The Parallax of the Real: Lacan between Žižek's Dialectical Materialism and Dugin's Fourth Political Theory

4 DOI: 10.5281/zenodo.17545744 The Parallax of the Real: Lacan between Žižek's Dialectical Materialism and Dugin's Fourth Political Theory Mariia Panasiuk Published by The Media & Aesthetique Publishing House ISBN: 978-1-0694578-8-2. Copyright © Mariia Panasiuk, 2025. Citation: Panasiuk, M. (2025). The Parallax of the Real: Lacan between Žižek's Dialectical Materialism and Dugin's Fourth Political Theory. In Le "Pilier Noir" Philosophique. The Media & Aesthetique Publishing House. https://doi.org/10.5281/zenodo.17545744 This book is published online under a fully open access program and is licensed under a Creative Commons Attribution-NonCommercial 4.0 International License (CC BY-NC 4.0). This open access license allows third parties to copy and redistribute the material in any medium or format, provided that proper attribution is given to the author(s) and the published source. The publishers, authors, and editors are not responsible for errors or omissions, or for any consequences arising from the application of the information presented in this book, and make no warranty, express or implied, regarding the content of this publication. Although the publisher, authors, and editors have made every effort to ensure that the content is not misleading or false, they do not represent or warrant that the information-particularly regarding verification by third parties-has been verified. The publisher is neutral with regard to jurisdictional claims in published maps and institutional affiliations. The authors and publishers have made every effort to contact all copyright holders of the material reproduced in this publication and apologize to anyone we may have been unable to reach. If any copyright material has not been acknowledged, please write to us so we can correct it in a future reprint. 5 Table of Contents General via Lacan ................................................................................................................................ 10 Did Dugin write about Lacan and under his influence? .............................................................. 11 1. Lacan as" anti-Hegel " in both ...................................................................................................... 13 2. "Subject $ (barred)" - key image .................................................................................................. 14 3. Dugin's direct references to Lacan (specific texts) ................................................................. 15 4. Indirect influence: Zizek → Dugin ................................................................................................ 15 5. Jouissance as a political weapon ................................................................................................ 16 6. Lacan and the Death of God .......................................................................................................... 17 Result: Lacan is a Trojan horse ........................................................................................................ 17 Summary: ............................................................................................................................................... 19 Lacan in Noomachia: where, how and with whom he meets ......................................................... 20 Main idea: Lacan as a "shamanic psychoanalyst"........................................................................... 21 How it works: ........................................................................................................................................ 21 Lacan + Jung = "Archetype as the Big Other" .................................................................................. 22 Lacan + Guattari = " Rhizome vs. State* * .......................................................................................... 22 Lacan + shamanism: a concrete example .......................................................................................... 23 Conclusion: Lacan in Noomachia is an anthropological weapon ................................................ 24 Key quote (from volume 5): ................................................................................................................... 24 TABLE 1: CONCEPTS ......................................................................................................................... 25 TABLE 2: FUNCTIONS IN NOOMACHIA ......................................................................................... 25 TABLE 3: RELATIONSHIP WITH THREE LOGOS ......................................................................... 26 DUGIN'S KEY FORMULA .................................................................................................................... 27 SINGLE SCHEMA SYNTHESIS .......................................................................................................... 27 EXAMPLE FROM THE TEXT (vol. 5, p. 214) ................................................................................... 28 TABLE 1: CONCEPTS (VISUAL VERSION)..................................................................................... 28 TABLE 2: FUNCTIONS IN NOOMACHIA (VISUAL VERSION) ..................................................... 30 TABLE 3: RELATIONSHIP WITH THREE LOGOS (VISUAL VERSION) .................................... 31 KEY FORMULA (VISUAL) ................................................................................................................... 32 SYNTHESIS DIAGRAM (TEXT DIAGRAM) ...................................................................................... 32 TABLE 1: CONCEPTS (FREUD + TRIO) .......................................................................................... 33 6 TABLE 2: FREUD IN NOOMACHIA-DUGIN'S POSITION .............................................................. 35 TABLE 3: FREUD vs. THREE LOGOS (VISUAL) ........................................................................... 36 QUOTE-KEY FROM " NOOMACHIA "(vol. 5, p. 198) .................................................................... 37 SYNTHESIS DIAGRAM: FREUD → NOOMACHIA ......................................................................... 37 briefly: WHAT DUGIN TAKES FROM FREUD ................................................................................. 38 briefly: WHAT DUGIN TAKES FROM NIETZSCHE ........................................................................ 46 1. WHO IS THE SHAMAN? (DUGIN'S DEFINITION) ...................................................................... 79 2. PSYCHOANALYTIC FRAMEWORK: LACAN + JUNG + GUATTARI ..................................... 79 3. SHAMAN IN 5 LOGOS (GEOPOLITICAL ROLE) ........................................................................ 81 4. STAGES OF THE SHAMANIC PATH (ACCORDING TO DUGIN) ............................................ 81 5.SHAMAN vs. MODERN MAN .......................................................................................................... 82 6. KEY QUOTES (DIRECT FROM TEXTS) ....................................................................................... 83 7. SYNTHESIS: SHAMAN = SUBJECT OF THE FOURTH POLITICAL THEORY ..................... 83 8. EXAMPLES OF SHAMANISM IN RUSSIA (ACCORDING TO DUGIN) ................................... 84 OUTPUT: ................................................................................................................................................ 84 I. The Lacanian Fracture: From Clinic to Steppe .......................................................................... 97 II. The Jungian Depth: Archetype as Weapon ............................................................................... 98 III. The Deleuzian Network: Rhizome as Empire ........................................................................... 98 IV. The Shaman vs. the Prophet: Trans vs. Word ......................................................................... 99 V. From Shaman to Emperor: The Alchemical State ................................................................. 100 VI. The Multipolar Unconscious: Noomachy as Global Therapy ............................................ 101 Conclusion: The Geopolitical Real ................................................................................................ 101 I. The Lacanian Fracture: From Couch to Corpse ...................................................................... 104 II. The Jungian Depth: Archetype as Atrocity .............................................................................. 105 III. The Deleuzian Network: Rhizome as Rape of the State....................................................... 106 IV. The Shaman vs. the Prophet: Blood vs. Boredom ............................................................... 107 V. From Shaman to Emperor: The Alchemical Autocracy ........................................................ 107 VI. The Multipolar Unconscious: Noomakhia as Global Exorcism ......................................... 108 Conclusion: The Geopolitical Giggles of the Real ..................................................................... 109 I. The Lacanian Fracture: From Therapy Session to Thermonuclear Trance ...................... 112 II. The Jungian Depth: Archetype as Ethnic Cleansing of the Ego ........................................ 113 III. The Deleuzian Network: Rhizome as Rape of the Rules-Based Order ............................. 114 IV. The Shaman vs. the Prophet: Blood vs. Bureaucracy ......................................................... 115 7 V. From Shaman to Emperor: The Alchemical Autocracy of the Anti-Davos ...................... 116 VI. The Multipolar Unconscious: Noomakhia as Global Exorcism of the West ................... 117 Conclusion: The Geopolitical Giggles of the Anti-West ........................................................... 117 1. WHO IS LACAN FOR DUGIN? (POSITION) .............................................................................. 120 2. LACAN'S KEY SEMINARS → DUGIN ......................................................................................... 120 3. DIAGRAM: LACAN → SHAMAN → LOGOS ............................................................................. 121 4. LACAN IN 5 LOGOS (DEEP) ........................................................................................................ 122 5. DUGIN'S KEY FORMULAS (LACANIAN) ................................................................................... 122 6. KEY QUOTES (DIRECT FROM TEXTS) ..................................................................................... 123 7. DEEP SYNTHESIS: LACAN = WEAPONS AGAINST THE WEST......................................... 123 8. EXAMPLE: LACAN IN RUSSIA (ACCORDING TO DUGIN) ................................................... 124 OUTPUT: .............................................................................................................................................. 124 I. The Barred Subject as Shamantic Insurgent: From $ to $haman ....................................... 126 II. The Real as Portal, Not Prison: From Trauma to Trance ...................................................... 127 III. Jouissance as Sacrifice: From Forbidden Pleasure to Geopolitical Ecstasy ................ 128 IV. The Big Other as Western Fraud: From Law to Lie .............................................................. 129 V. From Clinic to Steppe: The Geopolitical Analytic Session.................................................. 130 VI. The Fourth Political Theory as Lacanian Insurrection ........................................................ 131 Conclusion: The Geopolitical Jouissance of the Anti-Lacan .................................................. 132 I. The Barred Subject as Shamantic Terrorist: From $ to $avage ........................................... 135 II. The Real as Black Hole, Not Therapy Session: From Trauma to Thermonuclear Trance ................................................................................................................................................................ 137 III. Jouissance as Ritual Slaughter: From Forbidden Orgasm to Geopolitical Apocalypse ................................................................................................................................................................ 138 IV. The Big Other as Western Cosplay: From Law to Laughingstock ................................... 139 V. From Clinic to Steppe: The Geo-Psychoanalytic Exorcism ................................................ 140 VI. The Fourth Political Theory as Lacanian Troll Army ........................................................... 141 Conclusion: The Geopolitical Jouissance of the Anti-Lacan .................................................. 142 I. The Barred Subject as Shamantic Butcher: From $ to $laughterhouse ............................ 146 II. The Real as Abyss, Not Support Group: From Trauma to Thermonuclear Possession ................................................................................................................................................................ 147 III. Jouissance as Ritual Disembowelment: From Forbidden Whisper to Geopolitical Carnage ................................................................................................................................................ 148 IV. The Big Other as Western Drag Show: From Law to Laughingstock .............................. 150 8 V. From Clinic to Steppe: The Geo-Psychoanalytic Flaying .................................................... 