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THE PARADIGM OF THE END

ALEKSANDR DUGIN

The Last Degree of Generalization

The Real Marxism
The Geo-Political Paradigm of History
The War of Nations
Clash of Religions
The Last Formula

 THE LAST DEGREE OF GENERALIZATION 

The analyses of civilizations, their correlation, their confrontation, their

development, their interdependence is so difficult a problem, that in
dependence on methods, profundity of research, one can obtain not just
different, but directly contrary results. Therefore even to obtain the most
approximate conclusions one has to apply the reduction, to reduce the variety of
criteria to the one simplified model. Marxism prefers just economic approach,
which becomes a substitute and a common denominator for all other
disciplines. So does (though less explicitly) Liberalism. 
Geo-politics, which is less known and less popular than variety of economic
approaches, but no less effective and obvious in explaining history of
civilizations, suggests completely another reduction method. Another version of
reductionism is diverse ethic approach forms, which include “racial theories" as
their extreme aspect.
Finally, religions suggest their own reductionist model of civilizations' history.
There four models seem to be the most popular ways of generalizations, and
though there exists diversity of other methods, the latter ones could scarcely
come up with them by the criteria of popularity, obviousness and simplicity.
For the notion of "civilization" is of extremely large scale - maybe of the most
large scale, that the historical consciousness of humankind is capable of
generating - reduction methods should be extremely approximate, leaving
nuances, details, factors of middle and small importance aside. Civilizations are
such human conglomerations, which have vast spatial, temporal, and cultural
boundaries. According to the definition, civilizations should have significant size
- they should last long, control significant geographical regions, generate
special expressive cultural and religious (sometimes ideological) style.
At the end of second millennium AD some summing up of civilizations' history
suggests itself, for the significance of the date suggests the idea of attainment
some threshold, brink. And hence the idea appears to bring diverse direction of
civilization analysis to the one, universal paradigm. Certainly, the degree of
simplification, approximation and reduction will be here even more, than in four
above mentioned reduction models, but it should be scarcely considered an
insuperable obstacle. Any generalization (felicitous one or not, justified one or
not especially) will indispensably come across the sharp criticism, which can
issue from both "particular harrow specialist", having long forgot about
primordial principles in the whirl of details, and conscious (or instinctive)

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adherents of some other generalization, just using pragmatically the
contradictions in details in order to discredit the whole.
Nevertheless, the themes of "End of History" (Francis Fukuyama) "Clash of
Civilizations" (Samuel Huntington), "New World Order" (George Bush), "New
Paradigm" (New Age), "Messiah Times", "End of Utopia", "Artificial Paradise",
"Apocalypse Culture" (Adam Parfrey) become more and more popular as we
near the century bound - the millennium bound. And all those themes are just to
one or another degree attended by complicated reductionism models, which are
the fruit of bringing more restricted methods together - first of all it is four above
mentioned ones. 
 
THE REAL MARXISM 

Marx's doctrine was so popular in twentieth century, that it is utterly hard to talk
about it, especially in Russia, where Marxism was for long decades proclaimed
the official ideology. This issue is seen in the same way morbid and insatiated
with allusions and connotations by western intellectuals also, for whom the
dispute and debates on Marx where the central theme of philosophical and
culturological discurses. Nobody else influenced the modern history so much as
Marx did - it is difficult to name the thinker, comparable with him by fame,
popularity, book’s circulation.
But excessive exploitation of Marxism brought at some moment to the reverse
result - its ideas and doctrines appeared to be so universal, that at some
moment one stopped comprehending them, turned Marxism to “dogma”, to
gadget, to obscure cliche, which began to be used and interpreted in absolutely
arbitrary way. Orthodox Marxists blocked reflexions in that sphere, canonized
Marx’s views even in the spheres, where they were obviously disproved by the
course of History itself (both economical and political). Heretics and revisionists
extended Marxism too much, including ideas and theories, which strictly
speaking, bear no relation to Marxist context, in it. And after some time we
came across the paradoxical situation, when the most popular and famous
thinker of the present (unpenetrable) unintelligible for most people. Ultimately
Gordian knot of Marxism was just liquidated by declaration of Marxist
philosophy and political economy the “delusion” and then universal renunciation
of the ideology.
The excessive laudation and dogmatism turned to the same way excessive
subversion and relativity. And at the swift speed all having been looking so
impressive building of Marxism was suddenly liquidated in all parts. The forces,
responsible for creation of alienated dogmatic Marx’s cult, were the most
zealous liquidators. Nevertheless, nowadays Marx‘s practically have no
adherents, but they haven’t become less profound and strikingly exact in
settling certain questions because of it. The situation is arising, when Marxism,
having little by little utterly lost its adherents, can be applied by completely
different forces, having been standing aside from Marxism in the time, when the
intellectual and political stir reigned around its ideas and names.
Such distance and no engagement in one or another Marxist camp on the
previous stage of intellectual history allows to re-discover Marx again, read his
message in the way, which was impassable before. It’s absolutely obvious, that
the vast part of Marx’s cultural and historical views are hopelessly obsolete, and
various aspects of his doctrine should be discarded (rejected) because of non-
adequacy. However it is more important to impartially consider those aspects of
his doctrine, which vise versa completely retained up-to-dateness and which

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may help understand the most important aspects of history’s paradigm in its
economic, social and political display. And noone can be compared with Marx in
that. This is namely he, who formulated the capacious reductionist history’s
paradigm, capable of explaining its essential processes and orientations with
striking trustworthiness, obviousness and convincingness. Therefore it is not out
of place to remember the Marxist comprehension principles of history formula.
Marx’s approach to history is dialectical, presupposing the dynamical
development of correlations between the (principle) main subjects of historical
events. Together with that the fundamental dualism of those subjects is visible
through his theory, it predetermines dialectics, it is its contents and the ethic
base of its course.
These two subjects were defined by Marx as Labour and Capital. Marx
considered Labour as creative, constructive impulse of being, as a central axis
of life and motion, as some positive, solar principle. Using Darwinist image-
bearing expressions, Marxism asserts that “Labour made the Human out of the
ape”. The matter is that the element of the creation production is that main
existence vector, which changes processes from the horizontal, internal state to
the vertical, volitional one.
The Labour is according to Marx a positive, bright principle. Apart from the Bible
ethics, in which Labour is meant to be the result of the Fall and some kind of
damnation to Adam for violation of divine commandments (such attitude to
Labour is characteristic for other religious traditions also), Marx undoubtedly
proclaimed the sacred, wholly positive character of Labour, its primacy (primary
nature), its self-value and self-sufficing character. But in its primordial state
Labour as primary impulse of development and history’s starting point (like
Hegel’s Absolute Idea) still doesn’t realize itself, can’t bring about the
completeness of its inherent lighting nature.
To attain this, the long and complicated movement process is needed through
the dialectical labyrinths of history. Only after terrible ordeals and difficult
exploits will Labour be able to reach its triumphal victorious state through a
number of dialectical self-negations, to become completely conscious, happy
and free. According to Marx all the history is found between “cave communism”
- the primordial state, when the Labour was free, but not realized and not
universal - and just communism, when the latter returns to its lighting self-
sufficing character having walked through the labyrinth of alienation, but it is
then at the total, universal and fully realized extent. The human became the
human after he entered the element of Labour. But he becomes a completed
human only after he is able to realize the absolute value of that element, free
the latter from all the touches of the negative principle, that is in the epoch of
communism.
So what is the negative pole according to Marxism? What opposes the lighting
nature of Labour?
Marx calls it “exploitation”, he instinctively reveals the supreme and perfect form
of such exploitation in Capital. Capital is the name of world evil, according to
Marxism, the dark principle, the negative pole of history. Between “cave
communism” of just appeared human and the final communism there is a long
period of “exploitation”, alienating Labour from its essence, ordeals and
privations of sun in the labyrinths of darkness.
Properly speaking, this is just the (substance) content of history Capital does
not appear at once, it gradually shows as the instruments and mechanisms of
Labour’s lighting element exploitation by the dark forces of usurpers perfect

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themselves. The development of Labour is conductive to the development of
the exploitation models.
The complicated dialectics of productive forces’ and productive relations’
correlation constant dynamics leads both poles of economic history along the
spiral of development. The opposed aims, the aims and activity vectors of
workers and exploiters promote in the objective way the intensification of one,
political and economic process. The productive forces are the internal structure
of Labour and its organization. The relations of production are the model for
interaction of that subdued basic structure with the exploiter principle. The
element of Labour is the element of abundance. The Labour always produces
some more than it is necessary to meet vital needs of workers themselves.
There is the essence of its positive, creative, lighting, solar principle in that fact.
The Labour produces plus. This plus, this surplus is taken away by the dark
pole, the parasite of history. The productive relations are throughout all
economic history reduced to the expropriation of some substance from agents
of plus by agents of minus. As the productive forces perfect themselves, so do
the exploitation paradigms. But already at the first stages of humankind history
one can unveil the characteristic features of two beings, which will clash with all
their might only at the end of it. 
The primeval worker is the germ of the industrial proletariat. The tribal elite is
the germ of Capital. As the long millenniums of humankind history go by, two
subjects of world drama attain the purest state, fully realized and summing up
all previous stages. From slave-owning system trough feudal relations the
capitalism forms itself, the most important and in many aspects eschatological
stage of Marxist doctrine. Here all the complicated social situation is reduced to
absolutely clear dualism - the proletariat as a class is the incarnation of the
economic and historical Labour element development result, and the
bourgeoisie is the embodiment of the absolute, most perfect, completed and
conscious pole of the pare exploitation. The bright pole finishes its tragic way
through the labyrinths of alienation, the dark pole comes close to its complete
victory. The Proletariat and the Capital. The Pure Labour, i.e. the proletarian
has no property (“except of the chains”) - and the Pure Capital, being
transmuted from what is possessed into what possesses, into the element of
the Pure Alienation, Absolute Exploitation. Marx reduces all the rest historical,
philosophical, cultural, social, scientific and technical problems to this political
and economic scheme, considering them derivative and secondary ones as
regards the basic paradigm.
Further, Marx proclaims, that the second industrial revolution, signifying the
achievement by the capitalism its peak, is the turning point world’s its history.
From that moment on both historical subjects - Labour and Capital - become not
just playthings of history objective logic, but its conscious and self-dependent
subjects, able not only submit the necessity, but also manage the most
important historical processes, prepare them, provoke, project, establish their
own autonomous will. The matter is not about an individual or group, but about
a class subject. The proletariat, having become a class, becomes the historical
personality, realized by Labour, the successor of plus in all stages of its
development. The Capital embodies the world minus, removal, alienation, but
only in the absolute, free, volitional, personal state. Henceforth it is able to plan
the history, manage it. At this stage Labour and Capital pass to level of idea or
ideology, exists from now on not only in the objective substance of reality, but
also in ideological space of thought.

