“The Iranian Revolution” or “Iranian Metamorphosis,” both ideology and methodology

Wednesday 11 December 2019

the writer: Dr. Reza Hazli

“Revolution” or “revolution” is a modern concept and a product of the Enlightenment in Europe and is different from rebellion, uprising and uprising. Unfortunately, in Dari (Persian), there is no exact and scientific equivalent to this modern concept, but it may be called “metamorphosis.” The transformation of the worldview and social values and social relations is revolution. The revolution is the entrance of society to a new level of cognition, and in societies that have been damaged by historical reasons of their culture and civilization and the natural evolution of social institutions is either impossible or very difficult, the only way and mechanism for entering that society is to a new cognitive and value stage. Revolution can be accompanied by rebellion and uprising and can be peaceful and cultural. In fact, rebellion and uprising are the tools of the revolution, not the revolution itself. It is the resistance of the reactionary stratum of society that imposes rebellion and uprising and sometimes violence on the revolution. Contrary to what a superficial group says, revolution is not necessarily bad, as it is not necessarily good. Depending on their ideological burden, revolutions can cause “evolution” or “evolution” and the evolution of values, or on the contrary, in reactionary revolutions they can cause “dolution” or “subsidence” and the regression and regression of social values. However, in either case, the “cognitive level” of society changes in revolutions and goes higher or lower. What makes the revolution good or bad is its “ideological burden.”

“Idea” and “ideology” are neither good nor bad, just like “revolution,” but the content of that ideology is important. Humans without ideas are like everyday animals. Man is a thoughtful animal! According to Iranian scholars: “O my brother, you are all your bones and your roots.”

Revolutions have served and betrayed history. What determines whether revolutions are a servant or traitor is their “ideological burden.”

The first major and famous revolution in human history in its modern sense was the “Great French Revolution”, which lasted nearly ten years from 1789 to 1799. In this revolution the conservative values and reactionary Catholic society were transformed and replaced by modern values that were the intellectual product of the Enlightenment thinkers. The change in values and social relations was the content of this progressive revolution. The resistance and violence of the regressive stratum in France forced violence on this revolution, and it was victorious after the bloody revolts.

In the French Revolution, which began with the slogan “Freedom, Equality, Brotherhood,” there was also a significant change in the nature of the centers of world power and, at its core, the powerful and wealthy Catholic Church. In this revolution, the Dominican organization within the conservative Catholic Church was diminished and replaced by another organization within the Catholic Church, the Organization of Leaflets and the associated Freemasonry Lodges, which is out of the writing capacity.

Another famous world revolution was the Great October Revolution of 1917 in Russia. In this revolution the traditional and conservative values of Tsarist Russia were replaced by socialist values with its Bolshevik version. If we do not take into account the limited revolution of the Paris Commune, the Russian Revolution, the first major socialist revolution of a global dimension, completely transformed social values and social relations in a large part of the world for nearly a century. The Russian Revolution and its expansion, although violent, transformed Russia from an agricultural economy to an industrial country whose military and space industries have a say in the world to this day. In addition, “social justice” was established to a relative extent in the highly class-class society of Tsarist Russia, and discrimination was reduced, culture and art expanded, basic and university education was free and out of the tsarist aristocracy, and there was social security for every member of society. Although the Bolshevik version of socialism, based on totalitarianism, gradually became a ruthless police state, deviated from basic revolutionary values and bankrupted in all respects, the profound effects of this revolution on the modernization of Russian society and the former Soviet republics and the Eastern Bloc remain to this day.

It is now clear that the Russian revolutionaries were connected to the same centers of power that led the French Revolution to victory and were financed by them. Regardless of the effect it had on Russia itself, the Russian Revolution had long been internationally occupied with the great Tsarist Empire on domestic issues and made room for its global rivals in Europe and especially after World War I. It was also an anti-religious nature, which completely destroyed the Catholic Church’s archrival, the Russian Orthodox Church, thus making Rome’s rich and powerful church unrivaled in the world.

Although not an opportunity to address all revolutions, one of the most useful revolutions in the world that played an important role in South Korea’s development and transformation into an advanced industrial country, was the April Revolution of 1960, which was immediately completed by the 1961 coup d’état of the country’s patriotic military and played a very important role in changing the social and economic relations of South Korea and the transformation of South Korea in the 1960s. He had 70 years.

But in Iran, the first revolution in the modern sense was the “constitutional revolution” between 1905 and 1911, which was a progressive and highly productive revolution. The Constitutional Revolution radically transformed the social values and social and political relations of the severely backward society of Iran during the Qajar era. The greatest achievement of this useful revolution was the constitutionalization of the Absolute Kingdom of Qajar, the drafting of a modern constitution and the establishment of the National Consultative Assembly. The values of this revolution were the result of the work of the great Iranian intellectuals at the end of the Qajar era. The Constitutional Revolution and its values entered a new phase with the advent and coup of Reza Khan Mirpenj Savadkoohi in 1921, and after Reza Khan was elected to the Kingdom of Iran and the change of dynasty from Qajar to Pahlavi, the democratic aspect of this revolution was reduced, although modernism and Iranism expanded, and indeed caused a very important and useful era in contemporary Iranian history. The Mofid Pahlavi era, especially the time of Reza Shah the Great, is in fact the follow-up of the brilliant constitutional revolution, which after a while of the Constitutional Revolution due to the special conditions of Iran since there was a need for strong management for serious reforms in the country, modernism and Iranism and Iranian identity and the return of Iran to the path of Indo-European civilization was prioritized, and it is natural that the backward society of that era was not able to understand these high values, The people of the Ark of the Covenant are like the Mighty Magicians and the Mighty Ones.

But revolutions, with all their positive and negative points, are not always progressive; revolutions, depending on their ideology, can be very retrogressive and destructive and can bring huge costs to the country and the people. One of the most reactionary human revolutions was the 1979 Islamic Revolution in Iran. This revolution, like all revolutions, seriously changed social values and social relations, but replaced the values of the past with modern, national, patriotic, constructive and progressive values with reactionary Islamic values, religious fanaticism, pan-Shiism and destructive cosmopolitanism. From this point on.

This revolution can be called perhaps the first retrogressive revolution in the world that for decades has diverted Iran from the path of Iranian civilization, Iranian identity and even human civilization and isolated it in the world and prevented the country’s economic, social and cultural growth with a violent reaction.

Addressing the roots of this reactionary revolution is very time-consuming, but from a sociological point of view, undoubtedly the land reform of the second Pahlavi has, in a short time, enriched the serfdom and strongly religious community that had religious identity and understood nothing of Iranian identity except the Dari language, and this highly religious and fanatic class later became an infantry of the Islamic Revolution, which is very mysterious also the Savak branch which is actually branch of the Islamic Revolution. The Iranian CIA, by laying the groundwork for the implementation of the Brzezinski Islamic Green Belt project, supported it.

The fact is that during the second Pahlavi era, SAVAK mysteriously implemented the US green belt plan and accordingly thousands of mosques were built and the budget of religious places was raised to the point that religious leaders like Shariati freely gave speeches and propagation in universities of the Islamic Green Society. “Alavi school” where most of the Islamic Republic’s religious cadres were educated from the Islamic Revolution, was built during the second Pahlavi period and with the permission of SAVAK, and the work reached a point where the “Royal Society of Philosophy” and even in the office of Queen Farah Pahlavi religious thinkers such as Sayyid Hossein Nasr and Morteza Motahhari were all of course at the request of the American branch of the CIA, SAVAK because the implementation of the Green Belt plan was a global plan It was to control and destroy the Soviet Union. Also, as history has shown, much larger plans such as “war of civilizations” were on the agenda of Western politicians, among which Islamization and the greening of a number of countries was a necessary condition for implementing this new world order scenario so that “Islamic poles” and “Islamic civilizations” could be formed.

Mohammad Reza Shah Pahlavi, who was in the Western Front during the Cold War and had full confidence in his American advisers, and considered the views of dissident Iranians, including sociologists such as Dr. Siddiqui and a politician such as Dr. Bakhtiar, thought that the plans of American advisers were only to fight the Soviet Union and thus to the SAVAK, which was the Iranian branch of the CIA and strengthened religious projects, He was not suspicious. He did not know that the Green Belt was not just for pressuring the Soviet Union, but that the main purpose of the scenario was to fight civilizations and strengthen Islamists to control the Middle East to carry out what the 18th-century American thinker Albert Pike described in Morales & Dagma as “World War III” between Muslims and Jews. The period when Islamic savagery dominates the Middle East to change the geopolitics of the Middle East with the great war with the Jews and Israel, which is accompanied by the victory of Jews and Israel. The implementation of the Albert Pike plan was immediately followed by the “Islamic Republic” resulting from the “Islamic Revolution” and it intensified in the Syrian civil war and is now approaching its peak.

According to the above, the Islamic Revolution in Iran was a fully calculated plan and not an accident or accident. It should also be noted that political Islam in the world today is a completely Western and western-backed scheme in Muslim countries, and we see the example of it openly except in Iran, Turkey and some other countries.

However, apart from the consequences of the Islamic Revolution of Iran for the implementation of grand plans of global politics, in Iran itself, this revolution is an example of revolutions with destructive and highly unpopular ideology that isolated Iran for decades and froze Iran’s cultural, economic, political and social development, and this reactionary revolution restrained and even pushed back the country’s full growth.

The Effects of the Islamic Revolution on Iranian Society, Identity and Civilization

The Islamic Revolution and the resulting Islamic Republic were formed on the basis of the idea of the “Islamic Ummah”. The Islamic Ummah is a kind of Islamic cosmopolitanism that, unlike internationalism, not all people in the world, who only consider Muslims to have equal rights. In fact, the “Islamic Ummah” is the same “pan-Islamism” that is in the illusion of the Islamic golden age and the return to this destructive era in human history. Apart from the fact that there was never such a golden age in Islam, today it has become clear that the greatest scholars of the Islamic era, more than 90 percent of whom were Iranians, were in fact Arabic translators of ancient Iran, ancient India and ancient Greece from ancient languages to Arabic. Traces and many translation marks ripple in their works, and there is no serious evidence of scientific production. In fact, the Iranians who noticed the destruction of the pre-Islamic works skillfully translated all these works into Arabic in the early Islamic centuries, so that after the destruction of the original works in the fire of Islamic ignorance, at least the translations remained, and for this reason, after the end of the translation movement and after the translation of old books in the first few centuries of other Islamic years, for more than a thousand years the production of Islam and Muslims It was not only ignorance, superstition, violence, fanaticism, backwardness, and savagery.

In the Islamic Revolution of Iran and after the Sunni countries stood up against it, the idea of pan-Islamism was quickly replaced by pan-Shiism. Delusional Islamists, who realized that the heresy of “absolute Shi’ite velayat” did not buy into Sunnis, downgraded pan-Islamism to pan-Shi’ism nationalism, and this time meant the same Shia unity and fraternity. A thought that later became known as the Shia Crescent.

The Shiite crescent was in fact the result of the Islamic Republic’s pan-Shiism, and included Iran and parts of Iraq, Syria, Lebanon, Yemen and Bahrain. This crescent had conflicts of interest with Sunni countries, and therefore proxy and sometimes overt wars broke out with two Sunni blocs. The first was led by Turkey and included Qatar, and the second was led by Saudi Arabia and included all the Gulf Cooperation Council countries, Egypt, and even Pakistan and Jordan.

This Shia-Sunni war, which is Huntington’s complementary plan for the old Albert Pike plan, continues with many ups and downs.

But the heresy of pan-Islamism and pan-Shiism in the Middle East was not raised in a vacuum. The mainland, which gave all its power and wealth to this delusional thought, was Iran. Iran is a historical country with a very rich culture and civilization and a legendary wealth that in the twentieth century was going to heal the historical wounds of the last fourteen centuries and be re-introduced in the world, suddenly, with a revolution of ignorance and madness, in which Islamic barbarism and its barbaric values such as whipping, amputation, stoning, polygamy, children, concubines, Islamic and Arab prostitutions were not to be brought to the forefront of the world. The title of Islamic law and Islamic Penal Code became the official law of the country. The high values of Iranian culture and civilization were replaced by the barbaric values of counterculture and Arab-Islamic barbarism. Thus the Iranian values and modern values propagated in the Pahlavi era have suddenly been tragically replaced by backward Islamic values. All sociologists know that “social values” are the basis of “social relations” between individuals and “social institutions.” Thus, with the reversal of social values, the social relations between the members of society and social institutions such as the family have been retrogressed so that the basis of morality and human values between individuals and social institutions has been regressed.

It was shaken to the point that the high per capita judicial records and high divorce rates show the disintegration of society in comparison to other countries and even before the Islamic Revolution.