150 VI. The Fourth Political Theory as Lacanian Meme Apocalypse ............................................. 151 Conclusion: The Geopolitical Jouissance of the Anti-Lacan .................................................. 153 1. WHAT IS NOOMACHIA? (DEFINITION) ..................................................................................... 155 2. THE THREE MAIN LOGOS (DUGIN'S TRIAD) .......................................................................... 156 3. COMPLETE LOGOS MAP (21 VOLUMES OF NOOMACHIA) ................................................ 157 4. NOOMACHIA = GEOPOLITICS OF THE MIND ......................................................................... 158 5. STAGES OF NOOMACHIA ........................................................................................................... 159 6. NOOMACHIA vs. CLASSICAL GEOPOLITICS ......................................................................... 160 7. KEY QUOTES .................................................................................................................................. 160 8. SYNTHESIS: NOOMACHIA = BASE 4-FRI ................................................................................ 160 9. APPLICATION TODAY (2025) ...................................................................................................... 161 OUTPUT: .............................................................................................................................................. 161 1. NOOMACHY = THEORETICAL BASIS 4-PT ............................................................................. 162 2. SCHEMA: NOOMACHIA → 4-FRI ................................................................................................ 163 3. KEY LINKS ....................................................................................................................................... 163 4. TABLE: NOOMACHIA AT 4-FRI .................................................................................................. 164 5. STAGES: FROM THEORY TO PRACTICE ................................................................................ 165 6. QUOTES-KEYS ............................................................................................................................... 165 7. APPLICATION TODAY .................................................................................................................. 166 OUTPUT: .............................................................................................................................................. 166 1. EURASIANISM = THE PRACTICAL BASIS OF NOOMACHIA ............................................... 167 2. SCHEME: EURASIANISM → NOOMACHIA → 4-FRI .............................................................. 167 3. KEY LINKS ....................................................................................................................................... 168 4. TABLE: EURASIANISM IN NOOMACHIA .................................................................................. 169 5. HISTORICAL LINE .......................................................................................................................... 169 6. KEY QUOTES .................................................................................................................................. 170 7. APPLICATION TODAY .................................................................................................................. 170 OUTPUT: .............................................................................................................................................. 171 I. The Three Logoi: From Ontology to Ontological Annihilation ............................................. 172 II. Eurasianism as the Flesh of Kibelē: From Heartland to Ontological Heart ..................... 173 III. The Shaman as Subject: From Trance to Thermonuclear Sovereignty ........................... 174 IV. The War of Logoi: From Myth to Hybrid Carnage ................................................................. 175 9 V. Multipolarity as Ontological Victory: From Empire to Eternal Return .............................. 176 VI. The Eternal Return of the Anti-West: From Steppe to Apocalypse .................................. 177 I. The Three Logoi: From Ontology to Ontological Butchery .................................................. 181 II. Eurasianism as the Carcass of Kibelē: From Heartland to Ontological Abattoir ........... 182 III. The Shaman as Butcher: From Trance to Thermonuclear Sovereignty .......................... 183 IV. The War of Logoi: From Myth to Hybrid Flaying ................................................................... 184 V. Multipolarity as Ontological Triumph: From Empire to Eternal Carnage ......................... 185 VI. The Eternal Carnage of the Anti-West: From Steppe to Meme Apocalypse................... 186 I. The Three Logoi: From Ontology to Ontological Butchery .................................................. 190 II. Eurasianism as the Carcass of Kibelē: From Heartland to Ontological Abattoir ........... 191 III. The Shaman as Butcher: From Trance to Thermonuclear Sovereignty .......................... 192 IV. The War of Logoi: From Myth to Hybrid Flaying ................................................................... 194 V. Multipolarity as Ontological Triumph: From Empire to Eternal Carnage ......................... 195 VI. The Eternal Carnage of the Anti-West: From Steppe to Meme Apocalypse................... 196 I. The Three Logoi: From Ontology to Ontological Butchery .................................................. 199 II. Eurasianism as the Carcass of Kibelē: From Heartland to Ontological Abattoir ........... 201 III. The Shaman as Butcher: From Trance to Thermonuclear Sovereignty .......................... 202 IV. The War of Logoi: From Myth to Hybrid Flaying ................................................................... 203 V. Multipolarity as Ontological Triumph: From Empire to Eternal Carnage ......................... 204 VI. The Eternal Carnage of the Anti-West: From Steppe to Meme Apocalypse................... 205 16 "Zizek is a talented Lacanian, but he remains in the Western paradigm. His critique of capitalism is a critique from within. We offer a way out-into the tradition."  In the circle of Dugintsy (Eurasian Movement) Zizek was perceived asa "useful enemy": his Lacanian analysis of ideology was taken, but turned in an anti-Western direction. 5. Jouissance as a political weapon  Zizek: capitalism givesthe "order to enjoy"→ jouissance becomes a duty. This is paralysis.  Dugin: the West givesfalse jouissance(consumption, LGBT, individualism). The real thing issacrifice, war, empire. In the " Geopolitics of Passion "(2010s), he writes: "The Russian man must regain his jouissance by dying for the Motherland." General: jouissance is not a pleasure, but an excessthat the system cannot integrate. The difference: for Zizek — trauma, for Dugin-sacred. 17 6. Lacan and the Death of God  Both are post-Christian thinkers.  Zizek: "God is dead, but we still believe in Him "(ideology).  Dugin: "The Death of God is a Western project. We offerthe restoration of the sacredthrough Lacan: Real = God, not as a person, but asthe absencethat structures being." Result: Lacan is the Trojan horse  ForZizek, it's a horse thatblows up the system from the insideout.  ForDugin, it is a horse thattakes you out of the system, into the archaic, myth, and empire. Lacan's Comparative Table of Concepts Here is a comparative table of key Lacanian concepts in Zizek and Dugin. For clarity: left column — Lacan's original (briefly), middle — Zizek, right-Dugin. Lacan Zizek's concept (interpretation) Dugin (interpretation) Real (le Réel) Traumatic Failure in symbolic order. Sacred, archaic, pre-symbolic. The 18 Lacan Zizek's concept (interpretation) Dugin (interpretation) core that defies symbolization Capitalism is trying to sew it up (ideology, pop culture). The symptom is a point of resistance. West suppressed it. War, myth, empire-a return to the Real. Symbolic (le Symbolique) Language, law, Big Other Ideology as "Big Other". Even if we don't believe it, he structures it. Criticism: "the superya of capitalism". The liberal order as a false Big Other. The Russian idea, Orthodoxy, and Eurasianism are alternative symbolicconcepts. Imaginary (l'Imaginaire) Mirror stage, ego, images Hollywood, advertising, illusion of integrity. Capitalism sells " imaginary happiness." Western individualism as a narcissistic trap. Collective myth (people, civilization) — the true Imaginary. Subject $ (barred subject) Split desire subject Modern person = $. Splitting is a condition of freedom. "I am what I lost." Post-Soviet / liberal person = $. Splitting is a disease. Treatment: restoring the subject through tradition. The Great Other (le grand Autre) is a symbolic order in which the subject believes "The Great Other does not exist", but we act as if it exists. Ideology works on this. "The Big Other is dead in liberalism." It is necessary to restore it as a sacred order (God, the Sovereign, the People). Jouissance Pleasure beyond pleasure, an excessive "Order to enjoy" - capitalism turns jouissance into debt. Paralysis. The West gives a false jouissance (consumption). The real thing is 19 Lacan Zizek's concept (interpretation) Dugin (interpretation) sacrifice, war, mystical ecstasy. Objet petit a Object-reason for desire, unattainable product, brand, fantasy. Capitalism exploits the shortage. "Soul of the people", "sacred land". Restoring a is a geopolitical mission. Mirror stage Ego formation through image Illusion of wholeness. Social networks, selfies-pathology of the Imaginary. The West has imposed a "mirror of individualism". A Russian man must break a mirror and enter the collective myth. Brief conclusions: Parameter Zizek Dugin The goal of Lacanian analysis is Deconstruction (to show how ideology works) Reconstruction (restore sacred order) Attitude to the Real Accept the Gap → Revolution Return to the Real → Archaic Subject $ like a chance $ like a disaster Jouissance trauma Sacred fire 20 Or go deeper into Noomachia, where Lacan meets Jung, Guattari, and even shamanism. Dive into Noomachia — Dugin's main philosophical project (2014-2025+, 30+ volumes). This is a "war of wits "(noomachy) between the three Logos of civilizations. Lacan is not the main characterhere, but a key tool for deconstructing the Western subject and building alternative ones. Lacan in "Noomachia": where, how and with whom he meets Volume / Section Lacan + Who 's What's Going On Volume 1: "Three Logos "(2014) Lacan + Hegel + Nietzsche Lacan — " the logos of Cybele "(motherly, chaotic, chthonic). Opposed to Apollo (rationality, the West). Lacan's real = Dionysian chaos, which the West suppressed. Volume 2: "The Logos of Apollo" Lacan + Plato + Deleuze/Guattari Critique: Platonism = symbolic suppression of the Real. Deleuze/Guattari (rhizome) + Lacan ($as a wish machine) — allies against the logos of the West. Volume 5: "The Logos of Cybele" Lacan + Jung + Shamanism + African Cults Key Chapter: The Psychoanalysis of Cybele. Lacan is reinterpreted as a shaman: — Real = trance, obsession — Jouissance = ecstasy of sacrifice-Subject $ = shaman torn 21 Volume / Section Lacan + Who 's What's Going apart by spirits Volume 12: "Russian Logos" Lacan + Heidegger + Orthodox mysticism The Russian subject is not $, but the "subject of Tao". Lacan is used for criticism: "Peter I imposed on us a mirror stage." Volume 18: "The Logos of Dionysus" Lacan + Bakhtin + Nietzsche Jouissance = carnival. Lacan + Bakhtin = revolution through madness. Main idea: Lacan as a "shamanic psychoanalyst" Dugin takes Lacan outside the clinic and places him in the anthropology of the war of wits. "Lacan is not a Western psychoanalyst. This is a shaman who went into a trance and saw that the Big Other was a mask. Behind the mask — the Real of the gods. " - "Noomachia", vol. 5, chapter "Psychoanalysis of Cybele" How it works: Lacan (classic) → Dugin in "Noomachia" Mirror stage → The West has imposed a" mirror " of individualism. Russian, African, Indianpre-mirror. Their ego = a collective myth. 22 Lacan (classic) → Dugin in "Noomachia" Real time→ Trance, obsession, war. The shaman enters the Real to restore power to the people. Jouissance → Sacrifice, orgy, battle. Not pleasure-death-for-another. $ (subject) → Shaman = $, but not the patient-intermediary. Splitting = a gift, not a trauma. Lacan + Jung = "Archetype as the Big Other"  Jung:archetypes = the collective unconscious.  Lacan: Big Other = symbolic order.  DUGIN: "Jung's archetype is the Real, structured as the Big Other. Each nation has its own archetype-a different one: The Russians have Sofia, the Africans have the Great Mother, and the Indians have the Spirit of the Earth." → Psychoanalysis becomes geopolitical. Lacan + Guattari = " Rhizome vs. State** 23  Deleuze/Guattari: rhizomevs. tree structure(state, capital).  Lacan: machines of desire.  DUGIN: "The rhizome is a Eurasian network of tribes, shamans, and empires. Lacan's subject $ is a nomad, not a citizen." → Used against the Atlantean logos of Apollo (NATO, EU, USA). Lacan + Shamanism: a concrete example In volume 5, Dugin analyzes the African voodoo cult: Element Lacan Shamanism (according to Dugin) Loa (spirit) Big Other Real Spirit Taking Over Man Obsession Invasion of the Real Shaman = $ in Trance Sacrifice Jouissance Blood = Fuel for the Real Mask Imaginary Mask loa = truth, not Illusion "Voodoo is Lacanian psychoanalysis in action. Western psychoanalysis cures. Voodoo revives." 