Школа мысли Иранзамин (IST): философский и научный манифест ираократии и паниранизма с цивилизационной точки зрения

(Statute of Iranzamin School of Thought)

By: Dr. Reza Hazeli

Philosopher, Sociologist, and Researcher of History, Linguistics, and Archaeology

Date: 7753 (Mithraic) , 3753 (Zoroastrian), 2015 AD

In the magnificent name of Iranzamin culture / as the sole path towards this land liberation

In the name of wisdom and love, Hormuz and the Sun / as the world's two wings in Jamshid culture

In the great name of Saturn and the firmament / the Creator of the Moon, Venus and the Sun

In the name of death and eternal life in the world / In the name of Angra and Spentä in the heart of time

Infinite time is our guide / eternal Iran's glory on the Bluebird's wing

You learned from the Tous sage about the world history / Now learn from the Senneh sage the elders' thoughts

Khorasani gave you the most euphonious / A Kurd from Medes presents you with the letter of thought

Preface

The current pan-Iranist and Iranocratic schools of thought are riddled with paradoxes and contradictions regarding both the nature of Iranian history and modern world values. Obviously, any school of thought that has serious contradictions and conflicts with universal values will fail, and even if it does not fail, it will annihilate the lives of its people and followers through its perpetual confrontation with the world. As a result, the emergence of a Pan-Iranist school of thought free of the aforementioned contradictions and paradoxes is required. Since adolescence, the author of this manifesto has learned Persian and other Indo-European ancient languages, as well as Iranian and world history, and has had access to the original versions of these limitless sources. He has also collaborated with world-renowned archaeologists in the Airyanem Vaejah or BMAC archeological excavations, and he spearheaded the monumental project One Hundred and Twenty Documentaries of Ancient Iran's Immortal Heritage. Furthermore, he has spent years conducting academic research in sociology and philosophy. For the first time in the thousand-year history of Iranian civilization, he has attempted to establish a school of philosophy and science that liberates Pan-Iranism and Iranocracy from a tangle of contradictory feelings and thoughts and places them in systematic intellectual, scientific, and philosophical order. It is also worth noting that this is the first time a Pan-Iranist school based on modern sociology and philosophy, known as the "Iranzamin School of Thought" (IST), and an Iranocratic school based on civilizational theory, have been organized and presented to Iranians.

IST's basis and principles

• IST's philosophical principles, ontology, and worldview
• IST's anthropological principles
• IST's civilizational and historical principles
• IST's cultural, sociological, religious, and ritual principles
• IST's political and governmental principles, elective Shahanshahi or elective monarchy (parliamentary republic while preserving Iranian political tradition of Shahanshahi)
• IST's social and democratic principles
• IST's eco-environmental principles ‌
• IST's economic principles

IST's philosophical and ontological principles and worldview

• The IST takes a dynamic approach to philosophy, worldview, and ontology, positing that the "what" and "how" of the universe are very mysterious and can only be decoded by science. As science has a dynamic nature, the IST's philosophy and worldview are flexible and non-dogmatic, constantly evolving and progressing towards glory and excellence.

• The IST regards the Iranian dialectic of human history and civilization as an important component of the Indo-Iranian and European supercivilization dialectics in human history, as well as its historical originality.

• The IST believes in the "Iranian Renaissance" as part of the "Indo-Iranian and European Renaissance".

• The IST believes in Iran's "Iranian revolution" in ontology, worldview, and philosophy, as well as a shift in social values. It believes in the transition of civilization from Arab barbarism to Indo-Iranian and European supercivilization, and sees the Iranian revolution as ensuring Iranian renaissance.

• The IST views "Iranian civilization" as an important part of the "Indo-Iranian and European supercivilization".

• The IST's philosophical viewpoint is a hybrid of "analytical philosophy" and "structuralist Zurvanist-Mithraist" philosophy, with "analytical philosophy" taking precedence over "structuralist Zurvanist-Mithraist" philosophy. It considers "mathematical logic" to be the best tool to express "philosophical logic" or "philosophy of logic".

• After adapting the modern sciences of physics and mathematics to the various worldviews of ancient Iran, the IST chooses the structuralist philosophy and allegorical and ontological view of Zurvanism-Mithraism as a symbol of its ontology. It asserts that the two Ahuraic and demonic forces are eternally at odds, despite the universe's initial unity from the beginning of time. The world is advanced by the battle of these two opposing forces which are correlative.

• Based on Zurvanist philosophy, the IST considers the demonic and Ahuraic forces to be in the heart of infinite time. According to Zurvanist philosophy, and because modern physics considers antimatter and dark energy to be far more powerful than matter and account for more than 80% of our world, the demonic and dark forces of the universe are far more powerful than the Ahuraic forces, even though we should aim for the Ahuraic forces or absolute goodness and light.

• The IST believes that "Mithra" brings absolute light and eternal shine and that the symbols of Mithra have changed several times throughout history. Mehr-Yasht of Avesta, which was adored in Airyanem Vaejah, the homeland of the early Iranians, was equivalent to Polaris, the rotators of which were equal to all stars of the Big and Little Dippers. It was thought to be related to the planet Saturn in ancient Rome, but after a while, it was thought to be symbolized by the Sun in both ancient Iran and ancient Rome, while in the beginning of Mithraism, it was the purple light before sunrise rather than the Sun itself.

• The IST considers matter and energy to have dual nature and posits that the world is originally dual. This duality of nature is seen in light and darkness, matter and antimatter, electrons and protons, man and woman, day and night, good and evil, Ahuraic and demonic, right and left political views, and the history of collisions of R and J1 genetic haplogroups and many other examples.

• The IST believes in two opposing intertwined networks in all ten spatial dimensions of the universe, but not in the eleventh dimension or time, which it regards as original.

• The IST believes in a single spirit of the universe manifested as "infinite time," and that Ahuraic and demonic conflicts are intertwined in the heart of time.

• The IST believes that philosophy and ontology that are in line with science or objective study of things are compatible with reality, and that the philosophy-science boundaries should be minimized.

• The IST defines "science" as the objective study of things and believes in the replicability of scientific experiences, but equates "science" with "knowledge", which has not been verified objectively, is not necessarily replicable, and does not necessarily correspond to the truth. It thus does not accept the addition of anything to science, but only allows such addition for philosophical thinking, which is subjective.

• According to this school, the concept of "science" (the objective study of phenomena) has been misunderstood in Iran and many other countries, and its translation as "elm and danesh," which conveys the sense of "knowledge," is incorrect. However, this common mistake is sometimes made inevitably.

• The IST believes in the existence of truth and a superior force in the universe.

• The IST believes in time's originality and recognizes duality within time's supreme truth. It considers the originality of two dual and contradictory concepts as a function of the originality of time.

• The IST accepts superstring theory as the theory of everything and regards it as unifying quantum and relativity theories.

• The IST believes that our world has eleven dimensions, one of time and ten of space, based on superstring theory.

• Based on the theory put forward by Reza Hazeli (Kay Ashkan Ardalan Afsharnaderi), the IST accepts that time will turn to energy if it tends to infinity (E=Lim(t) ( tÒ∞). Infinite time, according to this theory, resulted in the Big Bang. Time did not begin with the Big Bang; it existed prior to it.

• Based on the Hartle–Hawking theory, the IST accepts that the universe has no origin. This has been acknowledged in Iranian culture and worldview to the point where it is stated in Ferdowsi's Shahnameh: God created things out of nothing, and knowledge leads to power!

• The IST believes that the emergence of the world out of nothing does not necessarily mean the denial of a superior force in the world.

• Based on the Hartle-Hawking theory, the IST accepts the possibility of the emergence of a multiverse in accordance with physical laws similar to our world, or even laws different from our world, following the Big Bang.

• The IST believes that if the parallel multiverses that emerged after the Big Bang followed the same physical laws, then the Hertog-Hawking theory would work.

• The IST does not regard pluralism as opposed to unity. It sees unity as valuing, rather than suppressing, pluralism.

• Despite its deep and philosophical belief in decentralization, the IST believes in a powerful symbol of unity.

• According to the IST, human societies progress through four stages of intellectual maturation and worldview formation. The first-stage societies, as the most backward and dogmatic societies, are called religious societies. Many of these societies have existed since antiquity. Philosophical societies in the second stage have more open worldviews based on rational principles and philosophical ideas. Examples include Zoroastrian-era Iranian society (not the neo-Zoroastrian religion that arose during the Sassanid period) with its wise and philosophical ideas and the ancient Greek society with its philosophical ideas. The third-stage societies that emerged as a result of the European Enlightenment and Renaissance are scientific societies, in which science is defined differently from knowledge. Societies with the most advanced, accurate, complete, and reliable worldviews are those whose visions and worldviews are based on the objective study of phenomena or "science." Almost all Western civilization's societies and the majority of European civilization's eastern societies are examples of such societies. East and Southeast Asian countries have also entered this scientific stage. The fourth stage, which some countries are gradually approaching, is one in which the boundaries between physics and philosophy are being blurred through "analytic philosophy." Bertrand Russell and Stephen Hawking, two unique figures in the history of philosophy and science, have attempted to bring humanity to this stage.

• The IST believes in free will of people based on the original Iranian culture, particularly Zoroastrian philosophy and the principles mentioned in all Gathas, particularly verses five, ten, and eleven of Zarathustra's Gathas or words. It thus emphasizes democracy and people's freedom of choice in all matters.

• The IST believes in the originality, mission, responsibility, and freedom of human beings, particularly Iranians, and regards humanity as a philosophical companion of the universe in the spread of virtues rather than a slave of a person or a force, even if that force is superior. Hence, this school regards man as "God's companion" rather than "God's slave".

• According to the IST, humans have both rights and responsibilities at the same time, and they are correlative.

• The IST believes that the two basic concepts of the universe have equal rights. Hence, it believes in equal rights for good and evil, Ahuraic and demonic forces, thesis and antithesis, men and women, light and darkness, matter and anti-matter, Zoroastrianism and Islam, and so on.

• The IST is convinced that good will triumph over evil and light will triumph over darkness, but these beliefs are simultaneously correlative.

• The IST believes in social justice, but defines it as citizens' access to equal opportunities, rather than the haphazard distribution of wealth among them or proletariat dictatorship. Therefore, if socialism is a stage of transition to communism, as the Engels-Marx-Lenin school believes, the IST is strongly opposed to it; however, if it is market-oriented, democratic, and national, it can combine with liberalism to form two poles of Iranian civilization countries' politics. Such socialism is accepted as an antithesis that constantly modifies and controls the liberalism or conservatism thesis.

• The IST does not recognize socialism that lacks a national and nationalist component. According to this school, Iran's left movements should be nationalized and justice-oriented; and if they are non-national and cosmopolitan, they will betray the country and sacrifice national interests for the nebulous interests of world power centres. As a result, a non-racist national socialism is acceptable.

• The IST is a supporter of "national democracy." This means "democracy" of parties that recognize Iran's nation-state, Iranian identity, and historical originality, as well as the Iranian world (Iranian civilization), and are not cosmopolitan in any way, whether communist or Islamist.

• To avoid betraying national interests, the IST believes that social justice should be defined at the national and civilizational levels and free of the cosmopolitan burden. That is, construct your own home first, then allow your neighbours to construct their own homes.

• Although the IST considers the originality of both love and intellect, it prioritizes the principle of love and affection and considers intellect to be a part of or a hyponym of love.

• According to the IST, the essence of love and affection is absolute, whereas reason and wisdom are relative and evolving.

• The IST adheres to Zoroaster's "philosophy of Asha," which holds that there is only one way in the world, and that way is the truth. On this basis, even if the "truth" or "right" is concealed for a time by the lie, it will reappear and triumph over "wrong" once more. Any attack on "right" strengthens it, while any attack on "lie" weakens it, and this is the mystery of Asha.

• The IST in social philosophy strongly believes in rationalism and regards Zoroaster as the world's first rationalist philosopher and his book "Gathas" as the world's first rationalist allegorical book. This school also considers Zoroaster to be the father of rationalism and the innovator of the philosophical dialectic method.

• The IST strongly believes that the various orientations of the political spectrum, whether right-wing or left-wing, should become "national" and "patriotic." Patriotic nationalism and civilizational nationalism must exist in all political orientations, including conservative capitalist, liberal capitalist, and socialist orientations.

• Based on rationalism and modern political philosophy, the IST believes that the concept of "far" or "khvarenah" (meaning glory) in the Avesta, which is mentioned in ancient Iranian political philosophy, must be redefined and its celestial and divine aspects removed. Thus, in Avesta, a person's "far" or "khvarenah" refers to their merits and characteristics rather than a special divine, heavenly, or extraterrestrial relationship. According to a scientific and terrestrial definition of "far" or "khvarenah" that conforms to the theory of social contract found in the works of Thomas Hobbes and John Locke, "Far-e Izadi" means good moral qualities, "Far-e Shahi" means a person's characteristics and competencies for government, and "Far-e Irani" means a person's cultural, linguistic, historical, and anthropological characteristics. In this context, "far" or "khvarenah" refers to characteristics and features.

• The IST considers governance to be a terrestrial phenomenon, and believes that all pillars of government and the three powers (executive, legislative, and judicial) should be defined in accordance with the political philosophy of the Age of Enlightenment and the Theory of Social Contract mentioned in the works of intellectuals and thinkers such as Thomas Hobbes, John Locke, Jean-Jacques Rousseau, and Charles de Montesquieu.

• The IST believes in "French secularism," also known as "Lacité," or the separation of religion from politics.

• Secularism, according to the IST, is not only a result of the Enlightenment, but also a feature of traditional Iranian culture. "Being both the emperor and the mobed" (a Zoroastrian cleric of a particular rank) has always been criticized in ancient literature as well as in the Iranian myths manifested in Ferdowsi's Shahnameh. This is why Jamshid Shah is blamed for claiming to be both the king and the mobed (religion-politics fusion). Thus, he loses his Khvarenah ("glory" or "splendour" and divine mystical force or power) as a result of this claim.

• The IST considers secularism to be a necessary condition and lacité to be sufficient for the improvement of extremely religious Iranian countries and lands.

• The IST believes that the extreme conditions of fanatism and religious reaction in Iran can only be treated by "French secularism" or "Laïcité", meaning that religion must be separated from both the government and politics institutions. Acceptance of religion in the political institution, even if it is separate from the government institution, opens the door for political charlatans to gain power by exploiting public superstitions and religious populism. As a result, the advancement of human culture is harmed by ambition and religious populism.

• The IST believes in and supports the Universal Declaration of Human Rights, which it regards as an updated version of the first historical charter of human rights inscribed on Cyrus the Great's Cylinder and his decree following the conquest of Babylon. It considers the Cyrus Cylinder and the Universal Declaration of Human Rights to be consistent with the values of traditional Iranian culture.

• Iranian national and civilizational identity is not in conflict with, but rather complements, global human identity. This school of thought holds that the original national identities and civilizations of the world, such as the Iranian identity, are eternal, and that any attempt to destroy them is a betrayal of human cultural heritage. Human identity must be divided into civilizational and national identities in order for this diversity to pave the way and create motivation for human society's competition and progress. The mono-national world or the nationless world, as argued in some schools of thought, will have only one team as in the World Cup or the Olympic competitions. A world without nations would be nothing more than stagnant water that would eventually rot.

• According to the IST, the universe has a single soul that unites within time with the two concurrently-born Ahuraic and demonic forces that are intertwined.

• The IST recognizes the rights of all animals and their species and believes that they fulfil their cosmic responsibility instinctively and genetically.

• The IST recognizes plant and vegetation rights and believes that they fulfil their responsibilities to the universe instinctively and genetically.

• The IST acknowledges the right to the ecosystem or environment, as well as the four elements, and believes in their spatial and physical uniqueness.

• The IST provides equal rights to men and women.

• The IST believes in children's equal rights in society and in society's responsibility to them.

• The IST believes that people's behaviour is influenced by their cultural and biological codes. Therefore, in order to improve an individual's behaviour in society and, ultimately, the behaviour of society, the cultural and biological codes of a society's people must be modified.

• In the IST, the term "cultural code" refers to "values" and "patterns" of human behaviour that should be derived from "the original culture of ancient Iran," "Indo-Iranian culture," and "Indo-European culture." In general, this school of thought's "cultural codes" and "values" must be derived from the values of the "Indo-Iranian and European supercivilizations." These cultural values and behavioural patterns must be modernized while retaining their ancient and natural origins.

• The IST takes a dynamic approach to philosophy, worldview, and ontology, positing that the "what" and "how" of the universe are very mysterious and can only be decoded by science. As science has a dynamic nature, the IST's philosophy and worldview are flexible and non-dogmatic, constantly evolving and progressing towards glory and excellence.
• The IST regards the Iranian dialectic of human history and civilization as an important component of the Indo-Iranian and European supercivilization dialectics in human history, as well as its historical originality.
• The IST believes in the "Iranian Renaissance" as part of the "Indo-Iranian and European Renaissance".
• The IST believes in Iran's "Iranian revolution" in ontology, worldview, and philosophy, as well as a shift in social values. It believes in the transition of civilization from Arab barbarism to Indo-Iranian and European supercivilization, and sees the Iranian revolution as ensuring Iranian renaissance.

• The IST views "Iranian civilization" as an important part of the "Indo-Iranian and European supercivilization".

• The IST's philosophical viewpoint is a hybrid of "analytical philosophy" and "structuralist Zurvanist-Mithraist" philosophy, with "analytical philosophy" taking precedence over "structuralist Zurvanist-Mithraist" philosophy. It considers "mathematical logic" to be the best tool to express "philosophical logic" or "philosophy of logic".
• After adapting the modern sciences of physics and mathematics to the various worldviews of ancient Iran, the IST chooses the structuralist philosophy and allegorical and ontological view of Zurvanism-Mithraism as a symbol of its ontology. It asserts that the two Ahuraic and demonic forces are eternally at odds, despite the universe's initial unity from the beginning of time. The world is advanced by the battle of these two opposing forces which are correlative.
• Based on Zurvanist philosophy, the IST considers the demonic and Ahuraic forces to be in the heart of infinite time. According to Zurvanist philosophy, and because modern physics considers antimatter and dark energy to be far more powerful than matter and account for more than 80% of our world, the demonic and dark forces of the universe are far more powerful than the Ahuraic forces, even though we should aim for the Ahuraic forces or absolute goodness and light.
• The IST believes that "Mithra" brings absolute light and eternal shine and that the symbols of Mithra have changed several times throughout history. Mehr-Yasht of Avesta, which was adored in Airyanem Vaejah, the homeland of the early Iranians, was equivalent to Polaris, the rotators of which were equal to all stars of the Big and Little Dippers. It was thought to be related to the planet Saturn in ancient Rome, but after a while, it was thought to be symbolized by the Sun in both ancient Iran and ancient Rome, while in the beginning of Mithraism, it was the purple light before sunrise rather than the Sun itself.
• The IST considers matter and energy to have dual nature and posits that the world is originally dual. This duality of nature is seen in light and darkness, matter and antimatter, electrons and protons, man and woman, day and night, good and evil, Ahuraic and demonic, right and left political views and the history of collisions of R and J1 genetic haplogroups and many other examples.
• The IST believes in two opposing intertwined networks in all ten spatial dimensions of the universe, but not in the eleventh dimension or time, which it regards as original.