But social values and social relations were not only damaged by the reactionary Islamic revolution, but rather the “Iranian identity” was the biggest victim of this retrogressive revolution. Since the ideology of this revolution was based on the “Islamic Ummah” and pan-Islamism, and then pan-Shiism, there was Islamic internationalism in that country, and from the viewpoint of the leaders of the revolution, there was no difference between the people of Iran, the Iraqi people, the Syrian people, and the people of Lebanon and so on. It didn’t exist. The Iranians in the Islamic Republic not only had no priority but they even got to him and his needs after addressing the problems of the Shia Arabs in other countries in the Middle East. However, all the money and wealth of the Islamic Revolution and its leaders belonged to the Iranian nation, which had been confiscated in favor of the often “Sayyid” and Arabs of the revolution and the Shi’ite Arabs of neighboring countries. The spirit of “occupation” in this Islamist Arab mob was so obscene that obviously, this wealth of the Iranian nation was called “the spoil of Islam” and “the table of the revolution”.

After the “Reactionary Islamic Revolution” of 1978, the identity of the modern “nation-state” of Iran, which was built after the useful constitutional revolution and was based on the “identity of ancient Iran” and “modernism”, was completely eliminated and an eclectic and identityless nation-state with medieval values was formed within Iran and internationally.

Enmity with elements of “Iranian identity” including the unifying language of Dari (Persian) and rich old and rich Iranian literature and the history and values of “ancient Iran” intensified, and distortion and falsification of history began systematically with large government budgets, and anti-Iranian intellectual mercenaries such as Pourpira and Rahim Pourazghadi as microbes contaminated the intellectual space of society.

In education, the priority was to Arabize the country and fight against Iranian identity, and for this reason, Arabic language training was made mandatory in education for all disciplines, and a program was proposed that to eliminate the Iranian identity, Arabic should become the second official language of the country, although this program failed. The teaching of Iranian history and culture in schools and universities was minimal and replaced by Arab and Islamic superstitions.

“The Academy of Persian Language (Dari)”, which in the time of Reza Shah the great went to cleanse the rich official language of Iran from contamination and based on the roots of Avestan and Pahlavi languages and other Iranian languages for foreign words, including for Arabic words involved in Persian, suddenly replaced by an Academy whose head was the head of which was the head of the court of the Islamic Revolution leader, Haddad Adeli, who does not speak Arabic as a foreign language He created and only Arabic equivalent for European lexicons and imposed them in Persian by circulars!

The Islamic Republic’s “pan-Shiism” caused the breakdown of Iran’s relations with the elements, countries and territories of Iranian civilization, and thus more than half of the Iranian civilization that were not Shia such as Tajikistan, Afghanistan, Kurdistan, Baluchistan, the Republic of Estonia and Alanya in the Caucasus and … The Islamic Republic’s unkindness was disliked and instead Iran’s wealth and attention were spent on the Shiite Arabs of the Middle East.

With such anarchy and repression that dominated social values and social relations and elements of Iranian identity and civilization, gradually “Iranian identity” faded and “ethnic identity” was influenced by the propaganda of neighboring countries and this cultural change, a wave of separatism and separatism that at least “pan-Turkism” and “pan-Arabism” from Turkey and fake Azerbaijan and Arab countries The support was extensive financial, spiritual and political. Turkey, emboldened by Iran’s weakness after the Islamic reaction, clearly supported the disintegration of Iran and “pan-Turkism” to the point that Erdogan’s defense minister, Hulusi Akar, officially declared that Azerbaijan and Iranian Kurdistan belonged to Turkey. The Turkish intelligence agency (MIT) influential in the structure and fans of the Tabriz tractor team, both badge the Turkish flag and forced its fans to give the slogan of greeting to Turkey and thus turned the team into a base for pan-Turkism and the Mughal thinkers themselves inside Iran.

Also, Saudi Arabia, with the financial support of the Arab languages of Khuzestan, launched the Al-Ahwaz affiliate party and gradually with the same method of Mitt Turkey turned the Ahvaz Steel Team into a base of separatists and the Arab thinkers themselves inside Iran. Although separatist groups limited to Azerbaijan and Khuzestan are not always Iranian, and there are also in Balochistan and Iranian Kurdistan, but the most dangerous of these groups that have regional allies and regional governments and neighboring Iran support them are pan-Turks and pan-Arabs or neo-Ba’athists.

Thus, the “Islamic Revolution” and “Islamic Republic” resulting from it broke the foundations of “Iranian society” and “Iranian identity” and “Iranian civilization” and prepared Iran for a major collapse.

the Iranian Revolution

For a long time, Iranian intellectuals and Iranian opposition figures, who are often technocrats and are either unfamiliar with the humanities or have a superficial familiarity, have considered the way to build a modern and modern Iran in clichéd words such as “liberal democracy and human rights” and parrot under the influence of Western media reiterate the values of modern and postmodern societies for the medieval society of Iran. It is interesting that the superficial Iranian intellectuals who see history neither in its entirety nor deep and have only a sectional view of history, are not only in the middle of an alley after a hundred years of the Constitutional Revolution, but have lost the street altogether and live in their spatial illusions.

The problems of Iranian society and Iranian identity and civilization are deeper and deeper than the stereotypical words of superficial intellectuals.

Iran is a very ancient country and civilization that throughout history has inflicted many wounds on its values and identity and on its soul and soul. These cultural wounds have created a civilizational and value and identity fault in Iran, and Iran cannot begin the modern era until these faults and wounds are healed.

Europe was also infected with the wounds of imported Christianity in the Middle Ages, and even though that social disease was a cold against cancer compared to what Iran suffered from the invasion of Muslim Arabs and Mughals, the European rationalist Renaissance took hundreds of years to build on true European identity and the values of ancient Greek and Roman civilizations, and then modernize and improve those values in the Enlightenment, modern Europe and modern times. Western civilization is taking shape. In spite of the “centuries-old movement of the European Renaissance” and then the “Enlightenment” to institutionalize new values in the European political and cultural institutions, the French Revolution was formed which, in the most violent ways, including the use of guillotine, spread and spread new and modern values in France and then through the Empire of Napoleon who carried the values of the French Revolution.

Today’s Iran, which, in addition to the valuable wounds and identity of Arabic-Islamic Qadisiyyah and Mongolian, has been dominated by a terrible Shiite-Islamic reaction for nearly half a century, more than anything else, needs the “Iranian Renaissance” and “Iranian renaissance” and then the “Iranian Enlightenment” and without that modernization of Iran is the way to Turkestan and the repetition of the second Pahlavi viciousness. If historical and identity wounds are not treated sociologically, even after decades of modern governments are established, cancer will recur and metastasize. The best example is the return to Islamist power in Turkey, almost ninety years after the modern state of Mustafa Kemal Pasha (Atatürk).

In Iran itself, after the progressive constitutional revolution and the burial of the legitimate cancer of Sheikh Fazlollah Nooriha and Teachers, this cancer recurred during the Kashani era, which was improved by Zahedi’s general’s surgery, but Khomeini’s metastases was so powerful that neither Shah’s chemotherapy nor the surgery of Shahrokhi Bakhtiar.

The modern state and liberal democracy and secularism can advance Iran for decades, but if the fatal diseases of Iranian identity and Iranian civilization are not radically cured, again after decades of seduction and false sense of Islamic nostalgia, the basis of Iranian identity and civilization will face serious challenges and will lead it to complete social, cultural, political and economic collapse.

So what is the way? What is the treatment? Is there a cure at all? The answer is “yes”! In order to prevent the recurrence of cancer and the tragedy of the Islamic Revolution and the stigma of the Islamic Republic, “identity therapy” must be made! The “Iranian identity” needs to be reconstructed. “Iranian values” and “Iranian social relations” must be rebuilt and modernized in society based on the true authenticity of Iranian civilization, especially ancient Iran, so that they do not suffer from “white reaction”.

The “Iranian Renaissance” is not a full-fledged return to “ancient Iran”, which if so, is another reactionary of the “white reaction”. Just as the “European Renaissance” did not mean a full-fledged return to ancient Greece and Rome, ancient values were used only as a framework for the construction of modern European civilization. Unfortunately, all the small and large movements of the Iranian Renaissance that are now underway are suffering from “white reaction” because they are managed by technocrats and people unfamiliar with the humanities. The “Iranian Renaissance” is the concept of rationalism within the framework of ancient Iran and Iranian civilization and up to the shores of the Indo-European mother civilization. “Iranian renaissance” is on the solid throne of ancient Iran, but it looks forward and experiences that have taken place in other branches of Indo-European civilization, including the Renaissance and then the Enlightenment in Europe.

So if the modern Iranian Renaissance is the solution, why do I talk about the “Iranian Revolution” and consider it a priority for the growth and development of Iran and Iranian civilization in the future?

The reality is that the Renaissance is a decades-and-a-hundred-year process. The Renaissance in Europe lasted several centuries, in unmodern medieval Europe. The Renaissance was the brainchild of dozens of European nations and great thinkers. The European Renaissance was not derailed by a foreign political agent, because it was not so influential in Europe at that time. However, the current conditions of Iran and Iranian civilization are extremely different.

Today, the medieval Iranian civilization is located in a world where its Asian, European and Western rivals are in the modern and postmodern stage and exponentially increase their distance from other countries and civilizations. The medieval Iranian civilization is now in the information and bioinformation age. Obviously, in this age where technology is advancing at incredible speed, Iran no longer has hundreds of years to grow at the gradual and evolutionary pace of the European Renaissance.

In addition to the factor of time, Iranian civilization today is undergoing political interference from secret centers of world power and neighboring countries. Obviously, the foreign political factor can marginalize or derail the Iranian Renaissance and easily impose white reaction on it, as already in some dubious Iranian Renaissance movements that depend on foreign governments’ finances, in effect, racism and white reaction, Nazism and European fascism or mixing Iranism with Islamism and greenening the Iranian white movement, under the false name of the Renaissance. The Iranian or Iranshahr Islami is being promoted that clearly indicates the interference of foreign security services and power centers to divert the “true Iranian Renaissance and Enlightenment” from its path and denigrate it. It should be noted that there is no guarantee of a real and independent Iranian Renaissance movement in today’s world without the Iranian revolution and the formation of a revolutionary government. Let us not forget that even in Europe if the French Revolution had not occurred, the efforts of the European Renaissance and the Enlightenment would not have been institutionalized in the state, political and cultural structures of France and then Europe, let alone contemporary Iran, which is both culturally backward than 18th-century France and is in a miraculous mess of Arab illusion and Islamic reaction. Undoubtedly, without the “Iranian Revolution,” “Iranism” will be marginalized and marginalized.

The “Iranian Revolution” is a solution that minimizes the two harmful factors of “lost time” and “foreign political interference” for the “Iranian Renaissance” and then the “Iranian Enlightenment” and ensures the right path and continuity and institutionalization of the “Iranian Renaissance and Enlightenment.”

In the “Iranian Revolution” and the resulting government, unlike the governments based on “liberal democracy, secularism and cultural pluralism”, the principle is “national democracy, laïcité and modernized Iranian culture”. In the post-revolutionary Iranian society, the cosmopolitan that is the basis for treason against the country and nation is banned, and on this basis the destructive ideology of cosmopolitan communism gives way to Iranist and national socialism. According to the principle of laïcité, religious parties are prohibited, religion becomes a private matter and the institution of religion is excluded from both government and politics. Cultural pluralism and eclectic cultures give way to modernized Iranian culture, “Iranian identity” and “Iranian values” and “Iranian social relations” and these values are propagated in schools, universities and media with the help of scientists and artists and based on the manifesto of the Iranzamin think tank and the eightfold principles of Iranzamin school or modern Iranian nationalism from a civilizational point of view.

The great transformations that Iranian renaissance will require the takeover of power and the formation of an Iranian government elected by the people. In other words, the “Iranian Revolution” is guaranteed to be reproduced by a “national democracy and laïcité”, “modern Iranian identity”, “modern Iranian values” and “social relations” during a process of “Iranian Renaissance and then Iranian Enlightenment”. Such an event is not possible in a government based on “liberal democracy” that gives freedom to cosmopolitans, and on a “secularism” that separates religion from government and not politics.

Therefore, “Iranian Revolution” is the tool of the work of the “Iranian Renaissance” and “Iranian Enlightenment” for the evolution and evolution of the “cognitive level” of Iranian society and civilization and without it, Iranian renaissance is more than a dream.

It will not be and will become “white reaction” and will only be approached by marginal and marginal groups of society that will not have the power to make any fundamental changes in the mainstream of society.

Also, with the victory of the “Iranian Revolution” in Iran, this revolution should be extended to other countries and territories of “Iranian civilization” such as Tajikistan, Afghanistan and Kurdistan (Turkey, Iraq, Syria), Baluchistan (Pakistan), Tajiks of Samarkand and Bukhara and Talisyan Aran and the Republic of Estonia and Alanya in the Caucasus and … It is also an incentive for the reconstruction of modern Iranian civilization and the formation of a civilizational union of Iranian countries. It is natural that without the victory of the Iranian Revolution in Iran and the export of this revolution to these lands, such a civilizational union will not be formed, and in these lands that suffer from similar historical faults and wounds, “Iranian awakening” will not be created and there will be no fundamental change in “Iranian identity” and “Iranian cognitive level”.

