Islam as a political factor

Islam is 1.5 billion people who inherit a religio-political tradition for already 1400 years, and this factor, which during these 14 centuries played sometimes a key, sometimes secondary or even tertiary role, but today it comes to the fore again, among other global factors, and becomes a certain stumbling block for what we call the World Order. The world order, the world organization of global society in the person of its ruling classes and ruling classes (which are not the same thing) manifests in Islam a serious force of opposition, which destroys to a great extent the road map that is prescribed for modern history in the nearest periods of this history by the rulers classes Why is this happening? Why has Islam turned into a force that opposes the mainstream, opposes the prevailing trend that is imposed on humanity from above, while other traditions, other religions not only oppose it, but actively contribute to the development of the movement of history in this direction. We will come back to this a little later, but first I would like to talk about what makes Islam so specific and so special. In its assessment of the world, in its assessment of reality, Islam proceeds from a fundamental dichotomy, which is obviously inherent in phenomena, inherent in humanity, inherent in any organization of any order from top to bottom, this is not only a subjectivist view specifically of Islamic civilization, it is an easily revealed thing , this dichotomy that permeates all aspects of human history, all aspects of human reality. What is this dichotomy?

If we take all the traditions together, minus the Abrahamic ones, which stand alone, the countless traditions, which are all in the Hellenistic era, the key to decipherment is due to the fact that the philosophy of Plato and Aristotle gave a kind of universal code, thanks to which people who possess this code, people who have mastered the keys of Platonism can easily decipher the essence of Advaita Vedanta, the essence of Lamaist Buddhism, the essence of the Celtic tradition, and even such distant regions as the traditions of South America, because all these traditions have a common code, they were based on the metaphysics of identity. The metaphysics of identity, the metaphysics of all-unity, which assumes, in high forms of its manifestation outside the boundaries of popular polytheism, a purely monistic doctrine of reality and the identity of the very last element of the manifestation of the manifestation with the Absolute, which is the universal base of the Being. This is what concerns non-Abrahamic doctrines, it is metaphysics, which Abrahamism defines as the metaphysics of the Gentiles. And the Abrahamic doctrine, which is based on the concept of a radical gap between everything that is and the cause of this being, which is not identical, fundamentally not identical with this being, that is, it is transcendental in relation to all that is. Thus, it can be said that everything that exists as a creation is a manifestation of ignorance about its causes. These two doctrines, the doctrine of identity, which has its codes in the Platonist tradition, and the non-identity doctrine of dichotomy, which has its codes in Islam and the earlier religions of Revelation, can be identified in a class sense or in a caste sense with the metaphysics of the priests and the tradition of the prophets. They are the exact opposite. The metaphysics of the priests, based on the contemplation of eternal truth and the realization of the identity of everything with everything. This is what integrates 99% of the natural natural intentions of human nature. The one percent is what responds to the prophetic call, which seems to become a trauma to this integral human body. Thus, it turns out that, on the one hand, we have a certain global mainstream, and on the other hand, the intrusion into this mainstream of some fundamental provocation, some challenge, which says that the secret truth is exactly the opposite of what people believe, perceive , what they want, what they reflect in their hopes, contemplation, etc.

in fact, the global society was not formed yesterday, not today. Global society exists for an unlimited number of historical periods, but as many theorists have said, Jaspers with his “axial time”, Guenon with his indication of fundamental correspondences in different civilizations take place at the same time, the same processes took place in different parts of the world, not connected at first glance, but at a strictly defined time: the phenomenon of Confucianism, Zoroastrianism, Buddhism, the appearance of Socrates and Plato. It all seems like some kind of wave that passed in approximately the same period throughout Greater Eurasia, although, from a modern point of view, it seems that there are no communications that would allow us to say that something started these processes from one point, i.e. some goes through pragmatic concrete physical forms of communication, there is a certain connection between all regions of the world, which operated not only operates today in the age of the Internet and jet aircraft, but also operated when it would seem that one part of the world did not know about the existence of another. That is, humanity exists as a global phenomenon. Whether she knows about it in some era or not, it still objectively exists as an integrated global phenomenon. And this global phenomenon is a political society. We often confuse concepts such as flight

real society and the state. Strictly speaking, the state exists where there is a bureaucratic apparatus that is self-sufficient and that appropriates almost all functions and initiatives to itself, breaking the connection between the top and the bottom, feedback, this is a recent phenomenon. The state arose in the era of absolutist monarchies, what we call the state in ancient Rome, ancient Egypt, elsewhere. In the same imperial China, it is not a state, it is a political society. And this political society is always a pyramid, which is closed at its top, where it already communicates with a superhuman element, that is, this pyramid exists no more than in the form of some kind of reflection of archetypal reality.