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The arrival of those two personalities in the sphere of thought fully unveils the
essentiality dualism in this sphere also - there is the thought of Labour and the
thought of Capital, there is the ideology of plus and the ideology of minus. Both
those ideologies receive the maximum possible independence and freedom,
and all the sphere of consciousness transmutes from the sphere of reflection
into the sphere of creativity, projecting. The ideology of Labour (proletarian
philosophy) retains here its creative character too, it creates the project. The
ideology of Capital (bourgeois philosophy) remains essentially negative - it
usurps and re-produces the void, conceptualizes the immobilism, freezes life,
postulates the present moment and denies the goal. 
The supreme and most perfect formula of Capital is, according to Marx, the
English liberal political economy - especially theory of “free exchange”,
“universal market” of Adam Smith and his followers. But except this, most
evident form there exist the variety of more subtle, complicated, complex
ideological constructions, covering the pernicious, parasitic breath of Capital.
The bourgeois philosophy becomes henceforward the most effective weapon of
exploitation, its superior form.
But to counterbalance it, the doctrinal body of working class itself forms, the
main contours of the communist ideology becomes more and more clear. Marx
considered his own works exactly in such context. He had a presentiment about
that his ideas will form the “proletarian philosophy”, become the most important
instrument of Labour during its eschatological last battle against its enemy since
earliest times. 
Marx proclaimed a kind of “Labour Gospel”. He asserted, that Labour being
then at turning point of political and economic history, having become the Pure
Labour, should momentarily realize itself and its history, start performing the
function of one out of two teleological poles of history, unveil the mechanism of
deception and alienation, being the basis of any exploitation, unmask the
negative, vampiric, minus function of the Capital (by the explanation of the
surplus value production and expropriation logic) and bring about the proletarian
Revolution, which should overthrow the Capital into the abyss of non-existence
and uproot the world evil.
After the short phase of transitional formation (socialism) the “Eden on Earth”
comes, the Labour becomes completely free from the dark principle. Here the
essence of Marxist political and economic model is outlined. And one should
recognize (admit), that he is so persuasive and reliable, that it is not surprising
why Marx’s views captivated such amount of people in twentieth century, having
become a kind of religion, in which name unprecedented sacrifices were made. 
In which way Marx’s scenario was put into practice? What was it inexact in,
what was disproved? How should the content of political and economic history
of our century be regarded, if we remain in frames of outlined by Marxism
philosophy of history?
At a threshold of the third millennium we can assert, that Capital has won
Labour, turned to be able to evade the coming Revolution, dissolve the
completed historical manifestation of Labour as a revolutionary subject, avert
the danger of proletarian philosophy concentration into the unitary , fully fledged
ideological apparatus. But, nevertheless, the Labour, inspired by Marx, tried to
give “last and decisive battle” to its primordial enemy. The Labour was defeated,
but the fact of the great battle cannot be denied. This battle is just the main
content of political and social history of twentieth century. It is all according to
Marx, but with some other (not good) result. The world evil has won. The minus
turned to be stronger and more skilful than the plus. The Capital having taken

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the form of subject proved its superiority over the Labour, having also taken the
form of subject. 
How did it take place in the real life?
Firstly, the first lack of correspondence to Marxist orthodoxy has happened at
the moment of the Great October socialist revolution. This event became the
key turning point of the post-Marxist history. On the one hand, the uprising of
the marxist-bolsheviks demonstrated the fact that Marxist ideas are true and
confirmed by the real practice. The proletarian communist worker party was
able to commit Revolution, overthrow the exploiter system, destroy the power of
Capital and the bourgeois class, build up Socialist State, basing on main theses
of Marx himself. The Marxism was proclaimed the dominating ideology of that
state. In other words, the Russian experience gave the first confirmation to the
rightness and effectualness of the revolutionary Marxist doctrine. However, the
fact of the Russian revolution is the most important circumstance here - the
successful proletarian revolution came about not there and not then, where and
when Marx himself predicted. The spatial and temporal mistake was not the
quantitative, but the qualitative factor. Therefore this mistake bore the enormous
doctrinal significance.
Marx supposed, that the final becoming of proletariat as a class and its forming
into the revolutionary party should come about in the most developed country of
the industrial West, i.e. exactly where bourgeois mechanisms reached its most
perfect state of development, and the industrial proletariat makes up the social
dominant of all the productive forces. Marx thought that the proletarian
revolutions will immediately provoke the chain reaction in the other states and
societies. Marx was sure, that in the other spatial and temporal points the
socialist revolutions can’t come about, for both historical subjects in them -
Labour and Capital - still don’t reach the stage, when the full and adequate
transition of the material into the ideal, of the subjective into the conscious, of
utmost stage of the basis development into the superstructure adequate form is
possible. The Russian experience showed the fact, that the socialist revolution
turned to be possible and proceeded successfully in the country with
underdeveloped capitalism, long before the full-scaled achievement of the
industrial revolution second stage, in the country with very insignificant share of
the industrial proletariat, and after Bolsheviks’ victory the revolutionary
processes did not spread in Europe at all, but remained within the boundaries of
the former Russian Empire. The Labour formed into the political party and has
won Capital in completely other conditions than which were foreseen by Marx.
In other words, the historical Revolution in Russia has corrected its spiritual
father theory. The sense of that historical correction is at the greatest extent
grasped in research of national-bolshevism phenomenon, analyzed in detail by
Mikhail Agurskiy . The proletarian revolution in Russia proved the fact, that the
victory of Labour over Capital is possible and real only on the condition, that
carrying out this political and economic act some additional dimensions
participate - national-messiahnism (utterly developed in Russians and East-
European Jews), mystic and sectarian chiliastic tendencies (of both ordinary
people and intellectuals), the Blanquist, order-like, conspiratorial style of the
revolutionary party (Leninism, later Stalinism). By the way, the analogous set of
approaches, though less radical one, ensured the victory of some other anti-
capitalist force, which was able to carry out in practice the quasi-socialist
revolution - the Italian fascism and German national-socialism. In other words,
the Marxism turned to be the historically practicable one in heterodox, national-
bolshevik performance, a bit different from the strict concept of Marx himself.

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It came true only in combination with other factors, and, more specifically
speaking, where Marx’s political and economic doctrine was combined with
cultural and religious tendencies which were quite dissimilar with cultural and
historical discourse (suggestions) of “Capital” author himself. By contrast with
the Marxism historical realization success in the national-bolshevik
performance, the transition to socialism did not take place in the bourgeois
West itself at the moment when the capitalism reached its development limit,
i.e. the threshold of the third industrial revolution (and that happened in 60s -
70s of twentieth century). While the Marxism heterodox version turned to be
practicable, the orthodox version was refuted by the history. The capitalism in
its most developed form turned to be able to overcome the most dangerous for
it stage of development, effectively manage the threat of proletarian rebellion
and to go over to even more perfect level of existence, when the alternative
opposed subject itself, the proletariat was abolished, dispersed, vapourized as
the class and the eschatological revolutionary party of Labour in the
complicated system of having had no alternative Society of Spectacle (Guy
Debor). In other words, the post-industrial society, having become the reality,
definitely showed that literally comprehended Marx’s prophecies were not put
into life. This, by the way, is the reason of the modern European Marxism big
crisis.
But we know also today about the sad end of the socialist state, which was self-
liquidated as a result of exclusively internal processes, having brought the
national-bolshevik system to the fatal brink of the bourgeois perestroyka. And
40 years before the other non-capitalist regimes of Europe also fell - the fascist
Italy and national-socialist Germany. Thus, to the end of twentieth century
Capital has won Labour in all its ideological manifestations - be it the orthodox
Marxism (in the form of European Social-Democracy), the national-bolshevik
version of Soviets or kinds of the very approximate, compromise and doubtful
variants of the European regimes of so called “Third Way”.
The victory of Capital over the Labour in addition shows the greater degree of
consciousness of exactly that history pole, which is able to the long-term and
consistent keeping adherence to its primary goal, which is prepared to make
conclusions from its historical enemies conceptual models studying and admit in
practice the methods and paradigms, revealed by the revolutionary genius, for
the purpose of prevention. 
After Marx the camp of Labour on global political and economic scale was
divided into three lesser disharmonious, conflicting with each other ideological
camps - Soviet socialism (national-bolshevism), western Social-democracy and
(with reservations) fascism. The capitalist camp remained in its essence
indivisible and cleverly used the contradictions in the Labour ideologies. Thus,
instead of the united proletarian revolutionary communist party, firstly, pro-
Soviet, radicalism supporting bolshevik organizations under control of
Comintern, which means that they were associated with Moscow, as the capital
of the Third International, and put into effect its will, secondly, aboriginal social-
democratic parties, fighting for the authority in proletarian circles with pro-
Moscow forces, and thirdly, national-socialist movements, applying national-
bolshevik experience of Moscow (but in much more relaxed variant) to their own
national context, formed in bourgeois West in the critical moment of history.
Capital’s strategy consists in that the three trends of Labour forces ideological
expression were by all means opposed to each other, in evading their
consolidation into united historical social and political organism at any price. For
the purpose of that the Social Democracy and Bolshevism were opposed to

