Alexander Dugin – NOOMAKHIA: Principles for Comprehending Chinese Civilization

Author: Alexander Dugin

Translator: Jafe Arnold

Chapter 1 of Noomakhia – The Yellow Dragon: The Civilizations of the Far East (Moscow: Academic Project, 2018)


China is recognized to be an independent and unique civilization by virtually everyone, and therefore there is no need to prove this. Rather, we are faced with attempting to reveal the structure of this civilization’s Logos and to determine as much as is possible its geosophical map both within the borders of China and beyond, as well as in its dialogue with neighboring civilizations.

Chinese culture has exercised an enormous and at times decisive influence on neighboring peoples, first and foremost on Korea, Vietnam, and Japan, all of which during certain eras held themselves to be part of Great China – not in the sense of political unity, but as indelible and organic parts of Chinese civilization and the Chinese horizon. This horizon also substantially impacted the peoples of Tibet as well as the nomads of Turan bordering China from the North. Moreover, we can encounter definite influences of the Chinese element among the peoples of Indochina and South-East Asia, such as in Cambodia, Laos, Myanmar, Thailand, Malaysia, as well as, although to a lesser extent, Indonesia and the Philippines.

On the other hand, China itself has in some cases re-translated tendencies and influences originating in other civilizations. China was heavily influenced by the peoples of Turan, who often came to form the core of the ruling elites (such as among the Xianbei, the Mongols, the Manchurians, etc).[1] In the most ancient periods of Chinese history, the Indo-European factor was significant, as the Indo-Europeans remained the main force of the Eurasian Steppe up to the first few centuries AD.[2] It is from the Indo-Europeans that the ancient Chinese borrowed the horse, the chariot, and a number of cultural forms, above all the art of war, which the Indo-Europeans of Turan had developed with priority.

Also Indo-European in semantics and origins was Buddhism, which became widespread in China from the first to third centuries AD and came to constitute an important component of the Chinese tradition. Buddhism spread to China directly from India [3], as well as from Central Asia and the Tarim Basin, which were inhabited by Indo-European peoples. A certain role in this process was played by Tibet which, on the one hand, itself experienced Chinese influence while, on the other hand, represented a civilization in which the Indo-European vector was decisive.[4]

In studying China, we can apply our traditionally employed methodologies of civilizational analysis which have helped us to attain the level of ultimate generalizations which we have in the topography of noology.[5] If we succeed in hinting at the priorities in the noological structure of Chinese civilization, if we can approach the revelation of the main characteristics (existentials) of the Chinese Dasein, and if we can reveal just which Logos or Logoi of the three main ones is dominant in China, then we will consider our task to be fulfilled.

The Significance of the Works of Marcel Granet: “We, Chinese”

In unraveling the intricacies of the deeply original, unparalleled, unique Chinese culture, we will be guided by the works of an author who, from our point of view, while himself a European, nevertheless maximally profoundly delved into this culture’s structures and provided a most reliable description of it. We have in mind the French sociologist Marcel Granet (1884-1940), who devoted all of his scholarly life to studying China. Granet built his methodology along the following principles:

  1. Western European authors studying China have all, without exception, proceeded in their interpretations from the Eurocentric positions and paradigms of Modernity, reinterpreting social relations, political ideas, philosophical terms, religious practices, and so on in their own key, and thereby constructing an artificial Chinese historial seen from the position of either a detached observer nevertheless claiming universalism and truth in the final instance, or from direct (even if unconscious) colonial attitudes. Thus, any European interpretations will certainly remain within the paradigmatic treatment of China as a “society of barbarians”, that category into which all developed (“non-savage”) civilizations qualitatively differing in their structures from the European societies of Modernity automatically fall. Thus, Eurocentric Orientalism is one-sided, biased, and unreliable.
  2. Chinese historians themselves, in reflecting on the essence and structures of their civilizations, have erected an historial founded on one or another dynastic, philosophical, ideological, or at times religious preference, which also thereby presents a one-sided and ideologized version that cannot be taken as the final truth, and which must be constantly verified and corrected.
  3. We are left with pursuing a third way, that of immersion into Chinese civilization, its language, history, philosophy, customs, rites, art, politics, and society as a whole, attempting to identify its immanently inherent patterns on the basis of sociological and anthropological methodologies, and trying to adhere as close as possible to how the Chinese understand themselves without losing sight of the distance necessary for correcting social self-consciousness (the collective consciousness a la Durkheim) with regards to the general process of its historical changes and dynastic, religious, and geographical versions and alternatives.