• The IST believes in a single spirit of the universe manifested as "infinite time," and that Ahuraic and demonic conflicts are intertwined in the heart of time.
• The IST believes that philosophy and ontology that are in line with science or objective study of things are compatible with reality, and that the philosophy-science boundaries should be minimized.
• The IST defines "science" as the objective study of things and believes in the replicability of scientific experiences, but equates "science" with "knowledge", which has not been verified objectively, is not necessarily replicable, and does not necessarily correspond to the truth. It thus does not accept the addition of anything to science, but only allows such addition for philosophical thinking, which is subjective.
• According to this school, the concept of "science" (the objective study of phenomena) has been misunderstood in Iran and many other countries, and its translation as "elm and danesh," which conveys the sense of "knowledge," is incorrect. However, this common mistake is sometimes made inevitably.
• The IST believes in the existence of truth and a superior force in the universe.
• The IST believes in time's originality and recognizes duality within time's supreme truth. It considers the originality of two dual and contradictory concepts as a function of the originality of time.
• The IST accepts superstring theory as the theory of everything and regards it as unifying quantum and relativity theories.
• The IST believes that our world has eleven dimensions, one of time and ten of space, based on superstring theory.
• Based on the theory put forward by Reza Hazeli (Kay Ashkan Ardalan Afsharnaderi), the IST accepts that time will turn to energy if it tends to infinity (E=Lim(t) ( tÒ∞)). Infinite time, according to this theory, resulted in the Big Bang. Time did not begin with the Big Bang; it existed prior to it.
• Based on the Hartle–Hawking theory, the IST accepts that the universe has no origin. This has been acknowledged in Iranian culture and worldview to the point where it is stated in Ferdowsi's Shahnameh: God created things out of nothing, and knowledge leads to power!
• The IST believes that the emergence of the world out of nothing does not necessarily mean the denial of a superior force in the world.
• Based on the Hartle-Hawking theory, the IST accepts the possibility of the emergence of a multiverse in accordance with physical laws similar to our world, or even laws different from our world, following the Big Bang.
• The IST believes that if the parallel multiverses that emerged after the Big Bang followed the same physical laws, then the Hertog-Hawking theory would work.
• The IST does not regard pluralism as opposed to unity. It sees unity as valuing, rather than suppressing, pluralism.
• Despite its deep and philosophical belief in decentralization, the IST believes in a powerful symbol of unity.
• According to the IST, human societies progress through four stages of intellectual maturation and worldview formation. The first-stage societies, as the most backward and dogmatic societies, are called religious societies. Many of these societies have existed since antiquity. Philosophical societies in the second stage have more open worldviews based on rational principles and philosophical ideas. Examples include Zoroastrian-era Iranian society (not the neo-Zoroastrian religion that arose during the Sassanid period) with its wise and philosophical ideas, and the ancient Greek society with its philosophical ideas. The third-stage societies that emerged as a result of the European Enlightenment and Renaissance are scientific societies, in which science is defined differently from knowledge. Societies with the most advanced, accurate, complete, and reliable worldviews are those whose visions and worldviews are based on the objective study of phenomena or "science." Almost all Western civilization's societies and the majority of European civilization's eastern societies are examples of such societies. East and Southeast Asian countries have also entered this scientific stage. The fourth stage, which some countries are gradually approaching, is one in which the boundaries between physics and philosophy are being blurred through "analytic philosophy." Bertrand Russell and Stephen Hawking, two unique figures in the history of philosophy and science, have attempted to bring humanity to this stage.
• The IST believes in free will of people based on the original Iranian culture, particularly Zoroastrian philosophy and the principles mentioned in all Gathas, particularly verses five, ten, and eleven of Zarathustra's Gathas or words. It thus emphasizes democracy and people's freedom of choice in all matters.
• The IST believes in the originality, mission, responsibility, and freedom of human beings, particularly Iranians, and regards humanity as a philosophical companion of the universe in the spread of virtues rather than a slave of a person or a force, even if that force is superior. Hence, this school regards man as "God's companion" rather than "God's slave".
• According to the IST, humans have both rights and responsibilities at the same time, and they are correlative.
• The IST believes that the two basic concepts of the universe have equal rights. Hence, it believes in equal rights for good and evil, Ahuraic and demonic forces, thesis and antithesis, men and women, light and darkness, matter and anti-matter, Zoroastrianism and Islam, and so on.
• The IST is convinced that good will triumph over evil and light will triumph over darkness, but these beliefs are simultaneously correlative.
• The IST believes in social justice, but defines it as citizens' access to equal opportunities, rather than the haphazard distribution of wealth among them or proletariat dictatorship. Therefore, if socialism is a stage of transition to communism, as the Engels-Marx-Lenin school believes, the IST is strongly opposed to it; however, if it is market-oriented, democratic, and national, it can combine with liberalism to form two poles of Iranian civilization countries' politics. Such socialism is accepted as an antithesis that constantly modifies and controls the liberalism or conservatism thesis.
• The IST does not recognize socialism that lacks a national and nationalist component. According to this school, Iran's left movements should be nationalized and justice-oriented; and if they are non-national and cosmopolitan, they will betray the country and sacrifice national interests for the nebulous interests of world power centres. As a result, a non-racist national socialism is acceptable.
• The IST is a supporter of "national democracy." This means "democracy" of parties that recognize Iran's nation-state, Iranian identity, and historical originality, as well as the Iranian world (Iranian civilization), and are not cosmopolitan in any way, whether communist or Islamist.
• To avoid betraying national interests, the IST believes that social justice should be defined at the national and civilizational levels and free of the cosmopolitan burden. That is, construct your own home first, then allow your neighbours to construct their own homes.
• Although the IST considers the originality of both love and intellect, it prioritizes the principle of love and affection and considers intellect to be a part of or a hyponym of love.
• According to the IST, the essence of love and affection is absolute, whereas reason and wisdom are relative and evolving.
• The IST adheres to Zoroaster's "philosophy of Asha," which holds that there is only one way in the world, and that way is the truth. On this basis, even if the "truth" or "right" is concealed for a time by the lie, it will reappear and triumph over "wrong" once more. Any attack on "right" strengthens it, while any attack on "lie" weakens it, and this is the mystery of Asha.
• The IST in social philosophy strongly believes in rationalism and regards Zoroaster as the world's first rationalist philosopher and his book "Gathas" as the world's first rationalist allegorical book. This school also considers Zoroaster to be the father of rationalism and the innovator of the philosophical dialectic method.
• The IST strongly believes that the various orientations of the political spectrum, whether right-wing or left-wing, should become "national" and "patriotic." Patriotic nationalism and civilizational nationalism must exist in all political orientations, including conservative capitalist, liberal capitalist, and socialist orientations.
• Based on rationalism and modern political philosophy, the IST believes that the concept of "Far" or "Khvarenah" (meaning glory) in the Avesta, which is mentioned in ancient Iranian political philosophy, must be redefined and its celestial and divine aspects removed. Thus, in Avesta, a person's "Far" or "Khvarenah" refers to their merits and characteristics rather than a special divine, heavenly, or extraterrestrial relationship. According to a scientific and terrestrial definition of "Far" or "Khvarenah" that conforms to the theory of social contract found in the works of Thomas Hobbes and John Locke, "Far-e Izadi" means good moral qualities, "Far-e Shahi" means a person's characteristics and competencies for government, and "Far-e Irani" means a person's cultural, linguistic, historical, and anthropological characteristics. In this context, "Far" or "Khvarenah" refers to characteristics and features.
• The IST considers governance to be a terrestrial phenomenon, and believes that all pillars of government and the three powers (executive, legislative, and judicial) should be defined in accordance with the political philosophy of the Age of Enlightenment and the Theory of Social Contract mentioned in the works of intellectuals and thinkers such as Thomas Hobbes, John Locke, Jean-Jacques Rousseau, and Charles de Montesquieu.
• The IST believes in "French secularism," also known as "Lacité," or the separation of religion from politics.
• Secularism, according to the IST, is not only a result of the Enlightenment, but also a feature of traditional Iranian culture. "Being both the monarch and the mobed" (a Zoroastrian cleric of a particular rank) has always been criticized in ancient literature as well as in the Iranian myths manifested in Ferdowsi's Shahnameh. This is why Jamshid Shah is blamed for claiming to be both the king and the mobed (religion-politics fusion). Thus, he loses his Khvarenah ("glory" or "splendour" and divine mystical force or power) as a result of this claim.
• The IST considers secularism to be a necessary condition and lacité to be sufficient for the improvement of extremely religious Iranian countries and lands.
• The IST believes that the extreme conditions of fanatism and religious reaction in Iran can only be treated by "French secularism" or "Laïcité", meaning that religion must be separated from both the government and politics institutions. Acceptance of religion in the political institution, even if it is separate from the government institution, opens the door for political charlatans to gain power by exploiting public superstitions and religious populism. As a result, the advancement of human culture is harmed by ambition and religious populism.
• The IST believes in and supports the Universal Declaration of Human Rights, which it regards as an updated version of the first historical charter of human rights inscribed on Cyrus the Great's Cylinder and his decree following the conquest of Babylon. It considers the Cyrus Cylinder and the Universal Declaration of Human Rights to be consistent with the values of traditional Iranian culture.
• Iranian national and civilizational identity is not in conflict with, but rather complements, global human identity. This school of thought holds that the original national identities and civilizations of the world, such as the Iranian identity, are eternal, and that any attempt to destroy them is a betrayal of human cultural heritage. Human identity must be divided into civilizational and national identities in order for this diversity to pave the way and create motivation for human society's competition and progress. The mono-national world or the nationless world, as argued in some schools of thought, will have only one team as in the World Cup or the Olympic competitions. A world without nations would be nothing more than stagnant water that would eventually rot.
• According to the IST, the universe has a single soul that unites within time with the two concurrently-born Ahuraic and demonic forces that are intertwined.
• The IST recognizes the rights of all animals and their species and believes that they fulfil their cosmic responsibility instinctively and genetically.
• The IST recognizes plant and vegetation rights and believes that they fulfil their responsibilities to the universe instinctively and genetically.
• The IST acknowledges the right to the ecosystem or environment, as well as the four elements, and believes in their spatial and physical uniqueness.
• The IST provides equal rights to men and women.
• The IST believes in children's equal rights in society and in society's responsibility to them.
• The IST believes that people's behaviour is influenced by their cultural and biological codes. Therefore, in order to improve an individual's behaviour in society and, ultimately, the behaviour of society, the cultural and biological codes of a society's people must be modified.
• In the IST, the term "cultural code" refers to "values" and "patterns" of human behaviour that should be derived from "the original culture of ancient Iran," "Indo-Iranian culture," and "Indo-European culture." In general, this school of thought's "cultural codes" and "values" must be derived from the values of the "Indo-Iranian and European supercivilizations." These cultural values and behavioural patterns must be modernized while retaining their ancient and natural origins.
• In the IST, the term "biological code" refers to the modification of human behaviour parameters that have a biological origin and are the source of individuals' voluntary behaviour. They undergo little or no change after affecting a human being throughout their life. These "biological codes" are divided into two categories: "genotype" and "phenotype." "Genotype" refers to genetics and genetic haplogroups, whereas "phenotype" refers to environmental factors in the actualization of genetic potential, such as the quality of food and water during human formation, growth, and life.

IST's anthropological principles

• All human beings have equal rights, regardless of race, ethnic group, gender, belief, religion, or sect.

• All tribes, ethnic groups and Iranian nations and countries (Tajikistan; Afghanistan; Iran; Arran (Baku); Kurdistan (Iraq, Syria and Turkey); Baluchistan (Pakistan); Ossetia and Alania; Armenia; Tajiks of Samarkand, Bukhara and Central Asia; Iranian immigrants in other countries; etc.) have equal rights in every aspect.

• Human beings' race and racial background are determined not only by physical characteristics such as skin colour, eye colour, and hair colour, but also by genetics and the three genetic haplogroups yDNA (paternal haplogroup), mtDNA (maternal haplogroup), and most importantly the genetic pool or autosomal DNA.

• The origins of Iranian culture and civilization can be found in the Bactria–Margiana Archaeological Complex (BMAC) in the Iranian plateau's northeast and also in the Hittite archaeological sites in the northwest of the Iranian plateau have a paternal haplogroup or Y-DNA of group R and its three sub-branches namely R1a, R1b and R2. In Persian mythology, the Myth of Fereydoun (Se Ethon in Avestan, or three doppelgängers) and his sons, Iraj, Salam, and Toor represent such triple R haplogroups that comprise the Aryan race.

• The originators of Iranian culture and civilization in the archaeological sites of Iran and the Caucasus consist of not only Y-DNA holders of various R haplogroups, but also J2 and G genetic haplogroups.

• The IST believes in the "Iranian revolution" in the biological and cultural anthropology of Iran and other countries and lands of Iranian civilization.

• All European nations and countries are considered Iranian based on paternal genetic haplogroup or Y-DNA. This amazing genetic fact occurred as a result of the migration to Europe of the Iranian tribes of Scyth, Alan, and Sarmat, as well as the Caspians, Cimmerians, Hittites, and other Aryan peoples before them.

• The paternal genetic haplogroups or Y-DNA of the Slavic peoples in Eastern, Central and Southern Europe correspond to the haplogroups of the ancient Iranians and the Airyanem Vaejah Archaeological Site and are R1a. Today, these haplogroups are mostly found in Iran's eastern and central regions, particularly Greater Khorasan.

• The paternal genetic or Y-DNs haplogroups of the western and south-western European people are compatible with those of the Airyanem Vaejah and Hittite civilizations, although most of them are nowadays found in western Iran (Kurdistan), Armenia and eastern Anatolia, and Kurdistan of Turkey, Iraq, and Syria, which are in fact the lands of the ancient Hittites.

• Most of the pharaohs of ancient Egypt have the paternal haplogroup R1b, which indicates the migration of ancient Iranian and Indo-European tribes such as the Caspians and Hittites to ancient Egypt, known in Egyptian history as the migration of the Hyksos. This migration resulted in the transmission of Mithraist-Zurvanist culture and philosophy to ancient Egypt, so much so that the title of the ancient Egyptian kings is “Pharaoh” which is another pronunciation of the Avestan "Fara-own," which means "glory owners." "Far" is a symbol of political and monarchy legitimacy in Iranian culture, and "owna" means "owner," which is why it is still used as "own" in English.

• Most of the rulers and kings of ancient Sumer and Babylon had the paternal Indo-European haplogroup R, which indicates the migration of ancient Iranian and Indo-European tribes such as the Caspians and Hittites to these ancient civilizations, known in history as the migration and ruling of the Hyksos in Babylon. As a result of this migration, Mithraist-Zurvanist culture and philosophy were introduced to these ancient civilizations.

• Azerbaijanis are considered Iranians and do not have Mongolian ancestors because they have Iranian haplogroups rather than the paternal genetic haplogroups Q and C.

• Armenians are considered Iranians due to their Iranian genetic haplogroups.

• Most Seyeds are Iranian because they lack the paternal genetic haplogroup J1 and have Iranian haplogroups; they have no ties to Saudi Arabia.

• The maternal genetic haplogroups (mtDNAs) of the originators of the Iranian culture and civilization in the BMAC archaeological site and the ancient Hittite civilization were H, U, T, I, HV, K, W, and X haplogroups. Today, these haplogroups can be found in Iran, Europe, and the Indo-European lands.

• The Iranian people's most important genetic haplogroup or Autosomal DNA, which represents their genetic pool, is the same, and they are all Iranian even if their paternal or maternal haplogroup is not Iranian.

• All humans have equal rights but unequal talents.

• All talented people of any genetic haplogroup are welcome to join the Iranian culture and civilization as equal citizens.

• The IST believes in the principle of "Iran, the country of Iranian peoples and ethnic groups".

• The IST wants the "Iranian Country" Law to be approved in the two parliaments of Iran (The Mahestan Assembly and the House of Representatives), which explicitly state the "identity of Iran" and the "definition of the Iranian people".

• Based on sociology and the principles of the IST, at least three of the four indicators used in the definition of "Iranian people" must relate to "Iran".

• The indicators of "ethnic identity" based on sociology and the IST are: 1) Common history in the sense of involvement in the foundation of Iran, 2) Linguistics in the sense of having Indo-Iranian or at least Indo-European language, 3) Cultural anthropology in the sense of celebrations, traditions, New Year, and recognition of major Iranian festivals such as "Nowruz" and "Mehregan" (Autumnal Equinox), and 4) Biological anthropology in the sense that at least one of the three genetic haplogroups of Autosomal, Y-DNA, and mtDNA must be Iranian.

• Iranian ethnic groups include but are not limited to the following ethnic groups: Pars, Azeri, Kurdish, Lor, Bakhtiari, Baluch, Gilaki, Mazandarani, Taleshi, Tajik, Pashtun, Alani (Ossetian), Armenian and a few other small tribes.

• Human intelligence (IQ) plays a crucial role in their beliefs, religion, and social and economic growth, as well as the growth of their country.

• The IQ of modern Iranians should be raised by changing the educational system and diet, as well as through natural and artificial fusion with European races and migration to Iran. Iranian society's average IQ should rise to one hundred.

• The IST believes that people's behaviour is influenced by their cultural and biological codes. As a result, in order to improve an individual's behaviour in society and, ultimately, the behaviour of society, the cultural and biological codes of a society's people must be modified.

