What is Noomakhia? (Serbia 2018) - Alexander Dugin

The title Noomakhia, which literally means “war of the mind” [intellect, nous] – and which can also be conceived of as “war within the mind,” “war of minds,” or even “war against the mind” – is intended to emphasize the conflictual nature of logoi structures as well as the multiplicity of noetic fields, in each of which surprises, conflicts, aporias, struggles, contradictions, and opposition lie in wait for us.

The field of thinking is the field of warfare: thoughts wage ceaseless wars not only against phenomenality, matter, and their own reorganization into elements...but also against other types of thoughts, other thoughts, and the complex diversity of vertical and horizontal, noetic and noeric chains that permeate the reality of the world on different planes and different geometries.

Noomakhia It is the cutting edge of the philosophical study of civilizational multipolarity.

Introduction to Noomakhia (lecture 1) What is Noomakhia?

A brief introduction to Noomakhia

The introduction

1. The Noology as the science of the multiplicity of the human thought.

The philosophic basis of multipolarity.

The self reflection of cultures and the territory of possible dialogue and polylogue.

The noology is the essential basis of the Theory of Multipolar World and Fourth Political theory.

1. The noology deals with the multilevel concepts that includes

·      philosophy,

·      history of religions,

·      geopolitics,

·      world history,

·      sociology,

·      anthropology,

·      ethnosociology,

·      the theory of imagination,

·      the phenomenology,

·      the structuralism.

1. It uses the existential analysis of Heidegger, the traditionalism (Guenon, Evola), the concepts of Bachofen, the structuralism of Dumezil and Levy-Strauss.
2. The main concept is Nous greek word for Intellect, Intelligence, Mind, Thought, Consciousness. It is united in itself and represents the Human. The Nous is the Human. The thought is a Man. Everything that belongs to human being exclusively is the Thought. All the rest the man shares with others.
3. The Nous is threefold. It can exist as such it exist as its figures, forms, manifestations. Noology calls these very manifestations Logos.
4. The basic idea of Noology is: there are three main Logos that include in them countless variants.
5. The Logos of Apollo. Definition. Light. Verticality. Pure patriarchy. Androcraty. The Gilbert Durand’s concept of regime of diurne. The day, the Heaven. Platonism. The God Father. Law. Straight line. From top to the bottom.
6. The Logos of Dionysus. Definition. Semilight, dawn, duality, dialectic. Earth and Heaven. Pair. Man and woman. Androgyne. The dance. The rhythm. The circle. The curve.
7. The Logos of Cybele. The Great Mother. Matriarchy. The Earth and hell. Underworld, Tartarous. Hades. Materialism, growth, progress. From the bottom to top.
8. The main principle of Noomahia: three Logos are in insoluble conflict, they fight. They fight for the form of Nous that would dominate over culture.

The fight of three Logos is the key for the inner structure of culture, civilization and identity of society. And the explanation of the intercultural interethnic relations. Noomahia explains everything what is human, and explains how the human explains what is not human.

