The Triumph of Mankind Over the Great Reset: Guns, Books, and the Social Contract

Joaquin Flores

November 20, 2020

In The Dystopic Great Reset and the Fight Back: Population Reduction and Hope for the Children of Men , our Part I, we developed on our previous essays on planned obsolescence and the problems of the old paradigm as we enter the 4th Industrial Revolution. We looked at how several science fiction works like ‘The Virus’ and ‘Children of Men’ in culture actually predicted and lent to us an understanding the new reified nightmare being built around us. Finally, we looked at Althusser’s ‘ISA’, Ideological State Apparatus and how this was developed towards a politically correct elite culture which opened the door to the so-called ‘new normal’, where slavery and self-harm are virtue signals.

At the end of ‘The Dystopic Great Reset and the Fight Back […]’ that it would be necessary to trace aspects of the history of the social contract in order to lay the foundation of understanding

In our previous essay ‘Capitalism After Corona Lockdown: Having the Power to Walk Away, we also then posed the question of the social contract itself.

Because the vast majority of us today are born into civilization, we don’t always think about its origins in terms of the agency of individuals who joined or formed the first civilizations. We tend to be taught through our institutions that it was something in between voluntary and natural, and the great 19th century nationalist romanticism promoted a view of self-determination of peoples, a view that would later be taken up by nationalist and leftist movements around the world in the 20th century – later enshrined in the UN.

But much of the story of the first state-building civilizations, understanding that people are a resource when organized and put to work, is that some balance between slavery and half-freedom rests at its foundation.

The mass production of books and guns, which came about within the same historical period, entirely upended the old foundation of class society. The mass production of guns and books may have, at a certain point, been seen as powerful reinforcements for the status quo. Larger armies could be effectively armed at lower cost. The Ideological State Apparatus, as we can infer from Althusser, could be disseminated and internalized more effectively. But as with technology, came its dual-use features. The very technologies developed with an eye at perfecting the control mechanisms within the status quo of oligarchic orders, in keeping up with the technologies that other competing power networks (countries, kingdoms, nations, etc.), can be turned on its head if these technologies were democratized and fell into the hands of the broadest possible numbers of people. Such was the process both in the American Revolution, and also for instance in the Vietnamese resistance to Japanese, French, and American colonialism in the last century.

For the first time in many centuries, knowledge and brute force were no longer an insurmountable near-monopoly held by the state or those it could compromise. The gun – the great equalizer of men, and the book – the great liberator of minds.

Since that epoch of great emancipation and promise, technology has continued with this contradictory path of dual-use. However, the balance of power and the natures of technologies hitherto developed has shifted tremendously, favoring the status quo and disempowering the broad masses. This lamentable condition, however, is upended by the applied technologies which the real 4th Industrial Revolution (not the World Economic Forum’s model) brings into being.

In the last epoch of the 20th century, we had begun a dangerous trajectory to a blind-sighted overspecialization (compartmentalization/fachidiotizmus) which are the hallmarks of technocracy, and away from the liberatory epoch of centuries past which gave rise to constitutional republics.

In the past, before the old liberatory epoch, just as a military class was reliant on exclusive access to armaments, today is characterized by a combination of pharmaceutical and social programming through media which are powers out of the reach of the people. This rise and perfection of what Heidegger would define and what Marcuse would characterize as a permanently stable techno-industrial bureaucratic mode of society, characterizes today’s world of social-media influencing, anti-depressants, mass psychological operations such as virtual or holographic pandemics (HIV, Covid-19, etc.), and the surveillance state.

This part is most important in establishing that for the foreseeable future, escaping the 4th Industrial Revolution is an impossibility. At the same time, the dual-use nature of the technologies still hold some liberatory potential, but the past methods of arriving at these has changed.

This means that the ideology of the ruling class is tremendously important. Unlike revolutionary republican and bolshevist conceptions of power and change which share an insurrectionist presumption premised in the liberatory age of guns and books (which made the ‘political soldier’ a possibility), we have increasingly entered a zenith point in social-control technologies wherein the likelihood of a controlled group winning a contest for power against the controlling group approaches zero, if we imagine this as a contest between armed groups wherein the military acts not in the interests of their extended families, but in the interests of those writing the checks.