• The term "cultural code" in the IST is used to mean "values" and cultural "patterns" of human behavior that should be derived from "the original culture of ancient Iran", "Indu-Iranian culture" and "Indo-European culture". More generally, the "cultural codes" and "values" in this school of thought must be derived from the values of the "Indo-Iranian and European supercivilization". These cultural values and behavioural patterns must be modernized while retaining their ancient and natural origins.

• The term "biological code" in the IST refers to the modification of human behaviour parameters with a biological origin that are the source of individuals' voluntary behaviour. They undergo little or no change after affecting a human being throughout their life. These "biological codes" fall into two general categories, namely "genotype" and "phenotype". "Genotype" refers to genetics and genetic haplogroups, whereas "phenotype" refers to environmental factors in the actualization of genetic potential, such as the quality of food and water during human formation, growth, and life.

• Iranians who achieve high political, social, and scientific positions, particularly those of humanities theorists, must have an IQ of at least 125.

• The mental health of the Iranian people must be given special attention and the number of people with mental disorders should be reduced to less than ten percent of the whole population.

• Iran and other countries of The Iranzamin civilization should have food, medicine and water quality control organizations to control the quality of food and cleanse it from harmful substances and various hormones, especially estrogen.

IST's civilizational and historical principles

• Iranzamin is an ancient civilization and one of the first human civilizations to have made the greatest contribution to human civilization and the "Indo-Iranian and European supercivilization" in the ancient world. The human civilization owes a lot to Iranzamin civilization, despite the fact that the West ignores it and has halted its frashokereti (restoration) due to historical grudges.

• The term "Indo-Iranian and European supercivilization" in the IST refers to the greatest human civilizations and cultures, which have extended for thousands of years from India to Iran, Rome, and Scotland, to create the largest and most advanced human civilizations. They have common fundamental "values", achievements and features such as "freedom", "human rights", "animal rights", "plant rights", " thinking deeply in order to comprehend the world, its nature, and its evolution", "linguistic roots", "anthropological roots", "history", "scientific, literary, philosophical, religious and artistic achievements", "aesthetics" and "desire for truth", and have had the greatest achievements in human history so far. The "Indo-Iranian-European supercivilization" is divided into the following three branches, which have common basic principles despite their environmental differences: 1) Indian civilization 2) Iranian civilization 3) European civilization.

• "Indian civilization" and "Iranian civilization," collectively known as the "Indo-Iranian" civilization, are brother civilizations with common roots, and both are "land-based civilization" or "land civilization".

• The "European civilization" is sister to "Indo-Iranian civilization" with common roots. The term "European civilization" refers to a "sea-based civilization" or "maritime civilization".

• The IST regards "Iranian civilization" as a component of "Indo-Iranian and European supercivilization".

• The IST believes that the "fundamental and leading values" of the Iranian civilization and the Indo-Iranian and European supercivilizations and their "leading social relations" are at odds with those of other civilizations, especially with what is mistakenly called the Arab-Islamic "civilization (?)". Thus, the 7,000-year-old Iranian civilization deviated from its original path for nearly 14 centuries. The contradictions and inefficiencies require a revolutionary movement called the "Iranian Revolution" to ensure the implementation of the "Iranian Renaissance" and return from the Arab-Islamic barbarism to the right path of the Indo-Iranian and European civilization.

• The IST believes in the "Iranian revolution" to change the direction of the current civilization and history of Iran in terms of imposition after Qadisiyyah and Nahavand, i.e., from the Arab barbarism to the Indo-Iranian and European civilization, and considers this Iranian revolution to ensure the Iranian renaissance.

• The IST regards the Iranian dialectic of human history and civilization as an important component of the Indo-Iranian and European supercivilization dialectics in human history, as well as its historical originality.

• Based on archaeological excavations and discoveries in Greater Iran and Airyanem Vaejah civilization sites stretching from Greater Khorasan in the east to Greater Kurdistan in the west, this civilization's history dates back at least more than 7,000 years in Khorasan (such as the archaeological sites of Andronova and BMAC) and more than 12,000 years in Kurdistan (such as the archaeological site of Ganj Darreh in Harsin, Kermanshah and Gobekli Tepe in Turkish Kurdistan). Therefore, Greater Iran is unquestionably home to the world's oldest civilizations.

• The term "Iran" and its origins have a long history. That word can be found in the world's oldest books and texts. It appears singly or in compounds in the majority of the surviving Avesta, which are listed in chronological order below: Farvardin-Yasht, Mehr-Yasht, Zamyad-Yasht, Aban-Yasht, Teshtar-Yasht, Art-Yasht, Bahram-Yasht, Ram-Yasht, and Hom-Yasht.

• The name "Iran" first appears in the Avesta in the 43rd verse of Farvardin-Yasht: "They orbit Satavis (Canopus) between the earth and the sky to make it rain; it hears the help seekers' cries to make rain and grow plants, to save animals and humans, and to protect the "Iranian lands", to preserve the five animals and to help the truth followers". Furthermore, the phrase "Iranian lands" appears in the fourth verse of Mehr-Yasht, the oldest part of Avesta after Farvardin-Yasht: "We praise the kindness of the holder of vast plains; He who brings reconciliation, peace, and joy to all the "Iranian lands." The ancient concept of "Airyanem Vaejah," the homeland of the early Iranians, is mentioned in verse 17 of Aban-Yasht. Ahura Mazda praised him in Airyanem Vaejah and on the Vanguhi Daitia River's banks. Such references to the name "Iran" and its lexical compounds abound throughout the Avesta.

• Based on research into Iranian linguistics and archaeological sites of Indo-Iranian and European supercultures and supercivilizations, the IST believes that "Airyanem Vaejah" was the original Aryan homeland, located between Lake Kharazm and the Pontic–Caspian steppe. The Andronova and Yamna archaeological sites were most likely the focal points of Airyanem Vaejah, which later expanded to the BMAC Archaeological Site from the east and the Hittite-Urartu Archaeological Site from the west. Furthermore, the study of older sites such as the Dnieper-Donets Archaeological Site and its adjacent sites can provide researchers with more useful insight into clarification of this historical mystery.

• The thirteenth, fourteenth, and fifteenth verses of Mehr-Yasht, one of the oldest parts of Avesta, contain evidence of Iranian civilization as well as Indo-Iranian and European supercivilization. Iranian lands and countries are mentioned in its thirteenth verse, the kings of Iranian countries are mentioned in its fourteenth verse, and the names of seven Iranian countries and the countries of the Indo-Iranian and European supercivilization, namely "Arezahi", "Savahi", "Fradadafsho", Vidadafsho", Vo'urobareshti", "Vo'urojareshti" and "Khwanirath" are mentioned in its fifteenth verse

• The language of "Arya" and "Airyanem Vaejah" is mentioned in the inscriptions of Darius the Great and Kanishka, the great king of the Kushan dynasty.

• Ardashir I, the founder of the Sassanid Empire, refers to himself as the emperor of "Iran" in the inscription of Naqsh-e Rostam in Pars (Fars) province about two thousand years ago. The name "Iran" appears in the Persian Pahlavi inscription as "Eran" and in the translated version of the inscription in the Parthian Pahlavi language as "Aryan".

• In the Parthian and Sassanid Pahlavi texts, especially in the only surviving geographical book in the Pahlavi language called Šahrestānīhā ī Ērānšahr (Cities of Eranshahr), the name "Eranshahr" and its four "parts", namely Khorasan, Khorvaran, Nimrooz and Adorbadagan (Azerbaijan) are mentioned.

• In post-Islamic Iran, the name "Iranzamin" was first engraved on the coins of Nader Shah Afshar (Made coins on gold and monarchy in the world / Nader of Iranzamin and Sultan of the world). "Iranzamin" was a term used during the reign of Nader Shah Afshar to refer to the entirety of Iranian civilization, which he is credited with uniting them under one monarchy for the first and last time (until the completion of this text) following the Sassanids. During the reign of this great king, the Lion and Sun emblem became the official government emblem and was engraved on his seal. At the time, the Lion and Sun flag was designated as Iran's official flag. Although this emblem and flag have a long history in Iranian history and have been used on occasion, they were not used as official and permanent emblems and flags until the reign of Nader Shah.

• The word "Iran," as well as its compounds and derivatives, appears in the oldest human documents and tablets. This word's derivatives can be found not only in the Avesta, the oldest ancient text whose poems date back at least five thousand years but also in Sumerian tablets. "Arateh", as the eastern neighbour of "Uruk" in the east of the Zagros Mountains, was mentioned in a Sumerian inscription dating back to the third millennium BC (about five thousand years ago) preserved in the Istanbul Museum. "Arateh" refers to Iran in the language of the Alani Iranian tribes and corresponds to the internal archaeological sites of the Iranian plateau such as the ancient civilizations of Jiroft, Sialk Archaeological Hills in Kashan and Shahr-e Sukhteh of Sistan. Morphologically, "Arateh" consists of two parts "Ara" and "Teh", "Ara" meaning Iran and Arya, and "Teh" a plural and place-denoting morpheme in Eastern Iranian languages or Alani, which is still spoken in the Republic of Ossetia and Alania in the Caucasus and is equivalent to "N" in Western Iranian languages. In short, "Arateh" is another form of "Eran" and "Iran".

• The archaeological sites of Iranian civilization, Iranian peoples and ancestors, or in short, the archaeological sites of the Indo-Iranian and European supercivilization are related to all three periods of human archaeology from the Stone Age to the Bronze and Iron Ages and includes but is not limited to the following archaeological sites: Andronova, BMAC Archaeological Site or Greater Khorasan, Airyanem Vaejah and Balkh Archaeological Site, Ano Archaeological Site, YAZ Archaeological Site, Yamna Archaeological Site, Dnieper-Donets Archaeological Site, Sialk Archaeological Hills in Kashan, Shahr-e Sukhteh Archaeological Site of Jiroft Kerman, Teppe Hasanlu Archaeological Site, Ziviyeh Archaeological Site in Kurdistan, Ganj Darreh Archaeological Site in Harsin of Kermanshah, Gobekli Tepe in Turkish Kurdistan, Erbil Citadel Archaeological Site in Iraqi Kurdistan, Hittite Civilization Archaeological Site in Turkish Civilization, Ururta Civilization Archaeological Site in Turkish Civilization, Archaeological Site of Parthian City of Palmyra in Syria, Ctesiphon Archaeological Site in Iraq, archaeological sites of Indus and Harappan civilizations in India and Pakistan, Cucuteni–Trypillia Archaeological Site in Ukraine, Danube River Archaeological Site in Europe, Archaeological Site of Ancient Egypt after the arrival of the Hyksos, Ancient Sumerian Archaeological Site, Babylonian Archaeological Site after the arrival of the Caspians and Scythians, Lorestan Archaeological Site in the Bronze Age, Khwarazm Archaeological Site, archaeological sites of Scythians and Sarmatians throughout Europe and their "Kurgans", archaeological sites of Pars in different periods, Rey Archaeological Site, archaeological sites of Gilan and Mazandaran, archaeological sites of Azerbaijan, archaeological sites of Armenia and Georgia, Ossetia and Alania and all over the Caucasus, Afghanistan and northern India.

• The civilization-based view must take precedence over the country-based view for the stability, dynamism, and prosperity of the Iranians.

• Iranian civilization is made up of units and subjects known as Iranian countries, as well as Iranian lands and peoples living in other countries.

• Iranian peoples and nations should broaden their perspective, broaden their horizons, and define their identity within the Iranian civilization in order to determine their identity and interaction with other civilizations.

• Iranian civilization (also known as cultural Iran, Iranzamin, or the union of Iranian civilization countries) is made up of Iranian countries, nations, and peoples. (Tajikistan, Afghanistan, Iran, Arran (Baku), Kurdistan (in Iraq, Syria and Turkey), Baluchistan (in Pakistan, Ossetia and Alania, Armenia, Tajiks of Central Asia, Persians in India, Iranian immigrants in other countries, as well as lands that have historically belonged to Iran and Iranian civilization, such as occupied Bahrain, Nakhchivan, northern Talesh and Ariyaei Island (Sir Abu Nuʽayr) in the Persian Gulf occupied by the UAE).

• The IST adheres to the principle of "Iran, the country of Iranian peoples and ethnic groups," implying that Iran and Iranian civilization have a historical owner.

• The IST demands the enactment of the "Iranian Country" law in the two Iranian assemblies (the Mehestan Assembly and the House of Representatives), which explicitly states "Iran's identity", "Iran's historic owner" and "definition of the Iranian people."

• Based on sociology and the principles of the IST, at least three of the four indicators used in the definition of "Iranian people" must relate to "Iran".

• The indicators of "ethnic identity" based on sociology and the IST are: 1) Common history in the sense of involvement in the foundation of Iran, 2) Linguistics in the sense of having Indo-Iranian or at least Indo-European language, 3) Cultural anthropology in the sense of celebrations, traditions, New Year, and recognition of major Iranian festivals such as "Nowruz" and "Mehregan" (Autumnal Equinox), and 4) Biological anthropology in the sense that at least one of the three genetic haplogroups of Autosomal, Y-DNA, and mtDNA must be Iranian.

• Iranian ethnic groups include, but are not limited to, the ethnic groups listed below: Pars, Azeri, Kurdish, Lor, Bakhtiari, Baluch, Gilaki, Mazandarani, Taleshi, Tajik, Pashtun, Alani (Ossetian), Armenian, and several other small tribes.

• Armenia and Arran (Baku) occupy a unique position within Iranian civilization and the Iranian country union. Although the languages spoken in these two countries are not officially classified as Iranian, they have been heavily influenced by Iranian languages to the point where they have become semi-Iranian. Armenian is an Indo-European language that has been heavily influenced by Pahlavi and Avestan. The ancient Scythian and Persian languages have also had a strong influence on the Azeri language. Furthermore, their cultural, historical, and anthropological characteristics have always been such an integral part of Iranian civilization that Armenian culture owes its origins to the ancient Indo-European culture of Urartu and the ancient Hittites, both of whom contributed to the formation of Iranian civilization. Furthermore, the Azeris of Arran (Baku) are related to the people of Azerbaijan in Iran, and Azerbaijan, as its Iranian name implies, has been the land of fire of Zarathustra and Mogi, as well as one of the most important and sacred Zoroastrian lands throughout history as a part of Medes and Iranian civilization. It should be noted that Arran is home to the two Iranian ethnic groups of Talesh and Indo-Iranian, as well as European Armenians, demonstrating that not all of its residents are Azeri speakers.

• Iranian national and civilizational identity is not in conflict with, but rather complements, global human identity. According to the IST, original national and civilizational global identities, such as the Iranian identity, are eternal, and any attempt to destroy them is a betrayal of human cultural heritage. Human identity must be divided into national and civilizational identities so that this diversity can pave the way and create the motivation for the competition and progress of human society. Some schools of thought argue that the mono-national world, or nationless world, will have only one team, as in the World Cup or Olympic competitions. A world without nations would be nothing more than stagnant water that would eventually rot.

• Iranzamin culture and civilization nations and countries must take steps to establish and expand economic, political, and military alliances.

• The Iranzamin civilization is defined as interacting with the Western civilization rather than opposing it.

• Iranzamin and Western civilizations are two branches of the Indo-Iranian and European supercivilization.

• The IST believes that the Parthian period provided Iranians with the best and most successful opportunity to capitalize on the significant achievements of Western (Greco-Roman) civilization while retaining their cultural and political independence. This experience exemplifies the successful union and fusion of the great Indo-Iranian and European cultures (Iranian and Western cultures). Greece and Rome learned from Iran during this prosperous period, and vice versa. Greek Hellenism is a cultural and historical period that has deep roots not only in Greece, but also in ancient Iran. This successful historical experience can serve as a model for modern-day "Iranian modernity".

• As sister civilizations and branches of the Indo-Iranian and European supercivilizations, the Iranzamin and Indian civilizations should forge a strategic civilizational alliance.

• The Iranzamin civilizations face the threat of Arab and Mongol pseudo-civilization (barbarism?).

• As The Iranzamin civilization has deviated from its natural growth path due to the widespread invasions of the savage Arab and Mongol tribes, it should model and indigenize other Indo-European civilizations that have undergone few or no contrived changes of path, such as Indian and European civilizations.

• The Iranzamin civilization must actively pursue a strategic alliance with the three parts of the European civilization (Eastern (Slavic), Western (Anglo-Saxon), and Southern (Greco-Roman).

• The Iranzamin civilization should have friendly relations with the Eastern and South-eastern Asian civilizations based on mutual respect.

• The Iranzamin civilization should maintain friendly and mutually respectful relations with Israel and the Jewish civilization.

• The Iranzamin civilization should have a friendly and mutually respectful relationship with Latin America.

• The Iranzamin civilization should have a friendly and mutually respectful relationship with Africa.

• The intra-civilizational Iranzamin relationship is even more important than its extra-civilizational relationship, and in this regard, the most powerful country of this civilization (Iran) and its allies must strongly support the rights of other countries, nations and peoples of Iranzamin civilization. Such intra-civilizational Iranzamin support will give Iran strategic depth, spheres of influence, and buffer zones, as well as boost its national interests.

• The Iranzamin civilization and its countries should not be members of any religious organization or bloc, and all religions and sects should be allowed to exist in all of this civilization's member countries with complete freedom.

• The Iranzamin civilization must provide its strategic and military security in one or, if possible, all three of the following ways: a) Development of nuclear technology b) Membership of NATO or the Shanghai Security Organization c) Strategic nuclear alliance with India.

• Iran, with its abundant natural and human resources, should shine like the Sun in the center of the Iranian civilization's system and play a leading role.

• Iranzamin civilization countries should adhere to the fundamental principles of a common foreign policy and ensure the security of each other's borders by controlling sabotage groups within their borders. Iran, as the largest and wealthiest country in this civilization, is obliged to provide military and security assistance to the other countries. Furthermore, bilateral security treaties must be concluded between the Imperial State of Iran and the other Iranzamin civilization countries.

• Iranzamin civilization's Iranian member countries are committed to preserving one another's territorial integrity.

• The member countries of the Iranzamin civilization must recognize the independence of the Iranian peoples from the non-Iranian countries that have occupied them and actively pursue the demands of the Iranian people in non-Iranian countries and thus defend the strategic interests and depth of the Iranzamin civilization.

• The IST believes that those parts of Iran that have been occupied by other countries, as well as the Iranian people of other countries, have the right to hold an independence referendum and declare their independence from these countries, but that the Imperial State of Iran has no claim to these lands; it simply acknowledges their independence and welcomes them into the Iranzamin civilization and the Union of Iranzamin Countries.

