Sacred geography and eschatology: postmodern geopolitics regarding the Palestinian case

I. If we look at the current conflict over Palestine, there are several dichotomies that categorize the war: Muslims versus Jews, West versus Islam, Occupiers versus Occupied, and many others. Some of these contrasting pairs contain more truth than the others, but of course, like any simplification, they leave out some important aspects. Of course, the war for Palestine is a conflict between the Occupied Palestinians and their Zionist occupiers. This conflict is brutal because the Palestinians are a colonized people fighting for their survival against an enemy whose officials such as Israeli Defense Minister Joav Galant call them "human animals." Many observers dream of a true two-state solution as the key to creating eternal peace for Palestine. In the face of the severity of the conflict, it seems that the war can end only with the defeat of the Palestinians and the ethnic cleansing of the Palestinian people from Gaza or with a humiliating defeat of the fanatical Zionist and ethno-nationalist elite in Tel Aviv. . At present, both scenarios are possible.

II. Indeed, neoconservatives, German followers of the Frankfurt School and even some populists on the European right try to frame this struggle as a duel between a "secularized, civilized and enlightened West" and "barbaric, brutal and backward Islam." When we listen to these pieces of Western propaganda, we are immediately reminded of Samuel Huntington's book "The Clash of Civilizations" in which he already anticipated not only the rise of multipolarism, but also a possible escalation of the conflict between Western and Islamic civilizations. In Neoconservative thinking, the possible clash of civilizations in Huntington's work became a self-fulfilling prophecy. But Huntington showed us that conflict between civilizations is only one possibility; the others are cooperation and peace.

III. The "Muslims vs. Jews" dichotomy is partly wrong, since Zionist nationalism, i.e., Israeli state ideology, is in total opposition to traditional Judaism, which regards the presence of Jews in Palestine before the coming of its Messiah as heresy and a denial of God's will. Moreover, its dimension is not purely reducible to a confrontation between globalist forces seeking to preserve Western unipolarity and hegemony and forces calling for the construction of a multipolar world order, in which the West is only one pole among many. If we really want to grasp the dimension and significance of the war over Palestine, we must look elsewhere.

IV. It is obvious that purely modern terms and perceptions cannot highlight the meaning of eternity for traditional cultures, as for Islamic civilization. Postmodern cults that combine distorted versions of Christian and Jewish eschatology into evangelical and Zionist visions of the end of this world are the real driving factor behind this conflict, but they are mostly ignored in the West.

V. Even the idea of Sacred Geography, the ancestor of modern geopolitics, is today completely alien to the majority of Europeans who follow an atheistic lifestyle devoid of any deep historical knowledge. We must therefore follow Russian philosopher Alexander Dugin and the traditionalist philosophical school to get to the core of the issue of postmodern geopolitics on the example of Palestine. Those who want to understand the war for Palestine must realize that it is not a war with purely geopolitical ends, the creation of a multipolar world on the one hand and the prevention of multipolarism on the other, but a war based on sacred geography and eschatology. In short: a holy war.

VI. The term sacred geography implies that a landscape has an inherent sacred meaning derived from God or Gods, depending on the type of religion. It is a type of spatiality filled with the divine. Therefore, Sacred Geography is a way of perceiving the world in relation to myth and faith. It also gives life to holy places that are continuously consecrated by rituals. While, for example, the ancient Egyptians believed that the lands west of the Pillars of Heracles (present-day Gibraltar) constituted the realm of death, Europeans in the Middle Ages believed that modern Scandinavia and Eastern Europe were lands inhabited by sorcerers and savage peoples.

VII. One such sacred space is Palestine. It is the Holy Land for Christians, Muslims and Jews. In Christian theology, Palestine is the land where the revelation of God's message to humanity takes place. In it Jesus Christ was born, preached, was crucified and rose from the dead. For Christians, the city of Jerusalem not only serves as an allegory of the Church, but also contains many holy places, including the Church of the Holy Sepulcher and the Upper Room on Mount Zion, where the Last Supper took place. In ritual terms, Orthodox Christians celebrate the Holy Fire ceremony every year on the Saturday before Easter. In European philosophy, Jerusalem also symbolized the primacy of religion over pure rationality and reason, two qualities often linked to the city of Athens. The current primacy of Athens in European thought is perhaps why we remain blind to the phenomenon of sacred geography today. In Islam, Jerusalem is called Al-Quds or Baitul-Maqdis ("The Noble and Sacred Place") and the site of the Dome of the Rock, the oldest surviving Islamic stone structure. According to Muslim theology, Jerusalem was the first Qiblah, the place to which Muslims addressed themselves in prayer. According to the Prophet Muhammad, the Al- Aqsa (Jerusalem) Mosque is, after those in Mecca and Medina, the third holiest site in Islam and a pilgrimage destination for Muslims from all over the world. Judaism on the other hand sees Palestine as the "promised land," but the views of Orthodox Jews and Zionists differ sharply when it comes to claims on Palestine. In Jewish tradition Jerusalem was the site of the temple, the capital of the Jewish kingdom, the site of the Ark of the Covenant. From the Jewish point of view it is also an important place of mourning, as the Jewish temple was destroyed twice and the Jews several times expelled from the city. Orthodox Jews consider it "the navel of the world" and it symbolizes their hope for the appearance of the Messiah, as well as their most important holy place.

