Anarchy, Spirituality and Holistic Thinking

by William Mussini

The last bastions of resistance to postmodernism from De André to Dugin.

What does it mean to be libertarian today? What has changed in anarchist and libertarian thought in today’s era of demo-nazi-crazia neoliberal? Probably little or nothing. It would seem, in fact, that libertarianism represents today, together with spirituality and holistic thought, one of the last bulwarks of critical resistance to the rampant homologation of ideas, behaviors, customary subversive actions of an elitist matrix, homologation accepted by peoples as a dispenser of essential commandments.

Faced with real or presumed threats, such as that of a viral pandemic, or an energy and climate crisis, or international terrorism or perhaps a war just a few steps from the border, the citizen of the globalized world relies on political, scientific and military authoritiesas do children frightened by the black man, evil and threatening, evoked several times by their own parents to admonish and intimidate the most restless or disobedient.

The multiple crises and emergencies of the postmodern years have alternated with ever tighter rhythms, until they no longer leave time spaces long enough to allow a psychic and ethical rebirth of increasingly techno-dependent humanity. The progressive and well-studied addiction of the masses to technological and consumerist materialism – promulgated by the markets, by banking groups in league with politicians and technocratic businessmen, “softly” imposed by the aesthetic models of society debordiana – it has allowed the fertilization of human territories for the taking root of blackmailing weeds such as debt, the induced need to which it is increasingly difficult to give up, the existential void to be filled with superfluous goods and the corrosive materialistic well-being.

According to the modern neoliberal model – the one now identifiable with the Nazi-capitalist bandwagon that pursues the control of the masses as only a Stalinist bureaucratic apparatus can – it is no longer the happiness of the individual that is the goal of the human project and of planetary progress, but rather the expansion of capital, the pursuit of profit, competition according to the evolutionary model, vanity and egotism; these are the chimeras to pursue, ride and reach at all costs.

Being libertarian today means resisting this dehumanizing drift of divide et impera, that is, to refuse to belong to a recognized model and not to be conformists. It means, also and above all, to be lovers of primeval human nature, of what the human being would like to be sovereign of himself, no longer subject to fear, no longer conforming to the class prototype suggested by media labels, brands, marketing experts. and influencers, nor subjected to any kind of authoritarian form of power, be it political, economic or religious.

Being an anarchist, according to the singer-songwriter Fabrizio De André, basically also meant being tolerant. Faber said of himself: “I would say I am a libertarian, an extremely tolerant person. I therefore hope to be considered worthy of being able to belong to a civil forum because, in my opinion, tolerance is the first symptom of civilization, it derives from libertarianism. If then anarchist has made it a negative term, even horrendous … anarchist means without government, anarch, with this fucking privative alpha, it simply means that one thinks that one is civil enough to be able to govern oneself by trusting others (since he has it in himself), his own abilities. It seems to me that true democracy should be understood. […] I believe that anarchism is a refinement of democracy. All serious anarchists think so. It is those who are not anarchists who instead make it think differently ”.

Libertarian is also the one who knows perfectly well that an alternative to the current model has existed and would still be feasible. Through a hypothetical revolution of thought and a utopian awakening of consciences on a planetary scale, the idea of ​​a world shared over the centuries by generations of free men could reappear, always little listened to by their contemporaries and promptly silenced by the lords in command posts. A world that would develop horizontally, in which the self-determination of the individual would be enough to make him sovereign over himself and, at the same time, a living human being and acting in a heterogeneous community, in full respect of natural law which would guarantee everyone same freedoms and the same responsibilities.

Thus it would happen that a word as a law should be replaced with the word confidenceand the words competition with cooperationprofit with equitymoney with gratitudeequality and diversity with human family.

To suggest an escape route, an alternative to the dystopian and technocratic society wanted by the masters of buttocks comfortably stuffed into armchairs in pyramidal buildings, intervenes Aleksandr Gel’evič Dugin, defined by many as the “most dangerous philosopher in the world”. The Russian political scientist presents the extensive cultural project he calls in ten lessons Noomachia and that I advise everyone to read without prejudice.

He claims, in the opening pages of the encyclopedic work that “We compare ourselves to reality through a paradigmatic interpretation of it. Today this paradigm is dictated by the materialist and progressive Logos typical of Western-centric Modernity, but it has not always been this way and it does not necessarily have to continue to be so. Noomachìa comes to our rescue by showing us the existence of another way of interpreting and shaping reality, in addition to and against the dominant modernist paradigm which today has resulted in that hypertrophic caricature that takes the name of Postmodernity ”.

The Russian philosopher traces the ontological history of European civilization, lashing out against anti-scientific drifts such as technocracy and the unbridled rush to consumerism of the modern and postmodern era.

Noomachy is the philosophical current based on Noology, a neologism deriving from two Greek terms: νοῦς (“nous”) and λόγος (“logos”). Logos indicates the word, the discourse or the investigation, and it is the unique prerogative of the human being. According to Dugin’s vision, logos offers the possibility for the “animal” man to undertake a unique existential path as it is capable of developing different types of thought.

With this, the philosopher reaffirms that the current reality observed by contemporary man in a paradigmatic way, can be modified, improved and reinvented according to models of altruistic and benevolent thought.

It goes without saying that all known human history is not a consequence of unavoidable human action but rather a succession of events and reactions to events that have led man in directions that are not always wise and mature, and in contrast to natural law. . The lower impulses of the human soul have often led humanity towards false chimeras and self-destruction.

The thirst for wealth, the lust for power, greed, and selfishness are just some of the deleterious drives that have driven man to accept the current paradigm of reality. Today’s materialistic society is the result of millennia of struggle between spirit and matter. Selfish choices, such as, for example, those that led to the development of the first industrial revolution, saw those who proposed energy sources such as coal or hydrocarbons win the competition to the detriment of those who already identified solar, wind and geothermal energy. , certainly more ecological and decidedly less impacting alternatives. The great capitalists of the nineteenth century, the bankers and financiers of brilliant engineers and inventors of new revolutionary technologies, did not give up on conceiving their profit as the absolute value to be achieved following investments.

The human brain, for centuries, has generated a thought using almost exclusively its left hemisphere, that is, the one that responds to mechanistic, rational, calculating and fundamentally utilitarian stimuli. The rediscovery of our forgotten side, the right hemisphere, today appears necessary and essential for the rebirth of a humanity no longer subject to materialism and self-destructive egotism, but open to new paradigms, to new and more equitable, just and supportive visions. of reality. Not everyone has grasped the change, but in these days, after years of epochal upheavals, a small but important part of humanity seems to have reached a level of awareness like never before. This, also observes the Russian philosopher, is the first signal for the change that could lead humanity towards the realization of an individual sovereignty that achieves existential maturity free from conditioning and manipulation.

Overcoming differences and atavistic impulsestherefore, through a holistic and spiritual approach to existence: this could be the way to go to reach a new human evolutionary level where equanimity, respect and harmony reign.