Marcel Granet’s method applied towards China is in many respects similar to that of Henry Corbin (1903-1978) in his deep study of Iranian and Irano-Islamic civilization, a methodology which Corbin himself called the “phenomenology of religion.”[6] It is impossible to correctly describe a society’s self-consciousness if it is deliberately held that everything in which they themselves believe is “ignorant prejudice” or “empty chimeras.” Yet China can be understood only upon taking the position of the Chinese, agreeing to consciously trust how they see the world and just which world they constitute with their view. Just as Corbin said in his study of Iranian Shiism “We, Shiites”, Marcel Granet could well say of himself “We, Chinese” without any intention of irreversible altering his identity from being European to Chinese. In studying Chinese identity, European (or in our case Russian) identity ought, temporarily and in accordance with quite specific anthropological and sociological methodologies, be forgotten, so as to later (insofar as one desires) return to such, being enriched with radically new and previously inconceivable civilizational and even existential experience.

In his approach, Marcel Granet combined the holistic sociology of the Durkheim school and the methodologies of the “annals school”, which resulted in the conceptualization of society as a whole phenomenon and the treatment of the changes in society’s structure over the course of long historical periods not as differing, strictly discontinuous periods, with which conventional historical chronicles usually operate, but as processes of continuous and gradual mutations. The foundations of this methodology were substantiated in detail by Fernand Braudel with his famous concept of the “long durée.”[7] Granet devoted a number of fundamental works to China, namely: The Ancient Festivals and Songs of China, The Religion of the Chinese, The Dances and Legends of Ancient China, Sociological Studies on China, and his two generalizing and most important works, Chinese Civilization and Chinese Thought.[8-13]

Georges-Albert de Pourvourville and the Traditionalists

In addition to Granet, a substantial contribution to the comprehension of Chinese civilization has been supplied by Georges-Albert Puyou de Pourvourville (1862-1939), who wrote under the name Matgioi and studied Chinese civilization from within, spending many years in China. Pourvourville-Matgioi was initiated into the Taoist tradition by a Chinese teacher and passed on his acquired knowledge in his works on Chinese metaphysics, The Rational Way and The Metaphysical Way, in his books The Middle Empire and The China of the Learned, and in his translations of Lao Tzu’s Tao Te Ching and Quangdzu’s The Spirit of the Yellow Race.[14-19] Another outstanding Traditionalist, Julius Evola (1898-1974), subsequently translated the Tao Te Ching into Italian.[20]

Pourvourville formulated his aim in the following words:

“I shall try to reveal to the Western twentieth century this treasure, hidden for five thousand years and unknown even to some of its keepers. But first I wish to establish the main features of this tradition, by virtue of which it is the first and, as follows, the true Tradition, and to mainly determine, by way of the tangible evidence accessible to man which this tradition’s authors have left us, how the relics of this tradition date back to the era when in the forests covering Europe and even the West of Asia wolves and bears were nearly no different from people who, clothed like them in skins, devoured coarse flesh.”[21]

Matgioi thus emphasized that he believed the Chinese tradition to be the most ancient and primordial (similar to how other Traditionalists, such as Guénon and Coomaraswamy, saw the Primordial Tradition in Hinduism). At the same time, Pourvourville-Matgioi did not simply try to prove that the Chinese tradition is comparable to the European but, as can be seen in the preceding passage, he was convinced that in all of its completeness, depth, and antiquity, it was superior to European culture as a whole, not to mention the European culture of Modernity, which Traditionalists univocally regard as degenerate and in decline. 