Introduction to Noomakhia (lecture 2) - Geosophy

A brief introduction to Geosophy

1. Geosophy is the field of application of Noology (the Noomahia principle) to the study of cultures, peoples and civilizations. Its is deepest level of ethnosociology.
2. The basic idea of geosophy is that there are different organization of the balance of three Logos that defines the identity of concrete human society. Apollonian culture, Cybelean culture and so on.
3. The society where the Logos dominates can change its form in space and time. The balance of Noomahia can change also. Here Apollo rules, there Cybele. Now here Dionysus dominates, then Apollo outbalances it. SO Noomahia is essentially dynamic, the process.
4. The borders of people or cultures in the moment of Noomahia in space are defined as existential horizon. It is multilevel structure close to Dasein concept. It is the basis of people, its roots. The Logos is build and founded over the existential horizon. It is living space. Da-sein, being t/here being in concrete world organized with the help of dominating Logos. So it is also ontho-logical space. There is no universal space. Space is existential and understood and studied through dominating Logos.
5. The borders of people or cultures in the moment of Noomahia in time are defined as the Historical (not the historic). The French term l’historial. H.Corbin has translated so the heideggerian term das Seynsgeschichtliche or simply da Geschichtliche in opposition to das Historische. So the history of people is defined by the ruling Logos. The history is not the consequence of facts but the consequence of meanings, senses. The history is semantic chain, the structure. So in the history – as semantic history or ontohistory , the history of being we can trace the manifestation of dominating Logos. There is no universal time. Time is existential and understood and studied through dominating Logos.
6. The main principle of geosophy is perspectivism. We are dealing not with unique space and time differently understood by with different times and spaces because they have no existence outside of their interpretation in the context of concrete – factual – culture. We think otherwise just because we are under over overwhelming influence of modern (in the historical sense) and western (in the existential horizon sense) culture. We think that the modern western understanding of nature of space and time is universal. Every man of every space and time thinks the same. It is ethnocentrism.
7. The geosophy doesn’t fight the ethnocentrism: without it there is no human. To be ethnocentric is the same as to have Da in Dasein, to be t/here. Da is defined by ethnos – ethos, culture, people, language. But geosophy reflects the ethnocentric nature of any thought. So it is perspectivism: there is no one world there are many worlds imbedded in each other – as many as there are peoples. We can not be and think without cultural structure that is ethnocentric. We need understand it in full measure.
8. The geosophy as perspectivism is not anti-ethnocentric: it is anti-racist and anti-universalist. We accept plurality of ethnocentrism as something factual, as given as unavoidable condition. But we need to fix the borders or limits. The univeralism is in itself titanic. It seeks to transcend the borders of Apollo. Hybris the essential sin of titans, it is excessive. So ethnocentrism is legitimate until it recognizes the limits. When is pass the borders it becomes racist and universalist. So it looses its legitimity.

What is geosophy? It is application of the principles of noology to the study of the concrete culture and societies. It is a kind of civilizational analysis with the help of the methods of three Logois. So the idea of geosophy is the following - it is close to what is called in philosophy and anthropology, ‘perspectivism.’ There is an interesting Brazilian anthropologist Viveiros de Castro that has developed this attitude of perspectivism. Perspectivism is the idea that we consider, for example, modern western man thinks there is one physical world and there is one culture of understanding of this world. That is modern western European culture. That is the kind of truth. There is the world and more and more correct understanding of this one world, one truth, and western culture as a kind of one way from this one world to one truth of this world. So that is a kind of pure genocide of other cultures because everybody who is not on this way is out, considered to be undeveloped and should be colonized and taught to follow the white man’s example. It is colonial vision.

Introduction to Noomakhia (lecture 3) Logos of Indo-European Civilization

A brief introduction to Logos of Indo-European Civilization

1. Existential space and its classes. Big and small existential spaces. The linguistic factor. Language as house of being.
2. Biggest existential space. Indo-European space. The Indo-European Dasein. The borders.
3. What is Turan? Iran and Turan in Firdowsi. Ancient name Avesta. Indo-European nomadic people and indo-european sedentary people.
4. The indo-european motherland. Craddle of Indo-europeans. Turan and Eurasia. Mary Gymbutas kurgan theory. Oswald Spengler three civilizations Atlantic, Kushitic and Turanian.
5. The structure of Indo-European Logos. Patriarchy. The theory of George Dumezil. Three functions.

·      priests Apollo

·      warriors Apollo/ Dionysus

·      simple pastoralists Apollo/Dionysus – more material.

1. The Indo-European ideology is based on three functions. All the myths, tales, the historicals, political institutions, religions, rites are based on the tri-functional logic.
2. Pure verticality. The Father is transcendent. The Son is immanent. There is no antagonism between them.
3. Indo-European world is nomadic. But there is the center that is eternal. The sacred motherland.
4. Symbol of sun – circle, wheel. Solar wheel. Chariot.
5. Plato – “Timy” three world: paradigms, images and khora – matter. Three species. “Republic”: Priests – philosophers, Guardians, auxiliaries, assistants – warriors and producers. “Pheadrus”: the soul has three principles black horse (epithymia ) white horse (thymos) and charioteer (kybernautos).
6. Triade is in all Indo-European peoples – hittites, germans, celts, greeks, Thracians, latins, slavs, balts, Iranians, Indians, illirians, Armenians and so on.
7. But the problem is that the third function is represented by sedentary peasants, farmers. They were integrated into the Indo-European societies long ago. Sо they became the third function with the pastoralists.
8. Here the Earth manifests Herself. Dionysus is now the grain, the vine grape.
   