• According to the IST, Iranian lands and peoples living in non-Indo-European countries have priority for independence over Iranian peoples and lands living in Indo-European civilization countries.

IST's cultural, sociological, religious and ritual principles

• Iranzamin culture is a pluralistic culture and does not consider pluralism at odds with unity.
• The IST believes in the Iranian dialectic of human history and civilization as a significant part of the Indo-Iranian and European dialectic of human history and civilization as well as its historical originality.

• The IST considers the "Iranian civilization" to be part of the "Indo-Iranian and European supercivilization".
• The IST believes in the specific "values" and "social relations" of the "Iranian culture and civilization" as part of the values and social relations of the "Indo-Iranian and European supercivilization".
• The IST uses the term "Indo-Iranian and European supercivilization" to mean the greatest and most advanced human civilizations and cultures, extending from India to Iran, Rome and Scotland with a history of thousands of years. They have common fundamental "values", achievements and characteristics such as "freedom", "human rights", "animal rights", "plant rights", "contemplation about the world, its nature and its evolution", "common linguistic roots", "common anthropological roots", "common historical roots", "the best scientific, literary, philosophical, religious, ritual and artistic achievements", "aesthetics" and "desire for truth", and have had the greatest achievements in human history to date. The "Indo-Iranian-European supercivilization" is divided into the following three branches with common basic principles but environmental differences: 1) Indian civilization, 2) Iranian civilization, and 3) European civilization.
• The term "cultural code" is used in the IST to mean the "cultural values" and "patterns" of human behavior derived from "the original culture of ancient Iran", "Indo-Iranian culture" and "Indo-European culture". More generally, the "cultural codes" and "values" in this school of thought must be derived from the values of the "Indo-Iranian and European supercivilization." While preserving their ancient and natural originality, these cultural values and patterns of behavior must be modernized.
• The IST believes in the "Iranian renaissance" alongside the "European renaissance".

• The IST posits that an "Iranian revolution" must occur in all domains, especially in the domain of culture and religions, and that the Iranian "renaissance" will not be fulfilled in the Iranian culture and power system without a serious Iranian revolution.
• The cultures, rituals and traditions of ancient Iran, especially the prominent ones such as Zurvanism, Mithraism and the original Zoroastrian culture of Gathas rather than the semi-Zoroastrian jurisprudential culture of Sassanid, should be revived by their proponents and government aid.
• The Iranzamin culture recognizes Zarathustra as a philosopher and his book The Gathas as a philosophical book based on the philosophical dialectical principles of Thesis and Anti-thesis and "Fravashi World" as a philosophical school producing Plato's world of Forms.
• The IST posits that, in the most optimistic case, philosophy is incomprehensible to people with an IQ below eighty, so it allows people with such an IQ to turn Zoroastrian philosophy into the religion of Zoroastrianism, provided that the thought of these neo-Zoroastrians is based on Zarathushtra's book The Gathas rather than the superstitions found in some books of the Sassanid era.
• The IST considers the ancient philosophy of Zurvanism and Zurvanism-Mithraism to be the most ontologically compatible philosophies of ancient Iran with modern physics, the theories of Big Bang, Matter and Antimatter, the Duality of Universe, and the Infinite Time.
• The IST posits that, in the most optimistic case, philosophy is incomprehensible to people with an IQ below eighty, so it allows such people to turn this Zurvanist- Mithraist philosophy into a religion, provided that it is kept free from superstition and the dogmatic jurisprudential thought.
• The IST considers "Mithra" to be equivalent to the bearer of absolute and eternal light and posits that the symbols of Mithra have undergone changes several times in ancient times. The Mithra of Mehr-Yasht of Avesta, which was adored in Airyanem Vaejah, was equivalent to Polaris, the rotators of which were equal to all stars of the Big and Little Dippers. In ancient Rome, it was considered to be related to the planet Saturn, but after a while, it was considered to be symbolized by the Sun both in ancient Iran and in ancient Rome, while in the beginning of Mithraism it was the purple light before sunrise. Mithra is the judge between darkness and light, sent by Zurvan to judge between good and evil, and its two children, Ahura Mazda and the devil.
• The IST believes in an "Iranian revolution" in the domain of culture and social, civilizational and ritual values of Iran as well as a civilizational change from Arab barbarism to Indo-Iranian and European supercivilization and the Iranian "new cultural and civilizational order".

• The IST believes in "national democracy". This means "democracy" of parties that recognize the nation-state of Iran, the Iranian identity, the historical originality of Iran and the Iranian world (Iranian civilization) and are by no means cosmopolitanist, whether of the communist, Islamist or any other type.
• The IST believes in the division of duties based on the professional and educational background of individuals. Hence, this school is strongly against the involvement of technocrats in the humanities and sciences in which they do not have expertise. This school strongly rejects the idea of the involvement of engineering technocrats, physicians, dentists, etc. in humanities and political theories and considers it catastrophic. However, it welcomes their engagement as political activists.
• The IST believes in French secularism or "laïcité" or the separation of religion from both government and politics.
• The IST considers cosmopolitanism or laïcité (French secularism) not only an achievement of the Age of Enlightenment, but also one of the characteristics of the original Iranian culture. Being both the monarch and the mobed has always been criticized in ancient literature as well as in the Persian myths manifested in Great Ferdowsi's Shahnameh. This is why the Pishdadi king "Jamshid Shah" is blamed when he claims being both the king and the mobed (religion-politics fusion) and he loses his Khvarenah ("glory" or "splendour" and divine mystical force or power = political legitimacy) after this claim.
• The IST regards secularism as a necessary condition and Laïcité as a sufficient condition for the improvement of extremely religious Iranian countries and lands.
• The IST has no official religion, but views all religions as free, regardless of whether they are of Iranian origin or not, and considers no restrictions for them.
• Based on the original Iranian culture, especially the Zoroastrian philosophy and the principles mentioned in all Gathas, especially in verses five, ten and eleven of the thirty-first chapter of Zarathustra's Gathas or words, the IST believes in free choice of people. It thus emphasizes democracy and free choice of people in all matters, provided that this "free choice" does not destroy the "Iranian world", the "Iranian civilization" and the "country of Iran".
• The IST posits that human societies go through four stages of development in terms of intellectual maturity and worldview. The first-stage societies, as the most backward and dogmatic societies, are called religious societies. Many such societies have existed since ancient times. The second-stage societies are philosophical societies that have more open worldviews based on rational principles and philosophical ideas. Examples include the ancient Iranian society in the time of Zoroastrianism (of course not the neo-Zoroastrian religion that emerged during the Sassanids period) with its wise and philosophical ideas and the ancient Greek society with its philosophical ideas. The third-stage societies, which are the outcome of the European Enlightenment and Renaissance, are scientific societies, where science is defined differently from knowledge. Societies whose visions and worldviews are based on the objective study of phenomena or "science" have the most advanced, accurate, complete, and reliable worldview. Examples of such societies are almost all the societies of Western civilization and most of the eastern societies of European civilization. Some countries in East and Southeast Asia have also entered this scientific stage. The fourth stage which some countries gradually enter is the stage at which the physics-philosophy boundaries are reduced through "analytic philosophy". Unique figures in the history of philosophy and science, such as Bertrand Russell and Stephen Hawking, have attempted to bring humanity into this stage.

• The IST believes in the sociological concept (theory) of "Iranian Self-image" set forth by Reza Hazeli (Kay Ashkan Ardalan Afsharnaderi). In this sociological theory, "Iranian identity" is redefined based on modern values and the theory of "self-image" in sociology and psychology as well as its linguistic, historical, cultural and anthropological roots.
• Iranian national and civilizational identity is not at odds with, but complementary to, the global human identity. The IST posits that the original national and civilizational identities of the world, such as the Iranian identity, are eternal and any effort to destroy them is a betrayal of human cultural heritage. Human identity must be divided into national and civilizational identities so that this diversity can pave the way and create the motivation for the competition and progress of human society. The mono-national world or the nationless world, as argued in some schools of thought, will have only one team as in the Football World Cup or the Olympic competitions. Such a nationless world would be nothing but stagnant water that would eventually rot.
• "Iranian identity" is part of the "Indo-Iranian and European super-identity" and is alongside rather than contradictory with it.
• The "Iranian Self-image" is a part of the "Indo-Iranian and European super self-image" and is alongside rather than contradictory with it.
• In the education and higher education process, the "Iranian identity" and "Iranian Self-image" should stick to both the conscious and subconscious mind of every human being of the "Iranian civilization" to create similar, coordinated and advanced "cultural codes", "values", and "social relations". It is noteworthy that the subconscious mind controls up to 95% of human activities, while the share of the conscious mind is about 5%.
• "Iranian identity", defined based on the theory of "Iranian Self-image", is formed through the four linguistic, historical, cultural and anthropological indicators. The religious index is not involved in determining this identity.
• Iranian identity will be a civilized and transnational identity encompassing the nine countries of Iranian civilization (Tajikistan, Afghanistan, Iran, Kurdistan (in Iraq, Syria and Turkey), Baluchistan (in Pakistan), Arran (Baku), Armenia, Iriston (Ossetia and Alania) and Northern Talesh). Since this civilizational super-identity is at a higher level than national and local identities, it will encounter no conflict with these smaller identities, but will put all smaller national and local identities under its umbrella.
• The "Iranian Self-image" consists of "Present Iranian Self-image", "Past Iranian Self-image", "Future Iranian Self-image", and "Iranian Self-schema and Self-perception", each defined by four linguistic, historical, cultural and anthropological indicators.
• The first category, "Present Iranian Self-image" is the Iranian identity of a person who currently has at least three of the four Iranian linguistic, historical, cultural and anthropological indicators.
• The second category, "Past Iranian Self-image" is the Iranian identity of a person who previously had at least three of the four Iranian linguistic, historical, cultural and anthropological indicators.

• The third category, "Future Iranian Self-image" is the Iranian identity of a person who will have at least three of the four Iranian linguistic, historical, cultural and anthropological indicators in the future.
• The fourth category, "Iranian Self-schema and Self-perception" is the Iranian identity of a person with Iranian self-schema and self-perception in at least three of the four linguistic, historical, cultural and anthropological indicators.

• The IST believes in and adheres to the Universal Declaration of Human Rights, regarding it as an updated version of the first historical charter of human rights inscribed on the Cylinder of Cyrus the Great and his decree after the conquest of Babylon. It believes that the Cyrus Cylinder and the Universal Declaration of Human Rights are consistent with the values of the original Iranian culture and the values of the Indo-Iranian and European supercivilization.
• All people are free in their religious and cultural beliefs and no one has the right to impose such beliefs on others.
• The imposition of a particular belief and lifestyle on others is a violation of modern human rights, and has been historically opposed by the original Iranian culture both in Iran's history and in Iranian myths. Cyrus's humane and magnificent behavior in defending the rights of all the imperial people of Iran, especially his cylinder, on the one hand, and the defeat of the Zoroastrian hero Esfandiar by Mithraist Rostam in Iranian myths, who intended to impose Zoroastrianism on Iranian Mithraists in Sistan shows that both Iranian history and myths have condemned the imposition of ideas and fundamental violations of human rights.
• The IST believes that everyone follows or lacks a religion according to their habits, traditions and propaganda in the short term, but they will choose it based on their IQ, psychological personality, and mentality in the long term.
• The IST believes that the Parthian period is the best and most successful experience of Iranians to make use of the important achievements of the Western (Greco-Roman) civilization while preserving their cultural and political independence. This experience is a successful example of the unity and blend of the great Indo-Iranian and European cultures (Iranian and Western cultures). During this flourishing period, Greece and Rome learned from Iran and vice versa. The cultural and historical period, which is called Greek Hellenism, has its deep roots not only in Greece, but also in ancient Iran. This successful historical experience can be a role model for "Iranian modernity" in the modern era.
• The classical style is indeed the most excellent and beautiful manifestation of art, culture, style of painting, architecture, music, literature, theater, ballet, etc., but since it costs a lot, the simplified and less costly types of art and other styles can be used instead.
• To preserve the historical identity of Iranzamin countries, the architectural model of ancient Iran should be given priority in construction and urban planning.
• The national radios and televisions of Iranzamin countries are obliged to make a large number of documentaries and movies about culture, civilization, art, science, technology, literature and history of ancient Iran.
• The world-wide Iranian television networks should broadcast cultural and historical documentaries about ancient Iran in Iranian and European languages and major Asian languages round the clock. In this regard, there should be specialized networks for broadcasting historical documentaries.
• News technology and media that analyze and interpret the world news and events from the perspective of the IST are of particular importance. Therefore, radio, television, online, and satellite news networks need to be broadcast in the languages of Iranian civilization and other widely used languages of the world to promote Iranzamin views within the countries, nations, and tribes of the Iranian civilization as well as the other peoples and countries of the Indo-Iranian and European supercivilization and other peoples of the world, thereby protecting the interests of Iranzamin and the Union of Iranian countries.
• The alphabet and writing system of the countries of the Iranzamin civilization must be changed to the Iranik alphabet, which are the outcome of Zabih Behrooz's research and the reforms of Reza Hazeli (Kay Ashkan Ardalan Afsharnaderi).
• As the Iranzamin peoples have common Zurvanist-Mithraist principles and roots with the institutions of the centers of world power and their affiliated organizations, they should cooperate with these organizations. More Iranian people should become members of these organizations and increase their activity and influence. It is necessary and inevitable to comply with this principle in order to defend the interests of Iran and Iranian civilization in the centers of world power and historical organizations of power.
• The official calendar of Iranzamin will be the 7700-year-old Mithraist calendar founded by Siavash Avesta following Zoroastria and Khayyam and the works of Master Zabih Behrooz and Master Ahmad Birshak, and through their adaptation with the Airyanem Vaejah Archaeological Site or BMAC and ANDRONOVA. Later, its calculations became more accurate at the suggestion of Reza Hazeli (Kay Ashkan Ardalan Afsharnaderi). The use of the 3700-year-old Zoroastrian calendar of Zabih Behrooz is also allowed (This year is 7753 Mithraist, 3753 Zoroastrian, 2015 AD).
• Research on ancient Indo-Iranian and Indo-European languages and literature should be increased. In this regard, there should be a movement of translating ancient texts from Sanskrit, Avestan, Pahlavi and Latin into Dari Persian.
• The teaching of ancient, Iranian, Indo-Iranian and Indo-European languages in Iran and the Iranzamin civilization countries should be expanded to the point that it can lead to the creation and expansion of modern Pahlavi, Avestan, Sanskrit, and Latin literature.
• The official name of the official language of Iran and one of the official languages ​​of Iranzamin countries, as found in the inscription of Darius the Great in Iran and the inscription of Kanishka in Afghanistan, is the language of "Ariye", which underwent phonetic changes into "Ari" over time and then its first sound "A" changed into "D" according to the Indo-European linguistic law, hence the term "Dari". It is also noteworthy that the article "De" is very common in Indo-European languages ​​and has a common root with the English Article "THE". For example, "Afghanistan" is called "De-Afghanistan" in Pashto. Therefore, the term "Dari" is made up of two parts, "De" and "Ari", with "De" being the article. After Islam, the Ari or Dari Persian was also called Persian for short.
• The official language of the imperial Iran and one of the official languages of other countries of the Iranian civilization will be Dari Persian. However, each country will use its own language, like Dari, as its first or second official language.

• Teaching various Iranian languages (Dari, Persian, Tajik, Pashto, Kurdish, Lori, Gilaki, Mazani, Taleshi, Armenian, Baluchi, etc.) in Iran and all countries of the Iranzamin civilization is allowed at all levels of education.
• The only official language and the language of official education in Iran will be Dari.
• Education in other languages ​​of the Indo-Iranian and European supercivilization is allowed in private schools and for private education, provided that it is accompanied by in-depth education in Dari.
• Attempts should be made towards an alphabetical and lexical convergence of the three important branches of Dari, namely 1) Tajik Dari 2) Pashto Dari and 3) Persian Dari by the Great Academy of Dari Language and Literature, which will oversee the language academies of all three countries of Tajikistan, Afghanistan and Iran.
• The alphabet of all three branches of the Dari language should be changed to the "Iranik" alphabet.
• Nowruz, Mehregan and Sadeh festivals, as the largest Iranian festivals in the countries of the Iranzamin civilization, must be completely revived and celebrated.
• Mithra's birthday or Yalda night celebration should become an official celebration.
• Zarathustra's birthday celebration should become an official celebration.
• All national and religious celebrations of ancient Iran must be revived.
• Modernity and modernism are not at odds with Iranian rationalism, especially manifested in the Zarathustra's Gatha philosophy, and these are complementary. The IST strongly favors rationalism and considers it the only way to manage the society.
• The IST regards governance as an earthly phenomenon and believes that all the pillars of government and the three powers (executive, legislative and judicial) should be defined based on the political philosophy of the Age of Enlightenment and Theory of Social Contract proposed in the works of intellectuals and thinkers such as Thomas Hobbes, John Locke, Jean-Jacques Rousseau and Charles de Montesquieu.
• The celebrations, rituals, cultural traditions, food, handicrafts, etc. of the Iranzamin civilization should be globalized and spread to other countries.

• The name "Khazar Sea" must be changed to the name of the ancient Iranian tribe of Caspi, i.e. "Caspi Sea" or "Caspian Sea", which is the name of the common ancestor of Mazandaranis, Gilanis and Taleshis.
• The name of the "Arabian Sea" must be changed to the "Persian Sea".
• To preserve the name of the Persian Gulf (Khalig-e Pars or Shakhab-e Pars), a global campaign should be initiated and an airline of the same name should be established as the best airline in the world.
• The establishment of an academy of Dari language will pave the way for the replacement of foreign words, especially Arabic words from Dari language and allocation of less than twenty percent of vocabulary to them. This academy should focus particularly on replacing Arabic words and grammar with the words of Avestan, Sanskrit, Pahlavi and even Latin roots, because Latin is the language of Indo-Iranian and European languages and has deep historical roots with Persian Dari. The vocabulary of other contemporary Iranian languages should also be used to enrich the Dari language.
• Actions need to be taken to de-Arabize the Iranian culture. This is aimed at self-preservation rather than anti-Arabism. Hence, a very serious struggle must be initiated against the manifestations of Arabic culture, from the pronunciation of words to the alphabet and writing and other cultural manifestations.
• Islam should be separated from the Arabic language and the Quran should be published only in Dari Persian or in other Iranian languages ​​rather than in Arabic. Moreover, the prayers and customs of the Iranians who have kept Islam should be said and conducted in Dari. Islam must also change its nature from a jurisprudential school to a personal moral one, and some of its postulates, such as "revelation", must undergo many reforms. In other words, it must adopt an "earthly" nature so that it can be reformed and changed. This religion has actually caused chaos in Iran, the region and the world. It is, therefore, very essential to be reformed, preferably from within and by the believers themselves so that reforms can prove more effective.
• The Iranian and Iranzamin culture must get out of the defensive mode and take an offensive one.
• Extensive archaeological excavations should be conducted in all Iranian archaeological sites.

