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ISLAM IN THE INSTANT “UNIPOLARE”

Of the City of the Pahlawan Rumi - - 2 August 2005

“The World is held on four columns: The Wisdom of the Wise, The
Justice of the Mighty,
The Prayer of the Just, and the Courage of Valuroso
(Writed on the front of the University of Cordoba, 11th century)

The current historical situation is perceived within the Islamic

community as extremely negative. Prodrome of the worst aspects
that human events can take. Anyone who aims to oppose the so-
called “New World Order” should take into account what is the
real situation of the Islamic community and some metapolitical
aspects of his traditional vision of the events of the World, to
avoid falling prey to the “Grogonic gaze” of the Mostro that one
would like to face, whose nature is manifold, indeed dual, beyond
the parodic affirmation of unity.

Metaphysical premise. The basis of Islam is the doctrine of

Tawhid, or the oneness of the Divine and its absoluteness; from
the Principle derives all relative aspect, whether “beneficial”
and “evil”; every event is predestined by the Supreme Being0 and
His will is determined. Even the most trivial concatenation of
cause and effect is purely illusory, in fact it is determined by
the manifestation of divine aspects and qualities. Thus every
opposition is in itself apparent and relative and to the
Principle belongs all existence and reality.

In the light of the above-mentioned metaphysical considerations,

historical events are interpreted as the result of the
providential divine action (whose essential purpose is to
“remember” the human being his nature as a creature destined to
service and submission to the Supreme Principle) and the purely
apparent opposition to it by a relative accident that seeks to
“revel” or “forget” this Truth: THE TRUTH. This accident draws
its very origin from the Beginner Will and its action is strictly
limited in the plans of Providence, so its existence is purely
illusory. Nevertheless, its most strenuous and absolute essence
is precisely the arrogating to an independent existence and
metaphysical value and in this lies its “inning” falsehood: it is
the AVERSARY par excellence both on the microcosmic and on the
macrocosmic level and is precisely called, in the Islamic
tradition, Shaytan, the one who opposes himself. His nature is
created, formal and subtle, of “fire”, just as the human being is
of “land” – he is not a fallen angel, as the biblical tradition
refers – and his rebellion has been in the “independence” of
judgment in the face of the divine order to “prostrate” oneself
before Adam (peace on him) for a secret between him and his
Creator. Its essence is “prometeic” and his greatest lie is to
present himself as “arimanic”.

Metahistorical considerations
On the human level, providential action is manifested through
specially chosen beings, whether they are Sentenced (Mursalin,
bearers of a specific and defined traditional form), Prophets
(Anbiya’-renovators within an already pre-existing form), Saints
(Awliya’ ar-Rahman [AR] – cooperators, and continuations of the
action of the previous ones and therefore their spiritual heirs,
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organized in specific ways of the people.

For its own inherent parodic tendency, the Adversary (which is

granted refuge from its deception) operates similarly through a
hierarchy of human creatures who, like himself, are the first
victims of their illusion, being by their nature “veiled” as the
servants of Providence are “veiled” with respect to the Principle
Reality.

In the terminology proper to the Islamic tradition, these

“deceived” deceivers are called Awliya’a ash-shaytan [AS], and
their “principles” Dajjalin, or “impostors” (plur. of Dajjal, of
which the apocalyptic Antichrist is the last and most pernicious
manifestation).

The present forms of this invert as the illusory hierarchy are

derivations of abrogated “traditions”. The Curanic source
connects such parodic forms to the Egyptian traditions (Sura
20:60-76, which describes the challenge between Seyyidna Musa
[Moses], peace upon him, and the Maghi del Faraone), while in the
collections of the prophetic traditions (Hadith or said and
events of Seyyidna Hadrat Muhammed, on him Peace) such beings
present themselves from time to time as Jews. Other traditional
Islamic sources connect these forces with even earlier,
antediluvian aspects, of which the Egyptian and Jewish traditions
are in some way heirs. (2) In any case, the operational basis of
their “action” always resides in the intermediate domains of
cosmological forces, and of wandering influences; it is not by
chance that it is always through the evocation of apparent
confrontations attributable to the cosmological dichotomy of
Coagulation and Dissolvement, which these impostors par
excellence create their illusions.

