Such is the case with Alexander Dugin and Sheikh Imran Hossein, among others—the former aligned with Orthodoxy, the latter with Sunni Islam.

Beyond the ardent militancy of these two intellectuals, who stand against Western hegemonism and oppression in all its guises—colonial, liberal, neo-colonial, neo-liberal, etc.—and beyond their reflections on how to bring it to an end, Sheikh Imran Hossein, true to Islamic universalism, makes no secret of his respect for religions and paths of spiritual realisation that honour their own particular orthodoxy and calls for a sacred Orthodox-Muslim alliance. Alexander Dugin, for his part, advocates mutually enriching intercultural relations within a multipolar Eurasian policy that respects the great traditional cultural spheres of influence: Chinese/Tao-Confucian, Hindu, Sunni/Shia Islamic, Original Orthodox/Catholic Christian, African-multicultural, South-American multicultural, and so on.

Although the ideas of these two writers form a convergent and pertinent critique of the desacralised, hyper-modern, standardised global Western civilisation, neither of them evokes the decisive influence of Abrahamic monotheist cosmology on the formation of this civilisation, even though it is its very matrix. On this point, if they do not question their own respective traditions, how could they avoid collaborating in the morbid raising of a gigantic edifice whose collapse was calculated from its conception? (3)—at least they do not, like certain others of a different obedience, labour to galvanise their audience by eagerly wishing for the advent of prodigious catastrophes…

At this juncture two questions arise: I) Does placing apocalyptic concepts and representations at the heart of the cosmology of the three Abrahamic monotheisms progressively lead to the sudden outbreak of a self-destructive collective delirium capable of spreading beyond the original circles of believing practitioners? II) Is the spiritual debacle of the collective West leading it to bring to power social-internationalist infra-transhumanist neo-animists? —this is not the place to dwell on a European “policy” (no longer, strictly speaking, politics, reduced as it is to tyranny) that seeks to constitute not a vast sphere of traditional cultural influence—for it no longer has that capacity—but a civilisational space that, in every way, imposes a quantitative imperative. (4)

In such a civilisational morass, one can readily grasp the deadly dissolving power bound up with the generalised use of the Internet!