• Very large archaeological museums should be established in provincial centers and in the capitals of the Iranian civilization countries.
• The archaeological sites of the Iranian civilization and Iranian peoples include all three periods of human archaeology from the Stone Age to the Bronze and Iron ages and include but are not limited to the following archaeological sites: Andronova, BMAC Archaeological Site or Greater Khorasan, Airyanem Vaejah and Balkh Archaeological Sites, Anu Archaeological Sites, YAZ Archaeological Sites, Yamna Archaeological Sites, Dnieper-Donets Archaeological Sites, Sialk Archaeological Hills in Kashan, Shahr-e Sukhteh Archaeological Sites of Jiroft Kerman, Teppe Hasanlu Archaeological Sites, Ziviyeh Archaeological Sites in Kurdistan, Ganj Darreh Archaeological Sites in Harsin of Kermanshah, Gobekli Tepe in Turkish Kurdistan, Erbil Citadel Archaeological Sites in Iraqi Kurdistan, Hittite Civilization Archaeological Sites in Turkey, Ururta Civilization Archaeological Sites in Turkey, Archaeological Sites of Parthian City of Palmyra in Syria, Ctesiphon Archaeological Sites in Iraq, archaeological sites of Indus and Harappan civilizations in India and Pakistan, Cucuteni–Trypillia Archaeological Sites in Ukraine, Danube River Archaeological Sites in Europe, Archaeological Sites of Ancient Egypt after the arrival of the Hyksos, Ancient Sumerian Archaeological Sites, Babylonian Archaeological Sites after the arrival of the Caspians and Scythians, Lorestan Archaeological Sites in the Bronze Age, Khwarazm Archaeological Sites, archaeological sites of Scythians and Sarmatians throughout Europe and their "Kurgans", archaeological sites of Pars in different periods, Rey Archaeological Sites, archaeological sites of Gilan and Mazandaran, archaeological sites of Azerbaijan, archaeological sites of Armenia and Georgia, Ossetia and Alania and all over the Caucasus, Afghanistan and northern India.

• Special committees should be established to recognize the massacre and genocide of ancient Iranians by Muslim Arabs, and memorials should be erected for the victims in all Iranian cities and villages as well as in all capitals of the world at the expense of the Iranian government.
• All the ancient buildings, palaces, fortresses and fire temples must be rebuilt.
• Special IST-based institutes, foundations and universities of Iranology need to be established in all cities of Iran, particularly in the provincial centers and other countries of the Iranian civilization for training patriotic and pan-Iranist administrative and organizational staff.
• The Iranology field should be established in world-renowned universities at the expense of the Elective Monarchical government of Iran.
• Important art-related, cultural and cinematic festivals on Iranian culture and art should be established in the Elective Monarchical Iran and other countries of the Iranzamin civilization.
• The imperial Iran and other countries of the Iranzamin civilization should participate in the international festivals and exhibitions extensively.
• After a change in the script system of Dari and other Iranian languages, special attention should be drawn to their spread in the world and Persian Dari should be recognized as one of the official languages of the United Nations.
• Important sports tournaments and competitions should be held in the Elective Monarchical Iran and the countries of the Iranzamin civilization.
• In addition to wrestling, the ancient Iranian sports, i.e. Zourkhaneh rituals and Iranian polo, should be revived and their festivals should be established. These sports should become part of the official Olympic sports.
• The historical and literary stories of Ferdowsi's Shahnameh must be made into feature films under contracts with Hollywood and displayed extensively worldwide.
• Classical symphonies of the historical figures, scientists and great kings of Iranzamin civilization should be composed.
• The classical ballet of the historical stories and myths of Shahnameh should be made in collaboration with the Bolshoi Theater in Moscow and displayed all over the world.

IST's political and governmental principles, elective Shahanshahi or elective monarchy (parliamentary republic while preserving Iranian political tradition of Shahanshahi)

• The IST adheres to the principle of "Iran, the country of Iranian peoples and ethnic groups"

• The IST demands the enactment of the "Iranian Country" law in the two Iranian assemblies (the Mahestan Assembly and the House of Representatives), which explicitly states "Iran's identity" and "definition of the Iranian people."

• The IST believes in "National Democracy". This means "democracy" of parties that recognize the nation-state of Iran, the Iranian identity and historical originality as well as the Iranian world (Iranian civilization) and are by no means cosmopolitanist, no matter it is Communist, Islamist, or of any other type.

• The IST strongly rejects any "Seyedcracy" or "Mongolcracy" or the political empowerment of any people of non-Iranian origin or those who attribute their origin to Hejaz and Saudi Arabia or other countries with racist titles such as "Seyed" in the sense of "superior". This school of thought posits that all racist titles with roots in blood ties with non-Iranian peoples or territories should be removed.

• Based on sociology and the principles of the IST, at least three of the four indicators used in the definition of "Iranian people" must relate to "Iran".

• The indicators of "ethnic identity" based on sociology and the IST are: 1) Common history in the sense of involvement in the foundation of Iran, 2) Linguistics in the sense of having Indo-Iranian or at least Indo-European language, 3) Cultural anthropology in the sense of celebrations, traditions, New Year, and recognition of major Iranian festivals such as "Nowruz" and "Mehregan" (Autumnal Equinox), and 4) Biological anthropology in the sense that at least one of the three genetic haplogroups of Autosomal, Y-DNA, and mtDNA must be Iranian.

• Iranian ethnic groups include but are not limited to the following ethnic groups: Pars, Azeri, Kurdish, Lor, Bakhtiari, Baluch, Gilaki, Mazandarani, Taleshi, Tajik, Pashtun, Alani (Ossetian), Armenian and a few other small tribes.
• The IST believes in the "Iranian Renaissance" alongside the "European Renaissance" and the "Age of Enlightenment" in Europe.

• The IST believes in the "Iranian revolution" in the political domain to ensure the Iranian renaissance and change the direction of the Iranian civilization from Arab barbarism to the Indo-Iranian and European civilization.
• The governmental system of Iran and the neighbouring countries of the Iranzamin civilization should be Elective Monarchical Parliamentary Democracy (Parliamentary Republic with the preservation of Iranian political traditions of Shahanshahi).
• The IST regards government as an earthly phenomenon and believes that all the pillars of government and the three branches (executive, legislative and judicial) should be defined based on the political philosophy of the Age of Enlightenment and the theory of Social Contract proposed in the works of intellectuals and thinkers such as Thomas Hobbes, John Locke, Jean-Jacques Rousseau and Charles de Montesquieu.
• The IST posits that, based on Rationalism and modern political philosophy, the concept of "Far" or "Khvarenah" (glory) in the Avesta, which is mentioned in the political philosophy of ancient Iran, must be redefined and its celestial and divine aspects must be removed. Thus, a person's "Far" or "Khvarenah" in Avesta is indeed their "legitimacy", i.e. their merits and characteristics rather than the special divine, heavenly or extraterrestrial relationship. With such a scientific and earthly definition of "Far" or "Khvarenah" which conforms to the theory of social contract found in the works of Thomas Hobbes and John Locke, "Far-e Izadi" means good moral qualities, "Far-e Shahi" means a person's characteristics and competencies for government, and "Far-e Irani" means the cultural, linguistic, historical and anthropological characteristics of a person who belongs to the Iranian civilization. In this sense, "Far" or "Khvarenah" means features and attributes, and the three mentioned types of "Far" mean the three types of "legitimacy" for the person(s) with political power.
• Based on the above-mentioned modern definition of "Far" or "Khvarenah", the Iranzamin's highest political authority is the "elected monarch" elected via free elections. He must have all the three types of "Far", namely "Far-e Izadi", "Far-e Shahi", and" Far-e Irani". Simply put, he must have "legitimacy". The governor-generals or local monarchs appointed by the prime minister must also possess these three types of "Far", though not necessarily as much as that expected of the elected monarch.
• "Farahmandi (legitimacy)" of "Elective Monarch " means having the three types of "Far", namely "Izadi, " Shahi", and "Irani. In its modern sense, it means the "monarch" elected by the people or their representatives in free elections.
• Throughout the history of Iran, the imperial or monarchical system of government is tied to the thousand-year-old identity of Iran to the point that the true masterpiece of Iranian literature, myth and history has been called "Shahnameh". Therefore, while preserving this name, the IST modernizes its content, making it closer to the structure of a Parliamentary Republic system in order to not only preserve the "Iranian imperial" tradition and the originality of Iranian history and civilization, but also add the modern democratic content by electing the monarch for only two seven-year terms. However, the main authority in this government is the prime minister, who is elected by the people's elected political parties in the assembly and enforced by the elected monarch.
• The term “Shahanshahi” (imperial) has been used throughout Iranian history, especially in ancient times, for a particular type of decentralized government, sometimes manifested as a federation and sometimes as a confederation. In this type of government, the local monarchs sometimes even had the authority to mint their own coins and have their local army, but the general monarch created civilizational and territorial unity and integrity among all peoples of Iranian civilization and was called the king of all those kings (Shahanshah). Clear instances of this government in history were the Satrap Empire, the Achaemenid federation and the confederate empire of the Medes and Parthians. The IST changes this historical decentralized government of Iran from a federal and confederate structure to a decentralized but unitary structure depending on the current conditions of the Iranian peoples and the global situation.

• The term "Padeshahi” (monarchy) has been used throughout the history of Iran in two senses. In the first sense, it referred to the local monarchs of Iranian tribes, playing the role of governor-generals with more authority but subordinate to the Iranzamin monarch (Shahanshah), who was the king of them all. Main monarch (Shahanshah) was once in Media, once in Persia and once in Greater Khorasan and Parthia. Examples of local monarchies are Tabaristan, Gilanshahan in Gilan, Sistan, Merv and Khorasan, Kordanshah Matikan in Kurdistan, Atropatene, Shirvanshah, Media, Parthia, Pars, and Saka. In the second sense, it refers to the centralized monarchy of the whole Iran, used especially in the post-Islamic period for a particular type of government in which the monarch had all power and intervened in all matters, small or large in every part of Iran. As the IST considers monarchs as Iranian governor generals, it agrees on the first sense and uses the first and ancient type of monarchy within the imperial system with certain reforms. Iranzamin school of thought does not recognize the absolute centralized monarchy, which is a distorted and Arabic-Islamicized type of the decentralized government structure of the Iranian civilization, especially after Islam. It is noteworthy that decentralization is not used to mean federalism here.
• The term "hereditary monarch", according to the IST, is equivalent to the term "monarch" in political science terminology, taking into account the unique characteristics of Iran and the Iranian civilization countries in terms of history, civilization, society, culture, identity and political tradition. Given the current conditions of the culture and civilization of Iran and world and the great possibility of the conversion of the hereditary monarchy to a dictatorship, the IST does not propose the "hereditary symbol of unity", including the "hereditary monarchical system".
• The term "elected monarch" in the IST is equivalent to the term "president" in political science terminology, taking into account the unique characteristics of Iran and the Iranian civilization countries in terms of history, civilization, society, culture, identity and political tradition. The "elected monarch" is in fact the "president" in a “Parliamentary Republic” political system, undertaking a ceremonial role in organizing national ceremonies and being a symbol for national unity. This monarch's main task and authority is protecting the "national identity and unity" and "territorial integrity" of Iran, and the tools of his power are the "Imperial Guard" ( Garde Shahanshahi) and the "Intelligence Organization of the Imperial Guard".

• The term "Hereditary Monarchical" system, according to the IST, is equivalent to the term "monarchy" in political science terminology, considering the unique characteristics of Iran and the Iranian civilization countries in terms of history, civilization, society, culture, and political tradition. The IST does not propose such a system for Iran, considering the current situation in Iran and the world and the historical conversion of the hereditary system into the hegemony of a clan affiliated with rent-seeking families.
• The term "Elective Monarchical " system, according to the IST, is equivalent to the term "Republic" in political science terminology, considering the unique characteristics of Iran and the Iranian civilization countries in terms of history, civilization, society, culture, and political tradition. Such a political system is the ideal system and ultimate goal of the "IST".
• The term "Parliamentary Democratic Hereditary Monarchy" system, according to the IST, is equivalent to the term "Parliamentary Monarchy" in political science terminology, considering the unique characteristics of Iran and the Iranian civilization countries in terms of history, civilization, society, culture, and political tradition. The IST does not propose such a system for Iran, considering the current situation in Iran and the world and the historical conversion of the hereditary system into the hegemony of a clan affiliated with rent-seeking families
• The term "Parliamentary Democratic Elective Monarchical " system, according to the IST, is equivalent to the term “Parliamentary Republic” in political science terminology, considering the unique characteristics of Iran and the Iranian civilization countries in terms of history, civilization, society, culture, and political tradition. Such a political system is the ideal system and ultimate goal of the "IST".
• The term "Presidential Democratic Elective Monarchical " system, according to the IST, is equivalent to the term "Presidential Republic" in political science terminology, considering the unique characteristics of Iran and the Iranian civilization countries in terms of history, civilization, society, culture, and political tradition. According to The IST, such a government has been accepted in the country during the "transition period" and the "crisis" and the “state of emergency”. In this political system, the power of the elected monarch increases in times of emergency and crisis to protect the "unity and identity of Iranzamin" as well as its “territorial integrity” and “national sovereignty”
• The IST does not propose the Presidential Democratic Elective Monarchical (Presidential Republic) political system due to the excessive power centralized to one person. In the presidential system, it will be very difficult to implement the Check & Balances mechanism (the system of balance and surveillance among the three branches) for Iran, which has a diverse cultural and ethnic context. Moreover, experience has shown that the presidential system can easily turn into an authoritarian or totalitarian political system in Middle Eastern countries. However, such a government has been accepted in Iran during the "transition period" and the "crisis" and the “state of emergency”. In this government, the power of the elected monarch increases in times of emergency and crisis to protect the "unity and identity of Iranzamin" as well as its "territorial integrity."
• The term "Iranian Civilization Empire", according to the IST, is equivalent to the term "Union of Iranian Civilization Countries" or "Union of the Iranian World" in political science terminology, considering the unique characteristics of Iran and the Iranian civilization countries in terms of history, civilization, society, culture, and political tradition. In this "Empire of Iranian Civilization", some union countries can exist in the form and under the name of "Republic". The mechanism of such a union should move from a "common society" into "confederalism" and then "federalism" in order to increase the convergence between several Iranian countries with a common civilization.
• The term "Periodic Emperor (Monarch) of Iranian Civilization", according to the IST, is equivalent to the term "Periodic President of the Union of Iranian Civilization Countries", considering the unique characteristics of Iran and the Iranian civilization countries in terms of history, civilization, society, culture, and political tradition. He is usually elected periodically from among the various countries of the Iranian civilization for a one-year term.
• The term "Provincial Monarchy" refers to the second level of the divisions of the unitary country of Iran. It is equivalent in political science terminology to "provincial local government" and is legally and politically different from "regional government" in federal countries, as it lacks the two characteristics of regional governments, namely "territorial integrity" and "national sovereignty" and has only managerial and self-managerial aspects. The provincial monarchy recognizes the "sovereignty of the central government", the "lack of provincial sovereignty", the "lack of provincial territorial integrity" and the "territorial integrity of the whole country". It is created by considering the unique characteristics of Iran and the Iranian civilization countries in terms of history, civilization, society, culture, and political tradition. This system has a provincial monarch who is appointed by the central government and elected monarch from the people of the same province for a seven-year term and whose power is symbolic and limited to emergencies. It also has a provincial government and a provincial parliament (House of Provincial Representatives), elected by local people for seven years. In addition, urban and rural councils are elected in the cities and villages of each province for a period of seven years.

• The term "provincial monarch" is equivalent to "governor general" in political science terminology in the unitary country of Iran. The provincial monarch is appointed by the prime minister of the central government and elected monarch, approved by the two assemblies (The Mahestan Assembly and the House of Representatives) and enforced by the "elected monarch of the whole country" for a limited period of seven years and a maximum of two terms. The provincial monarch is a ceremonial authority with very few responsibilities, as the administration of each province is the responsibility of the local government and assemblies (House of Local Representatives) and the directly elected urban and rural councils of that province. The "provincial monarch" is the guarantor of the unity of the country, and will have the duty to dissolve the provincial government and parliament and hold new elections if the provincial government seeks independence. The provincial monarch can be removed from office by the prime minister with the approval of the two assemblies (The Mahestan Assembly and the House of Representatives), or only by the decree of the “elected monarch of the whole Iran” or “Shahanshah”.
• The term "Lady Monarch" in the IST terminology is used for the female monarch and is different from the term "queen" meaning the monarch's wife.
• The term "First Provincial Minister" in the IST terminology refers to the highest executive authority of each province who heads the local government. The first minister of each province is elected from among the representatives in the local assembly of that province, who is usually from the winning party in the provincial assembly election. The first provincial minister is the prime minister of the local government, tasked with coordinating the policies of the local government with the policies of the central government. The "first provincial minister" can be removed from office by the "provincial monarch" or the "prime minister of the central government". He can also be impeached and removed from office by the "Provincial Assembly" or the "House of Local Representatives".
• The term "Iranian identity" in the IST terminology refers to the borders of identity, originality, history, culture, as well as the territorial integrity of Iran, the Iranian civilization, and the Iranian world. The main responsibility for protecting the "Iranian identity" rests with the elected monarch of Iran, the provincial monarchs (governor generals) and the presidents and monarchs of other Iranian countries.
• The future constitution of Iran and other countries of the Iranian civilization or the "Iranian world" must fully comply with all the principles, especially the political and managerial principles of the IST.
• To preserve the territorial integrity of Iran and the Iranzamin civilization countries, the best system ensuring unity among the various ethnic groups is the Elective Monarchical system.