And no illusion has ever been more extensive and complete than
the so-called modern world, born from the perversion of the
Christian West through a centuries-old and uninterrupted work
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precisely generated by the alternation of tendencies, ideologies
and “movements” initially coagulating, such as Protestantism,
especially in the Puricon-calone forms, the Enlightenment,
positivism, the economic-social theories that derive from it, and
the extensions that are still actively propagated. (3) Trends
against which have been aroused by the opposites, such as the
various neospiritualisms that have raged and raged in Europe and
the Americas in the last three centuries to the extreme New Age
“madness.” Obviously the opposition between these aspects was and
is purely illusory; it is not by chance that a careful historical
investigation often connects elements that should in principle be
irreconcilable, but that by “strange” cases of history “beget”
each other. (4) But here we do not want to dwell on individual
events that the attentive researcher will be able to find summed
up in other places.

Another proper character of the action of the AS (or “counter-

initiated” as many traditionalists like to define them) in the
last seven centuries has been to work preferentially, but not
only, through economic, cultural and therefore political action,
both overt and occult, of the Anglo-Saxon world, previously
represented by the British Empire and subsequently by the
“Superpower” of the United States. But these places of temporal
domination are far from satisfying the aims of their evocators,
for their purpose is the complete subversion of the different
forms of divine revelation in their traditional centers: from
Rome to Jerusalem, up to Mecca and Medina. (5) For only the
definitive settlement in such sacred places can allow further
progress towards new phases of the Satanic Parodydias, the
illusory realization of an Eden from which the “serpent” was
first driven out.

However, we consider partial to want to make the counterinitial

centers coincide exclusively with the lands of the overseas, even
if by force of things these centers must have places of physical
manifestation. (6) Moreover, the so-called “towers of Satan”
0 are
located along a direction that goes from the heart of Central
Asia to central Sudan, often close to well-known sacred places.
(7)

However, the action of the AS has already been described and

explained in detail by authors much more capable than us, and on
the historical events of their inspired disciples the experts of
conspiracy theory have long dwelled with different capacity for
real understanding. Therefore here we prefer to dwell on the
lesser-known modes of action of the ARs (may Allah sanctify their
Secret).

The hierarchy of ARs is twofold: one of a regular nature,

transmitted through broken chains of living beings since the
Prophet Muhammed (on him Peace), from which the various
ramifications of the regular and active confraternities of each
age are divided. (8) Written sources, more or less well
interpreted by the various Orientalists, often divesh on this
subject; often this apparent confusion is due to the use of the
same terminology to indicate different hierarchies, some specific
of certain places or times. However, it is not our intention to
submit to us in such considerations. A second hierarchy depends
on a transmission that does not always take place between living
and is in a certain sense the dispenser of a teaching in
extraordinary conditions that only partially can replace, for
exceptional individuals, that of the “historical” hierarchy.
Often such individuals for the completion of their spiritual
process must nevertheless be linked to the representatives of the
first in one form or another. The lines that depart from it are
called "uweisi", by the Yemeni saint Uweis Qarani, who received a
form of instruction directed by the Prophet Muhammad (peace on
him) without ever meeting him physically. The supreme head of
such and hierarchy is Hadrat al Khidr (peace upon him) and his
highest representatives are called Afrad, the plural of Fard, or
the “separates” precisely. The saints of these categories, unlike
the ARs of the “historical” hierarchy, do not intervene in 0
earthly events except in exceptional cases. At the base of this
hierarchy are the so-called majdhub or “abducted”, insane of God
who unintelligiblely serve the higher hierarchies; they intervene
chiefly in the subtle and incorporeal planes of the human world,
so that their action is interpreted as “crazy” in the eyes of the
profane.