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fascism, the fascism itself to Social Democracy and Bolshevism. The most
successful stage of that strategy “people’s front” of France in the epoch of Leon
Blum and allied relations between the USSR and England with USA during the
war against countries of Axis. 
On the other hand, western Social Democrats (as not adherent of national-
bolshevik Marxist orthodoxy) were actively drawn in political collaborationism
with bourgeois establishment by the parliamentary representation, were
corrupted by the cooperation with the System and were simultaneously
opposed to “agents of Moscow” from the bolshevik Leninist parties (Karl
Kautskiy’s policy is the most significant in that sense).
And, finally, in the frames of the Soviet State itself there was not the consistent
and complete doctrinal forming of the national-bolshevism into the realized and
non-contradictory ideology, in which its “i’s” were dotted and its “t’s” were
crossed and the strict correlations were set in approach to Marx’s heritage
(what should be accepted, what should be rejected). Instead of such correction,
soviet ideologies went on insisting that Leninism is just the adequate and
orthodox Marxism, denying hereby the evident and irrevocably losing the
possibility of not contradictory and consistent, cognitively adequate reflection.
Instead of clear and simple picture of Labour and Capital opposition in the form
of the Soviet socialist system, on the one hand, and countries of the capitalist
West, on the other hand, the separate mosaic emerged, in which the extremely
negative matter was the fact itself of existence of compromise (from the political
and economic point of view) fascist regimes and conciliating collaborationist
Social Democracy. That intermediate fascist and Social Democracy component
stood firm in the way of the forming process of the united international
proletarian communist party, which should have taken into account all the
ideological and spiritual experience of Russian Revolution. 
This was the external factor. The internal factor consisted in the Soviet system
itself renunciation of making the most important ideological conclusions (with all
the necessary correction of Marx’s cultural and philosophical views) out of its
own success, which could in its turn have facilitated the productive dialogue
with fascism - especially in its extremely left version. And finally, the western
Social Democracy itself could instead of “people’s frontal” anti-fascism pact with
radical bourgeois forces and regimes come to mutual understanding with
nationally oriented socialist within the united anti-bourgeois block. 
The Soviet bolshevism, European Social Democracy and even fascism as anti-
capitalist in their essence were bound to agree on the united ideological
platform, somewhere between the evident overestimation of Marx by orthodox
adherents and his evident underestimation by fascism. Such hypothetical
ideology, some elevated to the absolute and universal national-marxism, taking
into account the consideration some other cultural and philosophical, spiritual
and national points together with the absolutely right genius historical paradigm
of Marx; the realized and applying reflections ideal national-bolshevism could
just have been that effective social and economic platform, in which the Labour
principle could be incarnated in the most perfect form. But it was seen evidently
unfortunately only a posterior, when one can summarize and analyze the great
historical catastrophe experience. Capital as a subject turned to be not only
mightier, but also more clever than Labour as a subject. It did not allow the
“ghost/phantom/shadow of communism” to be fully realized in history, dooming
it to remain the ghost further on. It is tragic ascertaining. But from
epistemological point of view, from significant historical paradigm generation

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point of view, which would allow us to clearly realize, at which moment of history
we are now, it is difficult to underestimate that conclusion.
 
THE GEOPOLITICAL PARADIGM OF HISTORY 

The geo-political reduction is known much less than the economic model, but its
convincingless and clearness, nevertheless, is quite comparable with the
paradigm of Labour-Capital. There is also in geo-politics the teleological pare of
notions, which represent the subject of history, but this time grasped not in its
economic aspect, but in the aspect of political geography. The matter is about
the two geo-political subjects - the Sea (Thalassocracy) and the Land
(Tellurocracy). The other pare is synonymous to them, the West-East, where
the West and the East are considered not just as geographical notions, but as
the civilization blocs. The West is, according to the doctrine of geo-politicians,
equal to the Sea. The East (Orient) is equal to the Land . 
At the moment we are interested in the history’s summary, converted to the
geo-politics terms, the eschatological point, which is so clearly seen on the level
of economy. There the problem is formulated as follows: The Labour gave battle
to Capital and lost. We live in the period of that loss, which is considered by the
liberal economic school as the final one, whence the theme of Fuckuyama’s
“End of History” or Jaque Attali’s last “Monkey formation”. Can one see some
analogy to such situation in geo-politics? It is amazing, but such analogy not
only exists, but also is so evident and obvious, that brings us close to the very
interesting conclusion.
The dialectics of geo-politics consists in the dynamical struggle of Sea and
Land. Sea, the civilization of Sea is the incarnation of the permanent mobility,
“flurry”, the lack of fixed centers. The only real boundaries of Sea are the
continental masses along its edges, i.e. something opposite Sea itself. Land,
the civilization of Land, on the contrary, is the incarnation of the constancy,
fixedness, “conservatism”. The boundaries of Land can be strict and definite,
natural, on various places of Land itself. And only Land civilization gives good
grounds for the sacred, juridical, ethical fixed systems of values.
The Land (the Orient) is hierarchy. The Sea (West) is chaos. The Land (Orient)
is order. The Sea (West) is dissolution. The Land (Orient) is a masculine
principle. The Sea (West) is the feminine one. The Land (East) is Tradition. The
Sea (West) is contemporaneity. And so forth. Those two subjects of geo-
political history have a bent for the most full and distinct expression, starting
from the multi-polar complicated system of contradictions (quite often
reconcilable and partial ones) to the global scheme of blocs.
The Sea and the Land reached the planetary scale only in twentieth century,
and especially in its second half, when the contours of the bi-polar model finally
formed. The Sea found its final expression in the USA and NATO, the Land was
incarnated in the socialist countries conglomeration - the Warsaw Treaty
Organization (WTO). The technological division of the planet into two camps,
each of which was the purest form of the geo-political civilization pare
representative, has happened. The civilization of the Sea moved throughout the
history to the USA and Atlantism. Although that way was not at all direct. The
civilization of Land was incarnated in the most complete form in the USSR. The
Atlantic and Eurasia were strategically integrated ones, and the hidden geo-
political tendencies, brilliantly recognized by Macinder in the base of the land
spaces historical logic, attained the great scale, the superior evidence of the
"cold war".

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But at the culmination for the geo-political history twentieth century the geo-
political turn occurred, which for some time confused the clear logic of geo-
political as the science. The emerging of the separate strategic bloc in 20s-30s
in Europe - the countries of Axis - became the greatest obstacle, which stopped
the organic becoming of Land civilization as a valuable geo-political subject,
laying down the foundations of the future defeat.
The countries of Axis tried to claim their geo-political independence and
autarchy, having rejected all the facts and recommendations of scientific
schools. The European fascism was, from the geo-political point of view, the
obstacle to the natural Eurasian expansion of Soviets forward the West, but
also rejected the obedient putting of the pure Atlantist strategy into life.
Such ambiguity seriously hindered the world bi-polar picture crystallization, bore
the inter-continental wars and conflicts, which strongly hindered the tendency,
so that the Eurasian Land continental subject realized itself and created its own
consistent geo-political strategy.
The European fascism bore the irresponsible and bankrupt in the geo-political
sense illusion of the Sea (West) and Land (East) common interests, in the face
of some third subject, which from the geo-political doctrine's point of view
couldn't not be the fiction, for it didn't possess enough geo-political,
geographical, historical and civilization scale. The Europe (be it fascist or not)
has only two geo-political opportunities - either to be the western fore-post of
the Orient (as it was, for example, in the Orthodox Empire of Rome before the
split in Christianity), or to be the strategic coast zone under control of Sea,
opposed to the continental masses of Eurasia. The strategy of Axis countries
was neither this nor that one. The future defeat of Germany was evident already
then, when the war on two fronts started. Such unnatural shady enterprise was
not only suicidal for Germany (on a large scale, Europe), but also laid the
indeterminate, unfinished geo-political base for the entire Eurasian continent,
which ultimately brought all the Land civilization to the destruction and break-up.
That last suggestion is based on the brilliant analysis of the USSR and Warsaw
treaty organization break down, made by Jean Tiriar 20 years before it became
the fact. Tiriar showed that, from the geo-political point of view, the strategic
space, controlled by countries of the socialist camp, is not finished and can't
stand the long confrontation with the West. As he thought, the main reason was
the problem of the divided Europe, which gave all the advantages to the
overseas Power to the detriment of the USSR. Tiriar thought that to solve that
difficult problem, left to Eurasia from Hitler's suicidal politics, it was necessary
either to conquer the Western Europe and include its countries in the socialist
camp, or, on the contrary, insist on the withdrawal of strategic bases and troops
of the USSR with the parallel disbandment of NATO and removal of all
American strategic bases. That would bring to the creation of neutral space in
Europe, which would secure the possibility for Moscow to fully concentrate on
the southern direction and give the decisive battle to the USA in Afghanistan, on
the Far and Middle East.
But the civilization of the Sea studied Macinder's and Mahan's geo-political
theories in the most attentive way, not only collating its strategy with them, but
also understanding all the seriousness of the threat, coming from the
progressive Eurasian continental integration under the protection of Soviets and
took all the possible measures in order not to allow this integration. And again,
as in the case with Labour-Capital struggle, not only the objective historical
forces acted, but also the direct active intervention of a subjective factor was
observed - agents of influence of the West did their best, not to allow the

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"Continental Bloc" realization, the pact of Berlin - Moscow - Tokyo, the project of
which was advanced by the prominent German geo-politician Karl Haushofer.
Together with the geo-political researches development the Sea obtained the
logical and effective intellectual, conceptual apparatus to act throughout the
history not just inertial, but consciously.
The end of the Soviet bloc, break up and disintegration of the USSR means in
geo-political terms the victory of Sea over the Land, the Talassocracy over
Tellurocracy, West over East. And again, as in the Labour-Capital pare case,
we see in the history of twentieth century the teleological distinguishing of two
very important, earlier not manifested geo-political subjects, but this time this is
Sea and Land, we see their planetary duel and the final victory of Sea, West.
If we compare the case of economic reduction with the geo-political history
explanation model, the obvious parallelism immediately arrests our attention,
the parallelism which is detected in all the stages of both history aspects. It
seems that one and the same trajectory is repeated on different, parallel levels,
not associated directly with each other. Therefore the following analogy
suggests itself:
 
       Fate of Labour = Fate of Land, East. 
       Fate of Capital = Fate of Sea, West.
The Labour is fixed, Capital is liquid. Labour East is the creation of values,
rising ("the East" literally means in Old Russian "rising"), Capital West is
exploitation, alienation the Fall of the thing ("West" literally means in Russian
"falling down").
 