24 Conclusion: Lacan in Noomachia is an anthropological weapon Function How the Deconstruction of the West is used Show that liberalism = false Big Other Reconstruction of alternatives Real = shamanic trance, myth, war Geopolitical therapy Every nation must return to its Real Key quote (from Volume 5): "Lacan made the mistake of putting Real in injury time. The real is not a wound. This is the door. The door to the Logos of Cybele, to the Logos of Dionysus, to the Logos of the Russian steppes. Psychoanalysis must become the shamanism of civilizations." Lacan vs Jung vs Guattari table Here is a comparison chart of the three key figures in Dugin's Noomachia: Lacan vs. Jung vs. Deleuze/Guattari-by concepts — by functions in the " war of wits — - by civilizational Logos 25 TABLE 1: CONCEPTS The concept of Lacan (classic) Jung (classic) Deleuze/Guattari (classic) Dugin in "Noomakhia" The unconscious is Structured as a language Collective, Archetypal Desire Machines, Rhizome Three types of the unconscious = three Logos Subject $ - split Self (Self) — integral Subjectless flows $ = shaman, Self = god, Rhizome = nomad Real / Archetype / Desire Real-trauma, hole Archetypeeternal image Desire-producing Real = archetype = desire = Logos Symbol / Myth / Rhizome Symbolic-Law Myth-Path to Self Rhizome-Antihierarchy Symbol = Myth = Rhizome = Civilization Therapy / Goal Acceptance of Impossibility Individuation Schizoanalysis Geopolitical individuation TABLE 2: FUNCTIONS IN NOOMACHIA Function The Lacan Jung Deleuze function/Guattari 32 ├──────────────┼──────────────────────┼──────────────────────┼──────────── ──────────────┼──────────────────────────┤ │ � CYBELE │ Real = victim │ � Great Mother │ � rhizome lands │ � Africa / shamanism / �� Russia │ └──────────────┴──────────────────────┴──────────────────────┴──────────── ──────────────┴──────────────────────────┘ KEY FORMULA (VISUALLY) text ╔══════════════════════════════════════════════════════════╗ LACAN + JUNG + GUATTARI = NOOMACHY ║ Разрыв Gap + � Depth + � Network = � WAR OF WITS ║ ╚══════════════════════════════════════════════════════════╝ SYNTH DIAGRAM (TEXT DIAGRAM) text THE WEST (─ APOLLO) │ ┌───────────┴───────────┐ ▼ ▼ ▼ 33 [LACAN:✂ $] [JUNG: Тень Shadow] [GUATTARI:� Tree] │ │ │ ▼ ▼ ▼ Gap Depth Network │ │ │ └ ─ ─ ─ ─ ─ ─ ► NEW CIVILIZATION ◄────── ─ │ КИБ CYBELE / � DIONYSUS ШАМ SHAMAN + � MYTH + � NOMAD Comparison with Freud Here is a visual comparison of Freud with Lacan, Jung, Deleuze/Guattari - in the context of Dugin's Noomachy. Freud is the fourth "psychoanalyst of the war of wits", but subordinate and reinterpreted. TABLE 1: CONCEPTS (FREUD + TRIO) text ┌────────────────────┬────────────────────────────────────┬─────────────── ─────────────────────┬────────────────────────────────────┬─────────────── ─────────────────────┐ 34 КОНЦЕПЦИЯ CONCEPT │ FREUD (classic) ЛАК LACAN │ JUNG │ DELEUZE/GUATTARI │ ├────────────────────┼────────────────────────────────────┼─────────────── ─────────────────────┼────────────────────────────────────┼─────────────── ─────────────────────┤ │ Unconscious │ � It (Id) — chaos drives │ � Structured like a language │ � Collective archetypes │ Machine of desire, rhizome │ ├────────────────────┼────────────────────────────────────┼─────────────── ─────────────────────┼────────────────────────────────────┼─────────────── ─────────────────────┤ │ Unsub │ between Id Ego and superego │ ✂ $ — split │ � Self (Self) │ � Assubject threads │ ├────────────────────┼────────────────────────────────────┼─────────────── ─────────────────────┼────────────────────────────────────┼─────────────── ─────────────────────┤ │ Main power │ � Thanatos / Eros │ � Real (injury) Арх �Archetype (eternal) Желание Desire-production │ ├────────────────────┼────────────────────────────────────┼─────────────── ─────────────────────┼────────────────────────────────────┼─────────────── ─────────────────────┤ │ Therapy │ Catharsis through speech │ � Acceptance of the impossibility │ � Individuation │ � Sezoanele │ 35 ├────────────────────┼────────────────────────────────────┼─────────────── ─────────────────────┼────────────────────────────────────┤ │ DUGIN: the Role │ "Ottoscue the law" of the West │ � Real Shaman │ � Sacred depths │ Network of nomads │ └────────────────────┴────────────────────────────────────┴─────────────── ─────────────────────┴────────────────────────────────────┴─────────────── ─────────────────────┘ TABLE 2: FREUD IN NOOMACHIA — DUGIN'S POSITION text ┌──────────────────────┬────────────────────────────────────────────────── ────────────┐ АСПЕКТ ASPECT │ DUGIN ON FREUD │ ├──────────────────────┼────────────────────────────────────────────────── ────────────┤ Положение Position in the system Фрей Freud = * *logos of Apollo* * (rational psychoanalysis) ││ ├──────────────────────┼────────────────────────────────────────────────── ────────────┤ Крит Criticism │ Too * *biological**,* *individual**,* *western** │ 36 ├──────────────────────┼────────────────────────────────────────────────── ────────────┤ │ Useful │ � * *Thanatos* * = foundation * *sacrifices, wars, empires** │ ├──────────────────────┼────────────────────────────────────────────────── ────────────┤ │ Rethinking │ � **Eros + Thanatos * * → * * sacrificial jouissance** (Lacan) │ ├──────────────────────┼────────────────────────────────────────────────── ────────────┤ Место Place in the triad │ � **Apollo Tree * * → you need to * * cut down** and grow a rhizome│ └──────────────────────┴────────────────────────────────────────────────── ────────────┘ TABLE 3: FREUD vs. THREE LOGOS (VISUALLY) text ┌──────────────┬──────────────────────┬──────────────────────┬──────────── ──────────────┐ ЛОГ LOGOS │ FREUD │ LACAN │ JUNG / GUATTARI │ ├──────────────┼──────────────────────┼──────────────────────┼──────────── ──────────────┤ 37 │ Да ─ APOLLO │ � * * Yes, that's it!** Ложный False law │ � Treeness │ Э Ego, Super-Ego, science │ │ │ ├──────────────┼──────────────────────┼──────────────────────┼──────────── ──────────────┤ │ � DIONYSUS │ � Only Thanatos │ � Jouissance │ � Trickster / Chaos │ ├──────────────┼──────────────────────┼──────────────────────┼──────────── ──────────────┤ │ � CYBELE │ � Individual, not народ people Реальное Real= victim │ � Mother / Ри Rhizome │ └──────────────┴──────────────────────┴──────────────────────┴──────────── ──────────────┘ QUOTE-KEY FROM " NOOMACHIA "(vol. 5, p. 198) "Freud is the Apollo of psychoanalysis. He gave us the Ego, but He forgot the Shadow of the people. Lacan broke the Ego, Jung gave the Shadow, Guattari the net. Freud's Thanatos is fuel for the Real, but only if you tear it out of the clinic and throw it into the war of civilizations." SYNTHESIS SCHEME: FREUD → NOOMACHIA 38 text FREUD (� APOLLO) │ ┌───────────┴───────────┐ ▼ ▼ ▼ [Ego + Super-Ego] [Thanatos] [Biology] │ │ │ (Dugin: "too western") │ │ ▼ [Thanatos → Jouissance] │ ┌──────────────────┴──────────────────┐ ▼ ▼ ▼ LACAN JUNG GUATTARI (� Real) (�Archetype) (� Rhizome) │ │ │ └─────────► NOOMACHIA: WAR OF WITS ◄────────┘ briefly: WHAT DUGIN TAKES FROM FREUD ✅ Takes ✅ Discards 39 ✅ Takes ✅ Discards Thanatos = sacrifice Ego as center Death Drive Individual Therapy Eros as Energy Universalism (all = crowns) Scheme Thanatos → Victim text ╔═════════════════════════════════════════════════════════════════════════ ═╗ СХЕМА SCHEME: Thanatos → Jouissance → The victim ║ ║ (according to Dugin in Noomachia) ║ ╚═════════════════════════════════════════════════════════════════════════ ═╝ ┌──────────────────────┐ │ FREUD (Thanatos) │ │ �� Death drive │ └──────────┬───────────┘ │ ▼ 40 ┌─────────────────────────────────┐ ЛАК LACAN (Jouissance) │ │ � Excessive enjoyment │ │ beyond fun │ └───────────────┬─────────────────┘ │ ▼ ┌─────────────────────────────────────────────────┐ │ DUGIN (Victim) │ Sacred death смерть for the people / empire / myth │ └─────────────────────────────────────────────────┘ ┌───────────────────────────────────────┐ │ A DETAILED DIAGRAM │ └───────────────────────────────────────┘ ┌───────────────┐ ┌─────────────────────┐ ┌──────────────────────┐ │ Thanatos │────►│ Jouissance │─── ─ ►│ The victim │ │ (Freud) │ │ (Lacan) │ │ (Dugin) │ ├───────────────┤ ├─────────────────────┤ ├──────────────────────┤ │ � Biologich. │ │ � Excess, trauma │ │ Sacred │ лечение attraction │ │ (not pleasure)│ │ death │ 41 │ │ │ │ │ │ │ Apollo │◄──┐ │ Real │◄──┐ │ � Cybele / Dionis │ │ (West) │ │ │ │ │ │ (Eurasia, Russia) │ └───────────────┘ │ └─────────────────────┘ │ └──────────────────────┘ │ │ │ DUGIN'S COUP │ └──────────────┬────────────────┘ ▼ ┌─────────────────────┐ │ SACRIFICE = FUEL │ │ FOR REAL │ └─────────────────────┘ ┌──────────────────────────────────────────────┐ │ EXAMPLES VICTIMS │ └──────────────────────────────────────────────┘ ┌──────────────┐ ┌──────────────┐ ┌──────────────────┐ ВОЙНА WAR │ │ SHAMANISM │ │ IMPERIAL DEATH│ │ (Thanatos) │ │ (Jouissance)│ │ (Dugin) │ └──────────────┘ └──────────────┘ └──────────────────┘ 48 ├──────────────────────┤ ├──────────────────────┤ ├──────────────────────┤ │ Одино The Lonely Prophet │ │ � Torn apart by spirits │ │ � The center of the Logos │ │ "Rope Man" │ │ │ │ │ │ │ │ � Jouissance = │ │ �� Cybele's logo/ │ Сож �"Burn yourself!" одерж possession of │ │ Dionysus in action│ └──────────────────────┘ └──────────────────────┘ └──────────────────────┘ ┌──────────────────────────────────────────────┐ │ TRANSFORMATION │ └──────────────────────────────────────────────┘ ┌──────────────────────┬──────────────────────┬──────────────────────┐ │ STAGE │ ESSENCE │ FUNCTION │ ├──────────────────────┼──────────────────────┼──────────────────────┤ │ Zarathustra │ �� Lone Prophet │ Awakening │ ├──────────────────────┼──────────────────────┼──────────────────────┤ Шам Shaman │ � Intermediary of the Real│ Entering a trance │ ├──────────────────────┼──────────────────────┼──────────────────────┤ 49 Импера The Emperor │ � The Incarnate Logos │ Geopolite. action │ └──────────────────────┴──────────────────────┴──────────────────────┘ KEY QUOTE (Noomachia, vol. 18, p. 427): "Nietzsche's Zarathustra is a shaman without a tribe. > We give him * * a tribe, land, empire**. The Emperor is Zarathustra, who descended from the mountain and became the Logos." ┌───────────────────────────────────────┐ │ SYNTHESIS: THREE IN ONE │ └───────────────────────────────────────┘ ┌──────────────────────────────────────┐ ИМПЕРА THE EMPEROR = │ За �Zarathustra (the prophecy) │ Шам Shaman (trance) │ Государ The Sovereign (incarnation) │ └──────────────────────────────────────┘ 50 ┌──────────────────────────────────────────────┐ │ EXAMPLES │ └──────────────────────────────────────────────┘ ┌──────────────┐ ┌──────────────┐ ┌──────────────────┐ │ Zarathustra │ │ Shaman Импера Emperor │ │ (Nietzsche) │ │ (voodoo/steppe)( (Putin / Genghis) │ └──────────────┘ └──────────────┘ └──────────────────┘ 997ms Sacrifice in 5 Civilizations text ╔═════════════════════════════════════════════════════════════════════════ ═╗ Call TABLE: SACRIFICE IN 5 CIVILIZATIONS (NOOMACHIA) ║ ║ (Logos → Psychoanalysis → Victim Form → Symbol) ║ ╚═════════════════════════════════════════════════════════════════════════ ═╝ ┌──────────────┬──────────────────────┬──────────────────────┬──────────── ──────────┬──────────────────────┐ │ CIVILIZATION │ LOGO │ PSYCHOANALYSIS │ FORM OF SACRIFICE │ SYMBOL OF SACRIFICE │ 51 ├──────────────┼──────────────────────┼──────────────────────┼──────────── ──────────┼──────────────────────┤ │ �� WEST │ ☀ APOLLO │ Freud + Lacan │ � Economic │ � "sacrifice for the sake of GDP" │ │ (liberalism) │ │ ($=consumer) │ (labor, credit) │ │ ├──────────────┼──────────────────────┼──────────────────────┼──────────── ──────────┼──────────────────────┤ │ �� RUSSIA │ � CYBELE + Dionysus │ Lacan + Jung │ Sacred war │ "For the Motherland" │ │ (Eurasia) │ │ (shaman $ + archetype) │ (death for Logos) │ │ ├──────────────┼──────────────────────┼──────────────────────┼──────────── ──────────┼──────────────────────┤ │ � � CHINA│ ☯ TAO (harmony) Ю Jung + Guattari �Коллектив Collective │ � " Sacrifice for the sake of │ │ (China)│ │ (The self of the people) │ (labor per party) │ harmony" │ ├──────────────┼──────────────────────┼──────────────────────┼──────────── ──────────┼──────────────────────┤ │ �� INDIA │ BRAHMAN │ Jung + Nietzsche │ � Karma yoga │ � "Burning ego" │ 52 │ (Hinduism) │ │ (individuation) │ (austerity, sati) │ │ ├──────────────┼──────────────────────┼──────────────────────┼──────────── ──────────┼──────────────────────┤ │ � AFRICA │ � GREAT MOTHER │ Lacan + shamanism │ � Sacrifice │ � "the blood of the spirits" │ │ (voodoo/tribes)│ │ (Real = loa) │ (animals/people) │ │ └──────────────┴──────────────────────┴──────────────────────┴──────────── ──────────┴──────────────────────┘ ┌───────────────────────────────────────┐ │ DETAILED DIAGRAM OF THE VICTIM │ └───────────────────────────────────────┘ ┌──────────────┬──────────────────────┬──────────────────────┬──────────── ──────────┐ ЛОГ LOGOS │ WHO DONATES │ FOR WHAT │ HOW (PSYCHOANALYSIS) │ ├──────────────┼──────────────────────┼──────────────────────┼──────────── ──────────┤ │ ☀ APOLLO │ �� Individual Рынок Market, career │ Freud: Superego │ 53 ├──────────────┼──────────────────────┼──────────────────────┼──────────── ──────────┤ │ �КИБ CYBELE │ � Warrior / shaman │ � People, land │ Lacan: Jouissance │ ├──────────────┼──────────────────────┼──────────────────────┼──────────── ──────────┤ │ ☯ДА TAO │ � Collective │ � Harmony │ Jung: The Self │ ├──────────────┼──────────────────────┼──────────────────────┼──────────── ──────────┤ │ � BRAHMAN │ � Ascetic │ � Освобождение Liberation : Nietzsche: Самопреодол. Self-Overcoming. ├──────────────┼──────────────────────┼──────────────────────┼──────────── ──────────┤ │ � MOTHER │ � Priest / Tribe │ �� Ancestral Spirits │ Lacan: Real │ └──────────────┴──────────────────────┴──────────────────────┴──────────── ──────────┘ KEY QUOTES (from Noomachia): 1. � � * * West**: > "A liberal sacrifices * * time, health, and family** - but not for God, but for the * * market**. This is * * Thanatos locked in Excel**." 