As already mentioned, only the ARs of the historical hierarchy

operate in the profane world, indeed they are the responsible
“reals”, and their action is even more indirect and difficult to
detect than that of the AS, especially in the current
contingencies. Within traditional Islamic societies the
privileged vehicle of such influence was the brotherhood or
turuq, in whose networks of family and social connections resided
the true power, regardless of who, Sultan, Emir or Caliph,
exercised it outwardly. (9) This function has survived even when,
for historical contingencies, the confraternities have formally
had to “dissolve”. At present they are active and vital in all
traditionally Islamic territories and in the countries of recent
immigration, often in completely informal aspects; indeed, these
forced “forms of clandestinity” sometimes make action on the
profane world even more effective. However, only in exceptional
cases does this influence take on the historical aspects of a
“conspiracy” or have externalizations that we can define as
“political”: its purpose not to “take control of events”, but
only to “limit damages”. The goal is to safeguard the spiritual
possibilities that make a traditional form what it is, that is,
the vehicle for the “return” of the human being at its sacred
root. This explains why it is not uncommon to find sometimes
contradictory attitudes on the part of the organizations
themselves, and even organizations that apparently oppose each
other. (10) Contrary to what “hopeed” by the ASs, the purpose of
individuals and organizations inspired by traditional hierarchies
is exactly the opposite of the final Parousia: the “apocaptic”
confrontation is the matter of Divine Providence, not of the
action of the Saints. Not at least until the extreme point,0 the
achievement of which you want to delay as much as possible. The
being a “phanatic of the Apocalypse” automatically places in a
very precise front of this “cosmic clash”.

The spells of moderns: masks of contemporary Islam

The image that the Western media (and this is a cultural, not a
geographical definition) give of the Islamic world is very
confusing. From time to time, Islam is

intolerant, if you want to emphasize socially or ethical aspects

in contrast with modern points of view;

terrorist, when an armed opposition to the political action of

the Western powers has an Islamic-inspired ideological basis,
even if it is entirely or partially heterodox;

legitimate, when for the most varied reasons there is some

interest in the action of peoples or countries of Islamic
culture: Kosovo, Chechnya, partly Afghanistan, Bosnia, Kurdistan.
In these cases, deliberately or not, Islam is added as an
ingredient to other factors such as ethnic and national ones,
which have little or nothing to do with a traditional form in
themselves supranational and multiracial. Moreover, without any
consistency, several “forms” of Islam are colored as more
acceptable or less “dangerous”; the Wahhabis are fine or in any
case they are tolerable if Saudi, Kuwaiti or Chechen; the Shi’a
is fine if Iraqi and anti-Saddam; the tasawwuf only if pacifist
with syncretist and New Age. However, this is not surprising;
more surprising is that in some circles such labels are accepted
as real, sometimes even among Muslims themselves, and without any
doubts about the fact that this “confusion” can only be explained
in the perspective of a gross DISINFORMATION. The first to fall
into this trap are often those who claim to be immune, otherwise
academically impeccable as politically ungrainable as politically
unusal as “the Islamic dorsal” in the Balkans would never have
been enunciated. It is evident that certain nations such as0
Turkey, Albania and similar populations are manipulated, but
accepting the “Islamic” label only makes the game of those who
would like to oppose. In Turkey, the power is tightly and firmly
in the hands of a secularized minority with strong counter-
initial roots (11), although different forms of “penetration” by
Islamist initiatory organizations or their emanations were able
to make a certain protection of the traditional elements, which
is periodically put back into play (employ was the late President
Turuk Ozal, linked to the same initiatory line of Sultan Abd el
Hamid II). Albania is a completely secularized country with an
Islamic element even numerically reduced; in Kosovo the support
of the turuqs, the Sufi confraternities, at the KLA had an end at
the moment when the USA came into play, with the prevalence
assumed by the Christian and secularized element (note that
currently the Cossued Islamic authorities are in Bosnia or ... in
Serbia). Bosnia is a separate speech, but it can be taken as a
paradigm of Western manipulation and myopia in which even those
who aspire to oppose it can incur.

From a more external point of view, the game of ASs is to

implement, provoke, and even favor and inspire the massive
external repression of Muslim populations that identify as such.
Operated by their own governments, if only through perennial
conditions of misery and economic harassment accompanied by
endemic corruption, or by governments of non-Muslim nations and
peoples with whom they are specially created, provoked and
fomented conflicts. The aim is to undermine the unmodernized
social systems, leaving as the only alternative the armed
struggle under the aegis of a myriad of movements and factions
that have only one thing in common: adherence to the most
virulently heterodox forms of tradition itself that they declare
to defend. An armed struggle that, by evident technical
disparity, has as its only result the creation of disinherited
masses, exhausted, uprooted and ready in the end to accept
anything, now with the faintest memory of their own culture and
tradition. (12) 0

At the same time, these same governments (USA & C.) favor maximum
tolerance within their nations, going so far as to paroxysm to
protect on their soil those same extreme elements that are peri
desired to fight at the antipodes. Perhaps helping to form,
within your own populations, of further feelings of aversion and
intolerance. The aim is a Westernized Muslim in customs and
lifestyle, which hardly continues the practice of his tradition
on a purely private level, or a dispossessed and persecuted one
who has as a maximum aspiration to achieve the material
conditions of the first. Either way, a rootless being that can be
controlled in “defined” channels of behavior.