The Iranian Revolution, as a solution for building modern Iranian identity and restoring Iranian civilization to Indo-European civilization (correcting civilizational deviation)

The “Iranian Revolution” goes beyond the regime change of the Islamic Republic and the Arab-Islamic reactionary culture. The Iranian revolution must create a “new Iranian identity”, “modern Iranian values” and “the Iranian New Order”. The Iranian Revolution must heal the wounds and faults of civilization in Iran from the Qadisiyeh to the Mongol invasion and until February 1979 and thereafter, and return the lost to the stream. The Iranian revolution should cure Iran’s “civilizational deviation” in Qadisiyeh and restore the “Iranian civilization” from the detour of the “Arab-Islamic civilization” to the original and historical path of the “Indo-Iranian civilization” and consequently to the mother supercivilization of “Indo-Iranian and European”. The “Iranian Revolution” should change the direction of civilization with at least the following steps, but not limited to them:

1) Modern redefinition of “Iranian country identity”, “Iranian civilization identity”, “Iranian or Iranzamin civilization”, “Iranian country values”, “Iranian civilizational values” and “social relations of Iranian country”, “Iranian civilizational social relations”, based on the sociological theory of “Iranian me” think tank and the eightfold principles of the manifesto of the “Iranzamin think tank” or manifesto of the Iranian school and modern Iranian nationalism from a civilizational perspective, leading to the correction of the path of Iranian civilization both in Iran and in the country. The other countries of the Union of Iranian countries will be in the future.

2) The incomplete and semi-hieroglyphic line of Persian Dari language that does not even have a functional sign for vowels, from a line used in Arabic countries to a line based on scientific and linguistic principles and “Indo-Iranian and European identity” especially based on the research of Professor Zabih Behrouz and the opinions contained in “Iranzamin think tank”.

3) Revive literature, language, art, culture, rituals, celebrations, timelines and architecture of ancient Iran.

4) Extensive research on ancient Iranian music, Indo-Iranian and Indo-European music, and compilation of modern and classical Iranian music and symphonies of Shahnameh stories in the European classical music method.

5) Expansion of archaeological activities in the civilizational domains of ancient Iran, especially in the field of archaeology “Iranovich” or “Bacteria-margiana”.

6) Making films, documentaries, animations and computer games based on the stories of Shahnameh and Avesta.

7) Spreading and promoting Zoroastrianism’s rationalist culture and philosophy, especially the idea of the Gattas and Iranology and the recognition of rationalist European thinkers and philosophers, especially in the Renaissance and Enlightenment and researching the interactions of Iranian, European, and Indian philosophies.

8) Expansion of tourism and free trade zones of Iran and encouraging Europeans and Iranians of other countries to migrate to Iran.

9) Promoting and deepening familiarity with civilisations of Indo-European origin, including the cultures of Greece, Rome and ancient India.

10) The formation of a civilizational union of Iranian countries (political, military, economic, cultural) and building the Iranian civilization bloc and the Iranian New Order as an important and original part of the New World Order.

11) Strengthen and justify Iran’s economy on the basis of “Iranist socialism” and increase Iran’s contribution to the global economy. Iranist socialism is the same “social democracy” that does not believe in “internationalism” and “cosmopolitanism” and believes in “Iranian dialectic” and the origin of the Indo-European supercivilization.

12) Implementation of bold strategic and geopolitical projects such as the connection of “Shakhab Pars” to the Caspian Sea, both in terms of transportation and logistics, as well as for the transformation and change of the desert environment of central Iran and agricultural growth and development and solving the problem of water scarcity.

13) Achieving “nuclear weapons and technology” as a guarantee for the survival of the “Iranian civilization” and its health and independence in the extremely dangerous Middle East region and military alliance with India.

Ideal Government Derived from the Iranian-Imperial Revolution

Revolutions are a process that lasts from a few months to a few years. Revolutions, after changing the course of countries and civilizations, and social and value reforms in a society, give way to governments that ensure their continued path. The “Iranian Revolution” is no exception to this general rule, and

Continuing its work and establishing its values and goals requires a government structure that can meet the needs of this revolution. The “Iranian Revolution” is in fact its main goal in all matters of modernizing Iranian traditions and values, especially the traditions and values of the “Iranian civilization” and “ancient Iran”. Therefore, the ideal government for the “Iranian Revolution” is the modernized tradition of the Iranian monarchy or monarchy. In Iranian culture, “king”, which comes from the Pahlavi word “Patkhsha”, means “guardian of the country”. The king is the guardian of the country, not the “king”, and he has no “dominion” over the country, and he does not “reign.” The “kingdom” is a centralized and centralized guardian institution, and “monarchy” is the union of several “Iranian monarchies” and decentralized. This Iranian tradition is so rooted in Iranian history and culture that the name of the greatest masterpiece of Iranian literature is “Shahnameh”.

Iranian traditions for statecraft, i.e. monarchy and monarchy, have existed in the thousands of years of Iran’s history in two “hereditary” and “selective” types.

In most of the Achaemenid and Sassanid periods, except for a few exceptions, “kingdom” or “empire” was hereditary. Thus power was usually passed from father to firstborn except in cases where the eldest son was not alive or the father’s resentment, in which case the power would be transferred to other brothers or family members.

Historically, there is clear evidence that during the Medes and much of the Parthian era, “kingdom” and “empire” in Iran was a selective land. The people of the land were in the midst of the Hajj and the Governor of the Empire, and they were in the midst of the Sultan’s Assembly, and even supervised him and dismissed him in the event of incompetence.

Except in the history of Iran in other countries, the “Chosen Kingdom” has a history and remains to this day. In ancient Rome, the first instances of the election of a king or emperor were seen by the Senate and senators, which still exist to this day in the form of the cardinal selection of the “Pope” of Rome in the Vatican by cardinals. The Pope is actually the “monarch” and “monarch” of the Vatican City state elected to the Vatican by cardinals.

Malaysia is also the country where the kingdom is now in session, although the choice of a monarch is limited to nine specific families.

The “Iranian Revolution” believes in “social justice”, “national democracy” and “equal rights for all people”. The Iranian Revolution also wants a modern government in which no individual or family gives itself any “special privileges” even if someone from that family has made admirable contributions to the country at some point in history. With these characteristics in mind, the “Iranian Revolution” should modernize the Iranian monarchy tradition so that on the one hand, the authenticity of this institution is not damaged, and on the other hand it is “modern” and “fair.” Hence, the ideal government of the “Iranian Revolution” is the “Selective Monarchy”. The full description of this government is in the political and managerial principles of the “Iranzamin think tank” or the manifesto of Iranzamin school and modern Iranian nationalism from a civilizational point of view, but, in general, this government means “parliamentary republic with the preservation of Iranian traditions” with the language of modern political science. In this type of government, “Sintzi” is a “thesis” of the monarchy and the “antithesis” of the republic, according to Iranian tradition, the person of the president is called “the king” or “king” and when he is sworn in parliament, whether in the house of deputies or in Mahestan, he wears the king’s dress and crown Kayani. Naturally, this emperor is symbolic of his power and like the president in parliamentary republics. According to the manifesto of “Iranzamin think tank” it will be selected for a period of seven years and for a maximum of two periods. The Iranian Revolution, which is based on the ideology of the Iranian think tank, prefers the decentralized government of “monarchy” to the centralized “monarchy” government. Decentralized government should not be confused with federal government. In decentralized imperial government, in the provinces, the local governor or king forms a “local government” and a provincial government, which is in fact a subset of the central government and whose relationship to the central government is vertical, which is different from the “regional government” in federalism whose powers are very broad and parallel to the central government. It should also be noted that the “elected monarchy” government, since it combines the best features of both monarchy and republic, eliminates the contradiction between the supporters of the “parliamentary kingdom” and “republic” and unifies these two main groups in Iranian politics. The “Iranian tradition of king and custodian of the country for national unity”, which is prominent in the parliamentary monarchy system, and the “fair principle of selection and selection even for the highest position and symbol of the country,” which is specific to the republic, are both considered in the “chosen monarchy” and create a political super-theorem for the unity of Iranians.

Iranian Revolution and Seeing History in its Entirety – Iranian Historical Dialectics

The famous German philosopher Friedrich Nietzsche used to say: “Ancient Iranians were the first people to see history in its entirety.” The “totality of history” is a profound and philosophical conception of human being, what is and what is human originality. Iranian politicians have not seen the depth of their vision beyond decades and centuries, and have always seen history not in its entirety, but in its entirety. In the meantime, Iranians’ depth of view is greater than others, and most of them are superficial, talking about Iran’s 2,500-year history. But this group is neither familiar with the history of more than seven thousand years of Iranian civilization nor have even studied the same two thousand five hundred years in depth or, if they did, they have remained limited to Iran and are used to other great civilizations of humanity and other branches of Indo-European civilization such as Indian civilization or ancient Greek and Roman civilization and so on. They have very little information.

Although the cosmopolitans, whether religious or communist, do not have authenticity for human civilizations, peoples, races, nations, and languages, and consider this all to be illusions, but today a careful study of history, linguistics, archaeology, anthropology or biological anthropology shows that the civilizations of “Indo-Iran-European” (have an intrinsic origin in the whole of history). For example, consider the following:

1) From the point of view of biological anthropology: Sociologists and bioanthropologists who have studied current and ancient human civilizations with genetic haplogroups have concluded that Indo-Iranian and European peoples have more “R” parent haplogroups, which is proof of the anthropological and anthropological origin of these peoples.

2) From a linguistic point of view: Today, there is no doubt that the most complete languages, the most authentic and richest literature, and the treasure trove of human vocabulary and grammar, whether from ancient times and in languages such as Avestan and Sanskrit and Greek and Latin and in today’s languages such as English, French, German, Russian, Spanish, etc. It belongs to the supercivilization languages of “Indo-Iranian and European”. Also, new linguistic studies revealed a great mystery, which is that most of the vocabulary of the Altai languages

The Semitic languages (Arabic and Hebrew) are actually deformed from the ancient origins of the pre-Indo-European or Proto-Indo-European languages.

3) Archaeological research: New archaeological researches carried out in the areas of Indo-Iranian and European civilizations, and modern paleontometry methods such as luminescence and carbon-14 and genetic haplogroup experiments on bones obtained from the archaeological fields of Indo-European civilization have proved that the oldest and most advanced and noble civilizations belong to the “Indo-Iranian and European” supercivilization. The unique Aryan civilization of eight thousand years of Sindh valley, seven thousand years of Iranovich civilization in the ancient domain of Iranovich and Bacteria-Margiana and the outstanding civilizations of Hittite and Urartu and in Europe the astonishing ten-thousand-year civilization of the Danube and the seven thousand year old Cocoton civilization as well as newer civilizations of the bronze and iron age in ancient Iran, ancient Greece, ancient Rome, and ancient India all and all show the unique evolution of the Indo-European supercivilization. The surprising and shocking thing that scientists have recently discovered by testing the genetic haplogroups of bones obtained from other civilizations in archaeological explorations is that the ancient seven-thousand-year-old Sumerian civilization, which was the mother civilization for the civilizations of Babylon and Mesopotamia, was also a civilization with Indo-Iranian and European peoples. The Caspian ruling class in the Semitic civilization of Babylon is also Indo-Iranian. However, what shocked all historians and thinkers was the publication of the results of the haplogroups experiments of the ancient Egyptian pharaohs, and that more than 90 percent of the pharaohs had an R-1B haplogroup, indicating that even the ruling class in this North African civilization were Indo-Iranian and European immigrants. However, historians and archaeologists had learned from hieroglyphic inscriptions that groups of Iranians with the names Caspian and Mitanian especially arrived in Egypt 3700 years ago and popularized Iranian Mithraic religion there. These and other Iranian groups that had entered Egypt even before them gradually entered the ruling class and rulers of Egypt to the extent that the title of the kings of Egypt Or “pharaoh” is actually a word with Iranian roots. The Pharaoh is the Savior of the Covenant. The first part is “oven” and the second part “they” means owner and possessor, the same which has remained in English “On” until now. In general, “pharaoh” means “owner of far” or “holder of far”, and this itself represents an Iranian belief in the king’s authority.

The above three factors – biological anthropology, linguistics and archaeology, as well as other factors that examine the “totality of history” and “human civilization” – show that the “Indo-Iranian and European supercivilization” has “historical authenticity” in the “totality of history” and is not “delusional” contrary to what the cosmopolitans and communists say. Therefore, the “Iranian Revolution” and the manifesto of “Iranzamin think tank” or modern Iranian nationalism from a civilizational point of view, put the principle on the reform of “civilizational deviation” of Iran and demand the return of Iran to the right and original historical path of “Indo-Iranian civilization” and the mother supercivilization of “Indo-Iranian and European”. It is only thus that the “cross-sectional deviation” of Iranian civilization that began in Qadisiyeh will be reformed and Iranian civilization will be on its right path in the “totality of history.”