Such limitations were already understood by those influenced by bolshevism, such as Antonio Gramsci in his discussion of hegemony in his Quaderni del Carcere. Cultural hegemony is a war of attrition over the entire ideological terrain, a component of what today we might call full-spectrum dominance. This parallels (and must have influenced) the later Althusserian conception of the Ideological State Apparatus (ISA).

The single-most revolutionary legal document to have arisen in the course of the last three-hundred years in the western tradition was the U.S. Constitution. At its foundation rests the assumption that man is born free, and enters into a social contract willingly, a view supported by a view of natural rights, natural law, and an equality of the soul endowed by the creator.

It is a social contract that man enters into every-day, and can exit any-day.

To understand the liberatory potential of a 4th Industrial Revolution is to understand the dual-use nature of technology in the history of liberatory epochs.

Before the rise of computers and robots performing much of the labor in society, societies grew in strength as they grew in people. With automation and roboticization, human beings become a surplus cost of no consequence to production provided that society itself is not anthropocentric.

The new normal being proposed, is one with no freedom of thought, let alone expression. It is one with social credit, tagging people as if they were animals on a wildlife reserve, and the total regimentation of every-day life. The contours of what techno-industrial civilization can lead to, of what scientific tyranny looks like, is not only visible to us now, but has been creeping into our lives for the past century.

The response to this in the U.S. has been an increasing support for Trump and the phenomenon that can really be described as ‘Trumpism’, which despite the media hologram of a Biden victory will most probably result in a second Trump administration. Trumpism has become synonymous with Constitutionalism, despite the revenge-fantasy language and tropes employed by a disconcerting segment of its base. In England, we have seen a parallel movement of the post-left, and a rise in ‘common law’ activism and an activist education campaign surrounding the meaning of the Magna Carta. For these parallel reasons, we had also previously characterized the Trump phenomenon as the child of a frustrated Occupy Wall Street movement after its affair with the Tea Party, but back in numbers and strength by a dispossessed working class long ago betrayed by organized labor, the DNC, and imbalanced trade deals with China.

But while these responses (with their defects and limitations) are a healthy sign, they do not yet have the depth to articulate a countering vision for society which also takes into account the state of technology as it exists today. That is why we have not seen a very thorough public discussion on the reality of technology, and the state of matters which are real and present.

Instead, we see from the conservative reaction to the 4IR – a reaction which raises all of the correct concerns and levies all of the correct criticisms against the banker’s version of it. This historically parallels the Luddites, who saw at the start of the 19th century that mass industry was replacing the work of the skilled trades and craftsmen with machines.

Their solution, to destroy the machines, failed primarily because machines produce more in volume than men. Even if they had won the political battle, it would have only been a matter of time before a competing society fully utilizing industry would over-take theirs. And perhaps this here tells the entire story of the conquest over nomadic and agriculturalist societies at the hands of the state-building, techno-industrial societies even thousands of years ago.

And so we arrive at the stark truth – there is no running or hiding from the future.

It is the task of free citizens to take ahold of the emerging new technologies into their own hands, for their own purposes: to live in society that acts towards human freedom and dignity of the soul. A world where our small children can grow up in a world without unnecessary humility or fear. A world where there is promise and hope, a promise truly justified by a real-existing society around them based upon what is true, what is beautiful, and what is good.

من فلسطين الخبر اليقين

علينا أن نوثّق كلّ ما يتعلق بهويتنا وعروبتنا
بثينة شعبان

بثينة شعبان 

المصدر: الميادين نت

14 أيلول 00:01

يمكن اعتبار القرن الماضي تجربة خاضها العدوّ الصهيوني في فلسطين، واليوم وفي القرن الحادي والعشرين يعمل على نقل هذه التجربة للبلدان العربية كلّها أو بعضها حسبما تتوافر له الظروف

كان اجتماع الجامعة العربية بهدف اتخاذ موقف من تطبيع الإمارات مع العدو الصهيوني مثيراً للخزي والشفقة والاستغراب؛ ففي الوقت الذي اعتقد كل وفد أنه يعتزم أن يتخذ موقفاً من الورقة الفلسطينية سلباً أو إيجاباً لم يكن يدرك أنه في العمق إنما يتخذ موقفاً من نفسه ومن بلده الذي يمثله ومن مستقبل شعبه وأجياله.