Pourvourville was close to René Guénon (1886-1951), the founder of European Traditionalism, and was one of Guenon’s main sources of acquaintance with the Chinese tradition. Guénon himself devoted a fundamental work, The Great Triad, to Chinese metaphysics, and therein largely relied on the ideas of Matgioi.[22] Matgioi and Guénon’s works are important in that they approach Chinese metaphysics from within, accepting the religious point of view of the Taoist tradition to the extent that such is accessible to people of European culture. Further important accounts of the Chinese spiritual tradition are contained in the works of the historian of religions and author close to Traditionalism, Mircea Eliade (1907-1986), particularly his work Asian Alchemy,  a considerable portion of which is devoted to the Chinese tradition.[23]

The Han Horizon: The People of the Milky Way

As is the case with any people, in examining the Chinese it is difficult to definitively determine just which layer of identity, which is necessarily multilayered and dialectically changing in its proportions over time, ought to be taken as our point of reference. Without a doubt, we are dealing with a civilization, and this means with a formalized and reflexive Logos embodied in philosophy, tradition, culture, politics, and art. In antiquity Chinese civilization achieved full disclosure, that is to say the Ausdruck stage in Leo Frobenius’ terminology. We can study this Logos, analyze and comment on it by studying and systematizing its elements and layers. In and of itself, this is already an extremely complex task, as Chinese civilization has gone through multiple principal phases entailing qualitative semantic shifts and, as follows, substantial adjustments have been ingrained into the fundamental paradigm of the Chinese Logos.

As we have shown in the volume of Noomakhia dedicated to Geosophy, the Logos of Civilization represents the highest layer of civilizational formation, from the “sowing” of the principal vertical Logoi (of Apollo, Dionysus, and Cybele) to its yields and crops in the form of culture. The Logos is the final stage when the yields of culture are harvested over the final stage of the agrarian cycle. At the base of civilization lies a cultural or existential horizon, or Dasein (in this case the Chinese Dasein). The latter precedes the formation of civilization, but is at the same time its semantic foundation. Dasein, as an existentially understood people, as an existing people (whose existing presupposes history, i.e., time) also presupposes Logological structures on which it is founded. [24-25] Therefore, we must study Chinese civilization by constantly taking into account the existential foundations on which it has been erected.


Yet in order to correctly examine and interpret the Chinese historial, i.e., the forms of the historical being of this people, it is necessary to discern the main horizon to act as the semantic axis taken as the point of reference. This always requires a choice, insofar as every horizon is complex, composite and is co-participated in simultaneously by multiple sub-horizons or layers with often differing noological orientations and trajectories. Thus, from the very outset, we must make a choice and recognize as the main existential core one Dasein which will be the “subject” of this historial. In the case of the Chinese horizon, the Han should be considered this axis as the people embodying the Chinese Logos that built this civilization, this Empire, and its special Chinese world.

The Han people emerged as a self-designation only with the Han Dynasty from 206-220 BC, which replaced the short-lived Qin Dynasty, when the unification of Chinese territories was accomplished. The name “Han” (Chinese: ) literally means “Milky Way”, which points towards the symbolic connection between Han identity, the sky, and cyclical movement.[26] In the Qin and Han eras, different tribes inhabiting the territory China and belonging predominantly to the Sino-Tibetan language group began to recognize their unity – culturally, historically, religiously, and so on. It is also evident that a certain unity of tradition was necessarily characteristic of even earlier forms of tribal associations, such as in the Zhou and more ancient periods, memory of which was imprinted in myths and legends. In any case, it is the Han people that ought to be taken, in a broad sense, as the foundational pole of the Chinese historial. We can define the earlier stages of the Han historial as proto-Han, after which Han identity later began to spread to neighboring horizons both within China and beyond, thereby including in the composition of its Dasein other ethnic and cultural groups. Yet at all of these stages, we are dealing with a semantic whole that is predominant and dominant in the space of Chinese history and Chinese geography. The Han Chinese are the subject of Chinese civilization, and they can be regarded as the main bearers of the resulting Logos, whose noological nature we are tasked with discerning over the course of our study.

Therefore, the phenomenological formula by which we shall be guided should be clarified: moving from “We, Chinese” to “We, Han” reflects our intention to be in solidarity with the Han Dasein in the reconstruction of the Chinese historial and to look through its eyes at the history, mythology, politics, and religion of China.