The Iranian Revolution as a discourse or a discourse for the construction of Iran with the eight principles of the Manifesto of Iranzamin think tank

The “Iranian Revolution” has not only “ideas” and “ideologies” and has the ability to create “political discourse”, which even more than that, has its own philosophical and intellectual apparatus. The Iranian Revolution is based on a detailed and profound analysis of the history of Iran and the world and the evolution of the “Iranian civilization” and the mother supercivilization of “Indo-Iranian and European” and this detailed analysis of “the totality of history” and “the whole of human civilization” is called “Iranian historical dialectic”. The “Iranian Revolution” sees history in its entirety and places historical authenticity on the “Iranian identity” and the super-identity of “Indo-Iranian and European.” The Iranian Revolution believes that the damaged pieces of Indo-Iranian and European supercivilization must be reconstructed so that this supercivilization will have a double dynamic and its history and evolution will become fairer and more beautiful. The Iranian Revolution believes in the revival of “Iranian civilization,” which it calls “Iran of the Earth.” Accordingly, after the victory of the Iranian Revolution in Iran, this revolution should be exported to other countries and territories of Greater Iran, or “Iranzamin”, in order to establish the common values and common social relations that this revolution has caused, to form the “Union of Iranian States” and to build an “Iranian civilization block”. Therefore, the “Iranian Revolution” sets its foot on the intellectual apparatus or think tank and school of thought, which is the result of a detailed and profound analysis of the history of Iran and the world from different dimensions. Such an intellectual system is called “Iranzamin think tank” or “Iranzamin school”, which is in fact modern Iranian nationalism from a civilizational perspective. “Iranzamin think tank” has eight principles and sections that form the basis of this intellectual system. The following is only briefly and headlinely referred to as these principles that have been published in detail:

Fundamentals and Principles and Parts of the Ideological School of Iran (Iranzamin think tank)

1) Philosophical and ontological principles and worldview of Earth Iran

2. Anthropological and anthropological principles of land Iran

3) Civilizational and historical principles of land Iran

4. Cultural, sociological, religious and ritual principles of land Iran.

5) Political and administrative principles of the land of Iran in two types of government that will be determined in the Constituent Assembly or by national referendum.

6) Social and people’s principles of land Iran

7. Principles of Iran’s indigenous life

8) Iran’s economic principles

The Iranian Revolution to Build an ‘Iranian New Order’ within the New World Order

The world and human civilization had a traditional and often religious order in Europe until the Middle Ages. But the great intellectual developments in Europe of the Middle Ages, the European Renaissance, and then the Enlightenment removed human society from its old and traditional order, and the thinkers of that era and the centers of power that emerged in that era gave the world a new order. This new order was changed at the beginning of Europe and then the world thereafter, along with the developments in Europe. The order of the feudal age was different from the order of the capitalist era, and also after the emergence of materialist philosophy, the socialist and communist order that took place in periods and parts of the world was different from all previous orders. The order in which the Industrial Revolution of England and the post-industrial era dominated trade exchanges and political relations, each of them was unique in human history. Today, we are in the post-modern world and in the age of informatics or information and are about to enter the age of bioinformatics and nanotechnology. Obviously, these great developments of human civilization, whose center is also in the Indo-European supercivilization, are changing social relations and commercial and political relations in the world and ruling the world a new order in which all world civilizations must share their share and all be a subset of a single global civilization in which civilizations and alliances, countries and nations are united in the world. They are fiercely competitive, and each is trying to make room for himself in this new world order and make a bigger share.

The tragic point of history is that “Iranian civilization” and “traditional Iranian order”, which was once one of the most powerful human civilizations and one of the two supercivilizations and superpowers of the ancient world along with the Greco-Roman civilization, are now at the bottom of weakness and backwardness. Although this backwardness has deep historical roots and in the last fourteen centuries has been associated with the brutal attacks of Arabs and vampire Mongols and the consequences of such atrocities, however, in today’s fast-paced and progressive world of information age, there is no time to lose, and if it wants to not be destroyed and regain its “global standing,” it must be fixed by the “Iranian Revolution,” “the Iranian New Order” and thus Iran’s contribution to the “Iranian Revolution.” The “New World Order” is maintained and expanded.

Today, “Iranian civilization” is divided into several countries and territories including Iran, Afghanistan, Tajikistan, Kurdistan (Turkey, Iraq and Syria) and Balochistan (Pakistan), the Republic of Estonia and Alanya in the Caucasus, Tajiks of Samarkand and Bukhara and the Talyshi of Aran and several other lands and regions, almost all of which are at the height of civilizational weakness and disease. All of these lands in the Islamic Middle Ages are subject to violent and violent Islamists such as the Taliban, the Islamic Republic and Daesh, who have kept these lands behind the contemporary world in terms of cultural, scientific, educational, economic, political and social growth for hundreds of years and in parts of the world for nearly a thousand years. This cultural poverty and vision of medieval societies will not be self-addressed by the liberal values of the modern and post-modern world. This great historical backlog requires great and radical measures and steps that only an “Iranian Revolution” and “New Iranian Order” resulting from such a revolution can cure. Such an “Iranian revolution” must first be victorious in Iran and then exported to other lands of Iranian civilization to create “new Iranian values” and “new Iranian social relations” resulting from such a revolution in “Iranian civilization,” “Iranian New Order”, and thus the countries and territories of such a civilization by forming economic, political and military alliances, constitute the “block of modern Iranian civilization” as a dynamic subset of the “Indo-Iranian supercivilization” European as well as a subset of “world civilization” and “new world order”. Thus, with the Iranian Revolution, the “Iranian New Order” will find a worthy place in the “New World Order.”

Iranian Revolutionas a guarantee to advance the Iranian Renaissance and awakening for generations and decades

At the beginning of the 20th century and at the end of the Qajar era, Iranian intellectuals and intellectuals realized that the backward Iran of that day needed an Iranian renaissance and an Iranian renaissance. Hassan Pirnia (Moshir al-Dawlah) wrote the valuable book “Ancient Iran” from European sources to open the glorious world of ancient Iran to the dark Iranian vision of that era. From then on, and especially during the period from the glorious constitutional revolution to the beginning of the reign of Reza Shah, such brilliant personalities emerged in Iranian culture, literature and art that their example is no longer found in contemporary Iranian history. All these great men had a few things in common, and that research in ancient Iran and ancient Europe and modernism and the developments of the Enlightenment in Europe, and in short, they were all activists of the “Iranian Renaissance” and “Iranian Enlightenment.”

A group of scholars such as Mohammad Ali Foroughi and Hassan Pirnia dealt with both European and Iranian developments, but others focused on “ancient Iran” and “Iranian renaissance.” Among these are prominent Iranian scholar and scholar Professor Ebrahim Pourdavood, as well as the father of modern “Iranism”, Professor Zabih Behrouz, founder of the Institute of Iranian Studies and Publications of the “Iranovich Association”. The first ideas of reviving Iranian civilization and modernizing it can be seen in the works of Master Zabih Behrouz and then in the works of his students in the Pahlavi era such as Dr. Mohammad Moghadam and Dr. Aligholi Mahmoodi Bakhtiari. The first use of the word “Iranshahr” means Iranian civilization in the works of Dr. Aligholi Mahmoudi Bakhtiari and his book “The Field of Iranian Culture and Civilization”. One of the great men of the Persian Renaissance era of the end of Qajar can also refer to the Ravanshad Dehkhoda and his great culture for the Persian language, which was the organizer of the Persian Dari language at that time.

According to the above, the “Iranian Renaissance” and “Iranian Enlightenment” began immediately after the “Constitutional Revolution” and, of course, with the rise of Reza Shah the Great, it continued and received the support of the government. What they call the brilliant Pahlavi Era is in fact the sixteen years that were less than a generation, but with the help of the Iranian intellectuals of the constitutional era, especially Mohammad Ali Foroughi, founded the foundations of nationalism, modernism and laïcité in Iran and in the short period and with the same low income at that time, he made amazing achievements for Iran and “Iranian civilization” and “Iranian Renaissance” and “Iranian enlightenment”. Paying great attention to ancient Iran and archaeological excavations and the establishment of the Academy of Persian Literature for the decoration of Dari language and word selection, the establishment of the first modern university of Iran or the University of Tehran, the establishment of the modern army and modern administrative and educational organizations, the brave cultural developments and the rejection of Islamic reaction to its rotten closets and the beginning of thousands of civil projects, all and all owes to the right principles that that the great king had his work at the forefront and those principles They were nothing but “Iranian Renaissance and the Iranian Enlightenment including Iranism, Nationalism, Modernism and Laïcité”!

But, unfortunately, that dynamic trend in the Iranian Renaissance didn’t last as long as a generation. The peak of the Iranian Renaissance and Enlightenment was from 1925 to 1320, i.e., only sixteen years. Duration

“Iranian Renaissance” and “Iranian Enlightenment”, if we take into account the cultural changes after the victory of the Constitutional Revolution since 1986, collectively amount to 35 years, which is roughly equivalent to the lifetime of a generation. The events of Pahlavi II or Mohammad Reza Shah Pahlavi cannot be counted as part of the “Iranian Renaissance” and “the Iranian Enlightenment” because the focus of the activities of that period was on modernism, a Western and blind type. Under the second Pahlavi, Laïcité unfortunately gave way to secularism, which strengthened the interference of religion in the political sphere, but not in the government. Many of the factors of the Iranian Renaissance and the Iranian Enlightenment of the great Reza Shah, who had built the “modern Iranian identity”, were either lost or weakened during the Second Pahlavi. Iranism faded, giving way to superficial, populist nationalism. Laïcité was abolished and the budget of religious centers was increased according to the Brzezinski Islamic Green Belt Plan, and thousands of new mosques and madrasas were built, and the king of Iran again took refuge in Islam. There was only imitative modernism and superficial populist and dramatic nationalism, and the result was the strengthening of the ‘religious culture’. Especially with the huge mistake of land reform, all religious forces became wealthy and entered the cities, becoming the most petrified foot soldiers of the society for the reactionary Islamic revolution.

The Islamic Revolution, which was a reactionary, anti-Iranian, Arab-friendly and Arab revolution, was a stamp on the official end of the era of Iranism and the Renaissance, and the Iranian awakening and enlightenment in the official government of Iran. However, Iranology, Iranian Studies and “Iranian Awakening” after this anti-Iranian revolution took a different form and was transferred to the body of society and non-governmental institutions, undoubtedly the most prominent of which was the “Neyshabur Foundation” in Tehran under the supervision of Dr. Fereydoun Junidi. The Neyshabur Foundation was established immediately after the Islamic Revolution in 1979 and was the most prominent center of “Iranian awakening” for nearly half a century. Numerous literary and linguistic masterpieces were published in the Neyshabur Foundation, and in addition to teaching ancient languages and Shahnameh at that foundation, the general public of Iranian youth was introduced to Iranian history and civilization.

Therefore, since “Iranian Renaissance, Renaissance and Awakening” and “Iranism” were not institutionalized in the institution of government during the Pahlavi era, it was easy to change the monarch or by changing the world policies that Iran had to accept, especially the US green belt policy, to the extent that the mistakes of the second Pahlavi period, especially the implementation of the US Green Belt policy by SAVAK and land reform, led Iran to the catastrophe of the revolution. Islam said that not only was he not “Iranian” but he was completely anti-Iranian.

It is also reaffirmed that what is called the brilliant era of Iranism included only 35 years after the victory of the Constitutional Revolution, from 1906 to the end of the reign of Reza Shah the Great in 1940, which lasted less than a generation, especially since the executive guarantor of the government existed only in the 16 years of the reign of Reza Shah the Great. “Iranism” and “Iranian awakening” were never institutionalized in the Iranian government, especially during the second Pahlavi era, and had no place in official government discourse and were without executive guarantees and were completely tasteful, superficial, populist and dramatic.

But for profound and profound changes and reforms in the wounded body of Iranian society and civilization, it must be institutionalized in the Iranian state, the discourse of Iranianism and Renaissance, and Iranian enlightenment and awakening. Therefore, the “Iranian Revolution” is a guarantee of institutionalization of Iranianism discourse and Iranian awakening in the state and social institutions. The “Iranian Revolution” actually guarantees the right direction of Iranianism and Iranian awakening for several generations. “The Iranian Revolution” is a guarantee for the dynamism and longevity of Iranianism and the institutionalization of the Renaissance, and the Iranian awakening and enlightenment in the governance structures for several generations, so that Iran has enough time for decades to enjoy the sweet fruits of such an attitude and that the global and domestic policies of anti-Iran do not derail the “Iranian awakening” from its path.