Faces behind the masks

The contemporary Umma, inasmuch as it is one of the least
“damsted” supports of divine revelation, is subjected to an
intense action of attack and penetration. The result is the
progressive subdivision into different groups and subgroups, an
expression of coagulating or disruptive tendencies towards one’s
tradition excited by the “modern world”.

From the Islamic point of view (13), there will always and in any
case be a majority of believers who will retain the Din (Islamic
tradition) in its entirety and orthodoxy, even if the forms that
have allowed it so far will probably have to change, not being
any form immune from the “infection” of the “infection” of the
upright; we can define the latter as traditional Muslims. They
preserve the work done in 14 centuries of uninterrupted
transmission of the prophetic tradition, without feeling any need
for reforms or restorations, they accept the reality of the four
juridical schools and keep the spiritual domains strictly
distinct from the juridical ones, they are intrinsically
refractory to every “modern” attitude or custom in the context of
their tradition; they assume neither forms nor behaviors that
make them identify as a group or a current, nor seek any
compromise or a modern one. Nor do they claim for this culture
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any prerogative of better preservation of religion or better
ability to revivify it for this culture.

From these are distinguished by all those who in one way or

another succumb to the modern mentality, currently conveyed by
the Anglo-American culture. Some mainly suffer the “fasge” of
reformist and Protestantizing ideas, with the consequent
rationalistic-positivist settings. Thus a plethora of “neo-
kharigiti” movements (Wahhabis, Salafis, Dehobandi, Jamiat
Tabligh) derived from pre-existing forms of heterodoxy that due
to changed historical, political and cultural conditions were
strengthened in contact with Western culture, penetrated into the
bosom of Sunni Islam, from which they were previously excluded.
These ideologies are only the precaution to a complete
“desacralization” of Islam (just as the Reformation was the nurse
of Western secularism) that ends up tempering and “dissolving”
itself in various forms of modernism and secularism.

Others, however, reacting to this “reformistic-puritan” tendency,

now bisecular, are “subjects” to the opposite current, always
modern in its intellectual genesis. This is aimed at a formal and
sentimental traditionalism that we could define, borrowing the
similarities of Latin Christianity, as counter-reformist. This
new “modernization” is not by chance to find both its major
exponents and his disciples in the very recent Western Islamic
communities from Europe to the Americas. If the field of
political ideologies was and is the one from which objectives and
attitudes are borrowed in the case of the Reformed, the counter-
reformed take the appearance of community organizations with an
interest in social interest, falling into competition with the
former in terms of puritanism of customs and literal application
of Sharia. Often these are real turuq (14) externalized and
dominated by elements of Anglo-Saxon or Germanic culture and
language, which collect on sentimental and devotional foundations
both Western converts and the new generations of immigrant
communities from Islamic countries, born, grown and educated
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the West. This in itself would not be so serious if the
aforementioned organizations did not perish to judge and censor
or distort the metaphysical teachings they would have to
transmit, sometimes arriving for the limited understanding of the
members (coopted through a proselytism worthy of the Christian-
protestating extremist sects) to become the trivial neo-
spiritualist movements, heterosexual even in the purely external
aspects of religion. The main danger they constitute is due to
the economic and technical means they can avail themselves of and
to the perfect “symbiosis” with globalizing modernity. (15)

Indirect confirmation of these considerations were the events of

the war in Bosnia, in the more general context of the conflicts
over the 'restructuring' of the Balkans. The apparent end of
these recent conflicts is to contribute to the encirclement of
the Eastern European countries not yet fully “stabilized”, such
as the Russian Federation, Romania and Bulgaria, with the
directives of the New World Order. But the particular virulence
and violence that has carried out the war in Bosnia has had a
deeper and more disturbing final goal: the “rooting” first and
the “absorption” then of Islamic communities that – until then
“peripheral” compared to many of the maneuvers carried out on
other populations such as the North African and Middle Eastern
ones – could represent an “uncommon” testimony of an Islam quite
different from the paradigms defined in London or Washington. How
successful this operation is difficult to say, but the limited
impact still obtained by “Wahhabi” propaganda, together with a
certain “incompatibility” with Anglo-Saxon culture, are slowing
down this process. Undoubtedly the whole plan would have been
much more difficult to operate if the actions against the Muslim
populations had not been so “stupidly” violent, which has already
happened in the previous Balkan conflicts.