The Sea civilization is the civilization of liberalism. 
The Land civilization is the civilization of socialism.

Eurasia, Land, East, socialism is the synonymous sequence. Atlantism, Sea,

West, Capital, liberalism, market is the synonymous sequence too. The
comparison of the political economy and the geo-politics shows us the
uncommonly harmonious conceptual picture.
"End of History" in geo-political terms means "end of Land", "end of East".
Doesn't it remind of the Gospel symbolism of the Flood, the Deluge?
 
THE WAR OF NATIONS 

Another model of history interpretation is various ethic theories, which consider

nations, sometimes races, sometimes one nation, opposed to all the rest ones
as the main subjects of history. There is the uncountable variety of versions is
this sphere. A German Herder was one of the most prominent theorist of the
ethic approach, his ideas were developed by German romanticists, partially
borrowed by Hegel, and ultimately, applied by the German “Conservative
Revolution” representatives, especially by the prominent thinker, lawyer Karl
Schmidt. 
The racial approach was in a general way stated in count /Gobino/’s works, and
then taken up by German national-socialists. But the ideals of considering the
history in the light of the one nation are in the most distinctive way represented
in Judaic, Zionist circles, basing on the Jewish religion specificity. Besides,
during the period of patriotic enthusiasm the tendencies, close to the idea of
national exclusiveness, can be detected in any nation, but the difference is that
almost nowhere else these theories acquire as explicit religious content, are so

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stable and developed, have such a long historical tradition, are the object of
almost general agreement as among Jews.
There exists a number of the unusual, but extremely persuasive ethic theories,
missing all the above mentioned. Such is, for instance, the theory of
“passionarity” and “ethnic genesis” suggested by the genius Russian scientist
Lev Gumilyov. This theory allows considers the world history as a result of the
organic live being, going through various periods of life - from infancy to old age
and death. Despite the fact that this theory is to the greatest extend interesting
and reveals many enigmatic natural laws of civilization, it doesn’t have that
degree of teleological reductionism, which interests us. Gumilyov’s view s don’t
claim to be last generalization. Moreover, Gumilyov was prone to consider the
eschatological views (evident or hidden) as the expression of nation’s decadent
stage of development, as chimeras, emerging in the environment of the
decaying cultures and nations, having lost passionarity, closing the threshold of
their death.
Correspondingly, the statement itself of the question, which interests us - the
versions of “end of history” interpretation - would be nothing else but the
expression of the profound decadence. By that reason Gumilyov should be put
aside.
After the example of Gumilyov one can distinguish the first criterion, basing on
which all theories of nation as a subject of history should be divided in two
parts. - Some theories have the teleological, eschatological dimension, the
other do not. What do we mean? There exist such conceptions of the ethic
history, which consider the fate of some nation (variant’ several nations or
races) the reverberation of the entire historical process sense, and
consequently, the ultimate triumph, rebirth or, vise versa, defeat, humiliation,
disappearance of a nation is considered as a result of the history, the ultimate
expression of its secrete sense.
This is the ethic theories of the eschatological orientation, they interest us most
of all. The other ones, even the most extravagant and interesting, but having no
teleological dimension, don’t contribute anything to understanding the problem
we study. So, for instance, Russian, American, Jewish, Kurdian, English
nationalism, German racism obviously tend to eschatologically state the
question. Polish, Hungarian, Arabian, Serbian, Italian or Armenian nationalism
despite the fact that they can be not less original, saturated and dynamic. Are
evidently passive in the teleological sense. The first group supposes that the
given nation is the primary subject of history, its peripetia make the historical
process contents and final triumph together with trampling of the hostile nations
will put an end to history. The second group does not have views of such global
scale and insist just on the pragmatic and not so pretentious strengthening of
national specificity, culture and statehood in the face of surrounding nations and
cultures. Here is the important dividing line. The study of the second group of
ethic doctrines by no means helps us expose the historical paradigm, for there
is too small scale here from the very beginning. The first group, on the contrary,
meets our requirements. Though here also we should separate the “globalism
of desire” from the “real globalism” for the given nation should posses a great
deal of historical scale (both in time and space) in order to consider even in
purely theoretical way the ethic interpretation of history, because otherwise the
picture turns to be ridiculous.
But even having reduced the subject of considering to the “teleological
nationalism”, we still do not have the evident picture, like those which were
obtained during the analysis of two previous paradigms. And for there was a

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perfect and amazing evident analogy between the political economy and geo-
politics, we will try - a bit artificially - to spread the same model onto the ethnic
history also. And only then we will find out whether such identification was
justified or not.
The geo-politics allows in this respect to take the first step. It Sea = West, the
“nation of West” is the bearer of the talassocratic tendencies in the ethnic
respect. And for we already have in our equation the formula Sea = Capital, the
hypothetical (yet) “nation of West” becomes the third member of identification -
Sea = “nation of West” = Capital. It is easy to build the equation of the opposite
pole Land =”nation of East” = Labour. Now let’s correlate both notions of “nation
of West” and “nation of East” with some fixed historical realities, and find the
presence of the corresponding eschatological doctrines out.
Here Russian Eurasians (Trubetskoy, Savitskiy and others) come to the aid of
us. They identified the “nation of West” after Danilevskiy with “Roman-German”
nations, and, correspondingly, the “nation of East” - with “Eurasians”, in the
center of which there are Russian as a unique synthesis of Slavonic, Turkic,
Ugric, German and Iranian nations. Certainly, to talk about “Roman-Germans”
as about a nation isn’t quite accurate, but still there obviously exist some
common civilization and historical features here. The Roman-Germans are
united by geography, culture, religion, the common character of the
technological development. The Western Roman Empire and later “Sacred (in
reality, absolutely not sacred) Roman Empire of German nations” was usually
considered the cradle of what could be called “Roman-German civilization”. The
national and cultural unity is present, but whether it is justified to talk about the
united eschatological conception, which would consider the fate of that ethnic
group as the paradigm of history? If we look attentively at the logic of the
Roman-German world development, we see that this world practically from the
beginning usurped and used on itself the concept of “oecumena”, i.e. “universe”,
which characterizes earlier in Orthodox empire the Aggregate of all its parts. But
after split from the Byzantium the West limited the concept “oecumena” by itself
only, reducing the universal history to the history of the West, leaving overboard
not only non-Christian world, but also all eastern Orthodox-Christian nations,
and moreover, all axis of genuine Christianity - the Byzantium. So, the very
center of authentic Christianity - the Orthodox-Christian East slipped out the
boundaries of the “Christian world” of Roman-Germans. And further, that
conception of “European oecumena” was inherited by nations of West both after
the breach of their catholic religious unity and their ultimate secularization. The
Roman-German world identified its ethic history with the history of the humanity,
what, in particular, gave grounds to Nikolay Trubetskoy to entitle his splendid
book “Europe and Humanity”, wherein he persuasively demonstrates that the
identification by the West if itself with all the humanity makes the West the
enemy of the real Humanity in the full and normal sense of that concept.
In such perspective the actual self-identification of Europe and Europeans with
the ethic subject of history starts to be perceptible, and in such perspective, the
positive (in mind of the Roman-German) outcome of history will be equal to the
ultimate triumph of the West, its cultural and political “oecumena” over all the
rest nations of the planet. This, in particular, presupposes, that the Roman-
German political, ethical, cultural and economic standards, generated in the
process of history, should become the universal and everywhere accepted, and
all the resistance from the autochthon nations and cultures should be broken
down.

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The conceptual eschatologism of the European nations came through several
phases of development. At first it had the catholic and scholastic expression,
parallelly with which the purely mystical doctrines were also developed, like the
conception of the “Third Kingdom” by Joahim de Flor. The question was that the
Roman-German world will complete the “gospelization” of barbarians and
heretics (including orthodox Christians!) and the “paradise on Earth” will come,
aspects of which seemed more or less analogue to the universal domination of
Vatican, but only brought to the absolute state. In sixteenth century the
European eschatologism was expressed in Reformation, and later found its final
formula in Anglo-Saxon protestant doctrine of “lost tribes”. That doctrine
considers Anglo-Saxon nations as ethic descendants if 10 lost tribes of Israel,
having had not returned, according to Bible history, from the Babylonian
captivity. Therefore, the genuine Jews, Israelites, “chosen nation” are Anglo-
Saxons, the “golden corn” of Roman-German world, who should at the end of
times establish the domination over all other nations of Earth. In this extreme
doctrine, formulated in seventeenth century by the adherents of Oliver
Cromwell, all the logic of European ethic history is concentrated in a concise
form, West’s ethic and cultural universalism of claims to the world dominance is
clearly and undoubtedly affirmed. 
Thus, the specification of ethic subject of Roman-German world comes about.
The Anglo-Saxons, the protestant fundamentalists of eschatological persuasion
gradually, but more and more evidently show as it . But one should seek for the
grounds of that doctrine in the catholic Middle Age, in Vatican. As regards this,
Verner Sombart gave the brilliant analysis in his book “Bourgeois”.
Anglo-Saxons, parallelly to the forming of conception of being ethnically chosen,
were first to enter two decisive processes, which underlie the modern political
economy and geo-politics. England carries on the industrial break-through, first
of the European powers, brining about the industrial revolution, which speeded
up the achievement of the capitalism bloom, and simultaneously conquers sea
space of the planet, winning a victory over more archaic, “ground” and
traditionalist Spaniards during the geo-political duel.
Karl Schmitt clearly demonstrated the interrelation between those two turning
points of modern history . Gradually, the initiative of England was adopted by
another “branch” state - the USA, which was at first based on principles of the
“protestant fundamentalism” and was seen by its founders as the “space of
utopia”, as the “promised land”, where the history must end in the planetary
triumph of “10 lost tribes”. This idea is incarnated in American conception of
Manifest Destiny, which considers “American nation” as the ideal human
community, being the apotheosis of nations’ world history.
Having compared the abstract theory of “Anglo-Saxons’ ethnic beingness
chosen” with historical practice we will see, that the real influence of England as
the vanguard of Roman-German world on Europe itself and, on a broader scale,
on the entire world and world history is really huge. And in the second half of
twentieth century, when USA became de facto the synonym of notion ”western
nations” and the symbol of the eschatological Anglo-Saxon nationalism validity,
no one can doubt Manifest Destiny at all. If, for instance, the mason-catholic
nationalism of Frenchmen , despite the lofty myths about the “last king”, turned
to be just regional and relative one, the Anglo-Saxons conception of protestant
fundamentalism is confirmed not only by striking successes of “mistress of
seas” (England), but also by the giant superpower, the only one in the modern
world.

