Бесплатный фрагмент - Monotonous man

Content

Introduction

According to the biblical story, there was a wonderful life in paradise. Adam and Eve lived well for many, many years. According to the Bible, the first people lived for a thousand years. They might have lived forever. But then modern humans would not have been born. This happened because a serpent crawled up to the first woman of mankind and persuaded Eve to eat an apple from the tree of knowledge. Eva gave an apple to her husband. And they both saw that they were standing naked in front of each other. They saw the world.

The subjects discussed in this book also lived in their traditional world as the first people. They were not like the first people, but they were their copies in the way of life. The only thing they learned was a shame. Then they came up with their traditional morality. In every other way, they resembled the first people of this world. The whole world is made up of almost monotonous people. Whether this is good or bad, you will now say.

On the one hand, monotonous people are not aggressive and not dangerous. They will welcome you as guests. You will be pleased with their hospitality. On the other hand, monotonous people do not stop fighting with each other, as if they have just been banished from paradise. In fact, paradise or a quiet life is lost in this territory when there are too many monotonous people. After all, the tradition of all peoples stands guard over their relatives. But time passes, and all people do not have enough of all the necessary goods. Therefore, conflicts begin among monotonous people. There have been conflicts among the Zerefs before. But today, when technology has reached all corners of the earth, all the Zerefs seem to have eaten the apples of paradise and become sick. They have become selfish. However, as God himself, their tradition and morality taught them to be good collectivists. As already mentioned, if a glass of hot water is put in cold water, it will explode.

Similarly, the Zerefs, when confronted with a technological civilization, become aggressive and attack. Special services take advantage of the Zeref aggressiveness for their purposes. Every time a snake crawls up to the monotonous people and whispers information in their ears, they turn into rebels.

Chapter I

The time has come

The time has come to show that each individual man tradition is the involuntary despot, and the crowd is scurrying around him on the street, potentially ready this new authority to obey: to obey his decree, to fulfill orders, to respect even appearance, for showing off, for money, for the opportunity, for the haughty or arrogant style of communication, in general, to meet “on clothes”.

It is time to explain why Western-style democracy differs from generic democracy or free-thinking and choice in traditional society.

It is time to convince that a purely ethnic path without admixtures of “paths” of other ethnic groups (in this case, more reflective groups), together with real local and potential Führers, can destroy the entire people, without bringing it to the desired level of the notorious democracy.

The time has come.

Taboo: Some people were tabooed from birth, such as chieftains and priest-chiefs who were descended from the gods and received magical powers from them. Everything the chief touched was considered taboo to others because of the danger to the common people. Several transformed taboos entered into the form of various ideas, customs, values, and norms in morality, religion, law, and everyday life of people being a product of the life activity of primitive man during historical development.

“Wundt calls taboo the oldest unwritten legislative code of mankind.”

Z. Freud

But legal law, we will immediately note, arises from active activity to curb the egoism of the subjects of the dispute. In this way, legal law differs from “innate” relations, or market law and citizenship differ from generic ethnic taboos. To understand, and in some cases to circumvent the law, the new citizen begins to cheat. This gives an impetus to anti-social, anti-civil, and criminal creativity. At the same time, blood relations are almost impossible to avoid. And to fit even the highest relative to the order, for this is the punishment of the ages-the holy order, the order of the ancestors, if you will, the violation of which leads to disregard, the fall of authority, damnation, and punishment. Therefore, the pagan is an ascetic, a man of discipline, a model of loyalty and order, and he has no other choice. So, there is no other fate. He is so submissive to her. Out of this obedience and discipline comes the concentration of power on a massive scale. A hierarchical cult always grows out of this in the future. If there is no external aggression and disaster, there is a high probability of establishing despotism in this place.

At the moment when the unscrupulous, usurped power elite manages to get out of the internecine struggle or repel external aggression, it cancels generic democracy, and none of the so-called common people dare to express their disobedience or doubt. They do not strive for this according to traditional culture. They are not usually protesting or being indignant. If there is any denial of the supreme willfulness, it is done silently, by passive sabotage, and even earlier-by migration. We are talking about a clean, unadulterated primitive environment. People of the genus are used to the hierarchy. Therefore, any cult that arises comes from this habit. In other words, they recall the first taboo altogether. And whether it is a leader, a living leader, or a primitive authority as a cult, it does not matter.

And Fraer?

The representative of Western civilization, the Refag is worth out of this and likely will always break down. He is by himself, a kind of gourmet, a consumer of life. He is much more flexible, situationally adaptable, in some cases tolerant and indifferent, in some — an extreme dogmatist and fanatic when it comes to profit, and sometimes just an impersonal hypocrite. Refag fryer was formed in an environment of trade and exchange, disasters, and wars, when there were large transactions and mass movements of people beating and killing each other. From generation to generation, he managed to trade, and at the same time, the Zerefs killed each other.