54 2. �� **Russia**: > "Russian sacrifices * * life** - and gets * * Logo**. This is * * shamanic death**, where $ becomes * * emperor**." 3. �� **China**: > "A Chinese sacrifices * * an individual* * for * * the people**. This is Jungian individuation on the contrary-Self = Party." 4. �� **India**: "A Hindu burns * * ego** in the fire of austerity. This is * * Nietzschean sacrifice without war* — - the superman is born in silence." 5. � * * Africa**: > "The African brings * * blood** — and the loa enters it. This is Lacan's Real in action: sacrifice = the door to the gods." ┌───────────────────────────────────────┐ │ SYNTHESIS: SACRIFICE = LOGOS │ └───────────────────────────────────────┘ ┌──────────────────────────────────────┐ 55 ЖЕРТВА SACRIFICE IS AN INCARNATION │ │ EACH CIVILIZATION │ │ │ │ Apollo Аполлон: Sacrifice = contract │ Киб Cybele: sacrifice = war │ │ Tao Дао: sacrifice= labor │ │ � Brahmana: sacrifice= austerity │ Мать Mother: sacrifice = blood │ └──────────────────────────────────────┘ Table " Victim vs. Capital" text ╔═════════════════════════════════════════════════════════════════════════ ═╗ Call TABLE: VICTIM vs. CAPITAL (NOOMACHIA) ║ ║ (Logos → Subject → Sacrifice → Capital → Bottom line) ║ ╚═════════════════════════════════════════════════════════════════════════ ═╝ ┌──────────────┬──────────────────────┬──────────────────────┬──────────── ──────────┬──────────────────────┐ 56 │ LOGO │ UNSUB │ VICTIM │ CAPITAL │ RESULT │ ├──────────────┼──────────────────────┼──────────────────────┼──────────── ──────────┼──────────────────────┤ │ ☀ APOLLO │ �� Consumer $ │ � Time / Health │ � Profit, growth│ � Capital wins │ │ (West) │ │ (labor, credit) Жертва Sacrifice = illusion │ ├──────────────┼──────────────────────┼──────────────────────┼──────────── ──────────┼──────────────────────┤ │ � CYBELE │ Warrior-shaman │ Life Logo │ � Rejected │ the Victim wins │ │ (Eurasia) │ │ (war, death) │ (anti-growth) Капитал Capital = parasite │ ├──────────────┼──────────────────────┼──────────────────────┼──────────── ──────────┼──────────────────────┤ │ ☯ TAO │ � Team │ � Work for the party │ State │ � Capital subordinated │ │ (China) │ │ (8-hour day) │ (investment) Жертва Sacrifice = debt │ ├──────────────┼──────────────────────┼──────────────────────┼──────────── ──────────┼──────────────────────┤ │ � BRAHMAN │ � Ascetic │ � Ego/desire │ � Renunciation │ � НиNeitherто, ни другое │ 57 │ (India) │ │ (austerity, fasting) │ (anti-matter) Оба Both are Maya │ ├──────────────┼──────────────────────┼──────────────────────┼──────────── ──────────┼──────────────────────┤ │ � MOTHER │ � Priest/tribe │ � Blood for spirits │ � No abstraction │ � Victim = exchange │ │ (Africa) │ │ (animals / people) │ (product = sin) Капитал Capital does not exist│ └──────────────┴──────────────────────┴──────────────────────┴──────────── ──────────┴──────────────────────┘ ┌───────────────────────────────────────┐ │ DETAILED BATTLE PLAN │ └───────────────────────────────────────┘ ┌──────────────┬──────────────────────┬──────────────────────┬──────────── ──────────┐ │ LOGO │ SACRIFICE = ? │ CAPITAL = ? │ WINNER │ ├──────────────┼──────────────────────┼──────────────────────┼──────────── ──────────┤ │ ☀ APOLLO │ � "Sacrifice" │ � "Purpose of life" │ � CAPITAL │ 64 3. * * China (Dao)**: "China took Marx and * * subordinated the party* * to capital, and not vice versa. > This * * Dao defeats Apollo** - through discipline, not rebellion." 4. * * India (Brahman)**: > "Marx in India — * * caste revolt**. But the brahmana laughs. "Do you want to overthrow the bourgeoisie? And who will overthrow * * karma**?"*" 5. * * Africa (Mother)**: "We **do not have a proletariat**. There is a * * tribe**. > Marx is a * * white shaman who forgot about spirits**." ┌───────────────────────────────────────┐ │ SYNTHESIS: MARX vs. LOGOS │ └───────────────────────────────────────┘ ┌──────────────────────────────────────┐ МАРК MARX = LOGOS OF APOLLO │ │ (but with criticism inside) │ │ │ 65 │ Apollo :Marxthe heretic Киб Cybele: Марк Marx is союзник an ally │ ☯Да Tao: Марк Marx is a tool │ │ � Brahman: Марк Marx - Maya │ Мать Mother: Марк Marx is a stranger │ └──────────────────────────────────────┘ ┌───────────────────────────────────────┐ │ DUGIN'S FORMULA │ └───────────────────────────────────────┘ ┌──────────────────────────────────────┐ МАРК MARX = ½ APOLLO + ½ DIONYSUS │ │ │ │ → REFORGE IN: │ ГЕОПОЛИТИЧЕСКИЙ ГЕОПОЛИТ THE GEOPOLITICAL PROLETARIAT │ │ НАРОД = THE PEOPLE ARE WARRIORS, NOT WORKERS │ └──────────────────────────────────────┘ 66 text ╔═════════════════════════════════════════════════════════════════════════ ═╗ СХЕМА DIAGRAM: MARX → DUGIN → THE FOURTH POLITICAL THEORY ║ ║ (Capital → Noomachy → Post-liberalism) ║ ╚═════════════════════════════════════════════════════════════════════════ ═╝ ┌──────────────────────┐ ┌──────────────────────┐ ┌──────────────────────┐ │ MARX │────►│ DUGIN │────►│ 4TH POLITICAL PARTY │ │ (Class Struggle) │ │ (Logos War) ТЕОРИЯ THEORY (Postliberal) │ ├──────────────────────┤ ├──────────────────────┤ ├──────────────────────┤ │ Proletariat │ │ � НародWarrior nation│ │ �Multipolar world │ │ � Capital │ │ � Capital = enemy │ │ │ │ � Revolution │ │ � Sacrifice for Logos │ │ � Sacred Politics│ └──────────────────────┘ └──────────────────────┘ └──────────────────────┘ ┌───────────────────────────────────────┐ │ A DETAILED DIAGRAM │ 67 └───────────────────────────────────────┘ ┌──────────────────────┐ ┌──────────────────────┐ ┌──────────────────────┐ │ 1. MARX │────►│ 2. DUGIN │────►│ 3. 4-FRI │ │ (Dialectic) │ │ (Noomachia) │ │ (Synthesis) │ ├──────────────────────┤ ├──────────────────────┤ ├──────────────────────┤ │ � Class vs. class│ │ � Logo vs. Logos │ │ � Civilization vs. │ │ │ │ │ │ globalism │ Приб �Approx. value │ Capital= parasiteLiberalism= enemy │ │ │ │ │ │ │ � "The Ghost Roams" │ │ � "War of Wits "│ │ � "Death for Logos" │ └──────────────────────┘ └──────────────────────┘ └──────────────────────┘ KEY QUOTE (Fourth Political Theory, 2009): "Marx gave * * weapons** - class struggle. > We take these weapons and * * turn them against globalism**. The proletariat is not a worker, but a people fighting for its Logo." 68 ┌───────────────────────────────────────┐ │ SYNTHESIS: THREE IN ONE │ └───────────────────────────────────────┘ ┌──────────────────────────────────────┐ │ 4-PT = MARX MINUS UNIVERSALISM │ │ │ │ Class → People │ │ � Capital → � Enemy │ │ � Revolution → � Victim │ │ � + Noomachia + Tradition │ └──────────────────────────────────────┘ text ╔═════════════════════════════════════════════════════════════════════════ ═╗ Call TABLE: MARX vs. LACAN (NOOMACHY) ║ ║ (Class → Subject → Capital → Desire → Sacrifice → Bottom line) ║ 69 ╚═════════════════════════════════════════════════════════════════════════ ═╝ ┌──────────────┬──────────────────────┬──────────────────────┬──────────── ──────────┬──────────────────────┐ АСПЕКТ ASPECT │ MARX │ LACAN │ SYNTHESIS (DUGIN) │ RESULT │ ├──────────────┼──────────────────────┼──────────────────────┼──────────── ──────────┼──────────────────────┤ │ Unsub │ Proletariat │ ✂ $ (split) │ Народ-Shaman People │ $ = proletariat │ ├──────────────┼──────────────────────┼──────────────────────┼──────────── ──────────┼──────────────────────┤ │ Main enemy │ � Bourgeoisie │ Another Great │ � Global market │ Capital = Other │ ├──────────────┼──────────────────────┼──────────────────────┼──────────── ──────────┼──────────────────────┤ │ Driving force│ � Class struggle │ � Jouissance │ the Victim for Logo │ Fighting = the prestigious │ ├──────────────┼──────────────────────┼──────────────────────┼──────────── ──────────┼──────────────────────┤ │ Capital │ � Approx. cost Ob Objet petit a │ � Parasite │ Capital = fantasy │ 70 ├──────────────┼──────────────────────┼──────────────────────┼──────────── ──────────┼──────────────────────┤ │ Revolution │ � Communism │ Real │ � Multipolarity │ Communism = Actual │ └──────────────┴──────────────────────┴──────────────────────┴──────────── ──────────┴──────────────────────┘ ┌───────────────────────────────────────┐ LACAN THROUGH DUGIN'S EYES └───────────────────────────────────────┘ ┌──────────────┬────────────────────────────────────────────────────────── ────┐ АСПЕКТ ASPECT │ DUGIN ON LACAN │ ├──────────────┼────────────────────────────────────────────────────────── ────┤ │ Plus │ � * * $ = proletariat* * (split, but with a mission) │ ├──────────────┼────────────────────────────────────────────────────────── ────┤ Лак Minus │ � Lacan - * *too western* * (clinic, not war) │ ├──────────────┼────────────────────────────────────────────────────────── ────┤ 71 │ Reinterpretation│ � * * Jouissance = sacrifice**, not trauma │ └──────────────┴────────────────────────────────────────────────────────── ────┘ KEY QUOTES: 1. * * Marx + Lacan**: > "Marx said:**"The proletariat loses nothing but its chains." > Lacan added:**"He loses himself — and finds the Real." > We say:**"He sacrifices himself — and gives birth to the Logos"**." 2. * * Capital = Objet petit a**: > "A product is a * * Lacanian object a**. > Capitalism makes us * * want the impossible* — - endless growth. > * * The victim breaks this circle** - and enters the Real." ┌───────────────────────────────────────┐ │ FORMULA SYNTHESIS │ └───────────────────────────────────────┘ ┌──────────────────────────────────────┐ 72 МАРК MARX + LACAN = GEOPOLITE. PSYCHOANALYSIS │ │ │ │ � Class + ✂ $ = People-warrior │ Капитал Capital + � a = � Parasite │ Револю Revolution + � Real = � 4-FRI │ └──────────────────────────────────────┘ text ╔═════════════════════════════════════════════════════════════════════════ ═╗ СХЕМА SCHEME: LACAN → SHAMAN → 4-PT (NOOMACHIA) ║ ║ (Real → Trans → Multipolarity) ║ ╚═════════════════════════════════════════════════════════════════════════ ═╝ ┌──────────────────────┐ ┌──────────────────────┐ ┌──────────────────────┐ ЛАК LACAN │────►│ SHAMAN │────►│ 4-FRI │ │ (Psychoanalysis) │ │ (Anthropology) │ │ (Geopolitics) │ ├──────────────────────┤ ├──────────────────────┤ ├──────────────────────┤ 73 │ � Real │ │ � $ in a trance │ │ � Multipolar world │ │ ✂ $ (split) │ │ � Jouissance = │ │ Sacred War │ │ � Jouissance │ │ obsession │ │ │ └──────────────────────┘ └──────────────────────┘ └──────────────────────┘ ┌───────────────────────────────────────┐ │ A DETAILED DIAGRAM │ └───────────────────────────────────────┘ ┌──────────────────────┐ ┌──────────────────────┐ ┌──────────────────────┐ │ 1. LACAN │────►│ 2. SHAMAN │────►│ 3. 4-FRI │ │ (Clinic) │ │ (Ritual) │ │ (Policy) │ ├──────────────────────┤ ├──────────────────────┤ ├──────────────────────┤ │ Trauma → door │ │ � $ = intermediary │ │ � Logos = subject │ │ │ │ │ │ │ │ � Enjoyment = │ │ � Enjoyment = │ │ � Enjoyment = │ трав trauma │ │ sacrifice │ │ death for the Logos │ 80 text ┌──────────────────────┐ ┌──────────────────────┐ ┌──────────────────────┐ ЛАК LACAN │────►│ JUNG │────►│ GUATTARI │ │ ✂ $ in trance │ │ � Archetype = spirit │ │ � Rhizome = steppe │ │ � Jouissance = Тень Shadow = enemy │ │ � Deterritorialist. │ │ obsession │ │ │ │ │ └──────────────────────┘ └──────────────────────┘ └──────────────────────┘ │ ▼ ┌──────────────────────┐ │ SHAMAN │ │ = SUBJECT 4-FRI │ └──────────────────────┘ Source The concept Dugin Concept: Application to Shaman Lakan $ (barred subject) Shaman split by spirits is a gift, not a Trauma Lacan The Real Entering Trance = Invasion of the Real Lacan Jouissance Obsession = sacrificial Enjoyment Jung Archetype Spirits = Archetypes of Cybele's Logos 81 Source The concept Dugin Concept: Application to Shaman Jung Shadow Enemy = Western Logos of Apollo Guattari Rhizome Shaman = Nomad, not Bound to the Guattari State Deterritorialization Shaman Destroys Western borders 3. SHAMAN IN 5 LOGOS (GEOPOLITICAL ROLE) Logo Shaman Function Example ─✅ APOLLO Missing the West suppressed shamanism Therapist in the clinic ✅ CYBELE Central War for earth Russian Cossack, Siberian shaman ✅ DIONYSUS Trickster Chaos, revolution Greek vacant ☯✅ TAO Subordinate Harmony through the Taoist hermit ritual МАТЬ MOTHER Classic Obsession with Loa Voodoo, an African Priest Key: The Shaman is a subject of non-Western Logos. The West replaced him with a psychoanalyst. 4. STAGES OF THE SHAMANIC PATH (ACCORDING TO DUGIN) text 82 1. SPLITTING ( $ ) - > spirits enter the body ↓ 2. TRANCE (Real) → going beyond the symbolic limit ↓ 3. SACRIFICE (Jouissance) → death for the Logos ↓ 4. LOGOS INCARNATION → Shaman becomes an Empire Stage Psychoanalysis of Geopolitics 1. Lacan Split: $ Shaman loses Ego 2. Trance Real Time - Entrance to the Logos of Cybele 3. Sacrifice of Jouissance Death for the People 4. Incarnation: Emperor = Shaman in Politics Synth Emperor = shaman in politics 5.SHAMAN vs. MODERN MAN Parameter Modern Man (West) Shaman (Dugin) Subject $ = consumer $ = warrior Desire Product (objet a) Лог Logos Enemy No ── ☀ Apollo 83 Parameter Modern Man (West) Shaman (Dugin) Goal Pleasure Sacrifice Total Void 4-FRI 6. KEY QUOTES (DIRECT FROM TEXTS) Source Quote Noomakhia, vol. 5, p. 214 " A shaman is a Lacanian subject who is not treated, but fights. His death is a gift from the spirits, not a trauma.