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Now let’s turn to the “nation of East”, to Eurasians. Here one ought to pay
attention, first of all, to nations which proved their large historical dimensions.
And, naturally, there is no doubt, that Russians are the only ethnic community,
which turned to be up to the mark of history in the modern world, which was
able to establish its national eschatologism on a huge scale. It was not so
always, during some period of East’s history Russians were just one of nations,
together with the others, extending or decreasing with the changeable success
the area of its cultural, political and geographic presence. China and India,
being the most ancient and elevated traditional civilizations, despite their
dimensions and spiritual significance, never advanced any conceptions of
eschatological nationalism, nor attached any dramatism to international conflicts
and relations. Besides, neither Chinese, nor Hinduist tradition were notable for
“messianism”, the claim to their religious and ethic paradigm universality. This is
Orient - static, “permanent”, profoundly “conservative”, not able and not wishing
to accept a challenge of the West. Neither in China, nor in India there never
existed any national theories, according to which the Chinese or Indians will
sometime, in ultimate times, rule the world. Only Iranians and Arabs possessed
the national and racial theories of eschatological orientation. But the history of
last centuries showed that the real expressed Islamic religious component - is
not sufficient to consider this teleology as a serious competitor to that of
“nations of West”.
The duties of vanguard of “nation of East” is undoubtedly imposed upon
Russians, who were able to generate the universalistic and messianist ideal -
comparable with that of Anglo-Saxons later with American one by its scale - and
incarnated it in the enormous historical reality. The eschatological idea of
Orthodox-Christian Kingdom - “Moscow as the Third Rome” - was transferred to
the secularized Petersburg Russia, and, finally, to the USSR. From the
Byzantine Orthodox Christianity through the Holy Russ to the capital of the
Third International. In the analogous way to how Anglo-Saxons moved from the
ethnic conception of “Israel tribes” to American melting-pot as the “artificial
eschatological liberal paradise”, the Russian messianism - at first based on the
conception of “open nation” - obtained in twentieth century the formula of
“Soviet nationalism”, gathering nations and cultures of Eurasia under the giant
cultural and ethical universal project. 
The fact, that American protestants by common consent identify Russia with the
“country of Log”, i.e. with the place, where antichrist will come from, is one more
confirmation of just such ethic dual teleology. The doctrine of “dispensationism”
directly asserts that the final battle of history will go off between the Christians
of Empire of Good (USA) and heretic dwellers of Eurasian Empire of Evil (i.e.
Russians and rallied round them nations of the Orient). Such idea of conferring
the status of “ country of Log” to Russia spread in especially active way in the
protestant circle of America starting from the middle of the last century. Such
views are characteristic also for many protestant trends in England and among
Jesuit Catholics. The judaizing catholic priest (Jesuit) Emmanuil la Concha,
working under the pseudonym “Rabbi Ben Esra” was first to formulate the
principles of conception of “dispensationism”. The Scottish preachress Marta
MacDonalds from the sect of Fiftieth Day Longers borrowed the dispensationist
theory from him, and then this theory became the foundation stone of the
doctrine of English fundamentalist preacher Derby, who founded the sect
“Plymouth brothers” or just “Brothers”. All this protestant (and sometimes
catholic) eschatology, extremely popular in the West, asserts that western
Christians and Jews have at the “end of times” the identical fate, and the

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orthodox Christians and other not Christian nations of Eurasia incarnate the
“antichrist’s suite”, which will take the field against the force of Good, bring a lot
of harm to the just men, but, ultimately, will be routed and defeated on the
territory of Israel, where it will find its death. The degree of trust to this theory
and its dissemination among the ordinary people constantly increases.
The Bolshevik Revolution, creation of the state Israel, the cold war nicely fitted
the “prophetical” conceptions of “dispensationists” and strengthened their own
faith in their rightness.
Let us cursorily look through two more variants of ethnic teleology and make a
conclusion, which is probably already made by the attentive reader. 
The easily verified throughout the history ethnic dualism, unveiled by us -
“nation of West” (Kernel: Anglo-Saxons) and “nation of East” (Kernel: Russians)
- ignores two famous ethnic doctrines, which usually come to mind first of all
every time the question is about the “eschatological nationalism”. We mean that
“racism” of German national-socialists and Zionist conceptions of Jews. On
what grounds did we put those realities aside, and examined in the first instance
the American and Russian-Soviet “nationalisms”, which are not so evident and
radical as the bordering on barbarity Nazism or the emphasized anthropologic
dualism of Jews, refusing the right of belonging to human kind to the “gois”4 ?
We shall answer this question a bit later, and now let’s remind in short, what
those two variants of national eschatology consist in. The German racism
reduces all the history to racial opposition of Aryans, Indo-Europeans and all the
other nations and races, considered “defective”. In the ground of such approach
there is a mythological conception of “ancient Aryans”, the first cultural dwellers
of Earth, the magic race of kings and heroes of the high Nord. This “Nordic
race” was notable for all kinds of virtues, and the authorship of all cultural
inventions belongs to it. Gradually the white race went down south and mixed
with the rude, semi-animal, sensual and wild nations. So did the mixed cultural
forms, the modern nations appear. All what is good in the modern civilization is
possessions of the whites. All what is bad is the product of mixing, the coloured
races’ influence. The vanguard of the white race are Germans, they preserved
the purity of blood, cultural and ethnic values. The vanguard of the coloured
nations is Jews, the main enemies of the white race, constantly plotting against
the latter. 
The racial eschatology consists in the idea, that Germans should place
themselves at the head of the white race, begin purifying the blood, separate
the coloured nations from not coloured ones and reach the world dominance,
which reproduces at the now stage the primordial dominance of the Aryan
kings. The German racism is of course an extravagant doctrine, quite artificial
and exclusively modern, though it is based on some having really existed
ancient myths and religious teachings. In Germany itself the racism became
widely spread under the influence of occultist circles, to a certain extent
associated with theosophism.
The Jewish messianism is the archetype for all the rest variants of national
eschatologies. It is exhaustively expounded in the “Old Testament”, deciphered
in Talmud and Cabala.
Jews are considered the chosen nation for the most part, and Jewish nation is
the main subject of the world history. On the opposite side of the model “not
Jews”, “goim”, “nations”, “heathens”, “idolators”, “forces of the left side”
(according to “Zohar”). In esoteric interpretation of Cabala “gois” aren’t people,
they are “evil spirits having assumed the aspect of humans”, therefore they
have not even theoretically the perspective of salvation or spiritualization. But

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Jews also, despite their chosen character, often step aside the right ways, go
astray to the path of Evil, go ways of “gois” and their “false deities”.
The Four-lettered (whose name consists of 4 Jewish letters) (=Jahve) inflicts
penalty on its nation for this, dispatching it in dispersion to “gois”, who by all
means slight the Jews, causing them humiliation, pain and offense. After
destruction of the Second Temple in 70th A. D. By Titus Flavius the Jews were
dispatched for their sins in the “forth dispersion”, which would be the last one.
After the centuries-old sufferings this dispersion should end up in “catastrophe”,
“holocaust”, “shoa”, next to which the return to the promised land comes, the
restoration of the state Israel, and henceforward the Jews will rule all the world.
In addition, in some Cabalistic texts it is asserted that Jews’ triumph will b based
on the genocide of “gois”, Which are doomed of the total extermination in the
messian epoch5. 
Let us note an interesting correspondence - there is an evident correlation
between the German racism and Jewish messianism, though their positions are
directly the opposite. German racists saw the focus of “racial evil” exactly in
Jews, and Jews themselves - especially after World War II - recognized the
maximum concentration of “goiish evil”, on the contrary, in Nazism. And it is not
accidental that the religious, historiosophical concept “shoa” was applied exactly
to oppression of Jews in national-socialist Germany. And also the creation itself
of state Israel is directly associated with Hitler’s regime fate. - Jews received the
moral right to their own state in the eyes of the world public as a kind of
compensation for the incurred losses in the times of nazism. 
German nazism and Jewish messianism are very intensive forms of ethic
eschatologism, ranged and weighty ones, having proved their large scale by the
real involvement in the process of the world history. But still, neither Hitlerist
nazism, nor Zionism embodied with such evidentness and obviousness, with
such historical clearness the basic tendencies of the world history, as in the
case of Americanism and Sovietism. Also, the purely geographical disposition is
interesting. - The racism was spread in Europe, the state Israel is in the Middle
East. It looks like they oppose to each other along the vertical line. As to Anglo-
Saxon and Eurasian worlds, they oppose to one another along the horizontal
line. If Hitler’s racism appealed to “Nordism”, the Jewry accentuates the “south”,
“Mediterranean”, “African” orientation. The Eurasianism obviously relates to the
East. The Atlantism relates to the West.
In addition, the historical scale of the horizontal pare Anglo-Saxons - Russians
is much more significant and weighty than in the case of the vertical pare. And
though Nazis were in their time able to achieve the significant territorial
successes, they were geo-politically doomed already from the very beginning,
for their ethic and eschatological paradigm was evidently insufficiently universal
and ranged, and their history was not an independent spiritual pole (as distinct
form Russia). Just in the same way, despite the enormous influence of the
Jewish factor in the world policy, Jews are still very far from their messian ideal,
and the role of the state Israel is still insignificant and exclusively instrumental in
the context of the big geo-politics, in which only blocs, comparable with NATO
or former Warsaw Treaty Organization, possess really serious significance. 
One can’t disregard the German racism (historically obsolete) and all the more
the Jewish messianism (on the contrary, having strengthened itself in the
second half of the twentieth century). But one also shouldn’t overestimate their
significance, for in the case of USA and Russia we have much more weighty
and ranged realities.

