture and this mixture is based on disharmony, disorderly conflicts and aggressive clashes. In chaotic systems, unpredictability prevails as all elements are out of place. De-centricity, eccentricity becomes the engine of all processes. Things in the world rebel against order and tend to overthrow any logical construction or structure.
Thirdly, the history of Western European civilisation is a constant inflation of a degree of chaos, i.e. a progressive accumulation of chaos - as emptiness, aggression of mixing and splitting of smaller and smaller particles, and this is accepted as the moral vector for the development of civilisation and culture.
Globalism is the final stage of this process, in which all these tendencies reach their maximum degree of saturation and intensity.
First, in the original Greek interpretation, chaos was a void, a territory in which order had not yet been established. Of course, the modern chaos of Western civilisation is not like this: it is not a void, on the contrary, it is an explosion of all-pervasive materiality; but in the face of true ontological order, it is truly insignificant, its meaning and spiritual content tending to zero.
Secondly, chaos is mixture and this mixture is based on disharmony, disorderly conflicts and aggressive clashes. In chaotic systems, unpredictability prevails as all elements are out of place. De-centricity, eccentricity becomes the engine of all processes. Things in the world rebel against order and tend to overthrow any logical construction or structure.
Thirdly, the history of Western European civilisation is a constant inflation of a degree of chaos, i.e. a progressive accumulation of chaos - as emptiness, aggression of mixing and splitting of smaller and smaller particles, and this is accepted as the moral vector for the development of civilisation and culture.
Globalism is the final stage of this process, in which all these tendencies reach their maximum degree of saturation and intensity.
The great void calls for a great order
Russia in the SMO challenges the entire process - metaphysical and historical. Consequently, in every sense, it speaks for an alternative to chaos.
This means that Russia should offer a model that can fill the growing void. Moreover, the volume of the void is related to the strength and internal power of the order that claims to replace it. A large void requires a large order. Indeed, it corresponds to the act of the birth of Eros or Psyche between Heaven and Earth, or the phenomenon of man as mediator between the main ontological poles. We are dealing with a new creation, an affirmation of order where there is none, where it has been overthrown.
To establish order in this situation, it is necessary to subdue the liberated elements of materiality. That is, to confront the torrents of fragmented and fractured power, to defeat the results of egalitarianism taken to its logical limit. Consequently, Russia must be inspired by a higher heavenly principle, which alone is capable of subduing the chthonic rebellion.
This fundamental metaphysical mission must be accomplished in direct confrontation with Western civilisation, which is the historical sum of growing chaos.
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Russia in the SMO challenges the entire process - metaphysical and historical. Consequently, in every sense, it speaks for an alternative to chaos.
This means that Russia should offer a model that can fill the growing void. Moreover, the volume of the void is related to the strength and internal power of the order that claims to replace it. A large void requires a large order. Indeed, it corresponds to the act of the birth of Eros or Psyche between Heaven and Earth, or the phenomenon of man as mediator between the main ontological poles. We are dealing with a new creation, an affirmation of order where there is none, where it has been overthrown.
To establish order in this situation, it is necessary to subdue the liberated elements of materiality. That is, to confront the torrents of fragmented and fractured power, to defeat the results of egalitarianism taken to its logical limit. Consequently, Russia must be inspired by a higher heavenly principle, which alone is capable of subduing the chthonic rebellion.
This fundamental metaphysical mission must be accomplished in direct confrontation with Western civilisation, which is the historical sum of growing chaos.
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Forwarded from Геополитика.ру_српски
Александр Дугин:
«…Русија је дужна да у себи брзо успостави начела светог катехонског поретка, који је и био постављен у 15. веку, у складу са византијским наслеђем и проглашењем Москве за Трећи Рим.
Само вечни Рим може стати на пут разлагајућем току расутог времена. Али, да би то учинио, он сâм мора представљати земаљску пројекцију небеске вертикале...»
#Поредак_Катехона
#Русија
#против_цивилизације_хаоса
#Александр_Дугин
#Геополитика_ру
https://www.geopolitika.ru/sr/article/poredak-katehona
«…Русија је дужна да у себи брзо успостави начела светог катехонског поретка, који је и био постављен у 15. веку, у складу са византијским наслеђем и проглашењем Москве за Трећи Рим.
Само вечни Рим може стати на пут разлагајућем току расутог времена. Али, да би то учинио, он сâм мора представљати земаљску пројекцију небеске вертикале...»
#Поредак_Катехона
#Русија
#против_цивилизације_хаоса
#Александр_Дугин
#Геополитика_ру
https://www.geopolitika.ru/sr/article/poredak-katehona
Геополитика.RU
Поредак Катехона
Русија у борби против цивилизације хаоса Ако разматрамо проблем хаоса у филозофској и историјској перспективи, постаје прилично јасно да је СВО борба Русије против цивилизације хаоса, у ствари, нове
Katechon - The Third Rome
In such a situation, Russia has no choice but to become what it is not, but a position it is forced to assume by the very coincidence of circumstances. The platform for such a confrontation in the roots of Russian history and culture certainly exists. It is above all Orthodoxy, sacred values and the high ideal of an empire endowed with a katechistic function, which must be seen as a bulwark against chaos [1]. To a residual extent, society has preserved the concepts of harmony, justice and the preservation of traditional institutions - family, community, morality - that have survived several centuries of modernisation and westernisation, and especially the last atheistic and materialistic era. However, this alone is not enough. To resist the force of chaos truly effectively, a large-scale spiritual awakening, a profound transformation and revival of the spiritual foundations, principles and priorities of the sacred order is required.