• For the strategic alliance between the proponents of a parliamentary monarchy (parliamentary democratic hereditary monarchy) system and the Iranian Republicans, the best system would be a "Parliamentary Democratic Elective Monarchical " system (a Parliamentary Republic preserving Iranian traditions).
• The "Parliamentary Democratic Elective Monarchical " system is indeed a Parliamentary Republic system whose president is a ceremonial figurehead limited in power and authority and is called the "elected monarch". This monarch will be elected from among the representatives of the Mahestan (Senate) Assembly and can remain in this position for a maximum of 3 seven-year terms. Obviously, since the system is basically a parliamentary one, the prime minister will be the first political figure in the country. In this system, the elected monarch will be almost equivalent to the ceremonial president in the Parliamentary Republic systems and will not have as much power as the president in the presidential republic systems. However, he is responsible for protecting the "Iranian sovereignty and territorial integrity" and will be provided with sufficient tools of power for this purpose, including the "Iranian Imperial Guard" and the "Intelligence Organization of the Iranian Imperial Guard". In addition, he will have the veto right in matters that endanger the "national identity" and "Iranian sovereignty and territorial integrity".
• There has always been an imperial government (federal, confederal and decentralized monarchy) in the history of Iran. The monarchies of Tabarestan (Mazandaran), Gilan (Gilanshahan), Atropatene and Shirvanshah, Kurdistan (Kordanshah Matikan and Korduen to the Ardalan ruling), Sistan (both in ancient times and until the time of Malik Mahmud Sistani), Khorasan (from the monarchies of the Kushan Empire to Afghan monarchy and Afsharid dynasty monarchy), Kerman and Pars (from the local monarchs of the Median period to the monarchs of the Pars Frâtadâr at the time of Alexander and his successors), Lorestan (from the Caspi monarch to the rule of the Zand dynasty, Armenia, etc. with great economic authority (mintage) and military authority (having independent military force). This type of government was at its peak during the reigns of the Parthians and the Medes. The factor of unity in this government was the monarch (king of kings or Shahanshah). Such a government has also been mentioned in the Avesta and ancient books as "Seven Countries" in the first homeland of the Aryans, Airyanem Vaejah. It is also evident in the myths, literature and history of Iran, such as Ferdowsi's Shahnameh. Given the current realties of the Iranian civilization and the existing threats which were absent in the ancient world, the IST proposes a more centralized type of these governments, i.e. a unitary government with decentralized provincial management.
• Throughout the history of Iran, the imperial government (centralized government) has been one with centralized economic authority (mintage) and military authority (having an army) in various parts of Iran. Even local rulers and in some cases local monarchs were appointed or approved by the central monarch. Examples are the Sassanid government in the ancient period and the Pahlavi government in the modern era. In both dynasties, the central government lost the support of different Iranian regions due to overcentralization, which led to the occupation of Iran by Arabs. The whole system collapsed when the only remaining pillar broke down.
• Through profound and meticulous investigations into the history of Iranian civilization, the IST proposes a more centralized type of Iranian imperial government called "Elective Monarchical " system or "Parliamentary Republic with preservation of the thousand-year-old Iranian political traditions of Shahanshahi" for Iranzamin. It is indeed a synthesis or combination of Parthian and Sassanid empires and of course the modern government structures in the Republican system.

• The Iranian nation is a nation composed of various ethnic groups and tribes. Some of these tribes have themselves become nations outside the political borders of Iran, although they are defined within the political borders of Iran as an ethnic group or tribe. For example, Azeri and Taleshi tribes are part of the Iranian nation inside Iran, while outside it they are part of the Arran (Baku) nation. Also the Kurdish tribe inside Iran is part of the Iranian nation, whereas it can form an independent nation in other countries. The Persian people are part of the Iranian nation in Iran, part of the Afghan nation in Afghanistan, and part of the Tajik nation in Tajikistan. In European countries, the French ethnic group in Belgium is part of the Belgian nation, while it is part of the French nation in France.
• Nation-state is a relatively new legal and political concept in human history, emerging after thirty-year religious wars in Europe with the Treaty of Westphalia in 1648. According to this treaty, a "nation-state" is a nation or group of peoples with "national sovereignty" and "territorial integrity." A people can simultaneously belong to several "nation-states", preferably with the same root. For example, the German people is part of the German nation-state in Germany, part of the Austrian nation-state in Austria and, part of the Swiss nation-state in Switzerland, part of the Liechtenstein nation-state in Liechtenstein, and part of the Luxembourg nation-state in Luxembourg.
• Philosophically, a nation is not superior to the people, nor is a people superior to the nation; these are only two legal and political concepts created in the process of human history development and with political considerations.
• There have been two types of government throughout the history of Iranzamin civilization, a monarchical government, as a centralized government, and an imperial government, as a decentralized type of government. Although these two types of government were hereditary in most cases, there have been cases of election or removal of the monarch or emperor by dignitaries both in ancient Iran (e.g. during the Medes, Parthians and Achaemenids) and after Islam (e.g. during the reign of Nader Shah Afshar: The election of Nader Shah in the Moghan plain by about twenty thousand officials and people’s representatives to the empire).
• Although most of the pre-Islam Iranian governments were hereditary and decentralized empires, the IST recognizes the modified and more centralized type of Parthian empire as its ideal empire. It is called the Semi-centralized Elective Monarchical System (Parliamentary Republic with preservation of the thousand-year-old Iranian traditions).
• Imperial and monarchical systems are tied to the history and identity of Iran and the Iranian civilization countries to the extent that the masterpiece of Iranian literature, history and myth has been called "Shahnameh" or “book of the kings”. Therefore, Iranian Republicans are recommended to preserve the form and name of the Elective Democratic Imperial system even if the content of the Parliamentary Republic happens to be implemented in Iran. The modernized preservation of this tradition is indeed the preservation of the originality of Iranian history.
• The best system for the Union of Iranian Civilization Countries (Tajikistan, Afghanistan, Iran, Kurdistan (Occupied Kurdistan in Iraq, Syria and Turkey), Ossetia, Alania, Armenia and Baluchistan (in Pakistan) and the Republic of Arran (Baku), etc.) is a periodical imperial system. Each of these countries must have a monarch or emperor or president, and the symbolic role of the emperor must be given to the heads of one of these countries and changed annually. The ideal system is indeed a "civilizational imperial" system or the union of Iranian countries rather than a "national imperial" system.

• Although the ideal political system of the Iranian civilization countries is the Elective Monarchical or Monarchical system, the IST does not insist on a special system for other countries of the Iranian civilization, although it insists on preserving the millennial imperial traditions for Iran. This school of thought considers even the Republican system of the Iranian civilization countries to be compatible and cooperative with the "Imperial system of the Iranian civilization". Even the president of an Iranian civilization country can be the emperor or Shahanshah of the Iranian civilization for a year. By the "emperor of the Iranian civilization" is meant the president of the Union of Iranian Civilization Countries. Creating a "union" does not require all member states to have a similar political system. The best example is the "European Union", which is a union and confederation of countries with different political systems, including "parliamentary hereditary monarchy", “Parliamentary Republic” and "presidential republic", but with the same civilizational and cultural roots, values ​​and social relations.
• The imperial system of Iran and the monarchical system of Iran's neighboring countries (if they desire) must be an elective system and the elected monarch must be a symbol of national unity and territorial integrity and sovereignty of their country. This election is made by the Mahestan (Senate) Assembly for seven years and a maximum of three terms, but provincial monarchs or governor-generals must be appointed by the Prime Minister and elected monarch with the approval of the Mahestan (Senate) Assembly and the House of Representatives for a seven-year term and a maximum of two terms.
• There must be kings in Iran and other neighboring countries of the Iranian civilization (if they desire) with symbolic roles and responsibilities even less than the governor-generals. They must be appointed by the Prime Minister and approved by the two assemblies (the Mahestan Assembly and the House of Representatives) in the provinces for a limited period of seven years and a maximum of two terms. These provincial monarchs will be tasked with coordinating the provincial government and parliament with the government and the two assemblies (the Mahestan Assembly and the House of Representatives). Provincial monarchs can be removed from office by the elected monarch’s decree, the Prime Minister of the central government, and the provincial parliament (House of Provincial Representatives) through impeachment.
• The elected monarch (emperor or Shahanshah) of Iran is symbolically the king of other symbolic monarchs or governor-generals, as well as the periodical king of other kings or presidents of other Iranian civilization countries for a year.
• The title of provincial monarch is a completely ceremonial and symbolic title for governor-generals and is different from the term “elected monarch”. It is used for governor-generals to justify the title of the elected emperor of Iran (king of kings) literarily, philosophically and historically. These provincial monarchs or governor-generals have less authority than the current governor-generals and are appointed by the prime minister with the approval of the two assemblies (The Mahestan Assembly and the House of Representatives) for a maximum of two seven-year terms. These provincial monarchs can be removed by the elected monarch’s decree, the Prime Minister of the central government, and the provincial parliament (House of Provincial Representatives) through impeachment. The limited provincial executive and legislative work in the provinces is under the supervision of the provincial government and the provincial parliament representatives directly elected by the people of the same province and has nothing to do with the symbolic position of the provincial monarch or governor-general. The provincial monarch is indeed appointed by the central government to preserve the "monarchical system of Iranzamin", the "national unity & sovereignty" and the "territorial integrity" of Iran.

• The main task of the elected monarch (parliamentary president) is to protect the unity of Iran and the unitary nation of Iran as well as the countries and nations of Iranian civilization and Iranian world. He is a symbol of the national unity of the various Iranian ethnic groups. Using the "Imperial Guard" (Presidential Guard) and the "Intelligence Organization of the Imperial Guard", working directly under his auspices, he must defend the Iranian identity and culture, democracy and laïcité, friendship with other Indo-European civilizations and Iranian countries, the interests of the Iranian people, and the thousand-year-old Iranian (civilization) imperial (Shahanshahi) tradition. To perform his responsibilities in protecting the national unity, territorial integrity, and the identity of Iran and Iranian civilization, he obviously has the right to veto any political and legal action that violates the Iranian territorial integrity and identity. He can use the "Imperial Guard" and the "Intelligence Organization of the Imperial Guard" whose decree in the above-mentioned cases has priority over the "Imperial Army of Iran" and the "Imperial Intelligence Organization of Iran".
• Gender has no role in assuming the responsibility of the elective monarch (president) of Iranzamin.
• Gender has no role in taking on national, military and managerial responsibilities as is the case about other responsibilities and jobs.
• The Mahestan (Senate) Assembly has the duty to review the duties and performance of the elected monarch (president) in protecting "Iranian identity", "territorial integrity" and "national sovereignty" once a year, and If he has not performed his duties properly, the Mahestan Assembly must summon and impeach him, and remove him from office if the assembly is not convinced. The assembly must then elect another prominent person who can protect "Iranian identity", "territorial integrity" and "national sovereignty". The elected monarch’s performance must be evaluated by the Mahestan Assembly every seven years, and the elected monarch can never be elected by the Mahestan Assembly for more than three seven-year terms.
• The ancient and historic Iranian families, whether pre-Islamic families, such as the princes of Bavand Tabarestan, the princes of Gilanshah in Gilan and the princes of Ardalan who are the Sassanid princes of Kurdistan, or the post-Islamic families such as the Safavid, Afsharid, Zand and Pahlavi princes together with other Iranian historical personalities should play an active role in the formation of the Iranian Mahestan (Senate) Assembly.
• Iran and other countries of Iranian civilization will each have two central parliaments. The first one is the National Assembly, whose representatives are directly elected from the right and left parties. It will be called the Assembly of Representatives or the "House of Representatives" and each province will have one or more representatives in the central parliament depending on its population. The winning party in the election will be formed by the symbolic decree of the elected monarch. The second one is called the Mahestan or Senate Assembly, where the Iranian national and military dignitaries; prominent cultural, artistic, scientific and political figures; and ancient Iranian families and aristocrats will be directly appointed. Standing as a candidate in the Mahestan Assembly requires harder conditions; the candidates must have a privileged scientific and cultural position and be reputed for their patriotic services. The provinces will have an equal number of representatives in the Mahestan Assembly regardless of their population.
• The Mahestan Assembly of Iran or its equivalent in the countries of the Iranian civilization can elect and remove the elected monarch (president) in Iran or in the neighboring countries of the Iranzamin civilization.

• The elected monarch (president) will play a symbolic role in the alliance of the Iranian tribes and will be the symbolic commander of the Imperial Army of Iran (National Army of Iran). Moreover, the prime minister will form the government by the symbolic decree of the elected monarch (president), and the two assemblies (The Mahestan Assembly and the House of Representatives) will begin their work with his symbolic decree. The elected monarch (president) will also be the official and real commander of the Imperial Guard (Presidential Guard) and the Intelligence Organization of this guard.
• The central government will be selected through the national election of the parties, the winning party or a coalition of several parties and based on a parliamentary system for a maximum term of seven years. Each prime minister can remain in his position for a maximum of two seven-year terms.
• The Imperial Intelligence Organization of Iran will be transpartisan and operate independently of the government, but it will be required to report to the Prime Minister and the two assemblies (The Mahestan Assembly and the House of Representatives) and to cooperate with the government and the Intelligence Organization of the Imperial Guard. It is noteworthy that the "Imperial Intelligence Organization of Iran" is independent of the "Intelligence Organization of the Iranian Imperial Guard" and is the second source for intelligence analyses after the main reference, i.e. the "Intelligence Organization of the Imperial Guard". Both intelligence agencies fully coordinate with the elected monarch to guard and protect the Iranian identity. They will be the two eyes of the elected monarch for the security of Iran, its territorial integrity, and its national sovereignty.
• The separation of the three branches (executive, legislature and judiciary) is recognized.
• The judiciary branch has four levels, including two provincial levels and two national levels.
• The two provincial levels of the judiciary branch include the city and provincial courts whose judges and juries must be from the same province.
• At the national and central levels, the judiciary branch includes the national courts and the Supreme Court.
• The four levels of the judiciary branch must work alongside each other and in line with the constitution of the imperial state of Iran.
• The executive branch is a combination of the national executive branch or the central government and the local executive branch or local governments, which have to work alongside each other.
• The legislature branch is a combination of the national legislature with the two assemblies (The Mahestan Assembly and the House of Representatives), and the local legislature, including provincial assemblies (House of Provincial Representatives), which must work alongside each other and in line with the Constitution.
• The national government of the Elective Monarchical Iran is responsible for the foreign and defense-related policies as well as the macroeconomic, cultural and social projects.
• The IST strongly believes that government power should be divided between the three branches through a comprehensive plan called “Checks and Balances” in order to minimize the possibility of abuse of power by any of the branches.
• The Supreme Court can consider the executive orders of the prime minister against the Constitution and veto them.
• The prime minister can veto the laws of the House of Representatives, but not those of the Senate or Mahestan Assembly.
• The impeachment and removal of the "prime minister" must be approved by both the House of Representatives and the Mahestan Assembly. Moreover, when the "territorial integrity" of Iran is in danger and "Iranian identity" as well as the security and national sovereignty of Iran are threatened, the elected monarch can remove the prime minister and dissolve the government and ask the ruling party, which has the largest number of members in the House of Representatives, to form a government and elect a new prime minister.
• The Supreme Court can veto the laws of both the House of Representatives and the Mahestan Assembly

• The Supreme Court will be the highest judicial authority with seven main judges, three of whom must be appointed by the prime minister and approved by both the Mahestan Assembly (Senate) and the House of Representatives, and three of whom must be appointed at the suggestion of the head of the Mahestan Assembly (Senate) and approved by both the Mahestan Assembly and the House of Representatives. The one remaining judge must be appointed at the suggestion of the elected monarch and approved by both the Mahestan Assembly and the House of Representatives. It is noteworthy that the head of the Supreme Judicial Court will be a judge appointed at the suggestion of the elected monarch and approved by the two assemblies.
• The law and jurisprudence in Iran will be based on “French secularism" or "Laïcité", and no religion has the right to intervene in the secular judicial, civil and criminal laws of the country.
• The IST believes in French secularism or "laïcité" and the separation of religion from both government and politics.

• . The IST considers cosmopolitanism or laïcité (French secularism) not only an achievement of the Age of Enlightenment, but also one of the characteristics of the original Iranian culture. Being both the monarch and the mobed has always been criticized in ancient literature as well as in the Persian myths manifested in Great Ferdowsi's Shahnameh. This is why the Pishdadi king "Jamshid Shah" is blamed when he claims being both the king and the mobed (religion-politics fusion) and he loses his Khvarenah ("glory" or "splendour" and divine mystical force or power = political legitimacy) after this claim.

• The IST regards secularism as a necessary condition and Laïcité as a sufficient condition for the improvement of extremely religious Iranian countries, believing that secularism by itself will not work in highly religious Iranian countries unless it is strengthened by Laïcité principles.
• The IST believes that the dire conditions of fanaticism and religious reaction in Iran can be treated only through "French secularism" or "Laïcité", meaning that religion must be separated from both government and politics and education. Acceptance of religion in the institution of politics, even if separated from the government, will allow political charlatans to exploit some of the public’s religious superstitions in order to gain power. In this way, the growth of human culture will succumb to religious ambition and populism.