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In the connection, it is much more helpful to undertake the following operation. -
Let’s part the pare Hitler’s racism - Zionism in two ingredient. In the sense of
political economy the fascism was just a compromise between the capitalism
and the socialism, and in sense of geo-politics the countries of Axis were
something intermediate between the clear Atlantism of the West and the clear
Eurasianism of the East, so, just in the same way, in sense of ethic eschatology
the opposition Nazism - Zionism just veils the more serious opposition Anglo-
Saxons (and their Manifest Destiny) - Russians. This means that both Nazism
and Zionism can be interpreted as a combination of intrinsically heterogeneous
factors, being drawn to one of two more fundamental ethnic poles. This idea
was in rough developed by a Eurasian Bromberg, its other version belongs to
the remarkable writer Arthur Kestler.
The Jewish messianism is parted in two ingredients. One of them holds with the
Anglo-Saxon messianism. This is “westernist ingredient” in the Jewry. So are
Jewish communities in Holland, which were always associated with the
propaganda of the protestant fundamentalism. It can be called “Jewish
Atlantism” are “the Right Jewry”. This sector identifies Jews’ eschatological
expectations with the victory of Anglo-Saxon nation , with USA, liberalism,
capitalism.
The second ingredient is “Jewish Eurasianism”, Bromberg called it “Jewish
Easternism”. This is mostly the sector of the East-European Jewry, mainly of
Hasidic trend, at one with the Russian messianism and especially with its
communist version. This fact, in particular, explains such large-scale Jews’
participation in the October Revolution and their mass involvement in the
communist movement, having been the cover for planetary Russian messianist
idea realization. Generally speaking, the “Left Jewry”, which is so stable and
large-scale reality, that Nazis just identified “communism” with “Jewry” in their
propaganda, typologically associated exactly with the Eurasian conglomeration,
united with the Russian-Soviet eschatological ideal. Most often “Jewish
Eurasianists” appealed to the amazing historical formation - “Khazar Kaganate”,
in which the Judaism was combined with the powerful hierarchical military
empire, based on Turk-Aryan ethnic element. Except well-known extremely
negative estimation of “Khazars” (extensively expounded by Lev Gumilyov),
there exist also other “revisionist” version about the history of that formation,
which strongly contrasts by its continentalist stylistics and the sharp deviation
from ethnic particularism of the traditional Judaism, with others - especially
western - forms of Judaic social organization. Thus, Kestler advanced an
interesting version about that the East-European Jews are indeed the
descendants of ancient Khazars at all, and their different from that of Western
Jewry character betrays their racial difference. It is not important here, whether
such view of situation is “scientific”, what is really important is that conception
reflects in the mythological way the deep inner-Jewish dualism.
Now, the German racism. Here the picture is not so evident, it is not so easy to
part this phenomenon in two ingredients. Firstly, because the Russophile and
pro-Soviet trend in Nazism and, to a greater extent, in German national
movement was almost always anti-racist oriented. This positive Ostorientierung,
which is the characteristic feature of many representatives of German
Conservative Revolution (Arthur Meuller Van den Bruk, Fridrich Georg Junger,
Oswald Spengler, and especially, Ernst Niekiesch), was associated with Prussia
and the estatist idea, rather than with some racial motives. But still, some
certain varieties of racism can be attributed to the Eurasianism. Such “Eurasian
Racism” was, undoubtedly, in the minority and not significant, marginal.

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Professor Herman Wirth was its typical adherent, he supposed that you can find
the “Aryan”, “Nordic” element in most nations of Earth, including Asians and
Africans, and that Germans aren’t in this respect any kind of exception, they are
a mixed nation, in which there are both “Aryan” and “not Aryan” elements. Such
approach denies any allusion to “jingoism” or “xenophobia”, but just because of
this Wirth and his associates very soon opposed to Hitler’s regime. Besides,
some representatives of this trend supposed that “Aryans” of Asia - Hindus,
Slavs, Persians, Tajiks, Afghans etc. - are much closer to the Nordic tradition,
than Europeans or Anglo-Saxons, and consequently, such racism displayed the
obviously seen “Easternist” features.
But the most spread version of racism still was the other, “Westernist” trend,
insisting on the white race supremacy (in the most direct sense), and especially
on the supremacy of Germans over all other nations. The technological
successes of the whites, their civilization advantages were by all means
glorified. The other nation were demonized and shown as the parody
“Untermenshen”. In the most radical version, only Germans themselves were
considered “Aryans”, as to Slavs or Frenchmen, they were given the status of
second-grate people, which was already not racism, but the extreme form of the
narrow-German ethnic chauvinism. Such vulgar racism - by the way, it was
characteristic for Hitler personally - was quit at one by the spirit with the ethnic
eschatology of Anglo-Saxons, though it suggested the rival version, based on
the specificity of German psychology and German history. Significant, that both
versions of such ethnic eschatology were based on two branches of the united
in the former times German tribe (Anglo-Saxons were at the beginning the
German tribes), and on two varieties of Protestantism (Lutheranism in Germany
and Calvinism in England). However, racism was considerably larded with the
heathen elements, the appeals to pre-Christian mythology, barbarism,
hierarchy. Unlike that of Anglo-Saxons, the racism of Germans was more
archaic, extravagant and wild, but pretty often this esthetic contrast, the
difference of styles veiled the common character of the historical and geo-
political orientation. By the way, Hitler’s Anglophilia is a generally known fact.
So, the pare Zionism-Nazism turns to be not sufficiently ranged in order to be
considered as the axis of the eschatological drama in its ethic dimension. Even
if it is “axis”, it is only secondary, auxiliary, subsidiary one. It helps explain many
points, but doesn’t cover the main point of the problem. In that perspective we
can consider the “Jewish Easternism” as one of the specific varieties of the
“Eurasianism” (or “nation of the East”), at one in outline with the universal
formula of the Russian-Soviet messian ideal. To the same “Eurasian”
conglomeration some (minor) forms of “Easternist” racism of “Aryan” system of
values adherents should be added on. And, on the contrary, the Jewish
Westernism” organically fits the Anglo-Saxon ethnic and eschatological project,
on what the profound alliance of the “Right Zionism” and protestant
fundamentalism is in fact based. “10 lost tribes” represented by Anglo-Saxons
(especially by Americans) combine with two rest tribes in the common
eschatological expectation. The “Westernist” version of racism, singing the
supremacy of “civilization of whites” - market, technical progress, liberalism,
human rights - over the archaic “barbarian”, “underdeveloped” nations of the
Orient and the Third World, also borders with that conglomeration.
Now we can clearly detect the same, already known to us due to the previous
parts of the article, historical trajectory, but on the new ethnic and
eschatological level. 

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The history is rivalry, the battle between two “macro-nations”, tending to
universalization of their spiritual and ethical ideal at the moment of culmination
of history. These are “nation of the West” (Roman-German world) and “nation of
the East (Eurasian world). Gradually these two formations come to the most
large-scale, purified, refined expression of their “manifest destiny”. The Manifest
Destiny of “nation of West” is incarnated in conception of “10 lost tribes” of the
protestant fundamentalists, underlies the planetary English dominance and later
makes up the foundation of the civilization, which in reality is coming close to
realization of the sole world control. “Russian truth” from the national state
ascends to the state of empire and incarnates in Soviet bloc, having rallied
round itself the mere half of the world. 
This duel makes up the basic of ethnic (more accurately, macroethnic) history of
twentieth century. Moreover, the European fascism becomes the substantial
obstacle in the way of clear designation of roles and functions again (once
again), converting the clear dualism problem into the confused and secondary
complex of contradictions, what subverses the natural logic of the great ethnic
war, brings to unnatural alliance’ conclusion, to displacement of center of
gravity, to the wrong statement of a question.
Starting at the center of the ethnic eschatology not real dualism between
“Roman-German”, later Anglo-Saxon, much later “American” camp, on the one
hand, and “Eurasian”, Russian-Soviet camp, on the other hand, but in many
aspects artificial and not self-sufficing pare of antagonists - Aryan Germans and
Jews, nazis hindered the natural trend of developments, distracted attention to
the false purpose, established the contradiction in the point, which wasn’t
substantial and central in the historical and eschatological way. And once again
the damage was caused to the “Eurasian” camp.
The Anglo-Saxon ideal, the “nation of West” inflicted a crushing defeat to the
“nation of East”. The “Soviet” universalism yielded to the Anglo-Saxon one. 
Let us add one more level to our formula, connecting the political, economic and
geo-political model.
 
 
Labour =  Land (East) = Russian (Soviet, Eurasian) nation
Capital =  Sea (West) = Roman-German (Anglo-Saxon, American)
nation)

The duel is taking place between those multi-level poles through the centuries
and epochs, coming to its close and at the end of the second millennium A. D.
Let us note that the European fascism performs the analogous function
practically on all levels.
On the economic level it claims to the removal of contradictions between Labour
and Capital, but this turns to be fiction, it just indirectly flavoured the victory of
Capital. On the geo-political level it rejects the fundamental character of
opposition between Land and Sea, claiming to the independent geo-political
significance, but hasn’t managed the task and has ingloriously disappeared,
again flavouring the following victory of Sea over Land. And, finally, on the level
of the ethnic eschatology nazis’ racism distracts from the great opposition
between Anglo-Saxons and Russians to the false alternative between “Aryans”
and “Jews”, the Great Russian nation is (without any reason) classified as equal
with the “coloured untermenshen”. And this, ultimately, turns to have been
serving the purposes of Anglo-Saxons exclusively.

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By the way, in the last case - on the ethnic level - we should recognize the fact
that the second pole of that ethnic dualism (Jews) also turns to be for the most
part on the side of “nation of the West” and “Jewish Easternism” appreciably
weakens and almost comes to nought. Noticeable, that this decline coincides
with the moment of creation of state Israel, which at the beginning the East
European Jews of mostly sociable orientation (“Jewish Eurasianists”) struggled
for, - therefore Stalin also hastened to recognize the legality of that state, -
which however almost at once after creation headed for the West, having
become the true agent of Anglo-Saxons’ policy, first of all of USA, in the Middle
East.
. 
 