These considerations, limited in their schematism, would like to

help to understand different “apparent” contradictions, which
today’s reformed and counter-reformed “Islamic” organizations
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present; in fact, only apparent opposing roles operate that in
the end “must” contribute to a “new homogeneous” phase of the
Parodic work.

Conclusions
The final note to this intervention should go on to examine the
eschatological doctrines of Islam. Unfortunately, this would
require a special and detailed study that the author does not
think he should face in its complexity, at least here. There are
already many studies, specialized or not, available in several
Western languages.

We want here to consider as in past historical moments (internal

conflict between the fourth caliph ‘Ali ibn Abi Talib and
Mu’awiya, the end of the Abbasid Caliphate, Mongol invasions,
etc.) the Islamic community has crossed events of apocalyptic
“appearance”, without as a whole being shocked by any millenarian
tremor. Such is generally the current attitude.

Undoubtedly the external conditions because an arching action is

formalized are quite different, if only for the lack of any
external support, having been the external caliphate legally
abolished (18) in 1922 by a vast assembly of juridical-religious
authorities.

In this case it would not be surprising if a traditional form, or

rather the depository elite of its essence (19) ended up using
external elements of other forms, “physically” more favored in
the current contingencies, to preserve itself.

Notes

(1) Of course, this should not be interpreted at all as

discrimination against the orthodox forms of Judaism, but as a
possible deviation inherent in such revelation; do not forget
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that Moses is precisely the crown conqueror par excellence on
such forces. In the Arabica three completely different terms are
used to now indicate the deviant counter-initiated of Jewish
derivations (Yahud), now the pii israelit (alladhna h?d?), now
the depositories of the Israelite tradition (Ban? Isra’l).

(2) Often some traditional authors have referred to these forms

as “atlantides”; it should be emphasized here that this term has
an assonance with the purely geographical or geopolitical one of
the “Atlantic”, but forcing this association could be misleading.
For example, the shamanic traditions of Central Asia and North
America are closely linked and are both atlanted, as well as
Japanese tradition.

(3) Wahhabiyya, Salafiyya, Deobandi, Tabligh, Ikhwan etc. etc.,

in turn, continueers of the heterodoxy kharigita present from the
origin of the Koranic revelation, in turn reconnected to a pre-
Islamic “presence” linked to a counterinitiatic center located in
the Nejd. One of the names of Shaytan in the Islamic tradition is
precisely “the Old”, literally the Shaykh, of the Nejd; strange
to say the historical founder of Wahhabism, Mohammed Ibn Abd el
Wahhab, in addition to being originally from this area, was
precisely called the Shaykh of the Nejd. There is a lot of
“disturbing” information that could be collected about the
“wahhabi” movement and that highlight a common “flancing”, beyond
the “space and time”. We'd like to remember two here. 1) The not
so famous Nathan of Gaza, the inspiring and manipulator of
Sabbatay Zevi and his movement, wrote at the time a false
relationship directed to the Jewish communities by describing a
phantom Jewish army that came out of the Nejd, roamed the Arabian
Peninsula, waged war on the Ottoman Caliph and conquered Mecca
and Medina, DISTRUGING THE TOMBS OF THE COMPANIES OF THE PROPHET
AND THE SUFET. This is exactly what Mohammed abd Al Wahhab did
150 years after the prophetic report of the Gaza rabbi. 2) The
Pulzella of Orleans, Jeanne d’Arc Romeé, was at the time
condemned as a heretic for “having the voices he heard and 0for
wearing clothes NOT CONFORMS WITH ITS SEX,” a current “wahhhabi”
tribunal of Riyadh or Jeld could not for such “crimes” decree a
different judgment and condemnation.