• The IST strongly believes in rationalism in all matters of society and considers it the only way to manage society. This school believes that Zarathustra was the first rationalist philosopher of human history and, in fact, the founder of rationalism.
• The government and governance system will be a decentralized rather than federal system.
• The government and the country of Iran will be a unitary system where there will be no autonomous region.
• Local governments will be formed in each province. Thus, each province will have a provincial parliament with representatives from that province and limited authority in legislating its internal affairs, provided that the laws do not contradict the Constitution. National parties and their provincial parliamentary groups from each province as well as independent representatives from that province will have the right to compete in these provincial parliaments. The presence of provincial and regional parties in national parliaments, including the Mahestan Assembly, the House of Representatives and the House of Provincial Representatives is prohibited. Moreover, a provincial government will be formed in the House of Provincial Representatives for the executive affairs of the province headed by the first provincial minister (provincial prime minister) based on the provincial parliamentary groups of the national winning party for a limited period of seven years and a maximum of two terms.
• The provincial monarchs or governor-generals will coordinate the policy of the central government and the provincial governments and have less executive authority than the first provincial minister (provincial prime minister). Under emergency circumstances, these monarchs, who are appointed by the prime minister of Iran with the approval of the two central assemblies and whose decree is enforced by the elected monarch of Iran, can dissolve the local government and local parliament in coordination with the prime minister or at the elected monarch’s decree. Emergencies will include the case of separatism of the government and local parliament; violation of the Constitution, national sovereignty, and territorial integrity of Iran; and cases of war.
• Provincial monarchs or governor-generals who are appointed by the prime minister with the approval of both the House of Representatives and the Mahestan (Senate) Assembly for seven years and a maximum of two terms, and whose decree is enforced by the elected monarch, derive their legitimacy from the first prime minister institution of Iran, the two national assemblies of Iran, and the elected monarch of Iran. In case of non-coordination with the general policies of Iran, they will be removed by the prime minister of Iran, the vote of the two assemblies, or the elected monarch’s decree.
• A military force under the title “Imperial Guard” (Presidential Guard) will be established with many facilities alongside the army, tasked with preserving the 7000-year-old Iranian civilization and the Elective Monarchical system of Iran. It will have its own independent intelligence organization operating under the auspices of the elected monarch (president).
• The Iranian Scout Force will be formed under the name of "Iranzamin Pishmargan" (Devotees), which will be responsible for patriotic training of youth and organizing military, paramilitary, scientific, and professional forces to protect the identity of Iran and Iranians. That force must be active in high schools, universities, and national and governmental organizations and institutions. It will operate under the auspices of the “Intelligence Organization of the Imperial Guard”.
• The elected monarch will have no right to intervene in the government, its domestic and foreign policies and the appointment of the prime minister and other ministers, unless the policies of the government threaten the "territorial integrity", "national sovereignty", "Iranian identity" and "Iranian civilization". In such emergencies, the elected monarch will have the right to dissolve the government and remove the prime minister, but will have no right to appoint a new prime minister and form a new government; He must order the ruling party in the parliament to form a new government and elect a new prime minister.
• The monarch, the prime minister, and the Supreme Court will have no right to dissolve the two assemblies.
• The highest decision-making authority in Iran in times of crisis will be the Mahestan (Senate) Assembly.
• The provinces will receive budgets depending on their population, but the less privileged provinces will receive more budget than their population until their level of public facilities reaches the standard level of the whole country.
• The administrative division of Iran will be as follows: 1) economic zone, 2) provincial monarchy, 3) township, 4) district, and 5) rural district, respectively.

• The unitary country of Iran will have seven economic zones, each consisting of several provinces with common geographical, historical and cultural infrastructures as well as common transportation economic infrastructures. These economic zones will have similar development plans in the Planning and Budget Organization. The macroeconomic and national projects will be implemented by the central government ministries and the Planning and Budget Organization in cooperation with the local governments of the provinces. Each economic zone will be managed by the representative of that economic zone in the Planning and Budget Organization and the Ministry of Interior of the central government. The representatives of each economic zone in the central government must be native to that economic zone and the representative of the economic zone must be changed once a year among the representatives of the provinces of that economic zone. This representative is elected by the local parliament of each province of each economic zone from among its members for one year. The representative of each economic zone in the central government will be called "Kay". These economic zones are: 1) Pars Zone, 2) Khorasan Zone, 3) Northern Mede Zone, 4) Central Mede Zone, 5) Western Mede Zone, 6) Sepahan Zone, and 7) Capital Zone.

• The Pars Economic Zone consists of Fars, Bushehr, Hormozgan and Kerman provinces.
• The Khorasan Economic Zone consists of North Khorasan, Central Khorasan, South Khorasan, and Sistan and Baluchestan provinces.
• The northern Mede Economic Zone consists of Gilan, Mazandaran, Alborz, Golestan, Semnan and Ardabil provinces.
• The Central Mede Economic Zone consists of East Azerbaijan, Zanjan, Qazvin and Markazi provinces.
• The Western Mede Economic Zone consists of West Azerbaijan, Kurdistan, Hamedan, Kermanshah, Lorestan, Ilam, Khuzestan, Chaharmahal and Bakhtiari, and Kohkiluyeh and Boyer-Ahmad provinces.
• The Sepahan Economic Zone consists of Isfahan, Yazd, and Qom provinces.
• The Capital Economic Zone consists of Tehran province.

• Provincial monarchy (provincial local government) is the second level of administrative divisions in the unitary country of Iran. Province is a land with a definite geographical area that consists of several neighbouring cities according to their political, historical, social, cultural, ethnic, economic and natural situations. According to the latest administrative divisions in 2015, Iran has 31 provinces. The provincial monarchy or province is administered by the local government and parliament as well as the urban and rural associations of each province, elected by the people of each province for seven years. The local and provincial parliamentary groups of the national winning parties form the government and appoint the first provincial minister (provincial prime minister). The provincial government is responsible for the political, security, disciplinary, cultural and economic affairs of the province. The provincial parliament appoints the provincial prime minister and oversees the performance of the provincial government and provincial legislature, provided that it does not conflict with the Constitution. The provincial monarch is a ceremonial official with limited executive power who is appointed by the prime minister for seven years and a maximum of two terms, approval by both the Mahestan Assembly and the House of Representatives, and enforced by the monarch. His main responsibility is to preserve the "territorial integrity" and "national sovereignty" of Iran, and if he fails to do so, he can be removed by the decree of the monarch or the prime minister or impeached in the House of Representatives and the Mahestan Assembly. The highest executive authority of each province is the first minister (prime minister) of that province. The center of each province is called the "province center." The province center is the largest city in the province where the provincial monarch, the local government and the local parliament of that province are located.
• County is the third level of administrative divisions in the unitary country of Iran. A county is smaller than a province and larger than a "district". Each county consists of several "districts" socially, culturally and economically interdependent. Each county is governed by a governorate headed by a governor, who is appointed by the provincial government and has political, security and disciplinary duties in that city. The center of a county is called the "county center”, which is the largest city or town where the governorate is located.
• District is the fourth level of administrative divisions in the unitary country of Iran. A "district" is smaller than a county and larger than a "rural district". Each "district" includes several "rural districts" socially, culturally and economically interdependent. Each district is governed by a district office, the highest authority of which is called the district governor, who is appointed by the provincial government and has political, security and disciplinary duties. The center of each district is called the "district center", which is the largest town or village in the district where the district office is located.
• Rural district is the fifth level and the smallest unit of administrative divisions in the unitary country of Iran. A rural district, which is smaller than a district, consists of several nearby villages that are socially, culturally and economically interdependent. Each rural district is governed by a rural district office, headed by a "rural district governor" who is appointed by the provincial government tasked with political, security and disciplinary duties in that rural district. The center of each rural district is called the "rural district center", which is the largest village in that rural district where the rural district office is located.
• In Iran and the Iranzamin civilization countries, a city is a populated place which is the political, administrative and historical center where people are involved in a non-agricultural activity. Each city has a municipality, which is the executive arm of the city association (council). The city association members are elected by the people of each city and are tasked with electing the mayor and overseeing the municipality. Its highest official is called the head of the city association.
• In Iran and the countries of the Iranzamin civilization, a village is the smallest geographical, socio-cultural, economic, and administrative unit with a number of households. In a village, most people are involved in agricultural or livestock activities, usually done inside the people’s lands. There is an office in each village, which is the executive arm of the village association (village council). The village association members are elected by the people of that village and are tasked with electing the "village governor" or "Kadkhoda" (the head of the village) and overseeing the performance of the village office. The highest official of the village association is called the leader of the association.
• There will be a type of political, economic and military union between the Elective Monarchical (Republic) country of Iran and the kingdoms or republics of the Iranian civilization countries. That union will be led by the Elective Monarchical (Republic) country of Iran thanks to its greater human and natural resources.
• With the Elective Monarchical (Republic) country of Iran in the center and other countries of Iranian civilization around, a huge strategic depth will be created for Iran.
• Political parties in the Elective Monarchical (Republic) country of Iran and other countries of the Iranian civilization should be national rather than local, although they should have "provincial parliamentary groups" for local administration. These parties must also be formed on the basis of the ancient Zurvanist- Mithraist and Zoroastrian philosophy of dualism or what is called in modern philosophy the principle of Hegelian philosophical dialectic. The existence of thesis and anti-thesis from the perspective of political philosophy will inject new blood, spirit and hope into the society. On this account, a large, national right-wing party and a large, national left-wing party must be formed to periodically make up the majority of the House of Representatives and gain the power and government, thus handling the society. The only sensitive issue is that the heads of the political parties must be controlled with the approval of the Intelligence Organization and the Imperial (Presidential) Guard Intelligence Organization so that they remain more loyal to Iranzamin than their own ideologies and prefer its interests to any other thing.
• Establishment of political parties is free.
• The financial resources of political parties must not be provided by governments, financial institutions or any other institution, including private institutions, and individuals from foreign countries.
• Only parties that have won at least seven percent of the popular vote can nominate a representative to the House of Representatives, and such parties will receive funding from the National Treasury.
• The two-party system is based on two large and national parties with opposing political views, the right-wing and the left-wing parties, also known as the Anglo-Saxon political system. This system is one of the best and most stable management methods of society and is based on the worldview of Iranian dualism. In addition to these two major national parties, smaller national parties can also be active. Depending on their political views and spectrum, these smaller parties cooperate or oppose these two major national parties.
• The duration of political and managerial responsibilities, whether elective or appointed, is seven years at all levels and in all branches. The number “seven” has been chosen according to the cultural and anthropological characteristics of the Iranian people. Moreover, a seven-year term gives the officials sufficient opportunity to execute various programs considering the characteristics of the Iranian people. Seven-year terms also provide political stability and reduce high electoral costs. It is noteworthy that no official can be elected or appointed for more than two seven-year terms. However, there is an exception, which is related to a person appointed by the monarch. The elected monarch, who will in fact be the parliamentary president with symbolic and limited responsibilities, can be elected by the Mahestan Assembly for a maximum of three seven-year terms.
• Based on the original Iranian culture, especially the Zoroastrian philosophy and the principles mentioned in all Gathas, especially in verses five, ten and eleven of the thirty-first chapter of Zarathustra's Gathas or words, the IST believes in free choice of people. It thus emphasizes democracy and free choice of people in all matters. The IST posits that the principle of free choice in all matters is seen not only in Zarathustra's Gathas, but also in the behavior and actions of the people and rulers of the original Iranian civilization. For example, Cyrus the Great's respect for freedom and popular choice in the Achaemenid Empire, the existence the Mahestan Assembly during the Parthian period for the free election and removal of the monarch if required, the existence of associations of magi, aristocrats and dignitaries to decide on important matters in the country throughout the history of ancient Iran, especially during the Medes, Achaemenids, Parthians and Sassanids, and even in the post-Sassanid or Islamic period, e.g. the free election of Nader Shah Afshar as Iran’s monarch by nearly twenty thousand Iranian dignitaries in the Moghan plain all indicate the prominent role of the Iranian people and dignitaries, their free choice, and their decision-making regarding major national, military and cultural issues.
• The IST considers democracy to be the most difficult, but the best system of government and management in the world. It thus believes that national democracy must exist in the Iranocratic and Iranzamin School so that people's representatives manage the country. However, its unintended consequences must be prevented through the levers of national intelligence organizations (the Intelligence Organization of Iran and the Intelligence Organization of the Iranian Imperial Guard).
• The Iranocracy principle, meaning the priority of Iranian territorial, civilizational, national and identity interests over everything else, is the core of the IST or modern Iranian nationalism from the civilizational perspective.
• The principle of Iranocracy takes precedence over the principle of democracy. This principle has been chosen considering the fatal historical mistakes of the people and even the elites of Iran and the Iranian civilization countries, especially in the twentieth century.
• Since the IST prefers the principle of Iran-democracy to democracy, it proposes "controlled democracy towards Iranocracy" according to the social, cultural, historical, religious and anthropological conditions and characteristics of Iran. In this kind of Iranocratic democracy or "national democracy", the elected monarch, the Imperial Guard, the Intelligence Organization of the Imperial Guard, and the Intelligence Organization of the whole country have the duty to lead people in the Iranocracy path so that the cosmopolitan, communist and Islamist persons and mercenaries of foreign countries find no chance to deceive naive people who are unaware of political affairs.
• The highest authority to determine the national, civil, national and identity-related interests of Iranzamin will be the Mahestan (Senate) Assembly and the elected monarch, who should make decisions in this regard based on the work of specialized commissions as well as intelligence reports of the Intelligence Organization and the Intelligence Organization of the Imperial Guard.
• The Intelligence Organization of the country and the Intelligence Organization of the Imperial Guard can never be dissolved by anyone.
• The IST believes in the role of historical centers of political power in strategic global events and considers this role together with other parameters in its political, social, economic and cultural analyses. This school posits that it is historical organizations rather than countries, powers and superpowers that are influential in the depths of the network of global political, economic, cultural and scientific power. One of the most important centers of world power whose power has increased since the Renaissance is the Roman or Vatican Church and an extensive network of its affiliated organizations such as the Jesuits, Freemasonry and the Knights of Malta, representing the Judeo-Christian power bloc in the world. There are also hidden networks of the Anglo-Saxon bloc, the Greco-Roman bloc, the Slavic bloc, the Zionist bloc, the Chinese bloc, etc., which have less power than the Vatican church. The IST recognizes that the Vatican Judeo-Christian bloc considers itself the heir to the Holy Roman Empire and seeks to establish a global government through the United Nations and the spiritual leader of the Pope in the Vatican. As the IST represents the "Iranian civilization" with the longest war of human history (approximately 300 years with Greece and approximately 700 years with Rome) with the West and the Judeo-Christian civilization, it is confident that the formation of a global government under the control of the Juedo-Christian bloc will destroy the civilizational interests of "Iranzamin" due to profound historical animosity. Therefore, it opposes the formation of such a government, world domination and the concentration of power by a particular religious group, although it emphasizes the change of its historical animosity with the West into friendship, and unity through the revival of the Indo-Iranian and European supercivilization and the common civilizational values.
• The IST will forgive all employees and officials of the previous regime and give them a share in power. It will even transform the Islamic Revolutionary Guard Corps into an Imperial (Presidential) Guard through ideological changes and structural reforms.
• The IST believes that the military and law enforcement forces of Iran, including the army, the Imperial Immortal Guard, the police, etc., should be nationwide. It is strongly opposed to the local military forces.
• The IST believes that declaring independence or even holding a referendum on the independence of each province and region and the imperial part of Iran means a declaration of war on other provinces, and the Army and the Police of the Elective Monarchical (Presidential) country of Iran and the local Police must prevent such actions.
• The IST believes that those parts of Iranzamin occupied by other countries, as well as the Iranians of other countries have the right to hold a referendum on independence and declaration of independence from those countries, but the elective Imperial (Presidential) country of Iran will have no claim to these lands. It just recognizes their independence and will welcome their entry into the Iranzamin civilization and the Union of Iranzamin Countries.
• The IST believes that Iranian lands and peoples residing in non-Indo-European countries have priority of independence over Iranian peoples and lands located within the Indo-European civilization countries. For example, the independence of the occupied parts of Kurdistan from Turkey, Iraq and Syria has priority over the independence of Baluchistan from Pakistan.
• The official name of the official language of Iran and one of the official languages ​​of Iranzamin countries, as found in the inscription of Darius the Great in Iran and the inscription of Kanishka in Afghanistan, is the language of "Ariye", which underwent phonetic changes into "Ari" over time and then its first sound "A" changed into "D" according to the Indo-European linguistic law, hence the term "Dari". It is also noteworthy that the article "De" is very common in Indo-European languages ​​and has a common root with the English Article "THE". For example, "Afghanistan" is called "De-Afghanistan" in Pashto. Therefore, the term "Dari" is made up of two parts, "De" and "Ari", with "De" being the article. After Islam, the Ari or Dari Persian was also called Persian for short, although the term "Dari" is more correct and should be used as the name of the official language of Iran. Dari has three main dialects, namely Tajik, Pashto and Persian.

• The official language of the elective imperial Iran and one of the official languages of other countries of the Iranian civilization will be Persian Dari.

• The official language of public and official education in the Ministry of Education (schools) and the Ministry of Higher Education (universities) will be Persian Dari. However, the languages of Iranian ethnic groups should be taught along with the official language in all educational levels according to the province where those tribes live.
• Iranian and non-Iranian languages are allowed to be taught in public educational institutions (schools and universities) along with the official language of the Imperial (Presidential) country of Iran and other countries of Iranian civilization.

• Private education in other Iranian and Indo-European languages is allowed in Imperial (Republic) Iran and other countries of the Iranzamin civilization.

• The IST considers the national flag of Iran in three colors (green, white and red) with the Mithraic emblems of the Lion and the Sun and the Mithra’s Double-edged Sword.
• The IST regards the official emblem of Iran to be the Mithraic symbol of the lion and the sun and the sword of the two Mithra blades.
• The IST recognizes Derafsh Kaviani as the official flag of the army of the Elective Monarchical (Republic) country of Iran and the flag of the military union of all the armies of the Iranian civilization countries.
• The IST recognizes the modern design of Derafsh Kaviani (designed by Reza Hazeli (Kay Ashkan Ardalan Afshar Naderi) as the official flag of the Union of Iranzamin Countries.
• The IST recognizes the flags of the Iranzamin civilization countries (Tajikistan, Afghanistan, Iran, Kurdistan (in Turkey, Iraq, Syria), Baluchistan (in Pakistan), Armenia, Arran (Baku), Talesh, Ossetia and Alania (Iriston), Nakhchivan etc.
• The IST posits that the Iranian provinces should have their own emblem and flag along with the official flag of Iran, provided that these flags and emblems are not like the flags and emblems of the neighboring countries or regions of them.

IST's social and democratic principles

• The IST strongly believes in rationalism in all matters of society and considers it the only way to manage society. This school believes that Zarathustra was the first rationalist philosopher of human history and, in fact, the founder of rationalism.

• The IST believes in the Iranian dialectic of human history and civilization as an important part of the dialectic of Indo-Iranian and European supercivilization in human history, and its historical originality.

• The IST views "Iranian civilization" as an important part of the "Indo-Iranian and European supercivilization".

• The IST believes in the "Iranian Renaissance" as part of the "Indo-Iranian and European Renaissance".

• The IST believes in the "Iranian revolution" to ensure the "Iranian renaissance" in the social sphere based on social justice and pan-Iranist socialism.

• The IST believes in "pan-Iranist socialism", "national socialism" or "state capitalism". This means belief in "social justice" for Iran, Iranians, the Iranian world, and the Iranian civilization. Such National Socialism is not racist at all; rather, it is meritocratic and believes in state capitalism or National Socialism. This means the government’s ownership of large industries and people's ownership of small and medium-sized industries under the guidance and supervision of the government.