Export the Iranian Revolution to other Iranian countries and territories to build an Iranian Union and create a civilizational bloc and strategic depth

Iranian civilization needs a strong and beating heart in the name of Iran. However, this civilization is far beyond this country and includes other Iranian countries and territories. Countries such as Tajikistan and Afghanistan, the Republic of Ossetia and Alanya, as well as Kurdistan (in Turkey, Iraq and Syria) and Balochistan (in Pakistan) and Tajiks of Samarkand and Bukhara in Uzbekistan and Taleshan in Aran and so on. The lands of Iranian civilization that once shared common cultural values and similar social relations are now so alienated from each other because of the separation and foreign occupation and historical invasions of Arab and Mongol history, that they have little in common, except for a faint memory of a common past and languages that are linguistically related. In some cases, even among the Iranian people, hostile relations have been formed. For example, there are not very good relations between Afghan and Iranian Dari peoples. Kurdan has also criticized the central government of Iran for how it is that it has turned the backs of the Iranian Kurdish people in the Middle East and has cooperated with the criminal governments of Turkey, Iraq and Syria in killing Kurdan in various periods. Under the false propaganda of the Turkish Intelligence Agency (MIT) and the country of Aran under the false name of Azerbaijan, the Azeri Iranian people have loosened their cultural relations with their motherland, Iran. Tajiks love their Iranian identity, but they are heavily influenced by the imported cultures of neighboring countries. Iran itself is buried under a sea of black reaction and intellectual freezing which is the result of imported Arab religious thought, and parts of it are also under the creeping and deadly influence of pan-Turkism and pan-Arabism (neo-Ba’athis). Baluchistan, whether in Iran, Pakistan, Pashtunistan or Afghanistan or Pakistan, is influenced by the backward Wahhabi culture and the mixture of foreign countries’ values has seriously damaged the Iranian identity of these lands. In such a chaotic situation, the creation of the Union of Iranian States or the Union of Iranian Civilization as a block of global civilization seems highly unlikely. In the midst of this cultural, value, social, political, and economic chaos in the lands of Iranian civilization, what seems vital is the creation of an intellectual and value order with an “Iranian revolution” that must first take place in the most powerful and richest land of Iranian civilization or the same country of Iran, and then, relying on the resources and wealth of this land, the harmonious values of Iran are taken away by the Iranian Revolution in other Iranian lands. It is natural that with the same or similar culture and values in the Iranian lands, the “Union of Iranian Civilization” and the “Union of Iranian Countries” will be formed, which will be a cultural, political, military and economic union. The union of which Iran will be the beating heart and around which the satellite countries of Iranian civilization will be learned. In such a union, it is

Countries are becoming stronger and richer in unity, and both Iran and Iranian civilization have a “bufferzone” or “buffer zone” around them, strategically and geopolitically, with a great depth of influence from the Chinese border in the east to the Mediterranean in the west and from the Persian Gulf and the Indian Ocean in the south to Russia and Europe in the north.

Iranian Revolution and Iranian Ethnic Groups

In the “Iranzamin think tank” or modern Iranian nationalism from a civilizational point of view, Iranian people within the borders of Iran are called “Iranian people” and outside its borders by definition “Iranian nation”. We mentioned above the export of “Iranian Revolution” to other Iranian countries and nations to build the Iranian civilization bloc and the Union of Iranian countries, now we will examine the place and role of Iranian tribes in the “Iranian Revolution”. But, first of all, we need to know what the exact definition of ethnicity or ethnic Iranian people is based on the sociology and think tank of Iran.

Ethnicity is an ethnic group that has two characteristics of the nation, namely “national sovereignty” and “territorial integrity.” But what ethnic group is Iranian?

The Iranian ethnic group, according to the definition of “Iranzamin think tank”, Iranzamin school or modern Iranian nationalism from a civilizational point of view, is an ethnic group whose at least two of the four factors of identity are Iranian. The four factors of “Iranian identity” are:

1) A common history in the concept of participation in the establishment of Iran

(2) Cultural Anthropology

3) Linguistics

4) Biological Anthropology

By definition, Iranian ethnicities include but are not limited to the following genera:

Persians, Kurds, Lurs, Baluchis, Gilakis, Mazni, Talashi, Sistani, Azeri and … .

Iranian ethnicities will undoubtedly redefine their “Iranian identity” in the “Iranian Revolution” and change the social values and cognitive level of the Iranian community and will try to develop and converge “ethnic identity” with “Iranian national identity.” In the “Iranian Revolution” it is also necessary to repair the damaged identity of Iranian families that do not have all four factors of Iranian identity, so that historical deviations are corrected, and return to the main path of Iranian civilization and the Indo-European supercivilization.

Another important point about Iranian ethnicities is their participation in the process of the “Iranian Revolution” and their place in the methodology and methodology of the revolution. Undoubtedly, for the victory of the Iranian Revolution, the formation of millions of squares, the occupation of the centers of government and the conquest of the capital, which, due to their tradition and culture of warfare, can be very important in the methodology of the “Iranian Revolution”, such as the “Constitutional Revolution”. Also, Iranian tribes with resistance and demonstrations and strikes scattered in their regions cause the erosion and dispersion of the forces of Islamic reaction.

The Iranian Revolution and the Question of “Secularism and Laicity“

Although it has been mentioned in general before that the “Iranian Revolution” is based on “Iranzamin think tank”, and in this school of thought the difference between secularism and laïcité and the importance of “laïcité” for the future of Iran, it is again emphasized on this very important issue that the following differences exist between the two and accordingly “secularism” in Iran is only a mirage if “French secularism” or “laïcité” is not implemented;

“Secularism” is the separation of religion from the institution of government and not from the institution of politics. Secularism is a lever for the control of the modern and peaceful religion of “Protestantism” in the Nordic countries, which is completely separate from politics and should only be separated from the state. Religion is the separation of religion from both government and politics. Laïcité is in fact “French secularism” and the response of southern Europe, and especially of France in the French Revolution, to the extreme reaction of the Catholic religion, which bears many similarities in prejudice and rigidity, and especially in its crimes in the Middle Ages to Islam. However, in violence it does not reach the same level as Islam. Therefore, the least effort to control Islamic reaction is its complete separation from both the state and the politics, which means restoring religion to the “private arena” and that means “laïcité”.

In all Islamic countries, like Turkey, the lack of memory of the people after some time will rule the society with “false Islamic nostalgia”. In this case, if there is “secularism” in society, there will be a possibility for the return of religious parties, and their demagoguery and patriotism. In the “Laiki” system, this is not possible.

c) In the Iranian opposition, dependent or ignorant individuals, after the death of “Janfshan Rah Iranzamin”, Dr. Shapour Bakhtiar deliberately reduced Laïcité Bakhtiar to “secularism” so that the foothold of affiliated parties and religious selling of the future of Iran does not disappear completely. Hence, this idea has long been propagated and theorized by the BBC Persian and their network of reformists and superficial intellectuals, as “secular democracy.” Thus they want clever, deliberate and cunning so that the weakness of religious interference in Iranian politics is not completely eliminated, which the centers of power will need to exploit again in the future.

Methodology, Psychology and Mechanism of the Iranian Revolution and the Problem of Violence

The methodology and psychology of revolutions have a very relative problem depending on the culture of the society and the culture of reaction in that society. There can never be a prescription or general agenda for revolutionary action in all countries and societies. The first task in selecting the appropriate revolutionary method is cultural analysis and psychology of the two parties involved in the revolution0 In some countries where the revolutionary and counter-revolutionary forces (reaction) have a higher culture, the revolution can be nonviolent or less violent.

Be. The best examples of nonviolent or nonviolent revolutions include the Eastern European revolutions in post-communist geopolitics. In these developments and revolutions and uprisings, both revolutionaries and counter-revolutionary and reactionary forces showed little violence, paving the way for future civilized developments and a peaceful transition from the era of communism to the age of the free market. Even in the Colored Revolutions, such as the Orange Revolution in Ukraine and the Rose Revolution in Georgia, which took place years after the collapse of communism, violence was minimal due to the high culture of society. In these revolutions, the revolutionaries gathered in front of the parliaments of these countries and after a long sit-in in front of the parliament, they entered and occupied the parliament and government centers, thus bringing their revolution to victory.

In the liberation movement of India from British colonialism, led by Gandhi, the lowest rate of violence was used. Nonviolence and nonviolence in this movement also depended on both the peaceful culture of revolutionary Hindus and the nonviolence of the civilized British state.

But in the early revolutions and revolutions in which the forces of reaction and counter-revolution showed stiff resistance, violence was naturally imposed on the revolution and the revolutionaries. For example, the first modern revolution or “French Revolution”, which forced the fierce resistance of the French royal family and the Dominican organization of the Catholic Church, intellectuals, Freemasons, and the organization of the patriarchs to show great violence, to the extent that for bloody and revolutionary executions and the rapid decapitation of counter-revolutionaries, the “guillotine” was invented and used by French revolutionaries.

The very important constitutional revolution in Iran was also a violent revolution. The violence of this revolution was forced by violent resistance of the Qajar reaction and counter-revolutionaries on the Constitutional Revolution and the revolutionaries. The Qajar resistance forced the revolutionaries to use military forces to conquer Tehran and the centers of government. He was a member of the United States of America, and the United States of America.

In some revolutions, which are met with very strong resistance from counter-revolutionary forces, it actually leads to civil war. The best example of such a revolution is the “Great October Revolution in Russia.” The great resistance of the forces loyal to the Russian Tsar, especially the resistance of the Kazak forces, actually led to civil war. In this war, during which the Red Army of Bolshevik revolutionaries fought for a long time with the White Army of the Tsarist supporters until it finally defeated the White Army.

But in order to understand the methodology of the “Iranian Revolution” we must have a realistic analysis of the Iranian revolutionary and counter-revolutionary forces and the psychology and culture of these forces. The Iranian people are among the kindest, calmest and most nonviolent people in the region and the world. In various uprisings and revolutions, even in the Iranian Revolution of November 2019, people initially expressed their demands very calmly and in various cities such as Shiraz, with flowers they expressed their demands in a very civilized manner. However, every time they received such a brutal, brutal response that only the occupiers and the forces of a foreign country can give such a response! Although the protest movements, even within the Islamic Republic, have been brutally and violently suppressed, and we had seen examples of such naked violence in the 1980s and in the movements of 1999, 2009 and 2017, however, in the last movement at the time of writing this article, in November 2019, the violence inflicted on Iranian revolutionaries by the repressive forces of the regime was to a certain extent. which went on to torture their children with pellet bullets for hunting animals. There was so much brutality and brutality that the bodies of the twelve year old children and their heads and skulls were filled with pellets. The number of official killings reached nearly a thousand in a few days, with more than 10,000 injured and the same number captured.

Most disastrously, in the official Islamic Republic of Iran Broadcasting (IRIB), they were officially and openly and systematically trying to theorize violence, kill and even torture protesters using the Qur’anic verses. A person named Abolfazl Bahrampur, an expert and commentator of the Quran, officially called for the Islamic Republic of Iran Broadcasting (IRIB) during the “Iranian Revolution” to torture the young protesters by cutting their right hands and left foot by citing the Quran’s verses. In practice, the Basij forces also fired directly at women, children, youth and the elderly, with ruthless bullets intended to torture them, and sometimes with rifles and helicopters.

When we put these crimes alongside the crimes, massacres and sexual assaults of the 1980s and even the 1980s, we realize that the black Islamic reaction, religious dictatorship, and the corrupt occupying gang of Iran have not changed their policy in the past forty years in the repression and crime of Iranians, and it continues to emphasize the ultimate violence and policy favored by Seyyed Ali Khamenei, which is Al-Nasr and Barab. Unaware that another nation has broken the inner chains of fear and creates more violence, disgust and hatred of the government. This confirms in the psychology of Iran’s ruling and occupying power that resistance to revolutionary forces will be intense and could lead to civil war like the Russian October Revolution.

But on the other hand, the extremely poor, tired and dissatisfied Iranian nation that has now reached its bones has nothing to lose, and as demonstrated in the Iranian Revolution of November it has broken the chains of internal terror, has abandoned and liberated itself and is ready to kill and be killed for their freedom and their homeland. Under the new circumstances, the repressive policy of Seyyed Ali Khamenei will not work because the nation is no longer afraid to get Nasri Sayed Ali. Such a new spirit of the Iranian people will narrow the gap between the protests and make the revolutionary phase more violent, as we witnessed in 2017 and 2019.

The “Iranian Revolution” and the spirit of Iranian revolutionaries are nonviolent, but they must respond with violence. The forces of reaction and counter-revolution in Iran are neither the civilised British Empire nor the civilised political forces of socialist Europe in Eastern Europe. The reactionary and counter-revolutionary force in Iran is the most vicious and bloodthirsty force that treats Iranians worse than the occupying forces. In fact, the Iranian people face an Arab-born, occupying and barbaric group with a culture of Arab bedouin. Such a confrontation is like an attack on a wild wolf in the jungle, it is natural that violence must also be used to defend one’s life against the wild wolf of Velayat-e Faqih in the Islamic Republic of Iran. Nonviolent methods do not work among wild animals and in wildlife. At the same time, since the Iranian revolutionaries themselves must be civilized and cultured, they should not use violence as much as possible in order to prevent civil war, but the “reaction” however violent to defend their lives and their children and families is perfectly legal and rational, and other than that, it does not respond in Islamic savageries such as Islamic Republic, Daesh and the Taliban.

Political groups that promote “non-violence” are more likely to be divided into two groups: the first being naive people with very superficial knowledge of politics, history, and sociology, and media versions.

They paraphrase the West blindly and parrotlessly, without realizing that the main objective of the Western media may be to prolong the Islamic regime and Islamism in Iran and the Middle East. The second group, which still has extreme “nonviolence,” are people affiliated with the Islamic Republic, especially the reformist charlatan and impostors. This group deliberately emphasizes nonviolence because they know it will extend the life of the vampire and violent regime.