(4) Just to give a few examples, organizations such as the Ikhwan

muslimum, or the Jamiat al Tabligh were initially originated and
inspired by completely orthodox environments; only later were
they progressively infiltrated and manipulated, always through an
intellectual deviation of the Wahhabi type. The same can be said
for the Dehobandi movement in India, whose most recent fruits are
the Afghan Taliban. Using “dissolved” spiritual support as the
psychic basis of a subsequent coagulating tendency, or vice
versa, is a common magical “work.” At the end of the last century
a center of religious legal studies of strict Sunni observance,
of Hanafi school, developed in Dehoband, a town in northern
India. The jurists of this school (which were initially inspired
by traditional teachings and closely linked to different branches
of two of the main Indian turuqs, the Chistiyya and the
Qadiriyya), while assuming an attitude of “goat” Purican
moralistic tenor, have always been careful not to condemn the
spiritual and esoteric aspects of Islam, indeed. Unfortunately,
they have them reduced to their level of understanding, turning
them into ascetic-moralizing practices that are not immune to a
certain psychologicalism. It is no coincidence that many
disciples of the recently deceased Shaykh Ali al Nadwi, one of
the greatest exponents of the dehobandi school and of the
greatest personalities of the century in the studies of the
prophetic tradition (science of the Hadith or sayings and facts
of the life of the Prophet Muhammad about him peace), are
psychologists and pedagogues of classical Western formation. And
he himself was not immune to gross mistakes such as the esteem
for well-known “counter-initiated” and subversion agents such as
Jamaluddin Al-Afghani. This character, which enjoys a paroxysmal
admiration on the part of the “Taliban” movement, so much so that
its mausoleum in Kabul has been recently restored with a large
UNESCO funding, while tombs of well-known Awliya’ (saphants)
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left to fall apart. A completely opposite trend developed
simultaneously by Imam Reza Khan al Qaderi al Baralewi,
originally from the homonymous city of India, to counter the
“innovations” of Wahhabi inspiration of the jurist dehobandi,
such as the condemnation of the celebration of the birth of the
Prophet (Mawlid al-nabi) or the visit to the tombs of the saints.
This school, while remaining in the context of Sunni orthodoxy
and in its own way preserving it, tends to externalize many
ritual practices of the tariqa qadiriyya, exasperating its
sentimental and devotional aspect to the detriment of the
intellectual and metaphysical one. These two “polarizations” are
a clear example of trends, one coagulating the other dissolvent,
which together contribute to the division and confusion in the
bosom of the Islamic tradition.

A very similar phenomenon is currently occurring in other aspects

also in so-called “traditional” Muslim circles in Britain and the
Americas, between second-generation immigrants and converts,
where traditional turuqs or exhaust themselves in formal
devotionalism or stiffen into a rationalistic puritanism. An
under-move of the Dehobandi school is the Jamiat al Tabligh, a
kind of Islamic-Indian version of the Salvation Army, whose aims
are essentially the “reform” of moral customs and dissuasion from
traditional practices such as the visit to the graves of saints
and the sacrifice of animals in their honor, all in the most
typical style of Wahhabite doctrines.

The Ikhwan al Muslimum were inspired by Shaykh Muhammed al Hanafi

al Shadhili (may Allah sanctify its secret), through the work of
his disciple and the historical founder of the Ikhwan Dr. Hasan
Al Banna. The original purpose of this organization, which arose
immediately after the end of the Ottoman Caliphate, was precisely
political action, even “revolutionary”, for the establishment of
a new outer Caliphate; unfortunately the strongly individual
attitude of Dr. At Banna and the progressive infiltration of
Wahhabi elements led to the deviation of the movement after0 Al
Banna himself was assassinated.

(5) These last two places are, however, from the Islamic point of
view, providentially protected. How unreal here the power of the
heretic home of the Sauds is, every Muslim pilgrim is to see it
during his stay in Saudi Arabia. However, a macroscopic example
of the profaning presence of Wahhabism is the complete physical
encirclement of the two most sacred mosques of Islam by Mac
Donalds and Kings Burgers, and by other vehicles of the most
vulgar Western culture, so loved and admired by the current
“guardians” of the holy places of Islam. In this case, as in
others, the physical landscape is a mirror of that of the soul.

(6) In this regard, we would like to mention here a “legend”

collected in some circles of Islamic esotericism, which wants the
supreme center of the “thin” hierarchy of the ASs located in the
Western Antilles.