• The IST believes in "national democracy". This means "democracy" of parties that recognize the nation-state of Iran, the Iranian identity and historical originality as well as the Iranian world (Iranian civilization) and are by no means cosmopolitan, whether communist or Islamist.

• Iranian national and civilizational identity is not contradictory with, but complementary to, the global human identity. According to this school, original national identities and civilizations of the world, like the Iranian identity, are eternal, and any attempt to destroy them is a betrayal of human cultural heritage. Human identity must be divided into civilizational and national identities so that this diversity can pave the way and create a motivation for the competition and progress of human society. As argued in some schools of thought, the mono-national world or the nationless world will have only one team as in the Football World Cup or the Olympic competitions. Such a nationless world would be nothing but stagnant water that would eventually rot.

• The IST believes in social justice.

• The IST believes that justice means equal access to opportunities, wealth, and social services, rather than the equal distribution of wealth among people.

• The IST believes that social justice should be defined in the national and civilizational levels and made devoid of the cosmopolitan burden so as not to betray national interests. That is, build up your own house first and let your neighbors build up their own houses themselves.

• The IST believes in free education and higher education for all citizens of the Elective Imperial (Parliamentary Republic) system of Iran and the countries of the Iranzamin civilization.

• The IST believes in a free medical system for all citizens of the Elective Imperial (Parliamentary Republic) system of Iran and the countries of the Iranzamin civilization.

• The IST believes in unemployment rights for the citizens of the Elective Imperial (Parliamentary Republic) system of Iran and the countries of the Iranzamin civilization.

• The IST posits that all citizens of the Elective Imperial (Parliamentary Republic) system of Iran and the countries of the Iranzamin civilization should enjoy different types of social insurance.

• The IST posits that all citizens of the Elective Imperial (Parliamentary Republic) system of Iran and the countries of the Iranzamin civilization have the right to enjoy the benefits of retirement.

• The IST posits that all citizens of the Elective Imperial (Parliamentary Republic) system of Iran and the countries of the Iranzamin civilization have the right to adequate housing.

• The IST posits that all citizens of the Elective Imperial (Parliamentary Republic) system of Iran and the countries of the Iranzamin civilization have the right to work and have an adequate job.

• The IST strongly believes in rationalism in all matters of society and considers it the only way to manage society. This school believes that Zarathustra was the first rationalist philosopher of human history and, in fact, the founder of rationalism.
• The IST believes in the Iranian dialectic of human history and civilization as an important part of the dialectic of Indo-Iranian and European supercivilization in human history, and its historical originality.

• The IST views "Iranian civilization" as an important part of the "Indo-Iranian and European supercivilization".

• The IST believes in the "Iranian Renaissance" as part of the "Indo-Iranian and European Renaissance".
• The IST believes in the "Iranian revolution" to ensure the "Iranian renaissance" in the social sphere based on social justice and pan-Iranist socialism.
• The IST believes in "pan-Iranist socialism", "national socialism" or "state capitalism". This means belief in "social justice" for Iran, Iranians, the Iranian world, and the Iranian civilization. Such National Socialism is not racist at all; rather, it is meritocratic and believes in state capitalism or National Socialism. This means the government’s ownership of large industries and people's ownership of small and medium-sized industries under the guidance and supervision of the government.
• The IST believes in "national democracy". This means "democracy" of parties that recognize the nation-state of Iran, the Iranian identity and historical originality as well as the Iranian world (Iranian civilization) and are by no means cosmopolitan, whether communist or Islamist.

• Iranian national and civilizational identity is not contradictory with, but complementary to, the global human identity. According to this school, original national identities and civilizations of the world, like the Iranian identity, are eternal, and any attempt to destroy them is a betrayal of human cultural heritage. Human identity must be divided into civilizational and national identities so that this diversity can pave the way and create a motivation for the competition and progress of human society. The mono-national world or the nationless world, as argued in some schools of thought, will have only one team as in the Football World Cup or the Olympic competitions. Such a nationless world would be nothing but stagnant water that would eventually rot.

• The IST believes in social justice
• The IST believes that justice means equal access to opportunities, wealth, and social services, rather than the equal distribution of wealth among people.

• The IST believes that social justice should be defined in the national and civilizational levels and made devoid of the cosmopolitan burden so as not to betray national interests. That is, build up your own house first and let your neighbors build up their own houses themselves.
• The IST believes in free education and higher education for all citizens of the Elective Monarchical (Parliamentary Republic) system of Iran and the countries of the Iranzamin civilization.
• The IST believes in a free medical system for all citizens of the Elective Monarchical (Parliamentary Republic) system of Iran and the countries of the Iranzamin civilization.
• The IST believes in unemployment rights for the citizens of the Elective Monarchical (Parliamentary Republic) system of Iran and the countries of the Iranzamin civilization.
• The IST posits that all citizens of the Elective Monarchical (Parliamentary Republic) system of Iran and the countries of the Iranzamin civilization should enjoy different types of social insurance.
• The IST posits that all citizens of the Elective Monarchical (Parliamentary Republic) system of Iran and the countries of the Iranzamin civilization have the right to enjoy the benefits of retirement.
• The IST posits that all citizens of the Elective Monarchical (Parliamentary Republic) system of Iran and the countries of the Iranzamin civilization have the right to adequate housing.
• The IST posits that all citizens of the Elective Monarchical (Parliamentary Republic) system of Iran and the countries of the Iranzamin civilization have the right to work and have an adequate job.
• The IST posits that all citizens of the Elective Monarchical (Parliamentary Republic) system of Iran and the countries of the Iranzamin civilization have the right to free public transport and have a free car.

IST's eco-environmental principles ‌

• Based on the ancient and Avestan culture of Iran, the IST values the four elements and emphasizes the preservation of the ecology of the Iranian civilization.

• The IST believes in the Iranian dialectic of human history and civilization as an important part of the dialectic of the Indo-Iranian and European supercivilization in human history, and its historical originality.

• The IST considers "Iranian civilization" to be part of the "Indo-Iranian and European supercivilization".

• The IST believes in the "rights of the world" and all its components, and considers the rights of "animals", "plants" and "ecosystem" to be among the basic values of the Indo-Iranian and European supercivilization.

• The IST believes that Iran will face an environmental catastrophe, drought and desertification in the near future, the only way of salvation being the design and implementation of great projects to change the ecosystem of Iran. The only way to transform the Iranian ecosystem is to connect the Caspian Sea to the Persian Gulf.

• To change the ecosystem of Iran and move towards desert greening, the IST believes in performing very bold projects.

• The IST believes that the only bold way to save the Iranian ecosystem is to connect the Caspian Sea (Khazar Sea) to the Persian Gulf or the Persian (Oman) Sea. This project, which was proposed in the second Pahlavi period and is called the "Iranrud" project, could be implemented even with the facilities of fifty years ago and can turn all the central deserts of Iran into water basins. The moisture obtained from water will change the whole environment of central and southern Iran. In addition to desert greening, this project will expand agriculture and, most importantly, turn Iran into a global shipping hub. Through the transit of goods from the Persian Gulf and the Persian (Oman) Sea to the Caspian Sea, Iran will receive a huge income and its economy will be saved from oil dependency.

• The great and bold project of Iranrud is strongly opposed by Western countries, as it not only benefits Iran and strengthens its strategic position, but also reduces Russia's strategic dependence on the Bosphorus. Strong pressure from the West on Iran during the second Pahlavi era made Iran put this project aside. However, Ahmadinejad raised it again, but in a completely ridiculous, populist and demagogic way to discredit it. It was followed by widespread negative propaganda by the Western government media and their Iranian mercenaries to make it seem impractical, and was mysteriously abandoned by the Rouhani government. Yet, more difficult projects have been accomplished in the Sahara Desert in Libya and the southern countries of the Persian Gulf, and the Caspian Sea has been connected to the Black Sea through canals of varying lengths and heights. Considering the fact that the ancient Iranians managed to dig the Suez Canal more than two thousand years ago, it can only be said that the Western media’s negative propaganda against this project has only a political and strategic aspect and is used by the mercenaries of the Western centers of power.

• The IST considers "Iranrud" a vital project for the survival of the Iranian civilization and believes that Iran and the West should arrive at a common solution to reduce the West's opposition to this vital project and reach a compromise in this regard.

• Based on the ancient and Avestan culture of Iran, the IST values the four elements and emphasizes the preservation of the ecology of the Iranian civilization.

• The IST believes in the Iranian dialectic of human history and civilization as an important part of the dialectic of the Indo-Iranian and European supercivilization in human history, and its historical originality.

• The IST considers "Iranian civilization" to be part of the "Indo-Iranian and European supercivilization".
• The IST believes in the "rights of the world" and all its components, and considers the rights of "animals", "plants" and "ecosystem" to be among the basic values of the Indo-Iranian and European supercivilization.
• The IST believes that Iran will face an environmental catastrophe, drought and desertification in the near future, the only way of salvation being the design and implementation of great projects to change the ecosystem of Iran. The only way to transform the Iranian ecosystem is to connect the Caspian Sea to the Persian Gulf.
• To change the ecosystem of Iran and move towards desert greening, the IST believes in performing very bold projects.
• The IST believes that the only bold way to save the Iranian ecosystem is to connect the Caspian Sea (Khazar Sea) to the Persian Gulf or the Persian (Oman) Sea. This project, which was proposed in the second Pahlavi period and is called the "Iranrud" project, could be implemented even with the facilities of fifty years ago and can turn all the central deserts of Iran into water basins. The moisture obtained from water will change the whole environment of central and southern Iran. In addition to desert greening, this project will expand agriculture and, most importantly, turn Iran into a global shipping hub. Through the transit of goods from the Persian Gulf and the Persian (Oman) Sea to the Caspian Sea, Iran will receive a huge income and its economy will be saved from oil dependency.
• The great and bold project of Iranrud is strongly opposed by Western countries, as it not only benefits Iran and strengthens its strategic position, but also reduces Russia's strategic dependence on the Bosphorus. Strong pressure from the West on Iran during the second Pahlavi era made Iran put this project aside. However, Ahmadinejad raised it again, but in a completely ridiculous, populist and demagogic way to discredit it. It was followed by widespread negative propaganda by the Western government media and their Iranian mercenaries to make it seem impractical, and was mysteriously abandoned by the Rouhani government. Yet, more difficult projects have been accomplished in the Sahara Desert in Libya and the southern countries of the Persian Gulf, and the Caspian Sea has been connected to the Black Sea through canals of varying lengths and heights. Considering the fact that the ancient Iranians managed to dig the Suez Canal more than two thousand years ago, it can only be said that the Western media’s negative propaganda against this project has only a political and strategic aspect and is used by the mercenaries of the Western centers of power.

• The IST considers "Iranrud" a vital project for the survival of the Iranian civilization and believes that Iran and the West should arrive at a common solution to reduce the West's opposition to this vital project and reach a compromise in this regard.
• The IST believes in the preservation and expansion of Iran's green space; the protection of forests, natural resources, and water resources; and desert greening of Iranzamin.

IST's economic principle

• The IST considers economics a science and believes that economics and economists should change market variables according to the laws of this science. This principle takes precedence over all economic principles that will follow.
• The IST considers "Iranian civilization" to be part of the "Indo-Iranian and European supercivilization".

• The IST believes in the Iranian dialectic of human history and civilization as an important part of the dialectic of the Indo-Iranian and European supercivilization in human history, and its historical originality.

• The IST believes in the consistent "basic economic values" of the Iranian civilization as part of the Indo-Iranian and European supercivilization.
• Based on the consistent economic values of the Iranzamin civilization, the "Economic Union of Iranian Civilization Countries" must be established.
• Based on the consistent economic values of the Iranzamin civilization, the "Economic Union of Iranian Civilization Countries" cannot accept non-Indo-Iranian and European countries as its members.
• The IST believes in the "Iranian revolution" in the economic sector based on social justice and pan-Iranist socialism or National Socialism. In other words, it favors state capitalism in macroeconomics.

• The IST believes in "pan-Iranist socialism" or "national socialism". This means belief in "social justice" for Iran, Iranians, the Iranian world, and the Iranian civilization. Such National Socialism is not racist at all; rather, it is meritocratic and believes in state capitalism or National Socialism. This means the government’s ownership of large industries and people's ownership of small and medium-sized industries under the guidance and supervision of the government.

• The unitary country of Iran will have seven economic zones, each consisting of several provinces with common geographical, historical and cultural infrastructures as well as common transportation economic infrastructures. These economic zones will have similar development plans in the Planning and Budget Organization. The macroeconomic and national projects will be implemented by the central government ministries and the Planning and Budget Organization in cooperation with the local governments of the provinces. Each economic zone will be managed by the representative of that economic zone in the Planning and Budget Organization and the Ministry of Interior of the central government. The representatives of each economic zone in the central government must be native to that economic zone and the representative of the economic zone must be changed once a year among the representatives of the provinces of that economic zone. This representative is elected by the local parliament of each province of each economic zone from among its members for one year. The representative of each economic zone in the central government will be called "Kay". These economic zones are: 1) Pars Zone, 2) Khorasan Zone, 3) Northern Mede Zone, 4) Central Mede Zone, 5) Western Mede Zone, 6) Sepahan Zone, and 7) Capital Zone.

• The Pars Economic Zone consists of Fars, Bushehr, Hormozgan and Kerman provinces.
• The Khorasan Economic Zone consists of North Khorasan, Central Khorasan, South Khorasan, and Sistan and Baluchestan provinces.
• The northern Mede Economic Zone consists of Gilan, Mazandaran, Alborz, Golestan, Semnan and Ardabil provinces.
• The Central Mede Economic Zone consists of East Azerbaijan, Zanjan, Qazvin and Markazi provinces.
• The Western Mede Economic Zone consists of West Azerbaijan, Kurdistan, Hamedan, Kermanshah, Lorestan, Ilam, Khuzestan, Chaharmahal and Bakhtiari, and Kohkiluyeh and Boyer-Ahmad provinces.
• The Sepahan Economic Zone consists of Isfahan, Yazd, and Qom provinces.
• The Capital Economic Zone consists of Tehran province.

• Oil, gas, and other natural resources of the imperial Iran as well as the natural resources of other countries of the Iranian civilization belong to the people of these countries and are considered their national wealth.
• The oil and gas reserves and other natural resources of the imperial Iran belong to the Iranian nation regardless of their tribe and ethnicity.
• Iran's economy must be changed from the single production of oil.
• A modern economy based on information technology, informatics and computer sciences must be established in Iran.
• Information technology must be developed for job creation and economic development based on this technology and compatible with the information age. On this basis, high-speed Internet must be developed as a basic project throughout Iran.
• The sciences of genetics and production of genetically processed products must be expanded in Iran.
• Nanotechnology and manufacturing of products related to this technology must be expanded in Iran.
• The shares of major global factories and industries must be bought for Iranzamin from oil revenues, and Iranzamin must invest in major global industries.
• Iran's gas industry must be expanded, and its gas pipelines must pass through Iraqi Kurdistan, Syrian Kurdistan, and other parts of the Iranian civilization to the Mediterranean Sea to preserve Iran's energy export independence without passing through large countries such as Russia and Turkey. Undoubtedly, Russia and Turkey will create obstruction in this regard, but Iran must achieve this important goal with the help of the West, which benefits from this project.
• The Iranrud project must be implemented. The connection of the Caspian (Khazar) Sea to the Persian (Oman) Sea not only prevents desertification and proves vital for the Iranzamin civilization countries, but it also helps expand agriculture through its resulting water resources processed by water desalination systems It will also generate huge revenues for Iran by turning this country into a transit hub for goods from China and India to Russia and Europe, and vice versa, thereby increasing this country's strategic importance more than ever before. Moreover, the establishment of free trade zones and new cities along Iranrud will transform the Iranian civilization profoundly. Unfortunately, this project has strongly been opposed by Western countries and their media, as it increases Iran's strategic importance and frees Russia from dependence on the strategic Bosphorus, which is controlled by NATO countries. Through disinformation and talks with mercenaries in their media, the Western countries have expressed their strong biased opposition to this project. Although this project could have been implemented even with the limited technology of fifty years ago, it was stopped due to intense US pressure on Iran during the second Pahlavi era. Yet, more difficult projects have been accomplished in the Sahara Desert in Libya and the southern countries of the Persian Gulf, and the Caspian Sea has been connected to the Black Sea through Volga-Don Canal with varying heights in Russia. To implement this project, which is vital for Iran's future, Iran must reach a compromise with the West.
• Iranzamin must develop its human resources along with economic resources. This school believes that the human resources of any country are its real wealth.
• The IST posits that the real economic wealth is a creative person who has a high IQ and is mentally and physically healthy. It is thus necessary to naturally increase the population of intelligent, creative and mentally and physically healthy people in Iranian civilization by encouraging reproduction or migration of European ethnic groups to Iran or through laboratory genetics in the future.
• The IST emphasizes the existence of a large economic union consisting of the Iranzamin civilization countries and India.
• Due to its accurate and in-depth analysis of history and knowledge of the common economic, social, political and cultural values of Iranzamin civilization, the IST strongly opposes the entry of Iran and Iranian countries and territories into those economic unions that do not belong to the Indo-Iranian and European supercivilization.
• The IST emphasizes the expansion of free trade zones in Iran.
• The IST emphasizes the domestic manufacturing of industrial and agricultural products.
• The IST emphasizes Iran’s becoming a banking and financial hub.
• The IST emphasizes Iran’s becoming a tourist hub.
• The IST emphasizes Iran’s becoming an air transport hub and the establishment of large airline companies.
• The IST emphasizes Iran’s becoming a transit hub for global goods.
• The IST believes in the private ownership of small and medium-sized industries and the national and state ownership of large industries.
• The IST believes that the Iranian Oil Company must become one of the world’s largest oil, gas and energy companies.
• The IST believes in a free market and lack of economic rents under the guidance of the government and the enactment of laws to protect national interests and social justice.
• The IST believes that the Central Bank of Iran and its policies should be separate and independent from the government, although the Central Bank should belong to the Iranian nation and civilization instead of becoming a private institution for capitalists and centers of global power.

I’d rather die if there’s no Iran / see no one alive without Iran

Let's all fight tooth and nail to the death / not yield and leave our land to nemesis

To stalk the enemy, let’s give a hand / devote our lives to our motherland

Five turned eight times from my birth / till this king-worthy letter came to an end

References

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Appendices