For a Metaphysics of 4TP: contributions to the Interiority of the Radical Subject

The anthropological and eschatological dimension of the total struggle

It is not up to us to choose the actual time and manner in which a Radical Subject, from a human aspiration of an existential order and consequent intellectual adherence to the values and truths preached by the Fourth Political Theory, can transform and transfigure itself into a concrete metaphysical and spiritual human reality that in its essence is res of a mystical-eschatological order. It is not in our power to choose this, nor to establish it, nor to organise it, nor to put it into practice. To realise this ultra-human condition, which represents the Dasein proper to the Radical Subject, only two things are asked of us:

• the will to proceed usque ad mortem, per aspera ad astra and per crucem ad lucem in the realisation of one's own existential transformation with the implicit or explicit help of the Divine, without ever backing down and whatever the cost;
• as well as the innate capacity, or capacity acquired by experience, to know how to surrender oneself into the hands of the Divine itself, above all in order to be able to rise from the “immersion in the icy cascade of material and infernal waters” [1] of Postmodernism and be victorious over Satan, the monkey of God.

The Radical Subject, historically appearing at the end of the Last Times - which began with the incarnation of the Word of God Jesus Christ -, must therefore manifest itself in the last part of the Kali Yuga and, unlike the Katechon, does not restrain the Evil One (nor his first-born son the Antichrist), but fights him openly in his spiritual and metaphysical, human and social, political and cultural manifestations, in every dimension of modern and postmodern human history and existence.

However, still speaking in historical order, the Radical Subject has had forerunners in the figures of the Saint and the Enlightened One. What makes the Radical Subject similar to these authoritative figures of the past, but still faintly present in our world today, is quickly said. In the saints of religious denominations as in the enlightened ones of metaphysical currents, and so in the Radical Subjects, there is manifested by Satan and his diabolic and anthropic acolytes a fierce persecution of various kinds against them, linked to their existential experience and tending towards human annihilation, social, economic, professional, financial and above all spiritual annihilation, family misunderstanding, the loss of friendships, affections and more, whose explicit diabolical purpose is to violently remove them from the light and from following the Divine.

In this way, through these persecutions, their existential structure not yielding to Satan's will, their Dasein makes a leap into the timeless dimension, an authentic leap into the void followed by a plunge into the Urgrund, the bottomless depths, to finally ascend victoriously to the heights of the Divine, ready for the war of the spirit alongside the heavenly hosts. This suspension of the phenomenon of time, in the Radical Subject, does not concern the passing of everyday life, nor the processes of natural psychosomatic ageing. Instead, the leap into the timeless dimension concerns the conscious soul of the Radical Subject itselfs perception of a new inner zone, of a spiritual battleground where time is suspended, or rather does not exist at all, because it coincides with eternity, with the perennial present of the eternal dimension, the eternal present. The soul itself is immersed by the will of the Divine in this immense space of eschatological revelation, in this precisely apocalyptic tension where ab initio et ante tempus et ultra tempus et usque ad finem mundi the angelic hosts clash against the diabolic ones, the supernatural forces clash against the preternatural ones, good battles against evil.

This new spiritual dimension is both inner and collective, as it concerns the full inclusion of the Radical Subject in the eschatological struggle in communion and in full harmony with the angelic militia. It is a far cry from the truth of apocalyptic warfare to think of a division of the side into two parts, under two flags, within two distinct armies, that of good and that of evil, of two entities fighting each other at a distance or at close quarters while maintaining their physiognomy. Rather, it is the unravelling of the spiritual order's vision of a condition of permanent struggle, a kind of indefatigable pugnacity, of continuous melee, in which angels and devils fly through the lower heavens, constantly intermingling and fighting, to stay above human heads with the intention of protecting them or striking them down. Whereas the Radical Subject, now free - except for the aforementioned satanic persecutions, proper to katharsis and kenosis - from the devilish network extended over the Earth, from the network of evil that engulfs the rest of humanity, is admitted to the same ultra-warrior angelic condition in the struggle against the hosts of evil.