وإذا كان الرافضون لإدانة التطبيع اعتقدوا أنهم انتصروا في هذا الاجتماع وأسقطوا من حساب الجامعة إدانة التطبيع فإنما كانوا هم الأخسرين لأن مستقبل شعوبهم على المحك ولأن المسؤوليات الملقاة على عاتقهم والتي لم يشعروا بها إلى حدّ الآن تحتّم عليهم التفكير بعمق ورويّة حول ما هم فاعلون في مستقبل اختلف جذرياً عن الماضي الذي عاشوه، وفي تسابق أحداث وضغوط دولية معادية تحتاج منهم إلى جهود مضاعفة في الفكر والعقل والسياسة والحكمة كي يضمنوا خلاصهم هم وليس خلاص فلسطين وكي يضمنوا استمرارهم هم وليس استمرار فلسطين.

علّ ما لم يخطر ببال هؤلاء هو أن فلسطين كانت حقل تجارب أعدائهم منذ “مؤتمر بازل” عام 1893 حيث وضع الصهاينة رؤية شاملة للقرن المقبل ولِما يريدون إنجازه وهو تأسيس دولة على شاكلة الولايات المتحدة الأميركية تقوم بإبادة السكان الأصليين واستجلاب المهاجرين للأرض الغنية بالموارد الطبيعية وها هم في بداية القرن الحادي والعشرين يشعرون أنهم حققوا خططهم التي وضعوها وفق السياسات التي رسموها وأصبح بإمكانهم أن ينتقلوا إلى مرحلة جديدة هدفها ليس “صفقة القرن” وليس ابتلاع الضفة والقطاع فقط وليس إلغاء “حلّ الدولتين” مرة وإلى الأبد وإنما هدفها هو أسرلة المنطقة برمتها ونشر الثقافة الصهيونية على أنقاض الثقافة العربيّة ومن ثمّ تحويل العرب إلى هنود حمر المنطقة والاستيلاء على ثرواتهم وتاريخهم وحضارتهم.

وبعد ذلك نشر ما يعملون عليه منذ عقود من أبحاث وآثار مسروقة ليقنعوا العالم أنهم هم السكان الأصليون لهذه المنطقة برمتها وأنه تم تهجيرهم والاستيلاء على ممتلكاتهم من دون أي وجه حق، ومن بعدها يبدؤون بمطالبة كلّ الدول العربية بالتعويض عن معاناتهم التي تسببوا بها ويصبح الموضوع الأهم في المنطقة هو المظلومية التي تعرّضوا لها والتعويضات المستحقة لهم ولكن ليس من ألمانيا هذه المرة بل من الدول النفطية المهرولة للتطبيع معهم والاستسلام لقوانينهم وخططهم المرسومة بعناية فائقة.

وما تأكيد الإمارات على كلّ المطاعم أن تستعدّ “لتقديم خيار أكل الكوشر” وأن تقوم بتوفير مستلزماته إلا أول الغيث بهدف إحداث التغيير الثقافي في حياة الناس هناك والذي لا يبغي التواجد مع الآخر وإنما يبغي أن يحلّ محله ويثبت تفوّقه عليه وينفي وجوده لصالح المستقدَم من الأكل والفكر والثقافة.

 قد يشعر القارئ لهذه السطور أنها ضرب من الخيال وهنا أودّ أن أذكّره بالفرق بين من يخطط ليوم أو يومين أو لا يخطط على الإطلاق بل تتسم أعماله بردود الأفعال، وبين من يخطط لمئة عام؛ ففي “مؤتمر بازل” عام 1893 قرّر المؤتمر القومي اليهودي أن الحركة اليهودية التي لم تمتلك حينها مصادر بشرية كثيرة عليها أن تركّز على موضوعين أساسيين يجعلان منها قوة ضاربة في العالم وهما موضوع المال والإعلام، كما كان التوجّه هو العلاقات المتميزة مع الولايات المتحدة والانطلاق منها لنشر نفوذها في بقية دول العالم.