Introduction to Noomakhia (lecture 4). Logos of Cybele

A brief introduction to Logos of Cybele

1. The Indo-European warriors invaded the sedentary people the major part of them were matriarchy society. Mary Gymbutas. Bachofen.
2. The concept of paleo-european. The European population before the arrival of Turanian warriors.
3. The major centers of matriarchal civilization were in Anatoly and in Balkans. There was ancient civilization of Cybele. The Mother Goddess had different names but the same Logos. The birth and death. So absence of features in the face and head of Goddess was sign that was of no importance. There was a Power of manifestation.
4. The Goddes was immanent, chtonic, earthly. The male figures were absent. But there were the beasts – mostly two on both sides of Great Mother. After they were transformed in the half beast half human. They were possessions of Great Mother.
5. The figure of Attis. There was female Androgyne Agdytis that has given birth to beautiful youth. Cybele has fallen in love with that youth. But he wanted to marry earthly woman. Jealous Cybele has put the madness on him. He castrated himself and died. Cybele has resurrected him. He is the priest of Her. The fate of man in the Cybelian world.
6. Other type of male figure in Great Mother world is Titan. It is chthonic creatures with serpent features aggressing the Heaven. Dragon.
7. Matriarchy is not the female version of male (Indo-European) domination. It is special type of society based on the euphimization, the use of euphemism. The death is life, the darkness is light, the pain is joy, the passive is active. Nocturne regime in Gilbert Durand sociology of imagination.
8. The peasantry. The peasantry was based on the power of Earth co create the stalk of wheat, the stem of plant. The first farmers were women working as birth attendant (doula) rather than fertilizer. The hoe not the plow was main instrument. No animal horse neither bull was used.
9. So the peasantry corresponds to the paleo-european matriarchy.
10. When Indo-European invaders came from Turan to Anatoly and Balkans they have met with Great Mother – Chatal-Huyuk , Lepenski Vir, Vincha. That was the decisive moment of Noomahia. The struggle of heavenly gods with chtonic deities.
11. The result of battle is appearance of European peasantry. The Mother was dethroned and submitted. The mixed society arrived. F.Junger says the divine order is created on the tops of the defeated Titans. It is not on the void. It is based on the subordinate nature of Great Mother.
    

Introduciton to Noomakhia (lecture 5) Logos of Dionysos

A brief introduction to Logos of Dionysos

1. The superposition of two existential horizons creates noological field of titanomachia. The Logos of Apollo confronts the Logos of Cybele in third function – in the culture of European peasantry.
2. That is the moment of Dionysus. The vine and the wheat. Short circuit. Bachofen explains Dionysus as the form of patriarchal conquest of the matriarchal agrarian society. The Heaven becomes immanent. There is in the story of Dionysus cult the call of Dionysus. It is the moment when the bacchantes hear the distant call and fall into madness. It is the madness of the male presence.
3. Dionysus is the god of agrarian cycle. It is the god of integration of Cybele into the Indo-European existential horizon.
4. The cult of Dionysus has no special features: all symbols and rites of Dionysus are taken from the cult of Great Mother. It is called pre-dionysian rites. K.Kerenyi and Vyach. Ivanov dedicated to this aspect important studies. Pre-dionysian is Cybelian. In the cult of Dionysus there is the patriarchal interpretation of the matriarchal cult.
5. Dionysus is main figure with Demeter in Eleusis mysteries. The vine and the bread, sprout of wheat. It is agrarian cult transformed with the presence of Dionysus into male peasantry culture.
6. The figure of Demeter is not the same as Cybele. Demeter is the domesticated Mother, included into patriarchy, in the hierarchy of three functions. There is underground Mother (Cybele) and overground Mother – the cultivated soil submitted to heavenly Father. The Dionysus is the seed.
7. In neoplatonic context Dionysus is the mind torn apart by titans and present as the spark of the consciousness in the men. The goal is to restore the integrity of the Dionysus.
8. The transcendental Dionysus in the henology of Plotin?
9. The double of Dionysus. The figure of Dionysus in the perspective of Cybele is his black double. The Cybele sees the figure of Dionysus as Attis, as Adonis. It is material and chtonic simulacrum of Dionysus.
10. The level of Dionysus is the space where Noomachia reaches its most intensive moment. Here Logos of Apollo touches Logos of Cybele. It is intermediary world, l’imaginaire.

