Review: World State of Emergency

Jason Reza Jorjani

Arktos Media Ltd (July 28, 2017)

Review: Gwendolyn Taunton


world state of emergencyWorld State of Emergency presents the reader with an extraordinarily diverse range of content which ranges from issues revolving around the ethical use of emerging technologies, harvesting energy from the Moon for nuclear fusion, and all the way through to post-nationalist states based on Indo-European Tradition.[1] The scope of the content is so vast that it would require an extremely lengthy review to provide each chapter with the recognition it deserves, so rather than briefly glossing over the content, I have opted to cover a few selected highlights which are likely to interest our current readers, beginning with the second chapter, Planetary Emergency.

This chapter concentrates on political philosophy, commencing with the issues surrounding Socrates during the advent of Greek democracy, which led to his execution under the pretense of ‘corrupting the youth’. Following the condemnation of Socrates, the dialogue naturally flows in the direction of Plato, and how his legacy of thought continued through the ideas of the founding fathers of the United States of America, including Thomas Jefferson, author of the Declaration of Independence, who stated that,

“A democracy is nothing more than mob rule, where fifty-one percent of the people may take away the rights of the other forty-nine.”[2]

As a consequence of this democratic electoral process, almost 50%  the population is displeased with the government 100% of the time…and thus it is not really conducive to cultivating any form of eudaemonia. Similar notions to Jefferson’s are also espoused here, including those of Benjamin Franklin, John Adams, and James Madison.

This line of thought continues further into Carl Schmitt’s criticism of liberalism and democracy, which grew from his own experiences in the Weimar Republic, and then the chapter transitions towards an overview of the philosophy of John Stuart Mill, the progenitor of Liberalism, and then onwards to Jean-Jacques Rousseau. The reader is then redirected back to Carl Schmitt and The Concept of the Political and Theory of the Partisan. At the end of this chapter, the title of the book is also explained:

“We have in interplanetary conflict a threat to Earth as a whole, which according to the logic of Schmitt’s own argument ought to justify a world sovereign. This is even more true if we substitute this technological catalyst with the spectre of convergent advancements in technology tending towards a technological singularity, innovations that do not represent merely incremental or qualitative change but qualitatively call into question the human form of life as we know it. This singularity would then have to be conceived of, in political terms, as a world state of emergency in two senses: a state of emergency of global scope, and a world state whose constitutional order emerges from out of the sovereign decision made therein.”[3]

This implies that any state of adversity which is severe enough acts as the catalyst for altering socio-political conditions.

Chapter three deals with The Neo-Eugenic World State, and reveals that genetic research is loaded with hazardous scenarios. This chapter is little more technical in terms of science than the others and requires at least a basic familiarity with the biological sciences to understand the details. This includes potential problems with the ethical use of biotechnologies, eugenics, embryonic selection, and manipulation of DNA – all of which possess the inherent capability of misuse as a side effect of striving to interfere with the natural order, like that of Dr. Frankenstein. Interfering with the natural order also enhances the risk that a full-scale technocracy could occur via state-sanctioned genetics in a similar fashion to what is portrayed in the film Gattaca.

Theoretically, this could lead to the state enforced elimination of offspring with undesirable negative genetic markers. It also has the potential to lead to the enhancement of certain desirable traits such as higher IQs, though this is also possible via natural selection since it is relatively easy to gauge the intelligence of potential mates without the implementation of biotech. The ethical problems associated with genetics also stem from its inherent capacity for abuse of scientific power, and that the only way to avoid this, “is to subject human biotechnology to regulations enforced by a world state.”[4]

Similarly, ethical and moral issues haunt other areas of technology such as robotics, artificial intelligence, and virtual reality. These are discussed in the next chapter, entitled Robotics and Virtual Reality. This chapter is especially pertinent since humanity is currently perched directly on the cusp of rapid advancement in these areas. Recently, the media has begun to warn us that mass unemployment looms on the horizon due to the production of robots. Furthermore, whilst we may all still be secretly chortling at DARPA robots struggling not to fall over on staircases, it’s only going to be a few years at the most before they manage to successfully navigate erratic terrain, at which point fully mobilized military robots will be deployed.