اليوم ورغم ضغوط الولايات المتحدة على الكيان لقطع علاقاته مع الصين نلاحظ أن الكيان يعزّز كل أنواع علاقاته مع الصين كما أنه يتغلغل بشكل ممنهج ومدروس في أفريقيا، وما اتفاقات الاستسلام التي عمل ويعمل جاهداً على توقيعها مع أنظمة عربية إلا مقدمة لتغيير ثقافي وبنيوي وجوهري في هذه البلدان لصالح رؤاه وخططه المستقبلية بصهيَنة المنطقة.

ومن هذا المنظور بالذات فهو يضخّم قدرات كيانه التقنية والتكنولوجية والعسكرية والزراعية ويبثّ الدعايات على أنه قادر على تحويل الصحراء إلى جنان خضراء، وأن من يتّسق بالقول والعمل معه سوف يعبر عتبة مستقبل يحلم به الجميع، ولكن ما لا يتوقف عنده الآخرون هو أنه يعمل على توظيف ثروات وقدرات ومؤهلات هذه البلدان ذاتها التي يفرض هيمنته عليها كي يزيد من شأنه وقوته وقدرته على بسط نفوذه أكثر وأكثر وإيهام العالم أن كلّ ما يتم تحقيقه يعود إلى رؤاه وتدبيره .

من هنا فإن الضرورة تقتضي اليوم التمسّك بما لدينا من مقوّمات الهوية الحضارية والثقافية بغضّ النظر أيضاً عن خيار حكام البلدان العربية الخانعين للضغوط الأميركية المعادية للوجود العربي وبغضّ النظر عن جامعة عربية لم تسجّل للعروبة أي إنجاز يذكر في تاريخها لأن الثقافة والهوية هما اللذان يحققان الوجود التاريخي والأبدي للشعوب والدول.

ولنعلم جميعاً أن المعركة تبدأ اليوم؛ معركة الوجود أو عدمه مع هذا الكيان الغاصب، ولنتعلم من الدروس التي عشناها أو عايشناها في فلسطين؛ فاليوم تنشط العناصر الصهيونية في البلدان الأوروبية والغربية لتشتري من الفلسطينيين ثبوتيات ملكية الأرض في فلسطين حتى وإن كانت أوراقاً قديمة تعود إلى ثلاثينيات وأربعينيات القرن الماضي كي ينسجوا قصصهم بأنهم اشتروا الأرض والبيوت ولم يغتصبوا ولم يهجّروا وهذه إحدى الخطوات التي رسموها في محاولاتهم لإثبات حقهم بأرض فلسطين.

ولا نعلم اليوم كم من الوثائق والآثار نهبوا من سوريا والعراق وليبيا وتونس والمغرب ومصر والأردن، ولا نعلم ماذا تنسج مراكز الأبحاث الصهيونية العاكفة على كتابة تاريخ جديد للمنطقة قد يصفع أحفادنا على وجوههم بعد عقود مقبلة. لدرء كلّ هذا علينا أن نوثّق كلّ ما يتعلق بهويتنا وعروبتنا؛ من مأكلنا إلى ملبسنا إلى موسيقانا إلى أغانينا إلى تراثنا إلى قصصنا ورواياتنا، وعلينا أن نتمسك بثقافة عربية أصيلة لا يجد الاستسلام إليها طريقاً.

مهما فعلت الحكومات الفاشلة وطبّعت واحتفلت؛ فهي لا تستطيع أن تفعل شيئاً سوى الاستسلام للعدو إذا ما أمسكت الشعوب بناصية هويتها وتمسكت بها وبجذورها وأورثتها لأجيالها القادمة موثّقة شاهدة على أحقية العرب في هذه الأرض وفي هذا التاريخ.