In the structure of Indo-European sedentary – so mixed! – societies the zone of Dionysus becomes the essential ground for metaphysical decision. Dionysus is Dasein in its pure state.

Introduction to Noomakhia (lecture 6) European civilization

A brief introduction to European Civilization

1. European civilization is based on the titanomachia. Its center is problem of Dionysus.
2. When we define Dionysus as Sun and male principle we interpret him in the perspective of Indo-European civilization. It is the apollonian Dionysus – Olympian one. He is the Son of God and belong to the Heaven. So Zeus promised to him his own throne. He is the King of future, of kingdom to come.
3. In its nature Dionysus can be different as in Chinese civilization. He can be neutral. But it can be as well cybelian, black double of Dionysus.
4. European cultures solve the problem of Dionysus – every culture in its own manner.
5. Greek solution: apollonian Dionysian synthesis.
6. But in Hellenism we encounter new dimension of the culture. The Hellenism is based on Platonism and iranism. Iranism is dualistic Patriarchy.
7. Iranian Logos is based on War of Light and the culture of waiting. The concept is: the Light comes in to the Darkness. It fights with the darkness. And it is defeated by the Darkness. It dies. It is resurrected and come in the End of Time as Winner. So the is the time, salvation, Saviour, kingdom and metaphysics of Light.
8. Rome is pure apollonian in the beginning but afterwards Hellenistic.
9. Celt culture is attracted to the very powerful cybelian pole. The Dionysus obtains here the dark features. It is Orpheus figure – the descent in the Hell.
10. German is apollonian but in the warrior version. The struggle of the heroes against chtonic giants.
11. English culture is double: celt and german. It is bipolar.

Slavs are Dionysian and cybelian – by the proximity of the pole of the matriarchy in Balkans. European peasantry is balkanic by its origins.

Introduction to Noomakhia (lecture 7) Christian Logos

A brief introduction to Christian Logos

1. Noological analysis of Christianity is not dogmatic but based on typology.
2. The main structure of Christianity is heavenly patriarchy and verticality. God is Father and He is in Heaven. He is transcendent from creature so it is Logos of Apollo. Hence Platonism and Aristotelian logic in Joan Damascine and scholastics.
3. In Christology we see Dionysian features: two nature of Christ, death and resurrection, descent into the Hell, the Christ as future God and King. But it is apollonian type of dionysism – free from chtonic motives and figure, purified, patriarchal.
4. In the field of gender there is anelegyny and patriarchy: two branches of sedentary Indo-European society relation between sexes.
5. In theology it is Alexandrine school and Origenes and Cappadocian fathers – Saint Basil the Great, Saint Gregory and so on. The radical apollonian version is monophysite heresy (Coptic, Armenian, Ethiopean).
6. Generally it is regarded as greek influence. The teaching of Logos. Two branches of Neoplatonism – Christian and polytheistic.
7. The second element is Arianism and Antiochean school. Usually it is explained as jewish and semitic version with more literally exegesis of the Bible. The closer analysis shows that there is not so much semitic in Syrian culture of first centuries. More than that: the Judaic tradition of post-babylonian epoch is not so much semitic too. We see here Iranian influence. We have seen the role of Iranian Logos in hellinism. So Christianity is build on Hellenistic culture with two components: greek (advaitic) apollonism and Iranian (dvaitic) appolonism.
8. Antiochean school as well as judeo-christian tendencies in early Christianity are Iranian. Hence the war of Light and the end of History, messianism and Empire. Historic time is Iranian discovery. The idea of time proceeds from the End of Time and the War of Light vision of the kosmos.
9. Christianity is Indo-European in both senses: in platonic and Iranian. It is non dualist and dualist (in Iranian) sense.
10. Byzance stays in line with Platonism more, Rome with dualism (Saint Augustin – ex-Manichean).
11. Protestantism: originally restoration of pure spiritual dimension in Christianity but degraded soon in titanic version of it. The deviation.

The dechristianization of the Europa was the war against Logos of Apollo and his Dionysian ally.