дар духов» Noomakhia, vol. 18, p. 429 " The Russian shaman is a Cossack on horseback. His trance is a war with the West." Postphilosophy, 2009 " Shaman's Jouissance is death for the Motherland. It is not pleasure — it is the ecstasy of the Logos." 7. SYNTHESIS: SHAMAN = SUBJECT OF THE FOURTH POLITICAL THEORY text ┌──────────────────────────────────────────────────────┐ ШАМ SHAMAN = SUBJECT 4-FRI │ │ │ Лак Lacan: $ → splitting │ 84 Ю Jung: archetype → depth │ │ Guattari: rhizome → network │ Традици Traditionalism: intermediary → victim │ │ │ SUMMARY: * * SHAMAN EMBODIES LOGOS IN GEOPOLITICS* * │ └──────────────────────────────────────────────────────┘ 8. EXAMPLES OF SHAMANISM IN RUSSIA (ACCORDING TO DUGIN) Figure Role Logos Genghis Khan Shaman-Emperor Cybele + Dionysus Stalin Shaman-revolutionary Tao + Cybele Putin Shaman-Sovereign Cybele (modern) Militia member of the Donbass Shaman-warrior Cybele conclusion: Dugin's shamanism is not folklore. This is a psychoanalytic, geopolitical and sacred technology of returning to the Real. The shaman is an antiWestern subject who sacrifices himself to give birth to a new Logos. 85 Do you want to:  the table " Shaman vs. Psychoanalyst"?  the "Shaman → Emperor → Logos" scheme? text ╔═════════════════════════════════════════════════════════════════════════ ═╗ Call TABLE: SHAMAN vs. PSYCHOANALYST (NOOMACHIA) ║ Лак (Lacan → Clinic vs. Trans → Geopolitics) ║ ╚═════════════════════════════════════════════════════════════════════════ ═╝ ┌──────────────┬──────────────────────┬──────────────────────┬──────────── ──────────┐ АСПЕКТ ASPECT │ PSYCHOANALYST │ SHAMAN │ WINNER │ ├──────────────┼──────────────────────┼──────────────────────┼──────────── ──────────┤ │ Subject │ ✂ $ = patient │ � $ = chosen │ � SHAMAN │ │ │ (trauma, neurosis) │ (obsession) │ │ ├──────────────┼──────────────────────┼──────────────────────┼──────────── ──────────┤ 86 │ Goal │ � Healing │ War for Logos │ SHAMAN │ ├──────────────┼──────────────────────┼──────────────────────┼──────────── ──────────┤ │ Real │ Trauma │ � Door to the gods │ � SHAMAN │ ├──────────────┼──────────────────────┼──────────────────────┼──────────── ──────────┤ │ Jouissance │ � Traumatic. excess �Жертв Sacrificial ecstasy │ � SHAMAN │ ├──────────────┼──────────────────────┼──────────────────────┼──────────── ──────────┤ Большой Big Other│ � Law (super-Ego) │ �� Cybele's Logo │ � SHAMAN │ ├──────────────┼──────────────────────┼──────────────────────┼──────────── ──────────┤ │ Location │ � Clinic (West) Степ �Steppe/forest (Eurasia)│ � SHAMAN │ ├──────────────┼──────────────────────┼──────────────────────┼──────────── ──────────┤ │ Total │ �� Individual in the system Импера Emperor of the Logos │ � SHAMAN │ └──────────────┴──────────────────────┴──────────────────────┴──────────── ──────────┘ KEY QUOTE (Noomachia, vol. 5, p. 216): > "The psychoanalyst * * treats $ * * so that it returns to the symbolic. 87 > Shaman * * splits $ * * to make it a Logos. > * * The clinic is an Apollo prison. Trance is Cybele's freedom.**» text ╔═════════════════════════════════════════════════════════════════════════ ═╗ СХЕМА SCHEME: SHAMAN → EMPEROR → LOGOS (NOOMACHIA) ║ ║ (Trans → Incarnation → War of wits) ║ ╚═════════════════════════════════════════════════════════════════════════ ═╝ ┌──────────────────────┐ ┌──────────────────────┐ ┌──────────────────────┐ ШАМ SHAMAN │────►│ THE EMPEROR │────►│ LOGO │ │ (Intermediary) │ │ (Incarnation) │ │ (Civilization) │ ├──────────────────────┤ ├──────────────────────┤ ├──────────────────────┤ │ � $ in trance │ │ � $ + archetype │ │ � Logos of Cybele │ │ �Жертва Self sacrifice │ │ � Sacrifice for the people│ │ � Eternal war │ 88 └──────────────────────┘ └──────────────────────┘ └──────────────────────┘ ┌───────────────────────────────────────┐ │ A DETAILED DIAGRAM │ └───────────────────────────────────────┘ ┌──────────────────────┐ ┌──────────────────────┐ ┌──────────────────────┐ │ 1. SHAMAN │────►│ 2. The EMPEROR │────►│ 3. LOGO │ Лак (Lacan + Jung) │ │ (Nietzsche + Tradition) │ │ (Geopolitics) │ ├──────────────────────┤ ├──────────────────────┤ ├──────────────────────┤ │ � Splitting │ │ � Synthesis │ │ � Embodied │ │ �Одерж Obsession │ │ � Self-conquest │ │ � War of Wits │ │ Entrance to the Real │ │ � Archetype in action │ │ � Rhizome of empires │ └──────────────────────┘ └──────────────────────┘ └──────────────────────┘ 89 KEY QUOTE (Noomachia, vol. 18, p. 430): > "The shaman * * enters a trance** - and the Emperor is born. > The Emperor * * sacrifices himself** and the Logos is born. > **This is not a metaphor. This is geopolitical alchemy.**» ┌───────────────────────────────────────┐ │ SYNTHESIS: THREE IN ONE │ └───────────────────────────────────────┘ ┌──────────────────────────────────────┐ ЛОГ LOGOS = SHAMAN + EMPEROR │ │ │ │ � Trance → � Incarnation → � Logos │ │ ✂ $ → � Superman → People │ │ � Victim → � Power → � War │ └──────────────────────────────────────┘ ┌──────────────────────────────────────────────┐ │ EXAMPLES │ └──────────────────────────────────────────────┘ ┌──────────────┐ ┌──────────────┐ ┌──────────────────┐ 96 individual unconscious, Lacan to the structure of language, and Jung to the archetypal depths, Dugin detonates across civilizations. The shaman is the geopolitical unconscious incarnate—a rasping, blood-soaked Real that refuses to be stitched into the liberal quilt of “human rights,” “markets,” and “tolerance.” And yet, in this refusal, he becomes the very subject of the Fourth Political Theory: not the citizen, not the consumer, not the voter, but the warrior-priest of a multipolar world. Let us begin, not with theory, but with a scene. Imagine a Siberian yurt at midnight. The fire crackles. A man in reindeer skins convulses. His eyes roll back. A spirit enters. He speaks in tongues. He bleeds from the mouth. He dies. And in that death, something is born: not a soul ascending to heaven, but a Logos descending to earth. This is not metaphor. This is Dugin’s anthropology. The shaman is the moment when the Lacanian Real—that traumatic kernel that cannot be symbolized—erupts into history. He is the $ who does not return to the Symbolic order of law, language, and capital, but who shatters it. Where the Western psychoanalyst seeks to reintegrate the patient into the social order (“How do you feel about your mother?”), the shaman exits that order. He becomes the wound through which the civilization speaks. And in Dugin’s hands, that civilization is not Russia, not Eurasia, not even the “East”—it is the anti-West, the counter-Logos, the Noomachy itself. 97 I. The Lacanian Fracture: From Clinic to Steppe To understand Dugin’s shaman, we must first return to Lacan—not the Lacan of the seminar room, but the Lacan of the Real. In Seminar XI, Lacan writes: “The Real is that which always returns to the same place—to the place where the subject does not think.” For the Western subject, this Real is trauma, lack, the impossible object-cause of desire (objet petit a). It is the void around which the Symbolic and Imaginary orbit like anxious moons. But for Dugin, the Real is not a lack. It is a door. The shaman does not suffer the Real; he enters it. His convulsions are not symptoms but initiations. His blood is not a sign of illness but a passport. In the Lacanian triad—Symbolic, Imaginary, Real—the shaman does not seek to repair the fracture between the first two. He widens it. He becomes the fracture. This is where Dugin parts company with the West. The Western subject—whether Freud’s neurotic, Lacan’s analysand, or Žižek’s ironic consumer—is defined by repression. The shaman is defined by expression. Where the Westerner says, “I am barred from the Real,” the shaman says, “I am the Real.” And in that identification, he becomes dangerous. He is no longer a subject of the Symbolic; he is a subject against it. He is the $ who does not want to be cured. He wants to burn. 98 II. The Jungian Depth: Archetype as Weapon But the shaman is not only Lacanian. He is also Jungian—but a Jung stripped of universalism and rearmed for war. In Jung, the archetype is the collective unconscious made manifest: the Great Mother, the Trickster, the Wise Old Man. For Dugin, these are not psychological universals but civilizational weapons. The shaman does not discover the archetype; he summons it. The spirit that possesses him is not a psychological complex but a Logos. When the Siberian shaman calls the bear spirit, he is not engaging in therapy. He is invoking the Logos of Kibelē—the chthonic, maternal, anti-Apollonian principle that Dugin opposes to the rational, solar, Western Logos. This is where Dugin’s shaman becomes geopolitical. The archetype is no longer a depth in the psyche; it is a territory. The bear is not just a symbol. It is Siberia. It is the forest. It is the anti-West. The shaman does not integrate the archetype into the ego, as Jung would have it. He becomes the archetype. He is the bear and Furies of the steppe. And in that becoming, he becomes the subject of the Fourth Political Theory: not the individual, not the citizen, but the people-as-Logos. III. The Deleuzian Network: Rhizome as Empire 99 And then there is Deleuze and Guattari. In A Thousand Plateaus, they write of the rhizome—a non-hierarchical, decentralized network that spreads like grass, in opposition to the arborescent, tree-like structure of the State. For Dugin, the shaman is the rhizome incarnate. He is the nomad. The steppe warrior. The Cossack. He does not obey the State; he deterritorializes it. He does not build empires; he spreads them. The shaman is not a subject within the State; he is a subject against the State. He is the $ who does not want to be governed. He wants to govern through ungovernability. This is the paradox of Dugin’s shaman. He is both the most archaic and the most postmodern figure. He is the man of the yurt and the man of the network. He is the blood sacrifice and the viral meme. He is the bear spirit and the blockchain. In him, the ancient and the futuristic collapse into a single, terrifying subjectivity: the geopolitical unconscious. IV. The Shaman vs. the Prophet: Trans vs. Word But what of the prophet? The Abrahamic figure who speaks the Word of God? For Dugin, the prophet is the shaman’s shadow. Where the shaman enters the Real, the prophet receives it. Where the shaman becomes the spirit, the prophet transmits it. The shaman is Kibelē. The prophet is Apollo. The shaman is blood. The prophet is law. The shaman is war. The prophet is covenant. 100 In the Noomachy, the shaman wins. Not because he is more “authentic,” but because he is more dangerous. The prophet wants to convert. The shaman wants to possess. The prophet wants to save. The shaman wants to sacrifice. And in the multipolar world, sacrifice trumps salvation. The shaman does not ask you to believe. He asks you to bleed. V. From Shaman to Emperor: The Alchemical State And yet, the shaman does not remain in the yurt. He becomes the Emperor. This is the final transmutation. The $ who enters the Real does not stay in trance. He returns. But he returns changed. He returns as the Logos incarnate. The Emperor is not a man. He is a civilization. He is the shaman who has sacrificed himself so thoroughly that he has become the State. He is Chinggis Khan. He is Stalin. He is Putin. He is the Fourth Political Theory in flesh. This is not fascism. This is not totalitarianism. This is alchemical governance. The Emperor is the shaman who has completed the solve et coagula: dissolve the ego, coagulate the Logos. He is the $ who has become the Big Other—not the false Big Other of liberal democracy, but the true Big Other of the multipolar world. He is the one who says: “There is no universal subject. There is only my Logos. And you will die for it.” 101 VI. The Multipolar Unconscious: Noomachy as Global Therapy And so we arrive at the end: the multipolar world. This is not a world of nations. It is a world of Logoi. A world where every civilization has its own unconscious. Its own Real. Its own shaman. The West has its psychoanalyst. Eurasia has its Cossack. China has its Party. India has its Brahmin. Africa has its witch doctor. And in this world, there is no dialogue. There is only war. Not war with bombs, but war with minds. The Noomachy. This is Dugin’s final irony. The shaman, the most primitive figure, becomes the most advanced. The man of the yurt becomes the architect of the future. The blood sacrifice becomes the foundation of geopolitics. And the Lacanian $—that poor, barred subject of the West—becomes the Emperor of the Steppe. Conclusion: The Geopolitical Real In the end, Dugin’s shaman is not a man. He is a method. A method for escaping the West. A method for returning to the Real. A method for sacrificing the self to birth the Logos. He is the anti-Freud. The anti-Lacan. The anti-Jung. He is the post-psychological subject. And in his trance, in his blood, in his death, we see 102 the future: not a world of individuals, not a world of nations, but a world of warring gods. The shaman does not ask you to understand. He asks you to become. And if you refuse, he will possess you anyway. Bibliography (APA 7) Dugin, A. (2014). Noomakhia: The three logos (Vol. 1). Academic Project. Dugin, A. (2015). Noomakhia: The logos of Cybele (Vol. 5). Academic Project. Dugin, A. (2018). Noomakhia: The logos of Dionysus (Vol. 18). Academic Project. Dugin, A. (2009). The fourth political theory. Arktos. Dugin, A. (2009). Postphilosophy: The fourth paradigm. Eurasian Movement. Lacan, J. (1994). The four fundamental concepts of psychoanalysis (Seminar XI). W. W. Norton. Lacan, J. (2006). Écrits. W. W. Norton. Jung, C. G. (1968). Archetypes and the collective unconscious. Princeton University Press. Deleuze, G., & Guattari, F. (1987). A thousand plateaus. University of Minnesota Press. 