يمكن اعتبار القرن الماضي تجربة خاضها العدوّ الصهيوني في فلسطين، واليوم وفي القرن الحادي والعشرين يعمل على نقل هذه التجربة للبلدان العربية كلّها أو بعضها حسبما تتوافر له الظروف؛ فالمسألة اليوم ليست الانتصار لفلسطين فقط ولكنها الانتصار للذات من البلد والشعب ومستقبل هذا الشعب الذي يدكّ العدو الصهيوني أول الأسافين في مدماك مستقبله سواء أدرك بعض الحكام العرب المنهزمين ذلك أم لم يدركوا؛ فلا أحد يخطب ودّهم أو يبغي صداقتهم أو حتى يكنّ الاحترام لهم ولكن الهدف هو نهب ثرواتهم والاستيلاء على أرضهم ومواقعهم الجغرافية وتحويلهم إلى مأمورين بإمرة الصهيوني، ومصيرهم سيكون كمصير من طبّع مع الصهاينة من الحكام العرب قبلهم؛ فسيعاملهم الصهاينة بإذلال باعتبارهم عرباً مهزومين مستسلمين؛ فتعامُل إسرائيل مع المطبعين قبل التطبيع ليس كمثله بعد التطبيع.

فمن يجاهد اليوم فإنما يجاهد لنفسه، ومن يرتمي في أحضان الصهاينة ويطبّع حتى على الهاتف فسيعلم الظالمون أي منقلب سينقلبون. حين يعتبر العرب أنّ الانتصار لفلسطين هو انتصار ضروري للذات وللهوية، وأنّه لا فرق لدى هذا العدوّ بين أبناء العرب في بلدانهم المختلفة حينذاك فقط نكون قد بدأنا بخدمة فلسطين وخدمة أنفسنا وبلداننا ومستقبل شعوبنا  

رئيس نتفلكس: السعودية سمحت بعرض أفلام جنسية مقابل حذف حلقة تنتقد ابن سلمان بشدة

Lebanese academic explains Khamenei’s roadmap for ‘New Islamic Civilization’

Source

Lebanese academic explains Khamenei’s roadmap for ‘New Islamic Civilization’

September 11, 2020

Middle East Observer

Description:

The following is a translation of an Arabic article by Lebanese academic Dr Muhammad Mohsen Olleik, in which he analyses the roadmap by Iran’s Ayatollah Sayyed Ali Khamenei for the building of a new “Islamic Civilization”.

Olleik, a lecturer in Education and Islamic Studies from the Lebanese University, says that the Islamic world today is before a “golden opportunity” that can bring about the revival of the Ummah (nation) based on the comprehensive roadmap put forth by Iran’s Khamenei.

Source: Khamenei.ir (Arabic website)

Date: 29 February, 2020

(Important Note: Please help us keep producing independent translations for you by contributing as little as $1/month here: https://www.patreon.com/MiddleEastObserver?fan_landing=true)


Transcript:

“The fate of the region depends on its liberation from the arrogant U.S. hegemony, and the freedom of Palestine from the domination of the Zionist foreigners, God willing. All nations are responsible to help achieve this goal. The world of Islam must erase elements of discord. The unity of Islamic scholars can present Islamic solutions for a new Islamic lifestyle. Cooperation between our universities can improve science and technology, and this cooperation will create the infrastructure for the new civilization. Coordination between our media will correct the culture of the people down to its roots. Communication between our armed forces will push war and transgression away from the entire region. Dealings between our markets will free our economies from the domination of plundering companies. Our people’s travels to one another’s countries will bring us solidarity, affection, unity and friendship”.

– An extract from the Arabic Friday sermon of Ayatollah Sayyed Ali Khamenei in Tehran on January 17, 2020

In this unequivocal manner, and during a Friday sermon imbued with the scent of martyrdom, crammed with masses of thrilled and excited people, and in clear, eloquent Arabic language, Imam Khamenei summarized the principles of the ‘Manifesto’ surrounding the necessary transformation of the Ummah (Islamic world) that “must open a new chapter”.

Although Imam Khamenei has already mentioned some of these ideas related to this structural transformation in previous key statements and sermons, nevertheless, this strategic concentration and in-depth description of the actions required to direct and carry out this desired civilizational transformation has paved the way for all scholars, leaders, decision-makers, influential elites in all fields, and every individual seeking to discover his practical (religious) duty.

Furthermore, the words of Imam Khamenei, that “all nations are responsible”, during this delicate and defining (historical) moment, has removed many popular misconceptions and ambiguities. The process of building the new Islamic civilization is not confined to any one country or nation, or even to the Islamic Republic of Iran. We have always heard this “deduction” being suggested or directly stated by influential personalities and officials from some Islamic movements and parties.