CLASH OF RELIGIONS 

 The last large-scale level of reduction of history to the simple formula should be
found in history of religions and in inter-confessional problems. For the historical
process general trajectory, which we detected from the very beginning in the
economic paradigm, turned to be applicable to all other analyzed levels, we can
with confidence seek for its analogues in the religious sphere also.
One of the poles - Capital - West - Sea - Anglo-Saxons’ - is traced, as we saw,
to Western Roman Empire, the source and starting point of all those
tendencies, which have gradually crystallized in that pole.
The Western Roman Empire in the religious sense is associated with Vatican,
the catholic version of Christianity. Consequently, it is quite logic to appeal to
Catholicism as a religious matrix of that pole.
The opposite “Eurasian” pole is directly associated with “Byzantism“ and
Orthodox Christianity, for Russians are both the orthodox Christian nation and
the authors of the first socialist revolution, they are also those, whose dwelling
is the continental Heartland, which, according to Macinder, is the axis category
of all forces of Land. To the same extend, to which the modern liberal West is
secularized, generalized, modernized and universalized result of Catholicism,
the Soviet model represents the utmost - also secularized, generalized and
modernized - development of Orthodox Christian Empire. Regarding the
secondary character of all other world religions in the question of eschatological
drama we can apply the same kind of approaches we used talking about the
ethnic eschatology.
The Orient Traditions aren’t focused on eschatology, don’t accentuate in the
middle of their systems the themes of “end of times” or “last battle”.
The matter is not in that they don’t know about this reality, but they don’t confer
it the central position, which would be comparable with the clear and primary
eschatologism of Christianity (or Judaism). This observation also explains the
lack of the eschatological form of nationalism in the Orient (it was mentioned
above), for the ethnic and religious ideologies are closely connected with each
other and inter-define one another.
This scheme is quite evident and nicely matches the previous models. The only
point which needs additional clearing up is the question of Protestantism.
The Reformation was the most significant moment of West’s history. It not only
was a multi-level phenomenon, but also consisted of two strictly opposite
trends, which ultimately gave birth to the polar forms. We can’t here split hairs in
theology and refer our reader to our detailed monograph on this theme
“Metaphysics of Annunciation”6 .
Let’s just draw a scheme.

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Catholicism is a fragment of Orthodox Christianity, because information, before
the dissidence the West was as Orthodox Christian as the East; in addition this
fragment is distorted and claims priority and completeness.
Catholicism is anti-Byzantianism, and Byzantianism is complete and authentic
Christianity, containing not only the dogmatic purity, but also the allegiance to
the social and political, state doctrine of Christianity. In the very general outline,
we may say, that the orthodox Christian conception of the symphony of the
powers (vulgarly called “Caesarean Papistry”) is associated with the
comprehension of eschatological significance of not only the Christian Empire.
Hence the teleological and soteriologic function of the Emperor, based on the 2-
nd message of Saint Apostle Paul to Phessalonicians, in which the question
was about the “holding one”, “cathehon”. The “holding one” is identified by the
orthodox Christian exegetes with the Orthodox Christian Emperor and the
Orthodox Christian Empire.
The defection of the Western church is based on denial of the symphony of the
powers, on the rejection of the social and political, but at the same time
eschatological doctrine of the Orthodox Christianity. It is eschatological because
the Orthodox Christianity links the presence of the “holding one”, which hinders
the :advent of son of perdition” (=antichrist), with the existence of just politically
independent orthodox Christian state, in which the temporal power (Basileus)
and the spiritual power (patriarch) are in strictly defined correlation, determined
by the principle of the Symphony. Consequently, the deviation from that
symphonic Byzantine paradigm means, “apostacy”, defection. 
Catholicism from the beginning - i.e. right after the defection from the united
Church - took another model instead of the symphonic (caesarian-papist) one ,
in which the authority of Roman Pope spread also onto the spheres, which were
strictly referred to Basileus’s competence in the symphonic scheme.
Catholicism broke the providential harmony between the temporal and spiritual
dominions, and, according to the Christian doctrine, fell into heresy.
The spiritual crisis of Catholicism became especially apparent by the sixteenth
century, and Reformation was the peak of that process. However, we should
note, that as long as in the Middle Ages in Europe there existed the tendencies,
which had more or less propensity for the restoration of the adequate model in
the West. The Ghibelline party of German princes Hohenstaufens was the
bright example of “unconscious Orthodox Christianity”, quasi-Byzantian
resistance to the Latin heresy. And already then in the center of anti-papist
movement there were the representatives of the noble German kins. In several
centuries the similar forces - German princes again - supported Luther in his
anti-Roman protest. It is interesting, that Luther’s criticism against Rome was
very similar with one that was traditionally put forward by Orthodox Christians.
Worships in national languages (especially orthodox Christian feature,
associated with the mystic significance of glossolalia comprehension , which
was embodied in the linguistic variety of local, national churches), the Roman
Curia dictation denial, the significance of “cathehon”, the celibacy denial for the
“priests” - these all typically Lutheran axis theses quite could be called
“orthodox Christian” ones. Another matter is icon reverence and divine rituals
denial, freedom of individual interpretations of Holy Writ, the rejection of the
“Old Testament” sacred character. These features could none be called
orthodox Christian ones, they are the side negative aspects of anti-papism,
which was rather based on the spiritual intuition, on the protest, than on the
hallowed by the great Tradition truths of the purest Orthodox Christianity. As
rejection of Rome in the name of pure Christianity Reformation was fully

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justified. But what was proposed instead? Exactly here was the most important
thing. Instead of appeal to the complete and authentic Orthodox doctrine,
protestants went the doubtful way of intuitions and individual interpretations. In
its superior manifestations this was the Pleiad of the brilliant mystic visionaries.
But even in that case there wasn’t any approaching to the heights of the
Orthodox Christian Metaphysics. In its worse manifestations this was Calvinism
and variety of the extreme protestant sects, which retained nothing from the
Christianity but the name.
There exists the dualism between Luther and Calvin, between Prussian (and
French, Huguenot) Protestantism and the Swiss one, later “Old Testament”,
Pharisaism, “nomocracy” of Catholicism, i.e. Judo-Christian component of
papism. That’s why Lutheran Bible contains only “New Testament” and Psalter,
rejecting the other old testament books, which are considered inconsistent with
the Christian ethics and the Christian tradition orientation in general. As to
Calvinism, it on the contrary came to typically old testament historicism
(historical method?), to virtual denial of Christ’s divine character, who turned to
be a “cultural or moral hero”. Thus, Calvinism developed most not orthodox-
Christian tendencies, inherent earlier also in Catholicism, whereas Luther’s
criticism was just leveled against them. 
Thus, there existed two opposite trends in Reformation. One is, relatively, anti-
Catholic from the Orthodox Christian side (Lutheranism). The other one is anti-
Catholic from the anti-Orthodox side. Catholicism - especially spread and
expedited, by the way, in Roman countries - turned to be between two versions
of Protestantism, whose main bearers were Germanic nations. The most
eastern Germans-Prussians, who at the beginning were the germanized Slavic-
Baltic tribes - adopted Lutheranism, drove Calvinism and Judo-Christian
tendencies to their utter state.
Thus, one version of Protestantism (Calvinism, Protestant fundamentalism)
becomes the vanguard of the Western - Sea - Capitalist pole, and the other
one, on the contrary, appears at most to be a close to the Orthodox Christianity
(but still far from being the Orthodox Christian one) branch of Western
Christianity.
The connection between Protestantism and Capitalism was nicely and in detail
shown by Max Weber in his book “Protestant ethics”, you can find also there the
explanation of difference between Calvinism and Lutheranism. The example is
significant. - The Protestantism in England brings to the capitalist reforms. The
Protestantism in Prussia just strengthens the feudal system. Consequently,
Weber concludes, the question is about profoundly different tendencies. In the
analogous analysis Weber’s disciple Zombart goes even further, he traces the
source of Capitalism not only to Protestantism, but also to the very basic
catholic scholastic doctrine7 . Oswald Spengler adduces interesting
observations on that theme in his work “Socialism and Prussians”.
The paradigm of the religious opposition is defined as Orthodox Christianity
against Catholicism and (later) against the extreme protestant fundamentalism.
In that antithesis the great importance is attached to the ratio between what is of
this world and what is of the other world in the religious ethics. The Orthodox
Christian ethic ideal consists in insisting on the reverse proportion between the
human world and divine one. The ground for such approach is laid in the
“Gospel” itself (“I came not to the just ones, but to the sinful ones”, “It is easier
for a camel to go through the needle eye, than for the rich one to get to Heaven
Kingdom” and so forth), in the Orthodox Christian legend, also in the social
ethics of the Eastern Church.