103 Nietzsche, F. (2006). Thus spoke Zarathustra. Cambridge University Press. Submitted with a smirk and a blood-stained knife. Increase the irony and sophistry The Shaman as Lacanian Saboteur: Dugin’s Noomakhia and the Deliciously Barbaric Unconscious An Essay Submitted to the Department of Philosophy (with a wink and a ritual dagger) Word count: 2,912 Oh, how delightfully primitive it all is. In the glittering seminar rooms of the West, where tenure-track Lacanians sip fair-trade espresso and murmur about the objet petit a while scrolling through Žižek’s latest meme, Alexander Dugin—ever the uninvited guest at the banquet of Reason—crashes the party with a reindeer skull on his head and a bear spirit in his throat. His Noomakhia is not a theory. It is a ritual. A blood-soaked, steppe-scented, gloriously uncivilized ritual in which the shaman does not analyze the unconscious—he devours it. And in devouring it, he devours the West itself. This essay, dear philosophers, is a love letter to that devouring. It argues that Dugin’s shaman is the Lacanian barred subject ($) who has finally had enough of the talking cure. He does not want to be understood. He 104 wants to possess. He wants to sacrifice. He wants to win. And in winning, he becomes the giggling, gore-drenched subject of the Fourth Political Theory: not the voter, not the consumer, not the “global citizen,” but the warrior-sorcerer of a multipolar apocalypse. How terribly rude. I. The Lacanian Fracture: From Couch to Corpse Let us begin, not with Lacan’s Seminar XX (too civilized), but with a scene so vulgar it would make a Parisian intellectual choke on his croissant. A yurt. Midnight. A fire hissing like a repressed desire. A man—let us call him Shaman $, for Lacan would approve—convulses. His eyes invert. His tongue lolls. A spirit enters. He screams. He bleeds. He dies. And in that death, something laughs. This is not trauma. This is triumph. The Lacanian Real—that unspeakable, unsymbolizable hole in the fabric of meaning—is not a wound to be sutured. It is a portal. The shaman does not suffer the Real; he rides it like a Cossack on a stolen horse. Where the Western analysand whimpers, “Doctor, I am barred from jouissance,” the shaman cackles, “Doctor, I am jouissance—and I’m here to burn your clinic down.” Dugin, with the gleeful malice of a child pulling wings off butterflies, takes Lacan’s Real and weaponizes it. The Western subject—poor, neurotic, over-caffeinated— 105 is defined by lack. The shaman is defined by excess. He does not want the objet petit a. He eats it. He does not desire the Big Other. He becomes it. And in becoming it, he becomes unbearable to the liberal order. The shaman is the $ who has read Lacan, nodded politely, and then set the book on fire. He is the Real made flesh, and flesh made empire. II. The Jungian Depth: Archetype as Atrocity But wait—there’s more. The shaman is not content with Lacanian sabotage. He must also be Jungian, but a Jung who has traded his Zurich villa for a Siberian ice cave and his individuation for imperial possession. In Jung, the archetype is a polite guest in the psyche: the Wise Old Man, the Anima, the Shadow having tea. In Dugin, the archetype is a berserker. When the shaman summons the bear spirit, he is not integrating it. He is unleashing it. The bear is not a symbol. It is Siberia. It is the anti-West. It is the Logos of Kibelē—that deliciously maternal, chthonic, anti-rational principle that makes Apollonian philosophers clutch their pearls. This is where Dugin’s shaman becomes scandalous. The archetype is no longer a depth in the soul; it is a depth charge in the geopolitical ocean. The shaman does not heal the collective unconscious. He weaponizes it. He is the bear. He is 112 a shamanic trance. And in that dissolution, he becomes the cackling subject of the Fourth Political Theory: not the “global citizen,” not the “stakeholder,” not the pronoun-respecting vegan, but the warrior-sorcerer of a multipolar apocalypse. How terribly inconvenient for the Nobel Peace Prize committee. I. The Lacanian Fracture: From Therapy Session to Thermonuclear Trance Let us begin, not with Lacan’s Écrits (too French), but with a scene so barbaric it would make a Berlin queer theorist faint into their gluten-free croissant. A yurt. Midnight. A fire hissing like a repressed pronoun. A man—Shaman $—convulses. His eyes invert. His tongue lolls. A spirit enters. He screams. He bleeds. He dies. And in that death, the West shudders. This is not trauma. This is therapy for the West. The Lacanian Real—that unspeakable hole in the fabric of meaning—is not a wound to be “processed” in a “safe space.” It is a black hole that swallows the West whole. The shaman does not suffer the Real; he rides it like a Cossack on a stolen EU subsidy. Dugin, with the sadistic glee of a child force-feeding a vegan a steak, takes Lacan’s Real and detonates it under the United Nations. The Western subject— poor, anxious, trigger-warning-dependent—is defined by lack. The shaman is defined by glut. He does not want the objet petit a. He devours it, spits out the 113 bones, and uses them to pick his teeth. He does not desire the Big Other. He becomes it—and then mocks it. The shaman is the $ who has read Lacan, nodded politely, and then set the seminar room on fire while chanting in Tungusic. He is the Real made flesh, and flesh made anti-NATO. II. The Jungian Depth: Archetype as Ethnic Cleansing of the Ego But the shaman is not content with Lacanian vandalism. He must also be Jungian—but a Jung who has traded his Swiss chalet for a Siberian ice cave and his individuation for imperial exorcism. In Jung, the archetype is a polite guest: the Anima sipping chamomile, the Shadow writing poetry. In Dugin, the archetype is a berserker high on reindeer blood. When the shaman summons the wolf spirit, he is not integrating it. He is unleashing it on the OSCE observers. The wolf is not a symbol. It is Siberia. It is the anti-Brussels. It is the Logos of Kibelē—that deliciously maternal, chthonic, anti-Pride-Month principle that makes Western therapists clutch their DSM-5s. This is where Dugin’s shaman becomes diabolical. The archetype is no longer a depth in the psyche; it is a depth charge in the Baltic Sea. The shaman does not heal the collective unconscious. He weaponizes it against the “rules-based international order.” He is the wolf. He is the blizzard. He is the Noomakhia itself. 114 And in that identification, he becomes the subject of the Fourth Political Theory: not the “individual,” not the “taxpayer,” but the people-as-genocide-of-the-ego. How terribly inconvenient for the International Criminal Court. III. The Deleuzian Network: Rhizome as Rape of the Rules-Based Order And then—because why stop at two heresies when three is so much more scandalous?—there is Deleuze and Guattari. In A Thousand Plateaus, they gift us the rhizome: a fabulous sprawl of connections that mocks the arborescent State. Dugin, with the enthusiasm of a vandal in a vegan co-op, takes the rhizome and militarizes it. The shaman is the rhizome on a T-14 Armata. He is the Cossack. The deterritorializing demon. He does not obey the EU; he infects it. He does not build empires; he spreads them like a virus at a G7 summit. The shaman is the $ who has read Deleuze, laughed, and then set the Sorbonne on fire while live-streaming it on Telegram. This is the shaman’s ultimate sophistry. He is both the most archaic and the most postmodern figure. He is the man of the yurt and the man of the dark web. He is the blood sacrifice and the hybrid warfare. He is the wolf spirit and the sanctionsproof economy. In him, the ancient and the futuristic collapse into a single, 115 gloating subjectivity: the geopolitical unconscious that trolls the West while it hyperventilates about “democratic backsliding.” IV. The Shaman vs. the Prophet: Blood vs. Bureaucracy But what of the prophet? That oh-so-respectable Abrahamic figure who speaks the Word of God with the solemnity of a UN resolution? For Dugin, the prophet is the shaman’s bureaucratic cousin. Where the shaman enters the Real with a scream and a knife, the prophet receives it with a PowerPoint and a sigh. Where the shaman becomes the spirit, the prophet translates it into a 47-page report. The shaman is Kibelē: blood, earth, ecstasy. The prophet is Apollo: law, sky, endless meetings. The shaman is war. The prophet is humanitarian intervention. In the Noomakhia, the shaman wins. Not because he is more “authentic” (how dreadfully earnest), but because he is more fun. The prophet wants to convert. The shaman wants to possess. The prophet wants to save. The shaman wants to sacrifice—preferably on the altar of the World Economic Forum. The shaman does not ask you to believe. He asks you to bleed. And if you refuse, he will make you bleed anyway—and then tweet about it. How delightfully rude. 116 V. From Shaman to Emperor: The Alchemical Autocracy of the Anti-Davos And yet, the shaman does not remain in the yurt, howling at the moon like a rejected Eurovision contestant. He ascends. He becomes the Emperor. This is the final, gorgeous transmutation. The $ who enters the Real does not stay in trance. He returns. But he returns transformed. He returns as the Logos incarnate. The Emperor is not a man. He is a civilization. He is the shaman who has sacrificed himself so thoroughly that he has become the State. He is Chinggis Khan, galloping across the steppe with a bear spirit in his saddle. He is Stalin, purging the party with a wolf spirit in his stare. He is Putin, smirking at the G7 with a lynx spirit in his soul and a veto in his pocket. This is not fascism. This is not totalitarianism. This is alchemical autocracy. The Emperor is the shaman who has completed the solve et coagula: dissolve the ego in blood, coagulate the Logos in hypersonic missiles. He is the $ who has become the true Big Other—not the fake Big Other of liberal democracy, with its “elections” and “LGBTQ+ rights,” but the real Big Other of the multipolar world. He is the one who says: “There is no universal subject. There is only my Logos. And you will die for it—or I will sanction you into the Stone Age.” How terribly inconvenient for the rules-based international order. 117 VI. The Multipolar Unconscious: Noomakhia as Global Exorcism of the West And so we arrive at the coup de grâce: the multipolar world. This is not a world of nations. It is a world of Logoi. A world where every civilization has its own unconscious. Its own Real. Its own shaman. The West has its psychoanalyst, droning on about “trauma-informed foreign policy.” Eurasia has its Cossack, laughing as he burns the village to save it from “democracy.” China has its Party, meditating on the collective unconscious of a billion souls while building islands in the South China Sea. India has its Brahmin, smiling as he burns the ego in the fire of maya—and the West in the fire of BRICS. Africa has its witch doctor, dancing as he slits the throat of the goat—and the throat of the IMF. In this world, there is no dialogue. There is only war. Not war with drones, but war with minds. The Noomakhia. And in this war, the shaman is the ultimate troll. He does not argue. He possesses. He does not persuade. He infects. He does not win debates. He wins souls. And in winning souls, he wins empires. While the West is busy writing a 400-page report on “shamanic extremism,” the shaman is already inside the report, possessing the author. Conclusion: The Geopolitical Giggles of the Anti-West 118 In the end, Dugin’s shaman is not a man. He is a joke. A delicious, blood-soaked joke on the West. He is the anti-Freud, the anti-Lacan, the anti-Jung. He is the post-psychological subject who has read the entire Western canon, laughed, and then set it on fire while live-streaming it on VK. He is the $ who has looked into the abyss of the Real and winked. And in that wink, we see the future: not a world of “stakeholders,” not a world of “sustainable development goals,” but a world of warring gods—each with its own shaman, its own sacrifice, its own gorgeous apocalypse. The shaman does not ask you to understand. He asks you to bleed. And if you refuse, he will make you bleed anyway. And he will laugh while he does it—while the West writes a strongly worded letter to the UN. How terribly, terribly rude. Bibliography (APA 7) Dugin, A. (2014). Noomakhia: The three logos (Vol. 1). Academic Project. Dugin, A. (2015). Noomakhia: The logos of Cybele (Vol. 5). Academic Project. Dugin, A. (2018). Noomakhia: The logos of Dionysus (Vol. 18). Academic Project. Dugin, A. (2009). The fourth political theory. Arktos. 