Introduction to Noomakhia (lecture 8) Modernity

A brief introduction to Modernity

1. The Modernity as paradigmatic phenomenon. The structure of Modernity is based on the denial of Tradition (Guenon, Evola, Schuon, Burkhardt, Valsan, Nasr). What Tradition destroys Modernity? The answer is clear: apollonian Logos in form of Christianity.
2. The origins of scientific world picture reveals the special philosophical tendency – atomism of Democritus and Epicurus. Later Roman Lucretius.. That was pre-socratic tendencies of Logos of Cybele in greek culture. Plato, Aristotle, Parmenides, Pythagoras and Stoia are based on Logos of Apollo and sometimes of Dionysus. Atomism and epicureanism are based on Logos of Cybele. So in Christianism Democritus and Epicurus were absent.  They have reappeared with Galliley, Newton, Gassendi, Boyl, Descartes, Hobbes.
3. The Modernity is based on refutation of Platonism and Aristotle. It is basically titanic or in Christian terms Luciferian. The Modernity refuses verticality, hierarchy, warrior values (knights ethos of Middle Age), theology as ruling paradigm, sacralization of State (modern State as profane), democracy and individualism.
4. Cosmos is Kopernickian – decentralized, relative, material. The gravity rules. There is no natural structure of space (Aristotle anizotopy). Any direction is equal.
5. The State is organized from bottom to the top. Democracy. No castes – equality. Three political theories: liberalism, communism, nationalism All three based on the concept of Cartesian subject – individual, class, nation (race). All three Modern and totalitarian. Totalitarian because they should rule the minds and not the bodies. Rule through epistemology.
6. Soul: The human nature is progress, tabula rasa, no soul, only the place to inscribe the social content (Lock). No horses, no chartioteer. No transcendent Nous or Logos, only mechanical reason and beast. Remember how first male figures appeared in matriarchal art of the Great Goddess. The time, progress, evolution dectroyed eternity, descent and permanence.
7. Modernity is Logos of Cybele. It is revenge and counter-attack of titans. Titanomachia continues.
8. The role of peasantry and the figure of bourgeois. How the Cybele come in the scene with peasants torn from the Earth and village with its patriarchal technic to control the Great Goddess. The peasant origins of proletariat.

The geosophy of Modernity. The role of England (bipolar schizophrenia) and France esthetic satanism (black romantism). Modernity and Tradition in catholic Habsburg Europa against protestant Modern North. Italy and Austria. Position of Russia and Ottoman Empire.

Lecture 8 is dedicated to noological analysis of the modernity. I presume that now it is more or less easy to anticipate what will be the result of this analysis. First of all, I would suggest the reading of the traditionalist school’s very important others such as Rene Guenon, Julius Evola, Titus Burckhardt, Frithjof Schuon, Michel Valsan, or Hossein Nasr who have explained that the modernity is a special concept. So modernity is not something that has to deal with contemporarity. Because now in the contemporary actual moment we could have modern society, pre-modern society, post-modern society, archaic society, society with religion, middle ages type of society but living in today’s world. So contemporary does not mean modern. That is a very important aspect and conceptual element. So when we speak about modernity, we don’t speak about what exists now. It is a description of a type of society, of structure, of existential horizon, of civilization that is a little bit a-temporal. So we could imagine modernity now. We could imagine modernity belonging to the past or belonging to the future. That is already very important.

Introduction to Noomakhia (lecture 9) – Serbian Logos

A brief introduction to Serbian Logos

1. Serbs as southern slavs. Indo-European level of Serbian identity.
2. Serbian peasantry. Slavic matriarchy (Gasparini). Piatak. Vila. Mother Friday. Lepenski Vir, Vincha cultures.
3. The factor of Thracians, Illyrians.
4. White Serbia. Serbian came to Balkan. From where? Polabian slavs. Luzhitza. Sorbs. The style of Polabian slavs – sarmatians (Scythians) Pure Turanic. Differences with sclavins (bulgarians).
5. The relations with Byzance. Orthodoxy. Katekhonic concept.
6. Nemanici. Raska as new kingdom. Saint Sava holy Athos mountain tradition. Patriarchy of Pech.
7. The Empire. Byzantine - Bulgarian, Serb, Valachia, Russia.
8. Dushan the Strong. The control over Balkans.
9. Kosovo battle – the decision of King Lazar: fight, loose in order to resurrect. Nebesko zarstvo. Pure Iranian sequence – forces of Light loose forces of Darkness win. Eschatological aspect.
10. Conservation of Serbian identity during Ottoman era.
11. Serbian revival Vuk Karadjuc, Peter II Njegosh, Platonism. Milosh Zernianski: Serbian Dasein – where Serbia is?
12. After Ottomans. Great Serbia as eschatological project. Serbian dynasties.