(7) There is a letter by René Guénon dated 25 March 1937 (quoted

in: Jean Robin, René Guénon, la dernière chance de l’Occident,
Trédaniel 1983, pp. 67-68) : “These seem rather arranged
according to a kind of circle arc that surrounds Europe at a
certain distance: one in the region of Niger, from which already
at the time of ancient Egypt the most dangerous [near] magicians
were said to come; one in Sudan, in a mountainous region
inhabited by a ‘licantpiece’ population of about 20,000
individuals (I know the other).“There should therefore be two
further north to the Urals or the western part of Siberia, but I
must say that, until now, I do not come to place them exactly.”
We would like to add that even to the author of this article the
presence of the tower in Sudan, as well as werewolves, has been
confirmed by local sources: if some reader wanted to approach
this information to the now decade-long conflict for the control
of South Sudan would not go too far from identifying its true
origin.
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(8) The initiatory chains of Islamic esotericism are also
enumerated in eminently symbolic terms, the ways to Allah,
jallahu wa shanahu, as many as the souls of his creatures.
However, several traditional authors agree in "summary" in four
the main orders, divided into different usuls or "modes", for a
total of 12 or 14 main transmission lines. Counting the different
ramifications and adaptations made on the same line depending on
the space-time conditions, several authors indicate a total
number of 70 or 313 initiatory orders, not all active in the same
areas and in the same periods.

(9) It is no coincidence that Kemal Ataturk’s first real act of

“secularization” of Ottoman society, born in Thessaloniki of a
barath-abbalisted Israelite family, was the abolition of
confraternities.

(10) This “technique” has been with some success adopted for the
management of “colonialism”: the different colonial powers (from
the tsarist empire in Central Asia to the French in North Africa
and the Anglo-Saxons in India) have often faced ten-year
oppositions of a part of the Islamic elite, while the other side
preached “pacification” if not collaboration... The result was
the maintenance of a status quo of traditional society until the
two years.Less Wahhabizzants have done what 150 years and more of
European colonialism had not been able to produce. This mode is
still partly the “way of survival” in extreme war situations such
as in Chechnya and in the various Central Asian conflicts, where
one often has to choose between the two evils the minor.

(11) A clarification must be made: counter-initiation is not

exclusively of Egyptian origin. Other deviant forms of “alantad”
tradition, such as shamanic ones, have often played the
supporting role for counterinitiatory influences. This is the
case of the kulbash and aloid currents of the extreme Shi’a and
some Kabalistic schools, from which derive Sabbatism and
Frankism, which derive historical and ethnic origin from Turkish-
0
Asian shamanic populations (Eastern Jews or “ashkenazi” are
derived from a complex mixture of converted Turkish-monangim
elements, the Cazari, and several migratory currents from Central
Europe). It is quite surprising that some circles that aim to
oppose the new world order take these movements into account and
esteem. It should also be added in this regard that the West and
mainly the Anglo-Saxon world have been and are the preferred goal
of a set of pseudo-initial “currents” of Islamic “inspiration”
that tend to separate the legal and spiritual juridical aspects,
posing as so-called “sufism” for something not necessarily
connected with Islam. Misequivocal and “dark” characters such as
Inayat Khan, Idries Shah or Gurdjieff were not only the vehicles
of such currents, but they are all, coincidentally, originating
in the Turkish-Asian geographical area, from which they moved to
“fert” the most receptive Anglo-American environments. Currently
even some apparently regular Central Asian or Turkish turuqs have
followed such trends in less obvious forms, and not surprisingly
they have also practically transferred “to the west”. These
“neospiritualist” movements also have in common the presence and
role of Jewish elements, completely uprooted from their
traditional form, but perfectly at ease in globalist culture. And
if the Shari’a (legal-religious legislation) without Tasawwuf is
Kufr (misbelief), the Tasawwuf without Shari’a is Zanduq
(“counterinitiation”).

(12) In this framework, the schizoid behavior of the “alantatic

forces” in conflicts such as the Caucasus and Afghanistan, where
on the one hand it condemns itself, is financed on the other and
eventually the same people are bombarded and taken to bombard the
same characters who have been so carefully kept and supported. We
would not be surprised if in the not-to-distant future Shamil
Basaev became a new bin Laden, hunted with satellites and cruise
missiles by those who describe him today as a freedom fighter. On
the one hand, this would preserve the “virgin of heretical
doctrines that he professes in the eyes of so many simple
Muslims, on the other it would eliminate compromising as 0
uncontrollable witnesses, all by increasing confusion and
uncertainty. The same for what generally concerns the Wahhabis of
Central Asia, the end of their “evocation” is the closure in
reserves of enormous masses of population otherwise difficult to
absorb from the advancing Modernity, future meat for the Lords of
the World. And the script with the refugee camps in occupied
Palestine and Hamas is exactly the same. It is the best plan of
forced under-protection and homologation ever “diabolically”
conceived.