Virtual reality is already available on the market at a relatively low price. This year has seen rapid development for both the Vive and Oculus Rift/Go (owned by Mark Zuckerberg and thus is destined to be the future state of Facebook, before Zuckerberg implements his final plans for network-based ‘telepathy’). Augmented reality is also in the final stage of deployment in the form of the Hololens, which is already linked to the software architecture of Windows 10. The main problem with VR is one of addiction since all forms of substance abuse are linked to the need to escape from reality. However, in the case of VR, though no chemical substances are required it still fulfills this primary requirement as we see here,

“People are used to thinking of addiction as always involving the abuse of some substance – like alcohol, nicotine, cocaine, or other drugs. However, the fact that some people can consume these substances without becoming addicted to them suggests that addiction has more to do with personality type or a certain psychological constitution than it does with any given substance.”[5]

And unlike other substances, technological addictions are ever present, which means they are also easier to obtain.

The fifth chapter, named the Persian Gulf of the 21st Century, deals with the problems which surround the usage of energy resources and peak oil production, offering the interesting proposal that harnessing the Moon’s resources would solve this problem, but not without also creating a form of global hegemony. All of this is complicated by the desire most countries have to move away from highly polluting coal-based energy production and to adopt cleaner forms of energy, such as solar power and wind turbines. Unfortunately, these two alternatives are only viable in certain meteorological conditions. In a country like England, for example, solar power would be imminently less viable than it is in Australia, which has vast areas of desert.

The proposed solution for the forthcoming energy crisis is to use nuclear fusion, in the form of Helium-3, which is abundant on the Moon. The advantage of this is that fusion produces less radioactive waste than nuclear fission and is, therefore, less toxic to the environment. Harnessing the Moon’s resources though raises another issue which requires regulation –  notably that of ownership:

“Considered as an energy resource, the Moon is indeed the Persian Gulf of the 21st century. Whoever seizes control of this powerhouse will also effectively be ushering in a new geopolitical order.”[6]

My personal favorite chapter is the sixth, entitled Aryan Imperium (Iran-Shahr) which proposes an organic model of the traditional state. Specifically, this occurs in the form of Indo-European Iran, which could be used as an Āryāvarta/Airyanəm Vaējah nexus point for a global Indo-European network of countries. By adopting this approach, it allows for the establishment of a historical metanarrative with the Avestâ of Zoroastrianism and also has parallels with the Vedas of Hinduism. This is especially evident in the reversal of the Daevâs/Devas and the Ashurâs/Asuras, which is connected to the God Mitra/Mithra/Mithras. Mitra, and by default his other aspect Varuṇa,  together represent the twin Indo-European sovereignty function. To clarify how the differences between these Gods occurred in the Indo-Iranian context, we can also be directed to the following statement by Bhattacharyya:

Probably owing to the influence of Asura civilization (Assyrian) of the neighboring Tigro-Euphrates valley the ancient Iranians developed new abstract and ethical deities, and applied the term asura to denote them against the older term daiva by which nature gods were designated. Varuṇa was the chief of the asura deities, just as Indra was the chief of the older daiva nature-Gods. […] That the term asura originally denoted a superior kind of deity in the Vedic literature is proved by the fact that most of the important Vedic deities had it as their epithets. It is often connected with Varuṇa, (alone or accompanied by Mitra), more often than Indra or Agni. Mitra and Varuṇa are asura-ārya among the gods (RV7.65.2).[7]

Georges Dumézil has written at length on the model of Indo-European sovereignty, which revolves around these two deities and it is not necessary to recapitulate that hypothesis here. Jorjani identifies Mitra as being the Titanic or Left Hand Path aspect of this function, which would include Varuṇa by default, who manifests as the darker and occult functions of sovereignty, and definitely fits a Titanic or Left Hand Path description.