Yougoslavia as simulacrum. Archeomodern. Non modern nature of Serbian identity.

Introduction to Noomakhia (lecture 10) Noomahia in XXI Century

A brief introduction to Noomahia in XXI Century

Lecture 10. The Noomahia in XXI century.

1. Noological analysis of present situation.
2. Globalization, anthropology of Post-Modernity, Artificial intelligence, artificial immortality, Post-humanism, feminism, EU.
3. Post-liberalism.
4. Russia in noology.
5. Is the restoration of Logos of Apollo possible?
6. The problem of Dyonysus today.

Now, this is the last lecture, the 10th lecture, that is a kind of result of this course that could be considered as Introduction to Noomahia. The 10th lecture dedicated to Noomahia in 21st century. In the sociology, they say, now we are living in the shift, the transformation from modernity to the post-modernity. So we have identified the modernity as return or revenge of the Logos of Cybele. Now we could ask, ‘what is the Logos of post-modernity?’ 'What kind of noological structure is it?’ The Logos of post-modernity is in some way the finalization of the Cybelian revolution. So that is the kind of bringing to the logical end, logical consequence of the previous modernity. So we should not be deceived by the anti-modern speech of the post-modernism. Post-modernism is essentially modern. It is the essence of the modernity. It is not alternative.

📚 — Complementary material

The Three Logoi: An Introduction to the Triadic Methodology of NOOMAKHIA

A brief explanation to the Triadic Methodology of NOOMAKHIA

1. The Light Logos = the Logos of Apollo
2. The Dark Logos = the Logos of Dionysus
3. The Black Logos = the Logos of Cybele

These three paradigms can be provisionally placed along a vertical axis between the “here” (ενταύθα) and the “there” (εκείνα), between Earth and Heaven, between cause and effect, between the yield and the source, and so on. Each Logos builds its own universe and presents itself as the master and “demiurge.” Therefore, from a noological point of view, we are dealing not with one world but three whose paradigms conflict with one another and each encompass an infinite number of cosmic layers, hierarchies, and life cycles. It might be said that the Noomachy unfolds between these three Logoi in their vying for domination, and the reverberations of this primordial struggle are projected within these three noological universes, thus giving rise to internal battles, conflicts, splits, and oppositions. By virtue of implosion, this paradigmatic “three-way war” collapses each of the Logoi, immersing their content, structures, and “populations” into a funnel of fundamental catastrophes. Studying Noomakhia therefore demands a more careful dissection of these three Logoi. Each of them can be presented as a philosophical country, organized in accordance with certain rules with their own extended geography and topology of central and peripheral zones, and with a number of internal levels and both common and local hierarchies. These three noological countries are the country of Apollo, the country of Dionysus, and the country of Cybele (the Great Mother).

The Logos of Europe: Catastrophe and the Horizons of Another Beginning

A brief analysis of the European logos

Modern European civilization is the historical continuation of Mediterranean civilization. The Indo-European element is predominant in this continuity, as the Indo-European tradition makes up Europe’s main linguistic and cultural matrix. If we recall Dumézil’s reconstruction of the trifunctional system here, then we immediately obtain a sociological map of Europe, the social structure of which is dominated by a constantly reproduced principle of three prevailing castes: priests, warriors, and producers. Indeed, we encounter none other than this stratification of European societies at the most different historical stages and under different names and titles.

Alexander Dugin: Introduction to Noomakhia | Millerman School

Alexander Dugin: Introduction to Noomakhia — Millerman School

This course introduces you to to the fundamental thesis of Dugin's 20+ volume book series, Noomakhia. It is the cutting edge of the philosophical study of civilizational multipolarity. You won't find anything like it - anywhere.