Now that we have studied the revolutionary culture in some countries and the culture of Iranian revolutionaries and Islamic counter-revolutionaries and have had a deeper analysis of the issue of “violence”, we should go into a little detail and propose methods for the “Iranian Revolution”. We believe that Iran is at the end of the second revolutionary phase (violent protests) and on the verge of a third revolutionary phase or urban war and civil war. Since the cost of such a phase of the revolution is very high and in the current situation poses great risks for Iran and its territorial integrity, we propose ways to prevent entry to the third phase and the victory of the Iranian revolution in the second phase. It should be noted that the phases of the revolution are explained in a separate section.

Mechanisms, Methods and Stages of the Iranian Revolution

1. Formation of “Provisional Government in Exile” or “Provisional Government of Fereydoun” and “Iranian Revolutionary Command Headquarters” or “Kaveh Headquarters“

The revolution and the change of government is a battle. In every battle, there is a need for a command and leadership, otherwise the battle will lead to chaos and chaos, and the revolutionary forces cannot act in unison and coordination. This fact is obvious, but the media of foreign powers and the centers of world power that occupy the space of public opinion and intellectual opinion in Iran try to deflect this obvious principle by false propaganda. Propaganda of slogans such as “No Leader in Iran” or “Every Iranian is a Leader,” which was raised by naïve people at various points, especially the Green Movement, showed the previous defeat of such naïve and chaotic movements. In battle, there is a need for leadership and leadership, not democracy or empty slogans such as “Every Iranian is a leader”. If any soldier becomes commander himself and orders to shoot, what will be achieved will be military carnival and chaos and defeat, not military discipline and coordinated tactical activity in the way of a targeted strategy leading to victory. Therefore, the formation of the provisional government and the headquarters of the Revolutionary Command must be carried out by political forces in the Iranian opposition.

2) Establishing a network of contacts with the powers to put maximum media, economic and political pressure and smart sanctions only against the Islamic Republic and not against the Iranian people.

The issue of the “Iranian Revolution” is not only between the revolutionary Iranians and the occupying and petrified Islamic Republic, but everyone knows that the promotion of Islamists from the time of Sayyid Jamal al-Din Asadabadi, who was a member of Cairo’s Freemasonry Lodge, to the Brzezinski Green Belt project implemented by SAVAK during the Second Pahlavi period and destroyed all the achievements of Pahlavi I, and by building thousands of mosques and Islamic schools and transferring the religious fanatics in the name of land reform. To the cities that created and accelerated the process of the Islamic Revolution, all should be seen within the framework of “world order” and “new world order”. The long-term plans of greening and Islamizing the Middle East, which have been identified today, are not only for the collapse of the Soviet Union, but also for the implementation of a grand plan of “war of civilizations” by the centers of global power.

The “Iranian revolutionaries” must establish networks of communication with the centers of world power, and establish constructive dialogue and dialogue to prove their maturity and depth of vision to them, and try to consider the interests of Iranian civilization in the New World Order as an authentic historical civilization block that has the right to life. Iranian revolutionaries and their leaders need to see history as a whole, and have a very deep view of the developments, structures, and goals of global power centers and historical organizations in order to find a common language with them. Only then will Iranian revolutionaries have political, economic and media support from the centers of world power, and only in this way will Western powers really, and not ostensibly, attempt to overthrow the Islamic Republic. Only in this way will sanctions be truly targeted and will only break the backbone of the Republic of ignorance and madness, not the backbone of the oppressed and deprived people of Iran.

3) Establishing a network of contacts with Iranian military personnel at the headquarters of the armed forces for their cooperation with popular committees.

One of the most important goals of the “Iranian Revolution” should be to accompany the Iranian military with this great revolution. The “Iranian military” is a respectable class, and the more distant they are from the hated Islamic regime, and the more prominent their role in defending Iran’s Kiyan, the more popular they become. Of course, some parts of the paramilitary forces in Iran, such as the Basij forces, have become very unpopular and have committed major crimes against the oppressed people of Iran, but the military forces and their role in defending the country and changing the regime are very prominent and important.

One of the first tasks of the Provisional Government in exile and the headquarters of the “Iranian Revolution” should be to establish a network of disgruntled officers and emirators among the IRI military forces, including the army, the Revolutionary Guards and even the Basij, and to attract their attention to cooperate with the “Iranian Revolution” for the liberation of Iran. The Iranian Revolutionary Command must provide the necessary security, legal and political guarantees to its military partners, including amnesty for their past and sharing their future power. Undoubtedly, with the joining of the military forces to the people and their indirect cooperation with the popular committees of the Iranian Revolution, both the Iranian Revolution will become more powerful and less expensive, and the military forces will control the chaos and share in future power.

4. Establishing a network with the Islamic Republic’s intelligence agencies inside and outside the country to create conditions for peaceful transition.

Another important step of the “Provisional Government in Exile” and “Iranian Revolutionary Command Headquarters” should be to establish a network of contacts and work with various intelligence and security institutions within the Islamic Republic to facilitate peaceful and low-cost transfer of power. It is natural that as with the disgruntled military, disgruntled security forces should be given the necessary security, legal and political guarantees so that if they cooperate with the Iranian Revolutionary Command headquarters, their past will be pardoned and amnestized.

The power of the future will be shared. In this way, a large number of “Ministry of Intelligence” and “IRGC Intelligence Personnel” and even the “Intelligence of the Leadership Unit” will cooperate with the Iranian Revolutionary Command headquarters for a guided and low-cost transition.

5) Establishing a network of contacts with the Iranian people and the formation of rural, urban and provincial committees or “Iranian Revolutionary Committees” under the command of the Iranian Revolutionary Command headquarters in the Provisional Government in exile.

The presence and active role of the people in any revolution is undoubtedly the most important thing. In general, the powerful instrument of the revolution, which pushes back the forces of reaction and forces it to retreat, is the popular uprising. If people do not enter the arena and put serious and very powerful pressure on the government, “reaction” is not willing to change and displace like the law of the “still body” in physics. In order to change reaction, it is necessary to import the popular forces and strike them on the body of the government. Until the people enter the arena, the military and security forces will not join the process of the “Iranian Revolution.”

In order to show the inefficiency of reactionary rule, and their lack of management and their lack of responsiveness to the needs of the people, the popular forces must enter the scene. Therefore, the “Provisional Government in Exile” through the Iranian Revolutionary Command Headquarters, in order to target and coordinate the popular struggles, must form popular committees of the Iranian Revolution in the villages, cities and capital cities of the provinces, and the capital of the country. The Popular Committees of the Iranian Revolution and their leaders should not know each other or be in contact with each other, but they should all act in concert with the Iranian Revolutionary Command headquarters in the “Provisional Government in Exile.” The main task of these committees will be to form popular networks and inform and organize and coordinate popular protests. The coordination and contact of these forces with the military and security forces of the Iranian Revolution must not be direct and is carried out through the headquarters of the Iranian Revolutionary Command in the Provisional Government in exile.

6) Civil resistance both nonviolent and with limited violence, simultaneous organization of demonstrations, protests and general strikes

The revolutionary people and the popular committees of the Iranian Revolutionary Headquarters, like the most important and reliable forces of the “Provisional Government in Exile” and “Iranian Revolutionary Headquarters”, and their main task is to build networks of popular resistance, which must first be based on nonviolent civil resistance principles such as strikes, non-participation in elections, not paying bills, pulling money from banks, buying gasoline, non-compliance with laws and moral standards imposed by the government, and so on. However, since the power structure in the Islamic Republic is “totalitarian” and “totalitarian” and very violent, there is no doubt that such completely nonviolent struggles that are the first phase of any revolution will not work. The experience of the past forty years has proven it. Therefore, the “popular committees of the Iranian Revolutionary Headquarters” should put the struggles against “reaction violence” and “limited violence” in the second phase of their work, so that the country does not enter the third phase of the revolution, which is the same as “act violence” and civil war and has a high cost.

Therefore, in the second phase of the “Iranian Revolution”, the events that were observed in November 2019, “reactionary violence” means a violent response to the “activism” of the forces of reaction and the systematic suppression of the defenseless people of Iran should be put on the agenda.

“Violence of action” will include, but not limited to, the following measures, and the initiative and innovation of the popular committees of the “Iranian Revolution” will play an important role in its development and efficiency; such as the demonstration of millions in large squares, especially in the capital, and the occupation of government centers, burning the ballot boxes during reactionary elections and setting fire to and blocking constituencies before voting begins, the use of Molotov cocktails in the country. Defending themselves against repressive forces and attacking their bases, blocking roads by burning tires and creating metal and cement barriers, Molotov cocktails attack on government demonstrations and celebrations, Molotov cocktails attack on Islamic and clerical reactionary centers in Qom and other cities, identifying regime mercenaries and pressuring them inside the country, identifying regime mercenaries and filing an international criminal case for them in court The Hague, attempts to exclude the Islamic reactionary regime from membership of the United Nations and the political, cultural and sporting institutions of the world, efforts to close the embassies of the occupying regime in all countries, publish the names and places of residence of those affiliated with government officials and their family members in foreign countries, efforts to accompany and even force and pressure Iranian celebrities with the process of the Iranian Revolution, the possession of cold weapons and even weapons. Warm to respond to the attack of Special Units snipers, disrupt public transport work including metro and roads and airports, disable and break city surveillance cameras, disable and disrupt vital and strategic factories of the reactionary Islamic regime, and finally attack government and government centers including parliament, presidency, judiciary, “Leadership Bed,” “IRIB,” “Intelligence Ministry” And “IRGC intelligence” in Tehran and cities intended to occupy or hit these centers will be among the effective measures in the second phase of the Iranian revolution based on “reactive violence” and “limited and controlled violence.”

If this phase is successfully implemented by the Popular Committees of the Iranian Revolution and the proper functioning of the Provisional Government in Exile and the Iranian Revolutionary Command headquarters, the “Iranian Revolution” will succeed in coordinating and recruiting government military and security forces in indirect cooperation with the popular committees. Otherwise, unfortunately and unwittingly, the “Iranian Revolution” will enter its third phase, which will be nothing but civil and urban war. The third phase, which is the war phase, will effectively lead to the use of firearms, semi-heavy and even heavy forces of the Iranian Revolution and Islamic reaction, and at this stage, unfortunately, there will be the possibility of taking advantage of neighboring countries such as Turkey and Saudi Arabia and sending terrorist groups into Iran to disturb and discredit Iranian revolutionaries.

Therefore, all patriots, Iranians, Iranian revolutionaries and even the rational and futuristic forces of Islamic reaction, must do their best to ensure that the Iranian revolution wins in the second phase and does not enter the third phase. The second phase of the Iranian Revolution is a very dangerous phase and in the event of repression by the forces of the Islamic reactionary regime, it will lead to a third phase, or civil and civil war, which will undoubtedly be responsible for the Islamic reactionary regime itself and its first person. The first person who has blocked all paths to internal change and transformation has left no way but the war of the deprived, oppressed, oppressed and defeated people and has been defeated by the cunning aristocracy of Islamic reaction.

Demonstrations as the most important tool of civil resistance and its types

The most important manifestation of the popular pressure on the body of the ruling reaction is the “demonstrations”. Public demonstrations are public outrage and disgust and public opposition to politics, politicians, or governments, which are carried out by marching in public places and chanting slogans in line with their wishes and purposes. Over the past forty years, especially in the 1980s, 1999, 2009, 2009, 2017, and 2019, various kinds of demonstrations against the Islamic reactionary regime have taken place under various pretexts. Although, each of these demonstrations has been a major blow to the reactionary body and has made this medieval system unacceptable and legitimacy, but for various reasons, it has been suppressed and did not achieve the desired result. Therefore, based on past experiences and according to the psychological and behavioral characteristics of the forces of the ruling Islamic reaction and the forces of the Iranian Revolution, a special kind of demonstration in accordance with the conditions of Iran must be organized in order to achieve success. Accordingly, we will first take a glimpse of the types of demonstrations and their characteristics, so that we can come up with a solution to express the protests of the Iranian Revolution and reach their conclusions. In general, there are four types of demonstrations in terms of distribution and purpose;

(a) Dispersed demonstrations aimlessly

Pointless sporadic demonstrations are demonstrations also known as “blind demonstrations.” In this kind of demonstration, people’s discontent and anger over a particular issue is accompanied by an empty feeling of anger and inner protest in a short period of time and extinguished in the short or medium term. This type of demonstration is not targeted and is more of an expression of immediate anger or, intentionally, designed to dissipate the accumulated anger of people. Such demonstrations are not useful for the “Iranian Revolution” and are more intended to derail the revolution or, like the “safety valve,” to empty the people from the protest and create frustration in them.