[1] Alexander Dugin, Noomakhia: The Horizons and Civilizations of Eurasia – The Indo-European Legacy and the Traces of the Great Mother (Moscow: Academic Project, 2017)

[2] Alexander Dugin, Noomakhia: The Logos of Turan – The Indo-European Ideology of the Verticle (Moscow: Academic Project, 2017)

[3] Alexander Dugin, Noomakhia: Great India – Civilization of the Absolute (Moscow: Academic Project, 2017)

[4] Dugin, Noomakhia: The Horizons and Civilizations of Eurasia

[5] Alexander Dugin, Noomakhia: Geosophy – Horizons and Civilizations (Moscow: Academic Project, 2017).

[6] Ibid. See also: Alexander Dugin, Noomakhia – Wars of the Mind: The Iranian Logos: The War of Light and the Culture of Awaiting  (Moscow: Academic Project, 2016)

[7] Braudel F. Écrits sur l’histoire. Paris: Arthaud, 1990. See also: Alexander Dugin, Noomakhia: Geosophy

[8] Granet М. Fêtes et chansons anciennes de la Chine. Paris: Albin Michel, 1982.

[9] Granet M. La Religion des Chinois. Paris: Albin Michel, 2010.

[10] Granet M. Danses et légendes de la Chine ancienne. Paris: Les Presses universitaires de France, 2010.

[11]Granet M. Études sociologiques sur la Chine. Paris Les Presses universitaires de France, 1953.

[12] Granet M. Китайская цивилизация. Moscow: Algoritm, 2008.

[13] Granet M. Китайская мысль от Конфуция до Лао-цзы. Moscow: Algoritm, 2008.

[14] Matgioi. La Voie Rationnelle. Paris: Les Éditions Traditionnelles, 2003.

[15] Matgioi. La Voie Métaphysique. Paris: Les Éditions Traditionnelles, 1991

[16] Matgioi. L’Empire du Milieu. Paris: Schlercher frère, 1900.

[17] Matgioi. La Chine des Lettrés. Paris: Librairie Hermétique, 1910.

[18] Le Tao de Laotseu, traduit du chinois par Matgioi. Milano: Arché, 2004.

[19] L’esprit des races jaunes. Le Traité des Influences errantes de Quangdzu, traduit du chinois par Matgioi. Paris: Bibliothèque de la Haute Science, 1896.

[20] Evola J. Tao te Ching di Lao-tze. Rome: Edizioni Mediterranee, 1997. Other of Evol’s texts on Taoism are collected in the small brochure: Julius Evola, Taoism (Rome: Fondazione Julius Evola, 1988).

[21] Matgioi. Метафизический путь, p. 41 —42.

[22] Guénon R. La Grande Triade. Paris: Gallimard, 1957.

[23] Eliade М. Азиатская алхимия. М.: Янус-К, 1998.

[24] Dugin, Noomakhia: Geosophy – Horizons and Civilizations 

[25] Dugin А.G. Мартин Хайдеггер. Последний Бог [Martin Heidegger: The Last God]. Мoscow: Academic Project, 2015.

[26] It is also possible that the name of the Han Dynasty was derived from the river Hanshui or Han River which runs through Central China. 

Noomakhia: The Logos of Turan – The Indo-European Ideology of the Verticle

Alexander Dugin, Noomakhia – Wars of the Mind: The Logos of Turan – The Indo-European Ideology of the Verticle (Moscow: Academic Project, 2017)



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Table of Contents:

Introduction: Turan as an Idea

PART I: The Indo-European Logos

Chapter 1: Cultures, Peoples, and Languages

Chapter 2: Indo-European Structures

Chapter 3: The Indo-European Proto-Religion: Exclusive Patriarchy

Chapter 4: Dumézil and the Tripartite Ideology

Chapter 5: The Indo-European Foundations of Philosophy

Chapter 6: Marija Gimbutas and the Indo-European Historial

Chapter 7: The Indo-Europeans of the Polar Myth

PART II: The Indo-Europeans Leave the Homeland: The War of Interpretations in Ancient Anatolia