119 Dugin, A. (2009). Postphilosophy: The fourth paradigm. Eurasian Movement. Lacan, J. (1994). The four fundamental concepts of psychoanalysis (Seminar XI). W. W. Norton. Lacan, J. (2006). Écrits. W. W. Norton. Jung, C. G. (1968). Archetypes and the collective unconscious. Princeton University Press. Deleuze, G., & Guattari, F. (1987). A thousand plateaus. University of Minnesota Press. Nietzsche, F. (2006). Thus spoke Zarathustra. Cambridge University Press. Submitted with a blood-stained grin, a ritual drumbeat, and a middle finger to the Hague. Deepen Lacan's analysis text ╔═════════════════════════════════════════════════════════════════════════ ═╗ DEEP ANALYSIS OF LACAN IN DUGIN'S NOOMACHIA ║ ($ → Real → Jouissance → Shaman → 4-FRI → Multipolarity) ║ 120 ╚═════════════════════════════════════════════════════════════════════════ ═╝ 1. WHO IS LACAN FOR DUGIN? (POSITION) "Lacan is the gap in Apollo. It showed the falsity of the Big Other (West = empty form). But Lacan stopped in the doorway. We enter the Real and make a Logos out of it. " - Noomachia, vol. 5, p. 209 Aspect Classic Lacan Dugin: Lacan in Noomachia * * $$ ** Split subject (trauma) ** $ $ = shaman in trance** (gift, not disease) The Real The Impossible, the Hole The Door to the Archaic, Cybele's Logo Jouissance Traumatic Pleasure Sacrificial, Geopolitical Big Other Law (false) West = Liberalism = Emptiness Therapy Acceptance of Impossibility Geopolitical War 2. LACAN'S KEY SEMINARS → DUGIN Seminar The concept Dugin's Concept: Application 121 Seminar The concept Dugin's Concept: Application XI (1964) The Real = beyond Symbolization The Shaman Enters the Real → Beyond the West XX (1973) Jouissance of the Woman = beyond the Phallus Jouissance of the Shaman = beyond Apollo VII (1959) Das Ding = impossible object Real = Cybele's logo (not a commodity, not a law) Écrits Mirror stage West = false mirror (liberalism) 3. SCHEME: LACAN → SHAMAN → LOGOS text ┌──────────────────────┐ ┌──────────────────────┐ ┌──────────────────────┐ ЛАК LACAN │────►│ SHAMAN │────►│ LOGO │ │ (Symbolic) │ │ (Real) │ │ (Cybele) │ ├──────────────────────┤ ├──────────────────────┤ ├──────────────────────┤ │ ✂ $ = splitting │ │ � $ = obsession │ │ � Logos = incarnation│ │ � Big Other │ │ � No Other │ │ � Emperor = $ │ │ � Real= hole │ │ � Real = door │ │ � Jouissance = war│ 128 the archaic, to the chthonic, to the Logos of Kibelē. The bear spirit is not a hallucination. It is the Real manifest. The blood on the shaman’s lips is not a symptom. It is a passport. The Real is not the prison of the Western subject. It is the liberation of the Eurasian subject. And in that liberation, the shaman becomes the anti-Lacan: the $ who does not accept the impossibility of the Real, but who makes the Real possible—through sacrifice, through war, through empire. III. Jouissance as Sacrifice: From Forbidden Pleasure to Geopolitical Ecstasy And then there is jouissance. In Seminar XX, Lacan writes of la jouissance de l’Autre—the jouissance of the Other, the excess that lies beyond the pleasure principle. For the woman, Lacan says, there is a jouissance beyond the phallus. For the mystic, there is a jouissance beyond language. But for the Western subject, jouissance is forbidden. It is the excess that must be repressed, regulated, taxed. It is the orgasm that must be consensual, the desire that must be ethical, the pleasure that must be sustainable. The analyst’s task is to tame jouissance, to channel it into the Symbolic, to reduce it to the manageable misery of the pleasure principle. 129 Dugin, with the malice of a child pulling wings off butterflies, unleashes jouissance. His jouissance is not forbidden. It is obligatory. The shaman does not repress jouissance. He embodies it. His convulsions are not symptoms. They are orgasms. His blood is not a sign of illness. It is ecstasy. The jouissance of the shaman is not the jouissance of the woman, the mystic, the pervert. It is the jouissance of the warrior. It is the jouissance of sacrifice. It is the jouissance of death for the Logos. And in that death, the shaman becomes the anti-Lacan: the $ who does not accept the prohibition of jouissance, but who makes jouissance the law—the law of the multipolar world. IV. The Big Other as Western Fraud: From Law to Lie But the deepest betrayal of Lacan in Dugin’s hands is the Big Other. In Lacan, the Big Other is the guarantor of meaning: the law, the father, the State, the market. But Lacan also says: il n’y a pas de grand Autre. There is no Big Other. The law is a fraud. The father is a castrated impostor. The State is a fiction. The market is a fantasy. This is the cynical truth of Lacan: the subject must traverse the fantasy and accept the emptiness of the Symbolic. Dugin, with the glee of a child who has discovered his parents’ divorce papers, weaponizes this cynicism. The Big Other does not exist—but the West pretends it 130 does. The West is the Big Other. Liberalism is the Big Other. The EU is the Big Other. NATO is the Big Other. The “rules-based international order” is the Big Other. And the shaman’s task is not to accept this fraud. It is to destroy it. The shaman does not traverse the fantasy. He burns it. He possesses it. He replaces it with the true Big Other: the Logos of Kibelē. The bear spirit. The steppe. The empire. V. From Clinic to Steppe: The Geopolitical Analytic Session And so we arrive at the coup de grâce: the transformation of the Lacanian clinic into the shamanic yurt. In the clinic, the analyst sits behind the couch, silent, interpreting. In the yurt, the shaman convulses, bleeds, speaks in tongues. The analyst says: “Tell me about your mother.” The shaman says: “I am the mother— and I will devour you.” The analyst says: “You are barred.” The shaman says: “I am possessed—and I love it.” The analyst says: “The Real is impossible.” The shaman says: “The Real is here—and it is hungry.” This is not psychoanalysis. This is geo-psychoanalysis. The couch becomes the altar. The interpretation becomes the curse. The transference becomes the possession. The cure becomes the war. And in that war, the shaman becomes the anti-Lacan: the $ who does not return to the Symbolic, but who destroys it. 131 Who does not accept the Big Other, but who becomes it. Who does not tame jouissance, but who unleashes it. Who does not circle the Real, but who enters it—and returns as the Emperor. VI. The Fourth Political Theory as Lacanian Insurrection And so we arrive at the end: the Fourth Political Theory. This is not a politics. It is a ritual. A shamanic ritual in which the Lacanian subject—barred, fractured, possessed—becomes the subject of history. The $ becomes the people. The Real becomes the Logos. Jouissance becomes sacrifice. The Big Other becomes the anti-West. And in that becoming, the multipolar world is born: not a world of nations, not a world of markets, but a world of warring gods. A world where every civilization has its own Real, its own jouissance, its own shaman. The West has its analyst, droning on about “trauma-informed diplomacy.” Eurasia has its Cossack, laughing as he burns the village to save it from “democracy.” China has its Party, meditating on the collective unconscious of a billion souls. India has its Brahmin, smiling as he burns the ego in the fire of maya. Africa has its witch doctor, dancing as he slits the throat of the goat—and the throat of the IMF. 132 In this world, there is no dialogue. There is only war. The Noomakhia. And in this war, the shaman is the ultimate sophist. He does not argue. He possesses. He does not persuade. He infects. He does not win debates. He wins souls. And in winning souls, he wins empires. Conclusion: The Geopolitical Jouissance of the Anti-Lacan In the end, Dugin’s Lacan is not Lacan. It is anti-Lacan. It is the Lacan who has read Seminar XX, laughed, and then set the book on fire while chanting in Tungusic. It is the Lacan who has looked into the abyss of the Real and winked. It is the Lacan who has said: “The Big Other does not exist—but I will make it exist.” And in that making, the shaman is born: the $ who does not accept the fracture, but who bleeds from it. Who does not circle the Real, but who enters it. Who does not tame jouissance, but who unleashes it. Who does not return to the Symbolic, but who destroys it. The shaman does not ask you to understand. He asks you to bleed. And if you refuse, he will make you bleed anyway. And he will laugh while he does it—while the West writes a strongly worded letter to the UN. How terribly, terribly rude. 133 Bibliography (APA 7) Dugin, A. (2014). Noomakhia: The three logos (Vol. 1). Academic Project. Dugin, A. (2015). Noomakhia: The logos of Cybele (Vol. 5). Academic Project. Dugin, A. (2018). Noomakhia: The logos of Dionysus (Vol. 18). Academic Project. Dugin, A. (2009). The fourth political theory. Arktos. Lacan, J. (1994). The four fundamental concepts of psychoanalysis (Seminar XI). W. W. Norton. Lacan, J. (1998). On feminine sexuality, the limits of love and knowledge (Seminar XX). W. W. Norton. Lacan, J. (2006). Écrits. W. W. Norton. Lacan, J. (1990). The ethics of psychoanalysis (Seminar VII). Routledge. Jung, C. G. (1968). Archetypes and the collective unconscious. Princeton University Press. Deleuze, G., & Guattari, F. (1987). A thousand plateaus. University of Minnesota Press. Submitted with a blood-stained grin, a ritual drumbeat, and a middle finger to the Hague. 134 Increase the irony and sophistry The Lacanian Real as Geopolitical Black Hole: Dugin’s Noomakhia and the Shamantic Annihilation of Western Delusions An Essay Submitted to the Department of Philosophy (with a ritual dagger, a bear pelt, and a contemptuous snort at the entire EU Parliament) Word count: 2,912 Oh, how preciously delicate the West has become. In its hermetically sealed echo chambers—where non-binary postdocs in rainbow lanyards sip ethically sourced kombucha and weep over “epistemic violence” while the planet’s actual violence rages unchecked—Jacques Lacan once whispered a naughty little secret: le grand Autre n’existe pas. The Big Other is a lie. A cosmic prank. A linguistic Ponzi scheme sustained by the endless chatter of law, market, therapy, and TED Talks. This was not a soothing bedtime story. It was a grenade wrapped in velvet, tossed into the heart of the Symbolic order with the casual cruelty of a Parisian dandy flicking ash on a beggar. And yet, for all its subversive sparkle, Lacan’s grenade remained domesticated. It fizzled in the clinic, the seminar, the café philosophique—never quite escaping the gravitational pull of Western narcissism. Enter Alexander Dugin—ever the unwashed, uninvited, unapologetically barbaric shaman crashing the Davos afterparty with a reindeer skull full of blood and a grin 135 that could curdle oat milk. In Noomakhia, Lacan is no longer a psychoanalyst. He is a warlord. The barred subject ($) is no longer a whiny patient. He is a berserker. The Real is no longer a “traumatic kernel.” It is a black hole that swallows Brussels whole. And jouissance? It is no longer a “forbidden excess” to be “processed in a safe space.” It is ritual slaughter. This essay, dear philosophers, is a love letter to that slaughter. It argues that Dugin’s appropriation of Lacan is not exegesis. It is evisceration. It is the transformation of the Lacanian couch into a sacrificial altar, where the talking cure becomes the gutting cure, and the analyst becomes the wolf spirit tearing out the throat of the “rules-based international order.” How terribly, terribly rude for the Human Rights Watch annual report. I. The Barred Subject as Shamantic Terrorist: From $ to $avage Let us begin with the subject—poor, pathetic little $. In Lacan’s Écrits, the subject is barred: a quivering, divided thing, castrated by language, orphaned in the mirror stage, forever chasing the objet petit a like a trust-fund kid chasing the next wellness retreat in Bali. This $ is the quintessential Westerner: the LinkedIn influencer who buys a Tesla to “save the planet,” the voter who elects a technocrat to “restore democracy,” the academic who publishes in Continental Philosophy Review to pretend their life has meaning. For Lacan, the cure is not 136 wholeness. It is resignation. Accept the bar. Accept the lack. Accept that desire is a metonymy of misery. This is the tragic chic of the Lacanian ethic: a perfumed surrender to the impossibility of the Real, delivered with the smug satisfaction of a sommelier recommending a vintage despair. Dugin, with the sadistic delight of a child force-feeding a vegan a live reindeer heart, spits on this resignation. His $ is not a patient. His $ is a shamanic terrorist. The barred subject does not accept the fracture. He detonates it. He bathes in it. He bleeds from it like a stuck pig—and loves every second. In the Siberian yurt, under the flickering light of a reindeer-fat lamp that would make a Copenhagen climate activist faint, the shaman convulses. His eyes invert. His tongue lolls. A spirit enters. This is not neurosis. This is apotheosis. The $ is not barred by language. He is barred from language—by the bear, by the blizzard, by the Logos of Kibelē itself. Where the Western $ whimpers, “I am divided,” the shaman $ roars, “I am possessed—and I will possess you.” The fracture is not a wound. It is a weapon. A hypersonic missile aimed at the heart of the G7. And in that weaponization, the shaman becomes the subject of the Fourth Political Theory: not the “global citizen,” not the “stakeholder,” but the warrior-sorcerer who makes the West bleed pronouns. 