In this timeless dimension, the Radical Subject is given to live fully within the metaphysical unfolding of the primordial Chaos, of the metaphysics of Chaos, the indistinct and pre-rational condition of the origins, which in this eschatological struggle against the power of darkness is augmented by that divine energheia, which will give birth (maieutics) in a new and original way and develop in its fullness (entelechy) the philosophy of a new Logos. Philosophy that will have androgynous or rather holistic characteristics, of reticular synthesis and total fusion between what in the ontology of the new Creation will be represented by the masculine principle indissolubly united to the feminine principle, by Yin cohesive with Yang, by rationality welded to emotionality, by intuition united to perception, by the spiritual linked to viscerality, events that the Radical Subject already experiences in fullness due to its undivided angelic constitution.

Like an angel of flesh, like angelic flesh, the Radical Subject lives and moves inwardly in the ultra-human spiritual ether of the Metaphysics of Chaos, where the light of God and the darkness of evil weave their webs mingling with the life energy of men and the energy of the cosmos, with their wills of good and their wills of evil, with their choice of grace and their choice of sin. While the Radical Subject, choosing to fight in his own flesh and beyond his own flesh the eschatological dimension of the return to the Divine Order and a new beginning of the Tradition, struggles violently against the inglorious lineage of evil, in the infinite measure of personal mortification and malicide through the Great and Little Holy War, so that God's glory may also become his glory, God's victory may be his victory, and God's love may become the sole reason for his existence as the foundation of the Imperium:

“Set me as a seal upon your heart, as a seal upon your arm; for strong as death is love, tenacious as the underworld is passion: its flames are flames of fire, a flame of the Lord! Great waters cannot quench love, nor rivers overwhelm it. If one gave all the riches of his house in exchange for love, he would have nothing but contempt for it.” [2].

Metaphysics and Mysticism of Spiritual Abandonment

This sudden or gradual opening of the atemporal window, this immanent abstention of the perception of Being as an Event (Ereignis) and its total disappearance into the oblivion of Nothingness, into the Urgrund of the metaphysics of Chaos, represents more than a kind of cosmic black hole in the interiority and eschatological battle waged by the Radical Subject for the affirmation of the inner and metapolitical Imperium. In this timeless immanence that annihilates all Dasein, Satan reveals first to the Holy and Enlightened One and now to the Radical Subject his 'anti-metaphysical Revolution', unleashed through Modernity against the Divine Order and its Tradition through the denial of the ontological reality of the soul:

“We can place the centre within us, within us. And this absolute internality coincides precisely with Aristotle's Radical Subject or active intellect. Aristotle, in his Treatise on the Soul, explained very well that the absolute centre of the soul is the active intellect, and there are also other parts of the soul that are the parts of the passive intellect The active intellect with the passive intellect forms the unity of interiority.

But this is missing from the philosophical tradition of modernity. Precisely, this idea that within, in the interiority of the soul, there is something, a thing that is more interior and intimate, more interior than the interior itself and is transcendence immanent in us, within us, not outside us. This exactly is the centre of interiority and the central, essential element or characteristic of this interiority is absolute freedom.

When we place this centre in absolute interiority, there are no limits, there is no necessity. And by coming out of this intimate centrality, more interior than the interior itself, we can create or develop the spiritual vision and this is the internality, that is when the central point is the active intellect or Radical Subject, totally free, free from all limitations. When it begins to communicate with the passive intellect, with this passivity, aspects of levitation, etc. appear.

Finally in the frontier of this journey from the inner to the outer, the body appears in the limit. But the body, matter, materiality, is not externality, it is not external but is a continuation in the logic of this internality itself. The body is the individual concept, matter is the thing that exists because of this interiority, this active intellect and not from itself.

This is the vision of interiority, but we can place the ontological centre outside of us, outside of our soul, outside of the Platonic and Aristotelian, classical, Christian vision of the Middle Ages. Outside, outside of interiority, this is where Modernity begins, this transformation of the centre. Where do we place the centre of being, outside or inside? It is very important, we need to place it in intimacy, in the centre of interiority, not in the periphery. We always mistake the difference between active and passive intellect, but the active intellect is inside, it is the centre of interiority.