Chapter 8: The Hittites

Chapter 9: The Phrygians and the Descendants of the Hittites

Chapter 10: The Semantic War of Anatolian Horizons: Mutterrecht and Vaterrecht

PART III: The Indo-Europeans Unbroken: The Tocharians, Armenians, and Kurds

Chapter 11: The Tocharians and the “Turanian Language” Hypothesis

Chapter 12: The Armenians: Faithfulness to the Sun

Chapter 13: The Kurds: The Rustling Wings of the Peacock Angel

PART IV: Great Scythia and its Rays

Chapter 14: The Metaphysics of the Great Steppe

Chapter 15: The Scythians: Nomadic Might

Chapter 16: The Peoples of Turan of the Scythian Type

Chapter 17: Afghanistan/Pakistan: The Third Empire

Chapter 18: The Sarmatians: Empire of the Nart

Chapter 19: The Thracians and the Turanian Heritage

Chapter 20: The Germanic Peoples and the Steppe

Chapter 21: The Slavs and Balts in the Horizon of Turan

Conclusion: Turan and the Logos of Apollo in the Indo-European Ecumene

Turan: The Key to Understanding the Russian Logos

Author: Alexander Dugin

Translator: Jafe Arnold

From Ekspertiza Dugina #17. (The following is a partial transcript of Alexander Dugin’s video talk on his recent new Noomachy: Wars of the Mind volume: The Logos of Turan: The Indo-European Vertical Ideology (Moscow, 2017). 

The task of describing Turanian civilization in the recent volume of Noomakhia was inseparable from the fact that Turan is gone. The book was therefore a reconstruction of a past society, an archaeological volume, in which Turanian civilization had to be restored bit by bit on the basis of archaeological research, linguistic analysis, what we know about ethnology and ethnography, and essentially artificial methods.

A few Turanian peoples can be named. For example, the Ossetians are the last heirs of the Sarmatians, there are the various Pashtun tribes, and the direct descendants of the Indo-European nomads in the Great Steppe. There are also descendants in Nuristan, the Kalash in Pakistan and Afghanistan, enclaves of direct Turanian cultures and Indo-Europeans nomadic tribes. But, of course, this is largely a conditional reconstruction.

What is the importance of Turan? The very concept of Turan is sometimes misinterpreted. We know it from Suhrawardi and Shahnameh, which speaks of a confrontation between Iran and Turan. By Iran Shahnameh meant settled Iranian civilization, whereas by Turan was understood nomadic civilization.

Ferdowsi wrote this in a period when the Turkic peoples had already for several centuries largely taken over the role of nomads. Hence the impression that Turan is related to the Turks, ( [the names of] which are of the same or similar root), and as follows, the confrontation between Turan and Iran was between the Turkic and the Indo-European, particularly the Iranian world. But this is not true etymologically or historically, because Ferdowsi took the term Turan from the Avesta, from the oldest layers of pre-Islamic culture where this term existed since time immemorial, when there were still no Turks on the expanses of Eurasia and the Eurasian steppes.

When we begin to consider the term, this Indo-European term, it meant none other than “people.” It is very similar to the Lithuanian concept of Tauta (“nation” or “people”) and Deutschen and Teutonen. In fact, this [Turan] was the name of the very same ancestors of the Indo-Europeans, the very same Iranians, only the nomadic ones, who lived on the territory of the Great Eurasian Steppes. Some of them moved to Persia, closer to Elam, to Media, where they settled and came to be called Iran. Those who continued to live under the same conditions came to be called Turanians. In Iranian civilization, Turan is understood as the realm of the nomadic Iranians, whereas Iran is the area of the settled Iranians.

Thus immediately arises a completely different vision of Turan which has nothing to do with the Turks. If we look closely at where they came from and who the Iranian nomadic tribes in Eurasia were, then it turns out that they were always there – precisely in the Eurasian steppes. Regardless of whichever archaeological hypothesis we accept – that is, regardless of whether the Indo-Europeans originated closer to the Black Sea, the Azov Sea, the Caspian Sea, or in the Southern Urals – in any case we are dealing with the space of Turan, the space of the Great Eurasian Steppe.