The idea of resistance, despite its sanctity, does not amount to a goal and purpose of action for our jihadi nations and (political) movements. Resistance is a (natural) human reaction to occupation, aggression, attempts to dominate, humiliate, and impose political, cultural or economic dependency. Comprehensive resistance is the path to liberation and to quelling injustice and occupation. However, it is neither an aim nor a goal that (can) define all the frameworks of action and thought.

The primary goal is establishing the new Islamic civilization as a prelude to the salvation of humanity by the ‘awaited justice’ (i.e. the reappearance of Imam Mahdi and Prophet Jesus). All the triumphs and achievements of the resistance movements and the Islamic revival and awakening must be employed to reach this comprehensive “positive” goal, in order bring about a fundamental transformation in the project of Islam whose aim is to achieve perfection (i.e. fulfillment of purpose) and happiness for humans and society.

It is useful to draw attention here to a very important issue which is the key difference between the concepts ‘leader’ and ‘leadership’, rather between ‘The Guardianship of the Jurist (Wilāyat al-Faqīh)’ and ‘The Guardian Jurist (Wali al-Faqih)’. To fulfill the lofty hopes and ideals, the Guardian Jurist – whether the divinely-protected Imam or his deputy – is the cornerstone for reviving, perfecting, and leading humans towards prosperity. However, throughout history till our present day, there have always been exceptional leaders – whether from the divinely-protected (Imams) or elite scholars – who have demonstrated unparalleled intellectual, administrative and political capabilities. The ‘leader’ has always been there. However, when we talk about ‘leadership’, it is a (totally) a different story. (Leadership) is the mutual interaction between the guardian leader and those (who pledge) loyalty to him, and the extent to which (this interaction) produces the greatest desired results and achievements in all areas of material and spiritual progress.

Implementing the plan of the leader requires a civilizational “mobilization” which is deeper and more crucial than the military and political battles, and even (more crucial) than fighting the soft war(s) and cultural invasion(s). This general mobilization must discover the (true) Islamic lifestyle, “the good life”, or what Imam Khamenei calls “the essence of civilization”. This is the area in which we have not advanced properly in yet.

This plan (of ‘Imam Khamenei’) raises many questions about our social behavior and problems plaguing our current lifestyle, such as weaknesses surrounding collective action, widespread consumerist trends, the divorce phenomenon, weak ties (between family members), the lack of mastery in industry and production, the way we dress, our food, architecture, entertainment and many other plagues and phenomena.

First, we need to determine the causes of these (plagues) and how they are entrenched in our societies; and second, we need to have faith in our abilities to change and move towards a good, genuine and contemporary lifestyle derived from the treasure trove of Islamic thought, sciences and values. This transformation (in our lifestyles) can be achieved directly, or by reproducing and innovating in the field of social trends and behaviors, in a way that does not imitate the anti-human Western-American civilization which seeks to destroy other cultures – through both hard and soft power – as it takes advantage of the lack of self-confidence of some culture producers in Islamic societies.

Accordingly, this highlights the necessity of a revolutionary reexamination, and deeper, bolder modes of thinking regarding the fundamentals and strategies (that guide) our work and management of people’s skills and energies in all fields. (These fields) have witnessed (great) jihadi (military) victories, and the masses are (now) eager to bring about a change in the “roots of (their) overall culture”, and are expecting the scholars and leaders to respond emphatically to the project of civilization building that is being spearheaded by the leader (Imam Khamenei). (By doing this), the scholars and leaders will ensure the process of mutual leadership and ‘Guardianship’.

By the blessings of this civilizational leader, the argument (that calls for the need for a new Islamic Civilization) is now complete and (rationally) binding upon all of us. The current favorable conditions and available opportunities are exceptional in (relation to the potential of) transforming this thought and civilizational proposal into strong and effective strategies. This argument makes this intellectual and cultural challenge a sacred priority. (This argument) oversees (and provides the vision for) the production of knowledge in the field of the Islamic Humanities, and (provides the vision for the production of) the tools for building a new civilization, that is, by solidifying (true) values, by “the production of discourses”, and a new good lifestyle characterized by justice, spirituality, and true human and economic prosperity.