This is the centre, the essence of being, in internality, but Modernity has placed this centre beyond, beyond this soul, in externality that does not exist, in empty and illusory space, in lies, in error, outside the ontology of internality. This, it is a metaphysical or rather anti-metaphysical revolution, that is, to transform the centre of being outside, beyond this internality.

That is, to give this emptiness, this nothingness that lies outside all internality, to give it the properties of reality, of God, because everything lies in externality, This externality has an essential characteristic: it is necessity, everything is necessary, everything is limited, everything is defined in externality, because this externality is the antonym of freedom and synonymous with slavery [3].

Likewise, Lucifer, the lord of evil, manifests his malignant will, his illusory power, his insatiable lust to be the Lord of the World, the ape of God to whom one owes supreme reverence, by placing the very Rebel to his will, the Radical Subject himself, in an objectively Christ-like suffering beyond any possible or intended confessional and metaphysical adherence. Opening wide upon him, the brutal vision and annihilating interiorisation of Golgotha, of that Mount Calvary where he, the Radical Subject, must now experience the metaphysical and spiritual drama of the abandonment of God as Father, of the disappearance of the Divine, of the total darkness of eternal Light. A violent reprisal, this, and a diabolical punishment inflicted upon the Radical Subject for not having chosen Lucifer as his Lord, but having instead chosen God, the Divine, Good and Truth, with his firm adherence to following the Divine and dying to his own ego, in the expectation of the awakening and resurrection of the Self, of the one and only possible New Man, that of the ever new, vigorous and immortal Tradition.

In the heartfelt plea of Jesus the Christ to God his Father on the day of his death, we find the metaphysical and spiritual answer to get out - in the ways and times established by the Divine - of this impasse, of this terrible existential nihilism, beyond which lies our physical death as Radical Subjects, in the temptation and deep desire for suicide as an act of final despair and supreme attempt to put an end to such unheard-of and incomprehensible suffering:

“When it was noon, it became dark over all the earth until three o'clock in the afternoon. At three o'clock, Jesus cried out in a loud voice: “Eloi, Eloi, lema sabactàni?”, which means: “My God, my God, why have you forsaken me?” [4].

Here, Christ, faced with the human failure of his existence and his spiritual mission, seized by desolation and infinite loneliness, immersed in the ocean of a physical, psychological and moral pain inconceivable to us, does not let himself be seized by despair, but in his nihility turns to this vanished God, to this Father now ontologically absent: he, the Christ, cannot even think that He has betrayed him, leaving him in the hands of his worst enemy the Devil and to the violence of his acolytes of human race.

And what does Christ do? Asking the Father why he was abandoned in this tragic situation, he himself continuing to seek God in his invocation, finally gives himself up: “Jesus, crying out with a loud voice, said: 'Father, into your hands I commend my spirit'“. [5], thus concluding his existence in “'Consummatum est! “It is accomplished!” And bowing his head, he delivered up his spirit” [6].

Analysing the verses that accompany Christ's death, as a prefiguration and full realisation of every mystical and eschatological death, in the existential tension and immeasurable pain that precedes his physical death, we can enucleate the presence of three concepts, three values, three spiritual weapons that we can ascetically make our own in order to accomplish the Opus magnum

• to live consciously, courageously and without despair the state of abandonment by the Divine, i.e., to learn to be abandoned by God and by men, to the point of losing all sorrow and all affliction in this regard;
• abandoning oneself to the Divine, especially with the human weakness of abandonment itself, i.e., practicing the “state of abandonment” by abandoning oneself in all things, in contemplation as in action, in prayer as in mercy, in meditation as in distraction, in silence as in speech, in life as in death;
• superhumanly surrendering one's own life and existential failure to the Divine, that is, living, fighting, winning and dying only for the inner, metapolitical and social realization of the Imperium, without regard for oneself, and immune from one's own ambitions and personal gain, living only for the sake of the Cause and one's fellow human beings.