The Turanian world was in all actuality represented by none other than the warlike nomadic tribes who domesticated the horse, built chariots, and began to use the wheel, who boasted colossal militancy, and began to spread across the whole Eurasian mainland, going all the way to the West, where their descendants became the Celts, Germans, Italic peoples, the Illyrians, Thracians, and to Greece (as the ancestors of the Hellenes), to Anatolia (one of the first Indo-European tribes, where they laid the basis for Serbian civilization). The Slavs and Balts are bearers of the Turanic element, because these are the same Indo-European peoples who moved together with the Kurgan culture, according to Gimbutas, to the West, at some point settling on different territories. There are the Iranians and Indians as well.

This Turanian world is the key, ancestral homeland and proto-matrix of all of Indo-European civilization.

By what means were they able to extend their influence to practically the whole of Eurasia? The wheel. We can see how this process of the Indo-Europeans’ expansion continued into the colonial period. Even today’s cars are part of the Turanian worldview, the new chariots. This is the line of the expansion of chariots, the expansion of martial style, the Indo-European languages, and the Indo-European political system – which is patriarchal, masculine, and androcratic.

Androcracy is the rule of men. The power of androcratic societies created the historical-political landscape of nearly all of Eurasia, with the exception of the Chinese, Southeast Asia, and perhaps some of the Semitic regions of the Middle East. Palestine was once inhabited by the Hittites, the chariots of the Hurrians, perhaps the Indo-Aryans, and the Mittani went to Egypt – hence the appearance of the chariot in Egypt.

In other words, Turan itself is a kind of paradigm. It is Indo-European nomadism, which most likely spread from the Southern Urals. I think that this is the most accurate hypothesis.

Later this initiative of the Indo-European, patriarchal, androcratic societies was taken on by other peoples, such as the Huns, Turks, and Mongols. And it was then that the space of Turan was brought a very similar nomadic culture by other – non-Indo-European and post-Indo-European – ethnoi.

If we put this all together, then we see a colossal picture of all Indo-European societies, their source model, and their differences, which are relative to degree of remoteness from the Indo-European homeland, which was the Turanian homeland. When the Indo-European peoples moved away from this homeland and mixed with more matriarchal, agricultural societies, they created a mixed type of culture. In the final analysis, Turan thus acquires an entirely different significance, another dimension. If we are not indifferent to our roots, then this Indo-European Turan, as the homeland of Indo-European cultures, is in my opinion an extremely important element for understanding ourselves, because our country is the territory of Turan.

After many centuries and millennia, after Turan had originally been the territory of the Indo-Europeans, after the Indo-European peoples had passed their initiatives to other non-Indo-European peoples, such as the Altaic and partially the Uralic, the heritage of Turan once again returned to Russia. We, the Russian Indo-European people, are the keepers of this gigantic territory of Turan. The mission of the Indo-Europeans has made a full circle, starting with Indo-Europeans and ending with Indo-Europeans, in coming to us.

Thus, Eurasianism acquires an entirely different dimension, and the notion of Turan is transformed radically. And, of course, if we are sensitive towards our own identity, and if we are not indifferent toward our roots, our past, and our future, then I think that this book would find very wide resonance in another state of society…

But we live in a world of some kind of pause. I look to the future with optimism, as the present time of dark mental illness in society will pass, and we will return to the search for ourselves, return to our Russian rebirth, to our roots. And then the idea of Turan, which allows us to look at all of our history in a completely different way, including the Mongol conquests, our relations with the Turks, the Turkic peoples, and projects such as the creation of the Eurasian Union, which has now been declared in policy or is being implemented (albeit in the form of a simulacrum) – all of this will truly acquire meaning. 

The Indo-Europeans

Author: Alexander Dugin

Translator: Jafe Arnold

Dugin’s Guideline – 

Greetings, you’re watching Dugin’s Guideline.

Let’s talk about the Indo-Europeans. Why is this important? Because over the last few millennia, the Indo-European peoples in both the West – in Europe – and in the East – in Iran and India – have stood in the center of all of the most significant events and processes on a planetary scale. Far from all of these events have beem graceful or wonderful, but the ups and downs of the last millennia are the work of none other than the Indo-Europeans. Today, as the fate of the Indo-European peoples and cultures is becoming all the more problematic with each passing day, and as a crisis of identity, demographic catastrophe, and overall some kind of obvious clouding of consciousness stare Indo-Europeans in the face, it is time to pose the question: who are the Indo-Europeans? What unites them, if anything unites them at all? What are they approaching in this critical moment of their history and fate?