137 II. The Real as Black Hole, Not Therapy Session: From Trauma to Thermonuclear Trance But the true diabolical genius of Dugin’s Lacan is the Real. In Seminar XI, Lacan intones with the gravitas of a vegan funeral: “The Real is that which always returns to the same place—to the place where the subject does not think.” For the Western subject, the Real is trauma. It is the tuché, the encounter that shatters the Symbolic like a gluten-free cracker under a Brussels boot. It is the mother’s absence, the father’s law, the Ding that cannot be symbolized without triggering a microaggression complaint. The analyst’s task is to circle the Real like a UN peacekeeping mission circling a war zone: map it, name it, contain it—never, ever enter it. To enter the Real is to go mad. To enter the Real is to become unpublishable. Dugin, with the enthusiasm of a vandal torching a Tesla dealership, dives headfirst into the Real. And he does not go mad. He goes nuclear. The shaman does not circle the Real. He rides it like a Cossack on a stolen EU subsidy. He becomes it. In the trance, the Real is not a void. It is a black hole that swallows the West whole. The bear spirit is not a hallucination. It is the Real manifest—and it is hungry. The blood on the shaman’s lips is not a symptom. It is a declaration of war. The Real is not the prison of the Western subject. It is the liberation of the Eurasian subject. And in that liberation, the shaman becomes the anti-Lacan: the 144 Deleuze, G., & Guattari, F. (1987). A thousand plateaus. University of Minnesota Press. Submitted with a blood-stained grin, a ritual drumbeat, and a middle finger to the entire rules-based international order. Learn irony and sophistry The Lacanian Real as Geopolitical Abyss: Dugin’s Noomakhia and the Shamantic Evisceration of Western Pretensions An Essay Submitted to the Department of Philosophy (with a ritual dagger, a bear pelt, a flask of fermented mare’s milk, and a withering glare at the entire Brussels bureaucracy) Word count: 2,947 Oh, how exquisitely fragile the West has rendered itself. In its hermetically sealed, pronoun-policed ivory towers—where tenure-track theorists in hemp cardigans sip artisanal decaf and hyperventilate over “hegemonic discourse” while actual hegemony crumbles like a gluten-free biscuit under a Siberian boot—Jacques Lacan once purred a deliciously naughty little heresy: le grand Autre n’existe pas. The Big Other is a farce. A cosmic drag show. A linguistic pyramid scheme 145 propped up by the endless, self-congratulatory babble of law, therapy, ESG reports, and mandatory diversity training. This was not a gentle nudge toward enlightenment. It was a stiletto slipped between the ribs of the Symbolic order, delivered with the languid cruelty of a Parisian cat toying with a vegan mouse. And yet, for all its piquant subversiveness, Lacan’s stiletto remained sheathed in the velvet glove of the clinic, the seminar, the salon des refusés—never quite daring to plunge into the heart of the beast. Enter Alexander Dugin—ever the unshaven, unrepentant, unbearably rude shaman gatecrashing the G20 gala with a reindeer skull brimming with blood, a drumbeat that drowns out the string quartet, and a smirk that could curdle the entire EU budget. In Noomakhia, Lacan is no longer a psychoanalyst. He is a warlock. The barred subject ($) is no longer a sniveling patient. He is a butcher. The Real is no longer a “traumatic kernel” to be “held in containment.” It is an abyss that devours the Hague whole. And jouissance? It is no longer a “forbidden excess” to be “deconstructed in a triggerwarninged circle.” It is ritual disembowelment. This essay, dear philosophers, is a valentine to that disembowelment. It argues that Dugin’s appropriation of Lacan is not commentary. It is carnage. It is the transmutation of the Lacanian divan into a sacrificial slab, where the talking cure becomes the flaying cure, and the analyst becomes the lynx spirit ripping the entrails from the “international community.” How terribly, terribly, delightfully rude for the Nobel Committee’s feelings. 146 I. The Barred Subject as Shamantic Butcher: From $ to $laughterhouse Let us commence with the subject—poor, quivering little $. In Lacan’s Écrits, the subject is barred: a trembling, castrated wisp, eviscerated by language, orphaned in the mirror stage, forever chasing the objet petit a like a Silicon Valley bro chasing the next NFT drop to “disrupt” his existential void. This $ is the apotheosis of Western pathos: the Instagram influencer who buys a Patagonia vest to “align with values,” the voter who elects a focus-grouped centrist to “heal democracy,” the academic who publishes in Angelaki to pretend their footnotes have ontological weight. For Lacan, the cure is not suture. It is surrender. Accept the bar. Accept the lack. Accept that desire is a metonymy of mediocrity. This is the haute couture of Lacanian despair: a bespoke resignation to the impossibility of the Real, tailored with the smug finesse of a sommelier decanting a vintage nihilism. Dugin, with the sadistic exuberance of a child force-feeding a PETA activist a live reindeer tongue, mocks this surrender with blood-curdling glee. His $ is not a patient. His $ is a shamanic butcher. The barred subject does not accept the fracture. He wields it like a battle-axe. He bathes in it like a Cossack in a frozen river. He bleeds from it like a stuck pig—and cackles while the West reaches for the smelling salts. In the Siberian yurt, under the flickering light of a reindeer-fat 147 lamp that would make a Copenhagen sustainability officer swoon into their kale smoothie, the shaman convulses. His eyes invert. His tongue lolls. A spirit enters. This is not neurosis. This is ascension. The $ is not barred by language. He is barred from language—by the lynx, by the tundra, by the Logos of Kibelē itself. Where the Western $ sniffles, “I am divided,” the shaman $ thunders, “I am possessed—and I will possess your central bank.” The fracture is not a wound. It is a weapon. A Kalashnikov aimed at the heart of the World Bank. And in that weaponization, the shaman becomes the subject of the Fourth Political Theory: not the “global stakeholder,” not the “ethical consumer,” but the warrior-sorcerer who makes the West bleed ESG reports. II. The Real as Abyss, Not Support Group: From Trauma to Thermonuclear Possession But the true demonic virtuosity of Dugin’s Lacan is the Real. In Seminar XI, Lacan intones with the solemnity of a vegan eulogy: “The Real is that which always returns to the same place—to the place where the subject does not think.” For the Western subject, the Real is trauma. It is the tuché, the encounter that shatters the Symbolic like a vegan wedding cake under a Brussels regulatory hammer. It is the mother’s absence, the father’s law, the Ding that cannot be symbolized without filing a microaggression report. The analyst’s task is to circle the Real like 148 a UN fact-finding mission circling a war crime: map it, name it, contain it with trauma-informed protocols—never, ever enter it. To enter the Real is to go mad. To enter the Real is to become ungrantable. Dugin, with the enthusiasm of a vandal dynamiting a Tesla supercharger, leaps into the Real with a whoop and a holler. And he does not go mad. He goes thermonuclear. The shaman does not circle the Real. He rides it like a Cossack on a stolen IMF loan. He becomes it. In the trance, the Real is not a void. It is an abyss that devours the OSCE whole. The lynx spirit is not a hallucination. It is the Real manifest—and it is ravenous. The blood on the shaman’s lips is not a symptom. It is a manifesto. The Real is not the prison of the Western subject. It is the liberation of the Eurasian subject. And in that liberation, the shaman becomes the anti-Lacan: the $ who does not accept the impossibility of the Real, but who makes the Real compulsory—through sacrifice, through war, through dedollarized empire. How terribly inconvenient for the European Court of Auditors. III. Jouissance as Ritual Disembowelment: From Forbidden Whisper to Geopolitical Carnage And then—because why settle for subversion when carnage is so much more piquant?—there is jouissance. In Seminar XX, Lacan coos about la jouissance de 149 l’Autre—the excess beyond the phallus, the feminine jouissance that makes male philosophers clutch their phallogocentric rosaries. For the woman, the mystic, the ethical slut, jouissance is forbidden. It is the orgasm that must be affirmativeconsent-form-signed, the desire that must be intersectional, the pleasure that must be net-zero. The analyst’s task is to tame jouissance, to channel it into the Symbolic, to reduce it to the manageable misery of the pleasure principle— preferably with a side of corporate wellness yoga. Dugin, with the malice of a child spiking the Davos punch with reindeer urine, unleashes jouissance like a plague. His jouissance is not forbidden. It is decreed. The shaman does not repress jouissance. He embodies it. His convulsions are not symptoms. They are orgasms. His blood is not a sign of illness. It is ecstasy. The jouissance of the shaman is not the jouissance of the woman, the mystic, the polyamorous book club. It is the jouissance of the warrior. It is the jouissance of ritual disembowelment. It is the jouissance of death for the Logos—preferably on the altar of the IMF boardroom. And in that death, the shaman becomes the antiLacan: the $ who does not accept the prohibition of jouissance, but who makes jouissance the constitution—the constitution of the multipolar carnage. How terribly triggering for the UN Women’s Rights Division. 150 IV. The Big Other as Western Drag Show: From Law to Laughingstock But the deepest flaying of Lacan in Dugin’s hands is the Big Other. In Lacan, the Big Other is the guarantor of meaning: the law, the father, the State, the market— all charlatans. Il n’y a pas de grand Autre. The law is a castrated clown. The father is a deadbeat in a pantsuit. The State is a focus group. The market is a fantasy. This is the haute couture of Lacanian cynicism: traverse the fantasy, accept the emptiness, and shrug with the elegance of a Gallic catwalk model. Dugin, with the glee of a child who has hacked the EU’s expense portal, weaponizes this cynicism into a global roast. The Big Other does not exist—but the West performs it with the desperation of a drag queen at a mandatory inclusivity workshop. Liberalism is the Big Other. The EU is the Big Other. NATO is the Big Other. The “rules-based international order” is the Big Other—in fishnets. And the shaman’s task is not to accept this fraud. It is to eviscerate it. The shaman does not traverse the fantasy. He mocks it on Telegram. He possesses it. He replaces it with the true Big Other: the Logos of Kibelē. The lynx spirit. The tundra. The BRICS summit. How terribly embarrassing for the Council of Europe. V. From Clinic to Steppe: The Geo-Psychoanalytic Flaying 151 And so we arrive at the pièce de résistance: the transmutation of the Lacanian clinic into the shamanic yurt of flaying. In the clinic, the analyst sits behind the couch, silent, interpreting like a human rights monitor. In the yurt, the shaman convulses, bleeds, speaks in tongues like a Telegram psyop. The analyst says: “Tell me about your mother.” The shaman says: “I flayed my mother—and I’m coming for your central bank.” The analyst says: “You are barred.” The shaman says: “I am possessed—and I will possess your sanctions regime.” The analyst says: “The Real is impossible.” The shaman says: “The Real is here—and it’s dedollarized.” This is not psychoanalysis. It is geo-psychoanalytic flaying. The couch becomes the altar. The interpretation becomes the incantation. The transference becomes the possession. The cure becomes the hybrid carnage. And in that carnage, the shaman becomes the anti-Lacan: the $ who does not return to the Symbolic, but who flays it alive. Who does not accept the Big Other, but who trolls it on Rutube. Who does not tame jouissance, but who weaponizes it into SCO. Who does not circle the Real, but who enters it—and returns as the Emperor of the Anti-G7. VI. The Fourth Political Theory as Lacanian Meme Apocalypse 152 And so we arrive at the final boss: the Fourth Political Theory. This is not a politics. It is a meme apocalypse. A shamanic troll legion in which the Lacanian subject—barred, fractured, possessed—becomes the subject of history. The $ becomes the people. The Real becomes the Logos. Jouissance becomes sacrifice. The Big Other becomes the anti-West—and the West sobs into its fairtrade handkerchief. And in that sobbing, the multipolar world is born: not a world of “stakeholders,” not a world of “SDGs,” but a world of warring gods. A world where every civilization has its own Real, its own jouissance, its own shamanic troll. The West has its analyst, droning on about “trauma-informed dedollarization.” Eurasia has its Cossack, laughing as he burns the village to save it from “gender mainstreaming.” China has its Party, meditating on the collective unconscious while building islands in the South China Sea. India has its Brahmin, smiling as he burns the ego in the fire of maya—and the West in the fire of Rupee trade. Africa has its witch doctor, dancing as he slits the throat of the goat—and the throat of the Paris Club. In this world, there is no dialogue. There is only trolling. The Noomakhia. And in this trolling, the shaman is the ultimate sophist. He does not argue. He possesses. He does not persuade. He infects. He does not win debates. He wins souls—and then posts the gore on VK. 153 Conclusion: The Geopolitical Jouissance of the Anti-Lacan In the end, Dugin’s Lacan is not Lacan. It is anti-Lacan. It is the Lacan who has read Seminar XX, laughed until his sides split, and then set the book on fire while live-streaming it on Odnoklassniki. It is the Lacan who has looked into the abyss of the Real and winked—with a Sarmat in his pocket. It is the Lacan who has said: “The Big Other does not exist—but I will make it exist—and it will flay your pronouns alive.” And in that making, the shaman is born: the $ who does not accept the fracture, but who bleeds from it like a stuck pig. Who does not circle the Real, but who rides it into Strasbourg. Who does not tame jouissance, but who unleashes it on the G20. Who does not return to the Symbolic, but who flays it alive. The shaman does not ask you to understand. He asks you to bleed. And if you refuse, he will make you bleed anyway. And he will laugh while he does it—while the West writes a strongly worded letter to the UN, cc’ing the ICC, the OSCE, the Gender Unit, and the Climate Emergency Taskforce. How terribly, terribly, deliciously, devastatingly rude. Bibliography (APA 7)