(b) Dispersed demonstrations aimed at

Sporadic demonstrations in the “Iranian Revolution” can be useful if they are purposefully designed to erode the repressive forces of Islamic reaction, or rather, they coincide with the centralized demonstrations and the formation of a Million Square in the capital with the intention of occupying government centers, scattered demonstrations in provinces and cities, causing erosion, dispersion and weakening of the repressive forces of Islamic reaction. The leaders of the reform effectively abandoned millions of people who had taken to the streets and were capable of winning the revolution and who could form a square of millions and occupy the centers of government, and even worse, and even more treacherously. The treacherous methods of the reformists of the regime such as “silent demonstrations” and “no resistance to the repressive forces” and the empty slogans and popular slogans of “Every Iranian is a leader” practically caused chaos in the demonstrations and dispersed and defeated.

(d) Concentrated demonstrations aimed at forming Million Square and occupying government centers and the victory of the revolution

Victory over reaction is like hitting the head of the snake or the dragon of Zahhak, so that the brain of the nervous system, the state institutions located in the capital, is not in the hands of revolutionaries, the reactionary system can still think and give its commands to the oppressive forces. Therefore, the most important and the main type of demonstrations and the cause of victory in revolutions and popular movements are concentrated demonstrations aimed at forming a million square and occupying government and governmental centers. Such a method leads to the failure of the institutions of government and the destruction of the brain of reaction and nervous system of state repression and the victory of the revolution. Also, such demonstrations will be more successful when they are carried out simultaneously in cities and provincial capitals with the aim of eroding and dispersing the repressive forces. Thus the reactionary government cannot concentrate all its forces in the capital and prevent the formation of millions of squares. Workers’ and marketers’ general strikes, and blockade of roads also help to increase the number of people in the demonstrations. Undoubtedly, the final blow to the body of Islamic reaction and the victory of the “Iranian Revolution” can only be achieved in this way, especially since disgruntled military and security forces join the libertarian people at this time.

7) The “final blow” if the previous six steps are coordinated – “Conquest of Tehran” and the centers of government and the victory of the Iranian Revolution, the transfer of the provisional government in exile to Tehran, the announcement of amnesty, the organization of the Constituent Assembly and the drafting of the constitution and general elections

In every battle, the “last blow” breaks down the opponent’s entire system, resulting in the other side’s victory. If the Provisional Government in Exile, the Provisional Government of Fereydoun, the Iranian Revolutionary Headquarters, the Kaveh Headquarters, and the Popular Committees of the Iranian Revolution have been successful and coordinated in the last six stages, then the seventh stage or the victory of the “Iranian Revolution” over the oppressive forces of Zahhak Tazi and the “Islamic reaction” will come. The “final blow” to the body of “religious reaction” occurs when the pressure of the Iranian Revolutionary Headquarters through the popular committees of the Iranian Revolution and the nationwide demonstrations and strikes of the three networks raised in the second, third, and fourth stages convince them that the system of reaction is no longer working and that it must coordinate and cooperate with the network of stage five for the transfer of power. Thus the controlled collapse of the military, law enforcement, security and intelligence forces

And their cooperation with the forces of the Iranian Revolutionary Committees has begun with the knowledge of world powers and prepares the ground for establishment of the Iranian Revolutionary Command headquarters, the headquarters of Kaveh, the “Provisional Government in Exile” or the “Provisional Government of Fereydoun” in Tehran and the complete conquest of Tehran and the collapse of the Islamic Republic.

Immediately after the establishment of the “Provisional Government” and the “Iranian Revolutionary Command Headquarters” in Tehran, a “general amnesty” is announced, and even the forces of the past regime, who have cooperated with the interim government and the Iranian Revolutionary Staff in the transitional process, will continue to carry on their responsibilities and will be invited to cooperate in building a new Iran, and they will share in power.

Also, the Constituent Assembly consisting of scientific, political and cultural figures will be convened to discuss the choice of the future government of Iran and write a proposed constitution to the nation within a maximum of three years, and shall be obliged to write the constitution for one of the following three governments and make it public for approval of the nation:

A. Selective monarchy (parliamentary republic based on Iranian traditions)-Desirable option for Iranian Revolution

B. Parliamentary Republic

c. Parliamentary hereditary monarchy

Another important point in the “Final Blow” is the participation of Iranian tribes in the process of the “Iranian Revolution” and their place in the methodology and methodology of the revolution. Undoubtedly، for the victory of the Iranian Revolution، the formation of millions of squares، the occupation of the centers of government and the conquest of the capital is required. Because Iranian tribes can be very important in the methodology of “Iranian Revolution” such as the “Constitutional Revolution” due to their tradition and culture of warfare. Also, with resistance and demonstrations and strikes scattered in their areas, they cause the erosion and dispersion of the forces of Islamic reaction.

The Triple Phases of the Revolution and the Current State of Iranian Society

Revolutions are the result of a long historical process. Deviations, repressions, corruption and discrimination, exploitation of the labor force and the underprivileged class, reaction, betrayal and patriotism, dependence of governments and at the same time blocking all peaceful means of change through elections and political dialogue from within, lead society to revolt and explode. Revolutions are sparked by people who are often severely discriminated and financially impoverished and who have broken their inner chains of fear to fight and pay for it. It is natural that in such circumstances, foreign countries or domestic political parties and organizations will each try to intervene in the revolution and take it to a side that will serve their interests. It is also very important to note that revolutions cannot be suppressed, or that their demands must be answered and eliminated the cause of the formation of the revolutionary class and revolutionary process, or that by suppressing any phase, the revolution enters a more radical and violent phase after a while.

Revolutions have three main phases, which vary depending on the conditions of each country, the culture and power of the revolutionary forces and the reactionary repressive forces, the details and duration of each phase. But, in general, all revolutions share the following three things:

1) Civil and peaceful protests

In this phase, the new society has noticed the issue. The government’s failures and failures are transferred to the body of society through the awareness of the elite and elite, and civil protests continue from writing articles and interviews with the media, to strikes and peaceful demonstrations. If the regime responds to the protesters, either convincingly or proving its legitimacy, or by admitting the mistake and correcting the disputed issue, the revolutionary phase I will be suffocated in the bud. However, in the event of repression, threats, or intimidation in society, or even the disregard of the protesters, the seeds of the first revolutionary movement are formed and the revolutionary process is initiated, although it appears to burn like a fire under the ashes.

2) Violent protests in the event of a crackdown on civil protests

In the event of suppression of civil protests, or if the demands of the protesters are ignored and their voices are heard, and the process of protest and revolution continues, the society will enter into a phase of violent protests for its voice to be heard over a long period of time that varies depending on the culture of each country. At this stage, the violence of protesters is “reactive violence” and “limited and controlled violence.” “Limited violence” is often associated with blocking roads and creating sporadic demonstrations and the use of Molotov cocktails, disabling city cameras, even using cold weapons in dealing with repressive forces. Even, in some cases, it can lead to the confiscation of the suppressor’s firearms and its use against repressive agents. If the demands of the protesters and revolutionaries are considered at this stage, the revolutionary movement will return to phase one. However, if repression, killing, brutality and brutality continue by the oppressors and the forces of reaction, the revolutionary movement enters the third phase.

3) Revolutionary phase and armed conflict and urban warfare in the event of violent protests

He was the one who questioned the man and answered his question. Man cannot be repressed and exploited like an animal, continuously, and for a very long time. Man thinks, especially in the age of information and the Internet, the “eyes of the human mind” have been opened. But there are governments that do not understand the changes of the information age and the scientific needs of humans. Such reactionary governments as the “Islamic Republic” think that, in a traditional and medieval way, the iron fist and repression will always win their word. Such governments, armed with scientific blindness and medieval ignorance, would expose themselves and their adherents, and even their own ideas and ideologies, to drowning in the ocean of protesting people’s anger. Each dam has a limited ability to control a certain amount of water, and when the volume of water behind the dam exceeds a certain amount, the dam is broken and the water will flood all the land under it.

If, in the second phase of the revolution, there is no response to the people, their needs and objections, their voices will not be heard and even subjected to severe repression and systematic killing of repressive forces, such as the one that occurred in the Iranian Revolution of November 2019, then the revolutionary movement will enter the third phase and the people will be armed and practically civil and urban war in the country.

Unfortunately, this phase is the most costly and destructive phase of the revolution, and if the people and the revolutionary forces respond in the second phase, the path of the revolution will not be drawn this way. In this phase, regional and world powers, especially historical enemies of the revolutionary state, exploit and bring their intervening forces or affiliated forces into the civil war of the revolutionary country. In this way, foreign enemy states both destroy the structures of that country and, if possible, provide the ground for the disintegration of that country, and take the path of war to the side that serves their interests. Countries that entered the third and destructive phase of civil war include Tsarist Russia during the Great October Revolution or Syria during the civil war. In both cases, the fierce resistance of the ruling class against the revolutionaries led Labour into bloody civil wars that destroyed the country and its infrastructure, and intervened by foreign or dependent forces. The events of the second phase of the Iranian Revolution in November 2019 showed that the probability of Iran entering the third and destructive revolutionary phase is very high.

Iran on the verge of revolution and three possibilities for the path of revolution in Iran

In the past forty years, a ruthless “totalitarian” government, like the time of the barbaric Muslim Arabs occupying Iran, with the slogan “Al-Nasr and Barab”, has occupied the country with murder, murder and murder and crime and torture against the old and young, children, women and men, and has diverted the path of “Iranian peace-loving and poet-making civilization” practically and completely to “Arab-Islamic barbarism”. But during the fourth decade of the occupation of Iran, important developments have occurred that this regime can no longer continue as it once did, and has put Iran completely in a revolutionary situation. Below is the most important of these changes:

A. The “Islamic Republic” system of government has been bankrupt in every respect, its nature has been revealed and no longer works. In all economic, social, cultural, political, and even moral arenas, this system is history.

The “Victory” and “Barab” policy no longer works. People have broken the inner chains of fear and fear, and since they have nothing to lose, they are ready to pay and sacrifice. Especially in the final years and during the Iranian Revolution of January 2017 and November 2019, this is very clear.

C. Violent repression, killings, murders, long term imprisonment, torture, and lack of the slightest response to the needs and demands of the people in social movements have led Iran to enter the second phase of the revolution in 1999 and 2019, and after the bloody suppression of 2019, Iran is actually ready to enter the third phase of the revolution, which unfortunately is very dangerous and It is expensive, but it is undoubtedly responsible for the ignorance, insanity, and crimes of the Islamic Republic and Khamenei’s backward and corrupt person.

The gap between social and political movements against the regime, which was repeated in the early 1980s and then in 1988, 1999 and 2009, has narrowed and in recent years has been reduced to two years, as happened in 1996 and 2019.

E. “Iranian identity,” “Iranism,” and “Iranianism” have been strengthened and “Islamic cosmopolitan identity” is outcast and unpopular. The “contradictions of Islam and Islamism” have become quite evident and are not the slightest popular among the people, especially the youth. True Iranian values have replaced the Islamic illusion in the heart and soul of the nation. Even in recent uprisings, Islamic seminaries and the mullahs have been attacked and even the Quran has been burned, and Iran is ready for an Iranian value revolution in all respects.

c) In recent years and especially after the Iranian Revolution of 2018, except for the middle class, other social classes, especially the disadvantaged and disadvantaged of the society, whose poverty and oppression and corruption have reached their bones, and have been deceived by the mullahs, religious businessmen, and their corrupt and rent-eating mullahs, have joined the middle class and are officially opposed and hostile to a government that has been committed to the He called himself a liar of the vulnerable. However, after the uprising of the mustad’afun in November 2019 against the “false government of the mustad’afun [oppressed],” the fraudulent leader of the government, he was shamelessly forced to change the meaning of the word “Mustad’afee”.

Except for the middle class and the underprivileged class, even the upper classes in Iran, which are isolated and under sanctions, do not see a future for themselves and have begun to oppose the occupying regime and support other oppressed classes of society.

The Shia Crescent has been broken and Shiites in Lebanon, Iraq and even Syria have renounced the “common Shia identity” with Arab nationalism and have risen up against the Islamic Republic and its interference in their countries. The slogan “We are Arabs” and “Iran Lamb Lamb” and burning the official flag of Iran in the Arab people’s uprising that billions of dollars have been spent by the reactionary Islamic government show that “Shiite unity” and “Islamic unity” are a mirage and “national identity” always has priority over “religious identity”. Today, it has been proven that with petrodollars stolen from the Iranian people, “anti-Iranian” Arabs cannot be silenced and united for long, even if they are Shiite. They were easily salted and broke salt because between “Iranian and Grey” and “Arab and Ajam”, there is an ocean of blood and hate, from the Iranian myth of “Zahak Tazzi” in the depths of time, to the bloody codified history in Qadisiyeh and the eight-year-old Qadisia Saddam and independence of Bahrain and the renaming of the Persian Gulf and absurd territorial claims on Khuzestan and the islands of Tunb great and small, and Abu Musa and the massacre and genocidal of the Iranian Kurdish people It continues in the Middle East.