VIII. When the Zionists around Theodor Herzl entered Jerusalem in 1898, their vision of the holy city was obviously marked by thoughts of Athens, not Jerusalem: they were shocked by the supposed obscurantism of its inhabitants and the smell of the city. For radical Zionists-who to this day are mostly militant nationalists who regard their Jewishness primarily as a consequence of their biological, not spiritual, heritage-Jerusalem is a kind of religious disgrace associated with the filth and zeal of the desert they claim to have transformed into their version of the Garden of Eden. In their eyes, Palestine is obviously a purely mundane space, devoid of any sacred geography, ripe for Westernization, colonization and all the dark miracles and abjections of postmodernity, including rainbow flags, "same-sex marriages" and a nationalism driven solely by the desire for blood and land. While Orthodox Jews consider it heresy to establish a Jewish state in Palestine before the end of time, Zionism emerged from Haskala's enlightened Jewish movement with exactly this goal in mind. And the latter succeeded, with the clear support of the West, in realizing their ambitions: in 1948 the Jewish state was founded and in 1967 Jerusalem became a city under Jewish control.

IX. When we look at the recent escalation in Palestine, especially through the eyes of the Western media, the events appear rather strange: suddenly the military branch of Hamas, the Al-Quassem Brigade, begins an attack against Israel. The Israelis, on the other hand, seem to react disproportionately. While the Israeli army was caught unprepared and suffered its greatest losses since its founding, thousands of Palestinians die as a result of Israeli attacks on civilian areas. But if we look more closely at the picture, we find that the real reason for the current war is eschatological in nature.

X. Eschatology is the teaching about the end of the world and the birth of a new one. This is precisely what the Christian Zionists in the United States and the Jewish bangs are trying to provoke in Palestine with the construction of the third Jewish temple in Jerusalem. The name of the Hamas operation "the flood of Al-Aqsa" brings us directly to the eschatological meaning and true nature of this war. While during the period of the Israeli occupation even Israel denied Jewish religious services inside the Al-Aqsa Mosque, since the early 2000s, when Israeli politics shifted more and more toward the fanatical fringe of the Zionist right, Jewish fanatics inside the mosque have become an increasingly frequent presence. While Muslims around the world consider it a sacrilege, fanatical Jews consider the Al-Aqsa mosque, built on the ruins of the second temple destroyed by the Romans, an obstacle to the construction of the third temple.

XI. The "Al-Aqsa flood" was caused by Jewish desecration of the Al-Aqsa Mosque. Jewish sects such as the Temple Institute and Mount Faithful require the ritual sacrifice of a perfect red heifer to make possible the construction of the third temple which in turn should trigger the arrival of the Messiah and the end of this world. For pious Muslims, these acts of desecration of Al-Aqsa are the work of the Dajjal, the Antichrist. The red heifer has already been born, according to some religious groups in Israel, for whom it will be ready for sacrifice in 2024. Most Jews, on the other hand, believe that the third temple will be erected by God Himself and the Messiah and that Direct human intervention in this matter would be sacrilege. But as is often the case in history, history is made by energetic and radical minorities, not by the majority. This explains the continuing provocations by these Jewish sects in Israel and the willingness of radical Muslim groups like Hamas to defend the Al-Aqsa Mosque even if it means sacrificing the lives of thousands of Palestinians in Gaza.

XII. While Russia, Iran, China, and even Saudi Arabia and Turkey take the Palestinians' positions and call for a true two-state solution, the mostly atheist and postmodern West rallies around the flag of Israel and defends every heinous war crime committed by the Israelis. But this gamble could prove nefarious for the global West: while Palestinians in Gaza desperately fight for their own survival and the preservation of Al-Aqsa, in Iran alone more than 5 million men have volunteered to fight in Palestine. Qatar threatens Israel with sanctions in the energy sector, and for the first time since 2013 people took to Tahrir Square in Cairo to call for intervention on behalf of Muslim co-religionists in Palestine. This is already a holy war, and Russian politician Zhirinovsky may have been right when he said that the conflict in Ukraine will pale in comparison to the coming war in the Holy Land.

XIII. While as a consequence of this struggle Islam is forming itself as an independent civilization and fighting alongside Russia and China for a multipolar world, the satanic West, from Epstein Island to Brussels, is siding with Israel. The word satanic may seem strong at first glance to describe today's modern West (which is not comparable to Western tradition and culture from antiquity to the end of the Renaissance), but if we look at the political reality within it, look at drag queen shows, abortion numbers, sex-change operations, the total destruction of Western culture in the name of woke ideology, the violence in our streets and the ungodliness in the hearts of our people, I am convinced that this word fits the situation perfectly.

XIV. While the BRICS countries are currently forming the katehon, the holder of the Antichrist, the devilish Western civilization is joining Israel, which is not a good sign for Israel itself, as Alexander Dugin has already noted. In the face of this onslaught, we Europeans must choose whom to support. We can choose whether to support the Satanic West or to form a katehon together with all the other peoples of the globe. We must show the world that there is a difference between the peoples of Europe and their satanic elites controlled by the United States. By this I do not mean armed struggle. Our struggle must be mainly about protest in intellectual form and in the streets. We must get rid of our elites so that we can determine our lives once again. It is not possible to remain neutral in this struggle of good against evil; we must take a stand. We, as members of the Christian resistance, Europeans aware of their history, sacred geography and eschatology, can only fight for change, pray to God and form a katehon against this nefarious civilization. We shall see which side will win in this Holy War, only God knows.