Islam is a direct challenge to this pyramid, a direct challenge to political society, both global and specific manifestations of political society in each given era. As soon as the Islam of our Prophet (pbuh) appeared, as soon as he began to act, he immediately challenged Sassanid Iran and Byzantium. Two superpowers of their time. But it should be remembered that all the Prophets of the Abrahamic chain challenged the global society of their time. Isa ibn Maryam defied Caesar, defied the Roman Empire, Musa defied the Pharaoh of Egypt, and Pharaoh became a household name embodying political society, the pyramid of political society as nonsense, oppression, arbitrariness and injustice embodied as mainstream human existence. But Ibrahim himself also opposed Nimrod, the Babylonian monarch of his time. That is, the entire Abrahamic chain, this chain of Prophets, which challenges the establishment, global society. Because the doctrine of the global society is built, first of all, on, one might say, the idea that spiritual reality is closed, closed to the manifestation of the manifestation below at the human level, that there is a fundamental identity between the top and the bottom, which is below and above. It’s just that below is a concrete manifestation in the form of the objective world, and above is an archetypal plan behind which the Absolute generates this archetypal plan. And in fact, between the Absolute and the last particle of matter, there is fundamentally an absolutely complete coincidence. This is the doctrine, as it were, that existed at all times, on which the firm rootedness and sacred authority of all rulers up to the present day is based, because anyway according to the value system, the modern liberal agnostic ultimately turns to concepts and conceptual by codes belonging to the clerical establishment, produced by the clerical establishment, not liberals. There is, of course, a level of liberalism that breaks even with this, but this is already a departure into some kind of deviation. However, Islam appeals to the concept of a transcendent personal God, which, from the point of view of Islamic theology, does not represent a specific definition, even an apophatic one, for example, the apophatic definition of the Absolute in Hinduism: not that, not this and that and this. No, in Islam, Allah is the unquestionable unknown, which is beyond questioning, beyond trying to understand, beyond trying to define, that is, it is the unquestionable unknown, which is beyond definition. This principle is the principle of the dissolutive abyss, which, being in conjunction with the believer, simply opposes any civilizational matrix. Any socio-cultural matrix built on a certain concept of identity, from the point of view of Islam, it is broken and eliminated, because Islam most closely connects the situation of man (human nature) with his principle of existence in this world, as evidenced by creatures and opposed by Consciousness Being. From the point of view of Platonism, from the point of view of the Platonic codes that are applicable to any pagan doctrine from Australia with the aborigines to Tibet, from this point of view Consciousness is an attribute and modification of Being in all traditions of the pagan type: Being, Consciousness, Bliss, Being and Idea, it is, as it were, across the border, across the slash, which are two sides of the same coin. Being and Consciousness are the objective and subjective aspects of Reality, but not in Islam.

In Islam, Consciousness as a principle is a point opposite to the existing pose, that is, it is some point, non-identifiable, which violates the homogeneity of ontology, the homogeneity of Being, and in this sense there is an absolute dichotomy between the principle of perception, the principle of reflection, the principle of reflection manifested in thinking, and contemplation , perception, understanding, grasping, that is, all that Grebel spoke of as ecstatic comprehension, where subject and object merge, these are diametrically opposite poles. I emphasize that this fundamental theological distinction between the religion of the Prophets, the religion of Revelation and the metaphysics of Contemplation, the metaphysics of the priests, is the basis of the political confrontation between Islam and the world order at all times, because today despite the fact that we witness a mass of innovations in the political the market, parliaments, parties, human rights, the electorate, etc., all this tinsel should not hide from us the fact that modern society in its archetype, in its model is not a fundamental break with the archetypal society that existed 1000, 2000 and 3000 years ago, c

is the same pyramid, and behind this pyramid are the same forces and the same metaphysics, the metaphysics of identity. What does theology of consciousness lead to? What does the theology of violation of the homogeneity of Genesis lead to? It leads to the justification and support of the concept of meaning, because the concept of meaning is possible only in violation of homogeneity. If we imagine ontology in the form in which it exists among the Platonists and the post-Platonists in the entire, so to speak, large and diverse tradition, which all says the same thing, then in the homogeneity of things one cannot see the theodicy, which cannot be seen justification, the redemption of this being is not visible. For what? Furthermore, this being can never explain from itself how it comprehends itself, being equal and identical to itself. Only the gap, only the concept of a gap in it, only the concept of opposition creates the effect of finalism. Finalism in relation to existence, which is thought by Aristotelians as infinite and beginningless and instinctive, by the way, at the level of instinct any natural natural person will agree with Aristotle, he will not be able to imagine the end of what is called “not I,” and, whatever the beginning of this “not I,” he may push it away infinitely, but ultimately he will arrive at the fact that it is not “I” that I am finite, but “is not I” infinite. For the first time, Islam affirms realistically that what appears to be infinite has a limit, has a gap, and this gap and this limitation of being is rooted in the human heart, where the meaning is rooted, where the challenge is rooted. Islam connects Consciousness with the fact of the individual’s mortality, but not only with the fact of the individual’s mortality, but also with the end of history, therefore Islam is not just eschatological like Judaism and Christianity, it is finalistic. He stands on the platform of finalism, where Consciousness, death and the end of history form a single triangle, and it is this triangle that is the guarantee of justice. What is justice understood in Islamic terms?