“The world of Islam must open a new page. Awakened consciences and pious hearts must revive the self-confidence of nations. Everyone should know that the only path for the salvation of nations is by (developing) strategies, (practicing) steadfastness, and (enjoying) fearlessness of the enemy.”

This civilizational revival essentially demands first of all, the revival of the authentic intellectual and cultural works; making them the center for all political, social, organizational and planning activities; believing in the ability of good people to bring about change, and their ability to produce real mechanisms that enable people to participate in decision-making and electing responsible managers that truly represent them at all levels.

(These mechanisms) would derive inspiration from the experience of the Guardianship of the Jurist (Wilayat al-Faqih) and the popular religious sovereignty (model) that made the Islamic Republic (of Iran) an invincible power by granting it (various) domains of power, the most prominent of which being the atmosphere of intellectual freedom, and the ability of people to freely elect their representatives, whether at the municipal level, or even electing the Guardian Jurist (Wali al-Faqih ) via the Assembly of Experts.

“Bringing hearts and minds closer together” is another element of the principles of this civilizational “Manifesto”.  This is extremely crucial. It requires the scholars, movements and the producers of culture to have the courage to accept the other, (whether he differs with me on) a sectarian, national or religious (basis). This ought to lead to the broadening of the circle of unity based on lofty standards such as justice, serving people, defending the oppressed, and moving away from narrow fanaticism, whether in thought or in practice.

If we do not have a conscious, strong mind, and firm social, developmental and cultural views that are able to solve our enormous problems, we will neither be able to reflect and manifest “The Guardianship of the Jurist”, nor the “Leadership of the Leader”. The age of defending ourselves, and sufficing ourselves with resisting the enemy and being obsessed with the idea of preserving our existence has ended. In addition to these initial steps (i.e. defense, resistance, and preservation of existence) which (can) be referred to as ‘the minor jihad’, his excellency (Imam Khamenei) introduces the concept of the “the great jihad”, which refers to (seeking) independence, and developing ‘capabilities’ in all its forms, with the aim of preventing dependency upon the West on all levels. This in turn will lead to ‘the greater jihad’, and the road to spiritual perfection.

The “new chapter” which the nation (Ummah) – with all its youth, scholars, elites, mujahideen, and members of society, including men, women, and even children – comes under the title of ‘The cultural, social and economic challenge’. This (chapter) will be written by the strong members (of our nation), by those who will be able to produce great, creative ideas, those who will manage to produce new (forms) of knowledge and sciences (that facilitate) the administration and management of the desired transformation in our societies, organizations and movements.

(New forms of knowledge and sciences) from education, to art and media, to management and economics, to jurisprudence, wisdom/philosophy and mysticism, to all skills and crafts that contribute to ‘the happy life’. (Such knowledge) would be rooted in and derived from the two ‘precious’ sources (of Islamic thought), the Holy Qur’an and the traditions of the divinely-protected (leaders of Ahlul Bayt), peace be upon them. (These sciences) will also be rooted in the blessed principles of the revival of the great Imam Khomeini and his successor, the second Khomeini (Imam Khamenei), away from being captured, dazzled and fascinated by the West, or from calcification and fatal apathy.

Today is the period of great transformations, which will not come about unless we carry them out ourselves, and if we turn away, God will replace us with another people. It is a golden opportunity for the birth of a new Ummah (nation). Our leader is calling upon us. Will we respond to his call and help in building the great (Islamic) civilization, and by doing so preserve our victories which we produced through our struggle and martyrdom? (Will we) achieve the conquests of civilizational progress? Will we (succeed) in the (great) cultural battles? Will we be able to create the new ‘good life’ that is full of hope, energy and creativity?

For every leader, leadership and (loyal) helpers, and for every ‘Guardian Jurist’, ‘Guardianship’ and (steadfast) followers, the law of God, the All-Wise and the Bestower of Mercy, is clear: “And if you obey him, you will be [rightly] guided” (Holy Qur’an: Surat An-Nur, Ayah 54).

Say, “Obey Allah and obey the Messenger; but if you turn away – then upon him is only that [duty] with which he has been charged, and upon you is that with which you have been charged. And if you obey him, you will be [rightly] guided. And there is not upon the Messenger except the [responsibility for] clear notification.”

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