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The mundane welfare is considered the ephemeral, insignificant one, and the
improvement of life and this world is considered as the secondary matter and in
essence not important one in the face of the main task of the Christian - the task
of gaining the Holy Spirit, of salvation, transformation. Poverty and modesty in
such view appear to be not a kind of a shortcoming, but, on the contrary, the
useful background for the spiritual search, and asceticism, monasticism,
distraction from he matter of this world is considered as the superior mission.
Suffering in this world turns to be not just a punishment, but a glorious and
blessed repetition of Christ’s way. Something of the other world shows through
in that of this world, making the latter relative, insignificant, transparent,
transient. 
Hence follows the traditional (though of course relative also) neglect of
arranging life, characteristics for the Eastern Christianity. One may not assert
that such orthodox Christian approach always brings to the positive results. In
its superior manifestation it is sanctity, non-grubbing of money, summits of
spiritual conscious making, contemplation. In its interior manifestation, the
parody one, it is laziness and carelessness.
The Western Church from the beginning was notable for its heightened interest
in the worldly matters, political intrigues, accumulation and distribution of the
mundane (secular) welfare. The Protestant fundamentalism exaggerated that
aspect, switching all the attention to this world exclusively. The protestant ethics
asserts, that poverty by itself is a vice, and richness is a virtue. The other
world’s element is fully shifted to this world’s one both recompense and
punishment is moved from the other world to this one.
This was conductive to the unwitnessed spurt in the sphere of arranging life, but
diminished or denied at all the contemplative, merely spiritual aspect of the
religion. In its extremes there is not only no spirit, but also no letter left from the
Christian doctrine. Hence follow the attempts to censor the “New Testament” in
the place where there are glaring contradictions with the extreme theses of the
Protestant spirit. These so opposite kinds of ethics, having been secularized, on
one hand, gives birth to socialism, on the other hand, gives birth to liberal-
capitalism. In such picture two main subjects of history are defined - The
Eastern Church (Orthodox Christianity) and the Western Church, or, to be
precise, the mosaic of western confessions, in the vanguard of which the
“protestant fundamentalism” is, we’ve already come across it. The dialectics of
their opposition unveils the secret trajectory of history’s religious content.
Now let’s examine some other religious confessions, in which there is a
manifested eschatological factor and which are large-scale enough to claim the
leading role in history’s final drama. Only Islam and Judaism claim that role.
Judaism is the paradigm of the eschatologically oriented religion, and the
Christianity itself is closely associated with the Judaic eschatology. The Judaic
religion draws most completed in the conceptual way picture of end of times
and of participation of nations and churches in it. 
Here is in the most general outline the sense of Judaic eschatology.
Jews aren’t just a nation, but simultaneously a religious community, access to
which is denied for other nations’ representatives. Such identification of ethnic
element with the religious one makes up the unique characteristic feature of
Judaism. In this sense everything what was told in the previous part regarding
Jews as a nation, is fully applicable to the Judaism as a religion. 
Judaism is a subject of the religious history, its pivot. For long time Judaic
religion is under attach from other “goiish” confessions, but at the end of times,
with the advent of Messiah, gathering all the Jews on the promised land and

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restoration of the Temple, Judaism will flourish and place itself at the head the
Earth. Modern Zionism has become the secular expression of that religious
eschatology.
The fact that Jews haven’t dissolved as the nation and as the religion in the sea
of other nations for long centuries of the dispersion, that they have kept the faith
in their future triumph, that , having undergone so many tests, they have been
able to fulfil the long-awaited dream and re-create their own state, makes a
great impression on any unbiased observer. Such literal fulfillment of the
eschatological expectations of Jews obviously witnesses that this tradition is,
really, closely associated with the world history mystery, and ho skeptics, no
positivists, no anti-Semites can dismiss the matter with a wave of their hands.
Moreover, during last centuries the status of Judaism as religion improved from
the peripheral unfranchised heresy in the eyes of Christian nations so much,
that this confession received the vote in discussing and resolving the most
important world questions. However one should notice that the confessional
unity of Israelites is not so solid, as this can appear on the face of it.
There exist - in the most general outline - two versions of Judaism: spiritualist
(mystic one) and materialist (one, having arranging life as an objective). The
various trends of the traditional Jewish mystics - Cabala, Hasidism and some
heretic trends of “Sabbathaism” kind - correspond to the first version. The
second version correlates with Talmudism, the literal and nomocratic,
determining the matters of everyday life, ritualistic interpretation of Tora
principles. In that dualism we see the direct analogue to the corresponding
dualism in the Christian tradition itself also - the life arranging western
Christianity (from Catholicism to the Protestant fundamentalism) and the
contemplative and mystic Eastern one (Orthodox Christianity). 
This theme is in detail expounded in the works of the prominent modern Jewish
thinker Gershom Sholem.
The spiritual sector of Judaism - and it should not surprise anyone already - in
the first instance characteristic for the East-European Jews, in addition the
Hasidism itself of Baal-shem Tov emerged and developed on the territory of
Russian empire. And exactly from that extremely spiritualist circles most Jewish
Marxist revolutionaries, Bolsheviks, socialist-revolutionaries etc. come. The
Eurasian, “orthodox Christian”, ascetic ethics and the messianic ideal of
brotherhood precisely corresponded to that spiritual , mystic variant of the
Judaic tradition. In its secular form it gives birth to “left Zionism”. 
The opposite branch, Talmudic orthodoxy, continuing the policy of Maimonid’s
rationalism, in the same way as ancient Sadducees gravitated towards the
diminishing of the other-world’s factor, towards the implicit denial of
“resurrection of the dead”, towards the immanent ethics of arranging life.
In eschatological way Talmudism considered the future triumph of Jews as
exclusively immanent, social and political victory, achievement of the enormous
material power.
Instead of transformation of the world at the end of times, of its “restoration”
(“tikkun”), which was anticipated by the Jewish mystics, Talmudists identified
the messianic epoch with such kind of re-organizing of the given elements,
which would transfer the leverages of power and control to the possession of
Judaism representatives and to the restored Israelite state. Such general
immanentist trend and the ethics, focused on the resolving of this-world, life-
arranging, practical matters unites both orthodox rabbis and “right Zionist”.
In other words, in the same way as in the case of the ethnic eschatology, the
religious field of Judaism is extended between two poles - the eastern one

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(expressed in the Orthodox Christianity) and the western one (expressed in
Catholicism and the extreme Judaeophilian Protestantism)
The Islamic tradition, connected with the Semitic religious heritage,
nevertheless, is in incomparable way less eschatological than Christianity or
Judaism. Though there exists also the developed eschatological doctrine in
Islam, it is evidently secondary before the massive logic of monotheism
asseveration in no dependence on the cyclic reasons. The most eschatological
versions of Islam are spread not among pure Arabs of the Northern Africa, but
in Iran, in Syria, Lebanon and especially among Shiites. The Shiite trend of
Islam is the closest to Christian ethics and the eschatological orientation. There
are a lot of parallel’s here also with the spiritual trend in Judaism. The extreme
Shiite sects - Ismailites, Alavites and so on - at all base their tradition on the
eschatological theme, expecting the advent if the “hidden Imam” or “Kaiim”
(“resurrector”), who would restore the genuine tradition, spoiled by the centuries
of compromises and deviations, and return the mankind in the kingdom of
justice and brethrenhood.
This eschatological trend in Islam - both in the Shiite context and beyond it -
could be quite considered as the variety of “Eurasianism” in the most general
interpretation. It in exact way corresponds to the Orthodox Christian
eschatological perspective, though it operates of course, with another dogmatic
and confessional terminology. The other one, non-eschatological version of
Islam, brightly expressed in Saudi Vakhabism, despite the powerful
mechanisms of the fanatic mobilization, is quite neutral in the sense of the
conceptualization of Islam’s role at the end of times or considers that problem in
the technical and material perspective. For the Islamic population steadily
grows, the Islamic factor significance is in the natural way increasing. Both in
Vakhabite pragmatism and in other non-eschatological forms of the Islamic
fundamentalism one quite can reveal the features, which are typologically
similar with life-arranging fundamentalism of Protestants or orthodox Jews.
In the present time one could hardly seriously speak about “Islamic factor” as
about something united, enough large-scale one to suppose its own
independent religious version of “end of times”. We just can note, that “anti-
Judaism” or, exactly speaking, anti-Zionism” is a common factor for the Islamic
world. And in this sense, exposing that ethnic and religious problem to the
detriment of accentuating of the main opposition between Orthodox Christianity
and Western one, reminds of the situation we came across, analyzing the
German racism significance. The gravitation of many Islamic ideologists
towards making out of “Israel” and “Jews” the central question of modern
history, having exaggerated the Islamic-Jewish contradiction, again brings us to
the deadlock and insolvable situation, which hindered so much the clarification
of functions and identify main subjects of the human history, which is inevitably
closing is outcome.
We should note, that Islam itself also starts to be considered as a kind of
“fright”, in the face of which the “progressive forces” or even “Christian
countries” should unite. In other words, Islam or so called "Islamic
fundamentalism" starts to perform the function of not existing nowadays
fascism. We have seen, how dubious the role of fascism was on all levels of the
real duel. It would be extremely dangerous to reproduce the analogous
situation, but this time with "Islam".
 
THE LAST FORMULA 

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 Let's finally sum up our cursory analysis. We found out that an all levels of the
most generalized reductionist models of the historical teleology there exists
almost the same trajectory of the historical process development. Now we just
should pit all the revealed components in the last generalizing formula.
Thus, two subjects, two poles, two utmost realities act throughout the history.
There opposition, their struggle, their dialectics make up the dynamic content of
the civilization. There subjects become more and more clear and evident,
turning from the dim, veiled, "ghostly" existence to the clear and ultimate, strictly
fixed form. They universalize and absolutize.
 
 
First subject:  Sea (West) = Anglo-Saxons (in the broad sense
"Roman-Germans") = West Christian confessions 
Second subject:  Labour = Land (East) = Russians (in the broad sense
"Eurasians") = Orthodox Christianity 
The twentieth century is the culmination point of those two forces
opposition maximum tension, the last battle, Endkampf.

At the moment we can establish the fact, that the first subject almost by all
parameters was able to overcome the second subject. And the main instrument,
the tactic move of that west's victory, being constantly and on all levels
repeated, the using of some intermediate (third) reality, third pseudo-subject of
history, which each time turned to be the incorporeal mirage, destined to veil the
eschatological opposition true essence, was.
West's victory (in its full extent) can be realized in two ways. The optimistic
liberals assert, that it is final and that "history is successfully concluded". The
more careful ones say that this is just a provisional stage, and the thrown down
giant could be able to stand up in certain circumstances. What is more, the
victor faces the new and completely unusual for it situation, the situation of
absence of enemy, the duel with which made up its historic being content.
Consequently, the actual subject of history, having been left alone, should
resolve the problem of the post-history, what challenges it, whether it is
remaining the subject in that post-history or is transforming to something else?
But this is absolutely another theme.
And what is the vanquished one? It is difficult to expect the clear and impartial
reflections from it. In most cases it does not realize, what has happened with it,
and the amputated organ - in the given case it is the heart - still aches and
smarts, as it is in the patients after the operation. Only a few clearly realize,
what has happened in the early 90s.
Or else, how can you explain the fact, that Gorbachev can calmly walk in the
streets, just risk sometimes being slapped in his face by a tight hard worker.
 
 

 
 

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