At the everyday level it is, of course, “earned – give back”. If a person worked, he earned 20,000 rubles, then you must give him 20,000 rubles instead of 10, half of which you gave yourself. This is a normal level. But this level is actually household. Justice, “haq” is one of the names of Allah. But the second meaning of the word “hack” is reality, that is, Being in its true true meaning. Justice from the point of view of Islam is the presence of meaning in everything, because if the being is luxurious, majestic, beautiful, built synharmonically and everything is a symphony rising more and more to shining heights, but if there is no breaking point in it, into which it rests, then there is no meaning in it, then all this is beautiful, symphonic, nothing more than various absurdities. And it’s not fair. It is unfair that a person’s life should be lived in vain, it is unfair that he, like countless generations of slaves, builders of the pyramids, turned into dust, a pyramid or a camp. It is not fair for people to go into oblivion without any meaning, without any return, without any way out. Nonsense! Unfair! Meaning is the basis of justice. This is the original message of the Revelation of the prophets. They talk about it. And this is the fundamental meaning of political Islam.

Today, global society, after the liquidation of the socialist camp, after the bankruptcy of Marxism, has stood on the platform of returning to pre-capitalist forms of oppression. On the agenda are non-economic forms of coercion, which will be combined with the most sophisticated and innovative technologies in the field of knowledge economy, in the field of intellectual economy. Today, we are facing a crisis that, as a result of some agony, gives birth to a new social system, a new socio-political economic formation that is replacing capitalism, and they are already talking about it, actually they are saying it, but the jackdaws on the fence are not shouting. This is already a fairly common position of many analysts. A new formation that will represent the subjugation of that part of humanity that will be able to work and serve the economy of knowledge, and throwing out of history and from the mainstream of human existence the vast majority of people who are not able for one reason or another to serve this knowledge economy. What Hart, and Fukuyama and others are talking about, have already openly taken the extreme right positions, on the extreme right platform of analytics and scientists, and they say without any shame: 90% of humanity is redundant biomaterial. So, in these conditions, when the top 1% appropriated 90% of the world’s wealth in 20 years after the collapse of the Soviet Union. And I will remind you that in 1970, 50 years after the existence of the socialist camp, this 1% had only 20% of the world’s wealth, and today it is 90%. In these conditions of division into upper and lower, the struggle between the upper and lower goes beyond the scope of class (as Marx understood it), the class struggle for the redistribution of the social product and passes into the stage of eschatological struggle, where the flag of the oppressed lower classes can only be solidarity in the name sacred and metaphysically understandable justice. And justice is only in Islam. You will not find justice in Plato, you will not find justice in Platonic Res

the public – you will find there a justification for the rule of the wise and strong, and why it is necessary to trample on the weak and helpless. You will find it there, but Plato will not have justice. Aristotle believed in slavery. All pagan metaphysics are based on the concept of meaningless existence. They try to create through the concepts of esotericism, through the descent from the gross to the subtle, etc. The illusion of movement towards meaning, but there is no meaning either above or below. Only in the religion of Revelation there is such a concept of epistemology and such a fundamental anthropology, which allows to give the historical movement, all this bubbling of biomass for thousands of years, some plot-shaped course, some meaning, which in catharsis is allowed by Judgment and Resurrection, because, of course, the payment that religion that seeks justice sets too high a stake to be realized in some banal social system. But so far political Islam is maturing, while it is infantile, while it appeals to the Sharia, which it considers not as a means (as it was given by the Almighty), but as a goal, they still think in legal categories, not understanding that the legal space is always civil and social movement. The political movement goes beyond the legal framework and uses the legal space as a tool. The understanding will come that the caliphate is not adequate to the overarching tasks of political Islam, that the caliphate is a ghetto for Muslims. The Caliphate is a Western project. After all, what is the caliphate? It is the relegation of Islam to a certain territory of distribution, in which it must sit as a civilization among others, headed by a caliph, who is a member of the world government. Islam did not come to have a caliph as a member of the world government and sit in a ghetto. Islam is a cross-border doctrine. Therefore, the struggle between the top and the bottom will intensify, and political Islam will conduct a dialogue with the non-Islamic masses (with Latin America, with Southeast Asia, with Europe, with the United States), because the myth of the golden billion is already dispelled, there is no golden billion. The rights of the Americans and the French are being trampled on just like the rights of the Burmese and the Congolese. Therefore, tomorrow, political Islam will be an algorithm of protest thinking for everyone, regardless of religious affiliation. And a Latin American who remains formally Catholic will stand on the platform of political Islam in the same way as a radical Frenchman.

Heydar Jemal