These sovereignty models also point towards the older Indo-European system of government which enables the establishment of a true aristocracy (aristokratiâ) and not a modern, decadent version of aristocracy. Here, aristocracy is presented as,

“a meritocracy wherein the most intelligent and competent people are making policy on the basis of expert knowledge and under the guidance of a single chairman who is essentially a philosopher-king.” [8]

The topic of philosopher-kings immediately evokes the presence of Plato, and Heraclitus also makes a guest appearance in this chapter, opting to change nationalities rather than endure the horrors of early Greek democracy.

The manner in which chapter six connects with the wider schema of the book is elucidated in the final chapter, The Indo-European World Order. Here, it is stated that,

“In Iran this Neo-Zoroastrian movement began after the failure of the Islamic reform movement, which culminated in the protest of 1999, and accelerated its pace following the brutal regime crackdown on the much larger uprising exactly a decade later in the summer and fall of 2009. The Aryan identity of Iran that binds her destiny with that of Europa is not a cultural-historical curiosity. It is the basis of the Iranian Renaissance, a cultural revolution triggered by the failed uprising against the Islamic Republic in 2009. […] Once the Iranian or Aryan Renaissance triumphs domestically, the Persians and Kurds in the vanguard of the battle against the nascent global Caliphate – with its fifth-column in the ghettos of major European cities – will constitute Greater Iran as a citadel of Indo-European ideals at the heart of what is now the so-called ‘Islamic world’.[9]

Which will inevitably lead to,

“The reverence for Wisdom, cultivation of the intellect and the contemplation of cosmic order as the criterion of humanization, ferocious truthfulness, aristocratic meritocracy and the unequivocal rejection of mob rule, chivalry and charitable free-spiritedness, joyousness and an ecstatic self-overcoming of need and greed, industriousness and divinization of our own creative potential, and at the same time a recognition that respect for the Earth’s ecology is a precondition for bodily health, vitality, and spiritual wholeness – these are some of the archaic Indo-European core values of a future, united Aryan society.”[10]

In other words, a return to the earlier Indo-European model of an organic state which serves to counteract the perils that arise from the ethical dilemmas surrounding forthcoming technologies, by replacing these ethical problems with ‘dharmic’ legislation, instead of modern democratic bureaucracy, which is devoid of any higher or spiritual elements. Furthermore,

“The world state of emergency is the concrete historical context for the fulfillment of this prophecy uttered by the returned Zarathustra, the first and greatest prophet of the Aryans.”[11]

In summary, this book is very different from Jorjani’s first book Prometheus and Atlas, and deals with completely different issues. In fact, the subject matter is so different, one has to suspect that the author may be some sort of polymath. World State of Emergency will be of particular importance to readers with an interest in the philosophy of science/technology, political philosophy, and the Indo-Europeans. Moreover, the content of the book makes it very clear that the author does not share any ideas in common with ‘white nationalism’, and that, if anything, they are in diametric opposition on a vertical axis, much like the distinction betwixt the higher and lower types of man.




[1] The term is explicitly not used in the form of archaic propaganda left-over from WWII, but rather in the  context of the word ārya associated with Indo-Iranian concepts of nobility and dharma. It would be completely erroneous to misinterpret this as any form of ‘fascism’.

[2] Jorjani, J. R., World State of Emergency (UK: Arktos Media Ltd., 2017), 39

[3] Ibid., 66-67

[4] Ibid., 103

[5] Ibid., 118

[6] Ibid., 151

[7] Bhattacharyya, N. N., Indian Demonology: The Inverted Pantheon (India: Manohar Publishers & Distributors, 2000), 47

[8] Jorjani, J. R., World State of Emergency, 172 -173

[9] Ibid., 198-199

[10] Ibid., 202

[11] Ibid, 203

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