(13) A famous prophetic saying states that the majority of the

Islamic community will never agree in error. Obviously, this
“majority” is and will be more and more in the future a silent
majority, excluded from the enormous economic and technical power
that instead supports any form of deviation within it.

(14) Tariqa, plural turuq, literally means path or method; it

indicates a set of ritual practices and spiritual teachings
originated by a Saint, collected, organized and handed down by an
organization that historically reconnects to it. In essence, it
is a question, as already mentioned, of the Islamic forms of
“initiatic” organization, but with extrapolations and functions
that extend to the social and sometimes political domains. The
organization itself can therefore over time deviate from its
original ends and become a devotional and social movement limited
exclusively to the outer aspects of Islam. They are the
preservation of metaphysical teaching, the operation of
initiatory rites and limited access to persons alone considered
appropriately “qualified” that allow the maintenance of the
primary function of such organizations. The organization is only
an external support, in the times of the Prophet (before Peace)
and his Companions (on them the satisfaction of Allah) the
tasawwuf (the inner and metaphysical aspect of Islam) was a
formless Reality; with time it can become a form without Reality.
(15) Highly significant, in our humble opinion, is the fact that
the terrain of confrontation between these two “threatenities
0 of
Islam” – Reformed and Counter-Reform – is... the global telematic
network or the internet.

(16) This area has an obvious geopolitical significance as a

hinge between central-western Europe and the Central Asian East,
but there is no denying that the control of the Balkans and the
Albanian area close to it has played a particular role in the
history. The last caliphate, the Ottoman one, practically
maintained its balance until the loss of the Balkans; almost at
the same time the different Central Asian Khahanates lost their
independence, just as all resistance to British rule in the sub-
continent ended, (1830-1870). Bearing in mind that these
seemingly distant areas fall under the influence of the same
initiatory organizations and have similar and connected functions
in the “sacred geography” of this portion of Dar al Islam (name
traditionally applied in Islam to territories with Muslim-
majority populations), these events are not accidental. An
instability in Central Asia from Afghanistan to the Caucasus is
“reverberating” in the Balkans and vice versa. This is for far
deeper reasons than the geopolitical ones.

(17) One of the many “genocides” forgotten because they were

uncomfortable or not so comfortable, is that of the Muslim
Bulgarians of Pomakia, a region divided between Greece and
Bulgaria in 1912. However, a specific character of the recent
violence against the Muslim populations of Bosnia and partly of
the Caucasus is that their perpetrators have not only done the
“dirty work” for those they themselves recognize as the main
adversary, the Western world, but have further justified it in
its claim of “unique” and “impartial” judge of international
conflicts. There is much information about the Bosnian conflict
that has “disguised” the general public, for example: Muslim
religious authorities have never formally proclaimed Jihad (or
“war” saint), the many foreign “volunteers”, mostly Salafi Arabs
(Hhhabis extremists), have rarely taken part in war actions, and
have often been more of a hindrance than helpful. One of their
0
most extreme leaders, linked to the “Egyptian Islamic jihad”,
occupied more to “convert” its co-religionists than to protect
them, was eliminated by Bosnian Muslims themselves. And,
coincidentally, Westerners so worried about a “fundamentalist
infection,” recruited their “emissaries” to send to Bosnian
Muslims among Salafist intellectuals in the Arab world, posing as
a place with UN protection, and this just to give a few examples.

(18) That organizations of disturbing origin and doctrine such as

Hizb al Tahrir arrogate the task of revivancing this sacred
institution “from the outside”, as a supranational political
body, can make us understand the deepest meaning of the
“authorized” concealment of this as of so many other traditional
aspects in the structure of contemporary Islam, from artisanal
guilds to the study of cosmological sciences, such as alkymy. The
sentimental and artificial attempt of some organizations to
reconstitute these institutions without possessing the inner
science related to them, is sufficient mark of recognition of
their real nature.

(19) And the elite of the last traditional form detected is tout
court the elite responsible for preserving all traditional forms,
in their essence.

Pahlawan Rumi