This is also important because we, Slavs, are also part of Indo-European civilization. Our language, culture, and history are Indo-European. Moreover, the overwhelming majority of historians and linguists are convinced that the first Indo-European tribes – the ancestors of the peoples of Europe, India, Iran, and even the Malaysian Hittites – came from the lands that have been the territories of our country, Great Russia, for centuries.

The Indo-Europeans’ identity rests in the following. These are none other than the peoples who since antiquity worshipped the heavenly, fatherly gods of light. In ancient times, polytheism predominated among the Indo-Europeans, but after the birth of Christ exactly 2017 years ago, more and more Indo-Europeans, starting with the Greeks and Romans, embraced Christianity. Not all of Europe became Christian, but in this case the God of the Trinity was conceived as the uncreated Light, the Heavenly King and, after all, loyalty to light and the sky was an integral feature of the Indo-European religion.

The Indo-European peoples are of the patriarchal family. They did not humiliate women, nor did they consider them to be objects or slaves, but they did not give them free will. Indo-European patriarchy originated from the principle that the sky is the father and the earth is the mother. This does not belittle earth or women, but the vertical is obvious.

The French historian Georges Dumézil substantiated and proved that all Indo-European societies were built on a triadic model founded on three castes or estates. Priests, sacred kings, and the priesthood were the first caste. The priesthood was inseparably tied to the kingdom. The reign of an usurper, a rapist, or an idiot was considered to be an anomaly.

The second caste was that of professional warriors. The Indo-Europeans knew no equals in this regard. They could fight and always did. The Indo-Europeans domesticated the horse and invented the chariot which, of course, they used to attack, to fight, and to win. With such a spirit, the Indo-Europeans created all of the states of Europe and many of the states of Asia. In some sense, thanks to the second caste, the Indo-Europeans gradually achieved world domination. Whether this is good or bad is another question. But it is a fact that they did. It is none other than warriors who create states, and the Indo-Europeans realized this superbly.

The third caste of the Indo-Europeans consisted of peasants and laborers. Among the nomadic peoples, such as the Scythians, Sarmatians, the Jasz, the Kushan, the Saka, the Parthians, and the Vedic Aryans, this caste was made up of herdsmen. Material production, wealth, food, and women belonged mainly to the third caste, i.e., they stood at the very bottom of the Indo-European hierarchy.

The priests and king corresponded to the sky, the warriors to the air, and the peasants to the land. The Indo-Europeans’ whole system of values was founded on this, and thus it was for millennia. All types of Indo-European religions, societies, cultures, myths, tales, historical chronicles, and economic systems were built on this trifunctional, patriarchal model. This means that being an Indo-European means belonging to the society of priests, warriors, and laborers.

“But how does this relate to merchants, traders, and usurers?,” you ask. In no way. Such kinds were despised in Indo-European societies. Capitalism appeared only once Indo-European values began to be rapidly forgotten, degraded, and degenerate. Indo-European societies also did not know equality, a sign of degeneration. They did not know feminism or sodomy, by which differed the matriarchal lands and non-Indo-European cults such as the cult of Cybele.

European modernity, which abolished religion, faith in the King and the Heavenly Father, the castes, the sacred understanding of the world, and essentially patriarchy, was the beginning of the fall of Indo-European civilization. Capitalism, materialism, egalitarianism, and economism are all the revenge of those societies against which the Indo-Europeans waged war, subjugated, and strove to remedy, which composed the essence of all Indo-European peoples’ history. Modernity was the end of Indo-European civilization. It naturally corresponds to the nadir. This is not an abstraction, for it affects us in the most direct ways.

All the best, you’ve been watching Dugin’s Guideline on the deep crisis of Indo-European civilization.

No compromises will help us. Either we will disappear and be dissolved, or we must restore our Indo-European civilization in its entirety, with all of its values, ways, and metaphysics. If we want to preserve ourselves as a people, as an Indo-European people, we must wake up and be reborn in contrast to all that has been taken for granted in the world of modernity. To hell with this world of modernity.


© Jafe Arnold – All Rights Reserved. No reproduction without expressed permission.