Let us conclude this exposition with the admirable words on the dynamics of spiritual surrender, offered to us by the French Jesuit and master of spirituality Jean-Pierre de Caussade (1675-1751), which remind us of the metaphysical intransigence of Aleksandr Dugin in his peremptory assertion that 'Outside the sacred , there is only nothingness” [7] and that therefore, we add, this Duginian affirmation has the value of a re-consciousness aimed at re-confirming the ontological reality of the soul after the ravages of Modernity and Postmodernity. An affirmation which testifies to the fact that reaching the “state of abandonment” means re-affirming in oneself and re-designing in oneself, in Peoples and Societies, the sweetness and love of the Sacred, of the Divine Imperium, of that God who will once again guide his People, because His People will choose the Sacred of Tradition and reject the Nothingness of Modernity and Postmodernity, choosing the bonum of eternal Life, where with Him all of us Radical Subjects, ultra-warrior guardians of the fire of Tradition will reign and be free forever:

“There is a time when the soul lives in God and there is one in which God lives in the soul. What is proper to one of these times is contrary to the other. When God lives in the soul, the soul must surrender itself totally to his providence. When the soul lives in God, it carefully and regularly equips itself with all the means it deems capable of leading it to this union. All its thoughts, its readings, its plans, its revisions, are fixed; it is as if it had a guide at its side by whom everything is regulated, even the time to speak.

When God lives in the soul, it no longer has anything that comes to it from itself. It has only that which gives it, at every moment, the principle that sustains it: no provision, no more traced paths; it is like a child who is led where it wills and who has only the feeling to distinguish the things that come to him. There are no more books indicated for this soul; very often it is without a fixed director and God leaves it with no other support than Him alone.

Its abode is in darkness, in oblivion, in abandonment, in death and in nothingness. She feels her needs and miseries without knowing from where or when help will come to her. She waits in peace and without restlessness for the one who will assist her to come; her eyes look only to the sky.

(...) And God, who could not find purer dispositions in his bride than this total renunciation of all that she is, to be but by grace and divine operation, provides her at the right time with books, thoughts, self-knowledge, warnings, counsels, the examples of the righteous.

Everything is effective, everything preaches, everything is apostolic in these solitary souls. God gives their silence, their rest, their oblivion, their detachment, their words, their gestures, a certain efficacy that works in souls without their knowledge. And as they are influenced by the occasional presence of a thousand creatures whose grace is used to instruct them almost unconsciously, so in turn they serve as a support, as a guide to many souls, without there being any overt connection or explicit commitment to this. It is God who works in them, but with unforeseen and often unknown interventions, so that these souls are like Jesus from whom a secret power came forth that healed all.

(...) This is a state in which one comes to belong to God through a full and total surrender of all one's rights over oneself: over one's words, actions, thoughts and behaviour; over the use of one's time and over all situations that may arise. Only one thing remains to be done, and that is to have one's eyes always fixed on the Lord one has chosen and to remain unceasingly in listening in order to intuit and know his will and to execute it promptly” [8].

29 November A.D. 2023, First Vespers of the Feast of St Andrew the Apostle, Patron of Scotland

[1] A. Dugin, “The Midnight Sun. Dawn of the Radical Subject”, AGA Editrice, Milan 2019, pag. 41.

[2] Song of Songs, Chapter 8,6-7.

[3] From Aleksandr Dugin's speech at the online conference POLIS AND IMPERIUM. With the participation of Lorenzo Maria Pacini, Editor-in-Chief of Idee&Azione, Italian Representative of the MIE - International Eurasianist Movement, and with Giacomo Maria Prati, talented writer and collaborator of Idee&Azione. Event recorded on 16 July 2021, on the Idee&Azione YouTube Channel:
https://www.youtube.com/@ideeazione5559

[4] Gospel of Matthew, Chapter 15, 33-34.

[5] Gospel of Luke, Chap. 23,46.

[6] Gospel of John, Chap. 19:30.

[7] Aleksandr Dugin, “Theory and Phenomenology of the Radical Subject”, quoted from paragraph: “The Awakening of the Radical Subject”, Ed. AGA, Milan 2019, agp. 68.

[8] Jean-Pierre de Caussade S.J., “The Abandonment to Divine Providence”, excerpt from Chap. II “How to Operate in the State of Abandonment and Passivity Before Arriving at It”, WEB Edition in Free Open Content, no. of pp. There is an excellent Adelphi edition a. 2013, as well as an integral edition of the Text expunged of corrections and cuts for the types of San Paolo a. 2008.

Translation by Costantino Ceoldo