Kh. The Shia Marjayya in Najaf and the world’s largest Shiite marja’ does not recognize Ayatollah Sistani, “Velayat-e Faqih” or “Islamic Republic” and Khamenei himself, and considers what has happened in Iran to be heresy in Shia. Not only does he barely accept the representatives of the Islamic Republic, but even after the uprising of the Iraqi people against the Popular Mobilization Forces and Khamenei’s forces, he openly took a stand against the Islamic Republic and in favor of Iraqi revolutionaries.

d. The impostor and betrayal of the Supreme Leader of the Islamic Republic, Khamenei, especially after his agreement with the JCPOA that destroyed Iran’s nuclear achievements and also after the disgraceful legal convention of the Sea

Obviously, the sale was clear. His apparent support for the traitorous and impostor faction of the clerical fraud, especially in breaking the back of the poor, deprived and oppressed by tripling the price of gasoline overnight, and then ordering the killing of the oppressed and even children with pellets has revealed his evil and despicable face. Even if his supporters are mentally retarded, they have already realized that the mullahs are “mullahs” and they are only “toilet paper!”

All of the above points put together will see that, on the other hand, the “Islamic Revolution in Iran” and “Islamic Republic” and “Velayat-e Faqih” has been defeated and completely bankrupt and has no future not only in Iran but also in other countries in the region. On the other hand, the economic pressure and breaking the internal chains of people’s fear and changing the values of society, which have been especially effective in burning down Islamic seminaries, mosques, even the Koran, disrespecting and even killing the mullahs in recent years and during the uprisings of 2017 and 2019, as well as strengthening the “Iranian identity”, shows that people on the eve of the “Iranian Revolution” are on the verge of the “Iranian Revolution” to change the reactionary Islamic values by the Iranian revolution. The values are “Iranism” and “patriotism.” It should be noted that the regime’s repression and killings will change not the revolution, but the phases of the revolution itself, and after every crackdown, the next phase will become more violent. Also, since poverty has become widespread in Iran and the largest segment of society is now the poor, disadvantaged, weak and skilful class of injustices and corruption of the mullahs, “social justice”, “egalitarianism” and “justice-seeking” will play a big role in the future of the “Iranian Revolution”, and this indicates the emergence of a kind of “national socialism” or “Iranist socialism” in the future of Iran.

Depending on the combination of forces participating and willing to pay for it, the “Iranian Revolution” can go in one of three directions:

1) Iranian Revolution based on Iranism and Iranian nationalism

The Iranian people’s “national identity” and “Iranism” have become very powerful in the past forty years thanks to anti-Iranism and the crimes of the Islamic regime against national and Iranian figures. In the Pahlavi era, Iranism, which in the Pahlavi era was mostly from top to bottom, i.e. by the government towards the people, has now settled in the hearts of the people and its direction has shifted from the bottom up. This means that in the Iranian Revolution, as we saw in particular in the slogans of the 2016 and 2019 uprisings, Iranism and patriotism will have the upper hand. Slogans such as “Reza Shah Ruhat Shad” which celebrates the founder of modern Iranism and Iranian nationalism, or “Neither Gaza nor Lebanon is my life for Iran,” which clearly expresses Iranian “patriotism” and “nationalism” and the rejection of the Islamic government’s “Shi’ism” and “Arabism” have been seen and heard frequently in the protests in recent years.

2) Socialist Struggle in Iran

One of the disasters that the “Islamic Revolution” and the “Islamic Republic” have caused in the past forty years is the production of poverty. The insistence on isolating Iran and enmity with the world, and even embracing sanctions and impoverishing its people, both materially and spiritually, has been such that today, this determination is a sign of the mullahs’ dependence on foreign powers and the centers of power to rein in Iran and its culture and economy. But whatever the underlying veil, the naked reality is that the majority of Iran’s 80 million people are currently poor and living below the poverty line. The poor class, which was a minority in the society of 30 million people in Iran at the end of the second Pahlavi era, is now the majority in the society of 80 million occupying Iran during the Islamic Republic. The incalculable increase in population over the past forty years, without “generating wealth” and “generating jobs” and “serious investment,” has created an ocean of tens of millions of poor people ready to fight and revolt at any moment. The knife of injustice, discrimination, rent, and embezzlement has reached people’s bones until a large crowd of people get their food from the trash cans and sell their organs and have nothing to lose.

The work of the Islamic Republic, which considered itself the government of the oppressed and the poor, has lost its powerful influence on this class, to the point that during the uprisings of 2017 and 2019, most of the mustad’afun (oppressed) entered into a battle with the government, to the point that Khamenei, the leader of the oppressed of the world, was forced to obsessively change the meaning of the term “mustad’afeeb” in the direction of his political fraud. He said, “I am a poor man with a wealth of $600,000.

But with the loss of influence of the Islamists and the Islamic Republic over the poor and disadvantaged, it is the leftist and socialist parties that will fill their place and will propagate the demands of the working class and the deprived class, which is its “social justice” and social rights. In this case, these parties will gradually gain influence over the working class, and given the large number of these classes who make up the majority of the current Iranian society, they will have the upper hand in the upcoming “Iranian Revolution.” As with some of the egalitarian slogans of the November 2019 uprising, such as “Long live socialism” and “Long live social justice,” the influence of leftist currents is quite obvious.

3) Iranian Revolution based on Iranian National Socialism (Iranist socialism)

Iranian socialism after the Islamic Revolution and especially in recent years, has lost the cosmopolitan character of the Tudeh Party and has become more “patriotic” and “national.” Iranian leftists have drawn the names of their recent articles, writings and television programs from Iranian myths. “Kaveh Ahangar”, “Mazdak”, “Zahhak” and other original mythical and historical concepts of Iran, have opened their place in the writing and speech of the “Iranian Left”.

Mansour Osanlou, a prominent and well-known labor leader and former union leader of Tehran and Suburban Bus Company and Iranian syndicalist activist, who has been imprisoned and tortured many times because of the labor struggles in the Islamic Republic prisons, and recently failed assassination outside Iran, begins his television series entitled “Iranzamin” and behind him is a portrait of Ferdowsi Bozorg, Shahnameh writer and father Iranism and Iranian nationalism. All of this shows that the Iranian left is happily nationalized and that most of the prominent and intelligent personalities of the Left have noticed the illusion of internationalism and cosmopolitanism. This is the promise of enlightenment.

That the “independent Iranian left” will act “wisely” and “patriotically” in the future and will demand “social justice” within the framework of the homeland, the country of Iran and Iranian civilization. This means that the “venom of the cosmopolitan destroying country” has been taken from the Iranian left and its “patriotic” and “justice-seeking” positive points have been strengthened.

Undoubtedly with regard to the quality and quantity of class, the combination of the “thesis” of Iranian nationalism and civilizational Iranism and the “antithesis” of socialism and justice-seeking will be the most powerful alternative “synthesis” for the future of Iran, which I call “Iranian National Socialism” or “Iranist socialism”. Since there were powerful signs of the unity and cooperation of Iranists and Iranian leftists in the “Iranian Revolution” and its various uprisings, especially in the years 2017 and 2019, which were even obvious from their slogans, the possibility of the “Iranian Revolution” in the subsequent phases of the transition to “Iranian socialism” is very high. In particular, let us not forget that today, both the working class and below the poverty line and the majority of the middle class, which together make up more than 90 percent of the present Iranian society, agree on “patriotism” and “Iranism” and “social justice.”

Abstract and Conclusion

Both by reviewing the intellectual and stereotypical ideas, and exploring in depth the social, political, cultural and historical facts and realities about the Iranian society, its values and social relations, we come to the following conclusions:

1) The wounds and deviations of the cultural, political, social, historical and civilizational of Iranian society go far beyond being solved with “liberal democracy”. Liberal democracy can even rip through old wounds and wounds of “Iranian identity” and “ethnic identity.”

2) Iran needs a fundamental transformation of social values and social relations based on the “Iranian identity” and “achievements of the Enlightenment”. This transformation is called the “Iranian New Awakening” or “Modern Iranian Renaissance”, which is a combination of two historical processes in Europe: the Renaissance and the Age of Enlightenment. This process, sometimes called the “Iranian Renaissance,” should also be considered to include the modern scientific achievements of the “Age of Enlightenment” in order to avoid the “white reaction.”

3. To institutionalize the values of “Iranian New Awakening” in the structure of society, institutions and the government of Iran, the “Iranian Revolution” is needed. This revolution will guarantee cultural transformation and its continuity and institutionalization in cultural, social and governmental institutions. The “Iranian Revolution” should also bring back the diverted Iranian civilization from Arab-Islamic barbarism to the Indo-Iranian and European supercivilization. Without the Iranian Revolution, “Iranism” is marginalized and marginalized. The “Iranian Revolution” must also create an “Iranian New Order” and an “Iranian Civilization Block” so that the interests of “Iranian civilization” in the “New World Order” are not undermined. “The Iranian Revolution” sees and analyzes history in its entirety and believes in “Iranian historical dialectic” and the historical origin of the “Indo-Iranian and European supercivilization”.

The future of Iran needs “national democracy”, not “liberal democracy”. In “national democracy” only parties that recognize the nationality and nation of Iran will be allowed to act, not the Islamic or communist cosmopolitans. It will also be secular democracy, not secular, to prevent any abuse of religion and demagoguery of religious people. Religion is better for both the country and the religion itself.

5) “Revolution” is a method that develops or subsides the level of consciousness of society to another level. “Revolution” is neither good nor bad, but its content depends on its ideology. Revolutions in societies that cannot be transformed from within due to extreme cultural, economic and political poverty are the only possible way to transform society. Revolutions like the French Revolution or the Constitutional Revolution in Iran or the April Revolution in South Korea worked very well.

6) The catastrophe of creating a “reactionary Islamic revolution” was due to its “reactionary ideology” and not because of the “revolution” itself.

7) Revolutions cannot be suppressed. Violence, repression and killing only change the “phase of the revolution” and lead it to confrontational violence and civil war, and do not affect the revolutionary transformation of society and its values and social relations.

8) Revolutions have three phases that enter the next phase if each phase is suppressed;

A. Peaceful Resistance Phase

b) Violent resistance phase with “violent action” and “limited violence”

Civil and urban warfare phase with “action violence”

9) Iran entered the second revolutionary phase after the suppression of 1998 and 2009, and after the massacres and brutal repression of 2017 and 2019, it is entering the third revolutionary phase or urban war and arming the Iranian people and ethnicities. In order to prevent the massive catastrophe of the civil war in Iran, the people must be answered and the revolution must be victorious in the second phase.

10) The distance between the phases of the revolution in Iran has narrowed and has gone from about ten years to about two years. This is a sign that the final phase is very near.

11) To win the “Iranian Revolution,” one must be familiar with the methodology of revolutions mentioned earlier. In general, “revolution” requires “leadership, organization, and purpose” and in its “methodology” and “mechanism” it has been mentioned earlier, which are:

Formation of “Provisional Government in Exile” and “Revolutionary Command Headquarters”

Establishing a network of connections with global power hubs

Establishing a network of contacts with the military inside Iran

Establishing a network of contacts with intelligence agencies inside Iran

Establishment of popular committees of “Iranian Revolution” in cities, villages, capital and provincial capitals

6. Popular resistance, both nonviolent and “limited violence” and “reaction violence” and organizing demonstrations, strikes and protests nationwide

7- The final blow in the event of the coordinated operation of the previous six stages, namely the formation of the Millioni Square, the conquest of Tehran and the centers of government and the victory of the Iranian Revolution, the transfer of the provisional government in exile to Tehran, the announcement of amnesty, the organization of the Constituent Assembly and the drafting of the constitution and general elections.

12) Considering the social classes of contemporary Iran and the classes that are willing to pay for the “Iranian Revolution”, there are three paths for the Iranian revolution;

A. Iranist and National

B – Socialist

c- Socialist and Iranist “Iranist socialism”

The overwhelming need of people to reconstruct “Iranian identity” on the one hand and “social justice” on the other hand makes the third option more likely. “Iranist socialism” is in fact the same “social democracy” from which the poison of the destructive country of “internationalism” and “cosmopolitanism” has been extracted. Such a socialist believes in the “Iranian historical dialectic” and the origin of the “Indo-European” supercivilization, not the “materialist dialectic”.

13) The ideal government of the “Iranian Revolution” is based on the “think tank of Iranzamin”, “Sinzi” of the imperial “thesis” and “antithesis” of the republic, which is called “selective monarchy”. This is in fact the same government as a parliamentary republic with the preservation of the Iranian tradition of the Shah elected during Parthian times. Accordingly, the elected and elected monarch, who has ceremonial power, has been elected for a maximum of two terms of seven years and is a symbol of national unity of the country. In such a government, the main power would be in the hands of the prime minister and the party that holds the majority of parliaments (House of Deputies and Mahestan). Obviously, this party should accept the nation-state of Iran and not be a cosmopolitan. The “Iranian Revolution” also requires a “semi-centralized” government to create a profound cultural transformation in the cultural sphere of Iran, and a “semi-decentralized” government to create “social and ethnic justice,” such a government is between “centralized government” and “federalism” in terms of centralization. Such a special structure, which both gives the central government enough power for revolutionary developments throughout the country, and observes “social and ethnic justice,” is called “selective monarchy” in the “think tank of Iran”.