Russia must quickly affirm internally the beginnings of the sacred katechetical order, which was established in the 15th century in the continuity of the Byzantine heritage and the proclamation of Moscow as the Third Rome.
Only an eternal Rome can hinder the almighty flow of the liberated time. But for this it must itself be an earthly projection of the heavenly vertical.
—
[1] A. G. Dugin, Genesis and Empire, AST, Moscow 2022.
In such a situation, Russia has no choice but to become what it is not, but a position it is forced to assume by the very coincidence of circumstances. The platform for such a confrontation in the roots of Russian history and culture certainly exists. It is above all Orthodoxy, sacred values and the high ideal of an empire endowed with a katechistic function, which must be seen as a bulwark against chaos [1]. To a residual extent, society has preserved the concepts of harmony, justice and the preservation of traditional institutions - family, community, morality - that have survived several centuries of modernisation and westernisation, and especially the last atheistic and materialistic era. However, this alone is not enough. To resist the force of chaos truly effectively, a large-scale spiritual awakening, a profound transformation and revival of the spiritual foundations, principles and priorities of the sacred order is required.
Russia must quickly affirm internally the beginnings of the sacred katechetical order, which was established in the 15th century in the continuity of the Byzantine heritage and the proclamation of Moscow as the Third Rome.
Only an eternal Rome can hinder the almighty flow of the liberated time. But for this it must itself be an earthly projection of the heavenly vertical.
—
[1] A. G. Dugin, Genesis and Empire, AST, Moscow 2022.
Etimasia
In ecclesiastical art there is a subject called the prepared throne - in Greek Etimasia, ἑτοιμασία. Showing an empty throne flanked by angels, saints or rulers, it symbolises the throne of Jesus Christ, on which He will sit to judge the nations when the Second Coming takes place. For now - until the Second Coming - the throne is empty, but not entirely because the Cross is placed there.
This image refers to the older Byzantine and Roman practice of placing a spear or sword on the throne when the emperor leaves the capital, for example for a war. The weapon shows that the throne is not empty. The emperor is not there, but his presence is and no one can invade the supreme power with impunity.
In the Christian tradition, this has been reinterpreted in the context of the Kingdom of Heaven and, consequently, the throne of God himself. After the Ascension, Christ withdrew into heaven, but this does not mean that he does not exist. He is, and he alone truly is, and his kingdom 'has no end'. It is in eternity, not in time. That is why the Old Believers insisted so much on the Old Russian version of the Creed: 'His kingdom has no end', not 'there will be no end'. Christ dwells on his throne forever. For us, mortal and earthly, in a certain period of history - between the First and Second Coming - it becomes imperceptible, and to remind us of the main absent figure (for us, humanity), the Cross is placed on the throne. Contemplating the Cross, we see the Crucified One. By thinking of the Crucified, we know the Risen One. Turning our hearts to the Risen One, we see him rise, come again. The "prepared throne" is His kingdom, His power. Both when He is present and when He withdraws. He will return. For all of this is a movement within eternity... In the final analysis, His reign has never been interrupted.
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In ecclesiastical art there is a subject called the prepared throne - in Greek Etimasia, ἑτοιμασία. Showing an empty throne flanked by angels, saints or rulers, it symbolises the throne of Jesus Christ, on which He will sit to judge the nations when the Second Coming takes place. For now - until the Second Coming - the throne is empty, but not entirely because the Cross is placed there.
This image refers to the older Byzantine and Roman practice of placing a spear or sword on the throne when the emperor leaves the capital, for example for a war. The weapon shows that the throne is not empty. The emperor is not there, but his presence is and no one can invade the supreme power with impunity.
In the Christian tradition, this has been reinterpreted in the context of the Kingdom of Heaven and, consequently, the throne of God himself. After the Ascension, Christ withdrew into heaven, but this does not mean that he does not exist. He is, and he alone truly is, and his kingdom 'has no end'. It is in eternity, not in time. That is why the Old Believers insisted so much on the Old Russian version of the Creed: 'His kingdom has no end', not 'there will be no end'. Christ dwells on his throne forever. For us, mortal and earthly, in a certain period of history - between the First and Second Coming - it becomes imperceptible, and to remind us of the main absent figure (for us, humanity), the Cross is placed on the throne. Contemplating the Cross, we see the Crucified One. By thinking of the Crucified, we know the Risen One. Turning our hearts to the Risen One, we see him rise, come again. The "prepared throne" is His kingdom, His power. Both when He is present and when He withdraws. He will return. For all of this is a movement within eternity... In the final analysis, His reign has never been interrupted.
Continue in comments