Most importantly, he was the first or one of the first to enter a strange city without a gun. So, tolerance came from a need and the development of knowledge among the trading elite. And for the mass of the bourgeoisie, tolerance came with the spreading blood, a religion that took the place of a good psychologist and a comforter in the ocean of despair and blood.

The motive for pity and compassion among the pagan masses was terror. The horrifying mass death — from war, disease, genocide, and epidemics-has led to reasoning and reflection. Then the monotonous man began to think. However, there was some reflection among primitive hunters. The first criticism, but not self-criticism. Zeref’s concern extends only to blood relatives, while Refag’s concern extends to complete strangers. However, these people see profit first. And the Zerefs only see their enemies. So, mass tolerance came along with mass disaster.

The religion.

Religion became the institution of pity and directed the search for a way out for human anxiety not outside but inside. Although conscience is associated with more ancient layers of the psyche, the mass conscience of the people began to be expressed through their religion. Therefore, Nietzsche called conscience aggression directed not outward but inward. Conscience and morality are the internal ideology of civilizations. The loneliness of the pagan is expressed not so much in internal insensitivity, somewhere and callousness to “not their own”, to non-relatives by blood, and outwardly ascetic behavior, but in the multiplicity of his pagan gods — someone of the spirits of the ancestors, who would be responsible for his actions. On the contrary, being a collective of relatives, they also probably maintain in his mind that he is the crown of nature. Can do what leads to the good of his family, clan, tribe.

Moral standards.

Moral, social norms — moral imperatives; requirements of a certain behavior based on the ideas accepted in society: about good and evil; about due or impermissible moral norms regulate the internal behavior of a person dictate an unconditional requirement to act in a particular situation this way, and not otherwise. Moral norms are fixed in the commandments and other forms of ideas about how a person should act.

The pagan is very dependent on the existing atmosphere of his morals. Even if there is still a traditional aesthetic and culture in the household discipline with a rush of other ideas, it still obeys the circumstances of the environment. Any modern ideology with its guidelines begins to take its place in his mind. The greater the influence of other traditions and cultures, the more he is forced to think, choose, separate, vary, and maneuver. He will choose the strongest of the ideas — the most profound culture. Among the modern trends, if he is sufficiently competent and has sufficient norm of reflection (and hence of the forecast, but this seems). Or he will leave, will search in the developments of the history of his people — will fall into the archaic (Zeref) this will not be anything unusual, on the contrary, it is normal to fall into the past. If circumstances, and in this case, this circumstance is power and privileged life, power goes only to those Zerefs who have penetrated, imbued with a different culture, this forced them to further develop a copyist, there is a serious reason that the tribe or its people will suffer. A leader and dictator can afford to experiment. But only a strong leader. He forced his fellow tribesmen, his people, to change their habits. Complex and large categories of another civilization pull Zeref out of the family, blood-related community; now he is experienced, cunning, and learned to evaluate and sell, almost like a Fraer, and rapidly, but the people themselves are not yet ready for speed. And it is subject only to large nations, their culture, behavior, where the largest “nation” is now a world nation. The leader becomes the reformer of the people and, therefore, the last dictator. Thus, leaving not from consciousness but from the village by blood and kinship, Zeref found himself in an alluring, brilliant unfamiliar city, flooded with strange people. They behave differently than people of his circle, his culture, his relatives. He wants to be equal to these new people. He would like to become a citizen and a citizen of any city in the world.

Therefore, the ideology of modern religion is competition.

The multiplicity of market actions of the elite does not deprive it of its old experience. The market leads to wealth at the expense of relatives and the flourishing of a few select families. The market creates a corporation of relatives, and only close-knit families can compete. That is, it is a favorable environment for the clan. It is a natural corporation of people united by blood. This is the reason for corruption among those people who cultivate traditional relations. Each family becomes a corporation. If it is a large family, then a large corporation is much more successful than urban singles. Even cultured citizens can’t compete with them. Traditional people can only compete with similar people, just as a civilization can compete with a civilization. These are the conditions of modern confrontation. It is a struggle of cultures.

In this case, the nation can resist the nation.

And its cultural and technical achievements. Specialists can stand up to specialists. Motivated specialists are superior to greedy and automated relatives. Trade civilization takes over. People are divided into families — the main and simple. There is no state as such, but there are families of rulers, managers, and families of other people. Just like under feudalism. Therefore, the strategic task of civilization- the mobilization of all its resources- mobilizes only a narrow circle. The whole point is that the modern market civilization on the land of traditional culture and morality, on the territory of the “ideological” population, begins to split competitors into parts. On these very families-atoms, also on genera because families begin to unite according to the old scheme of one kind against another. The market war is almost blood-related, but without the hoop that binds these people, a small corporation of relatives — the family and representatives of other families do not want to understand each other. Everyone has their interests.

If a certain patriot does not agree with this, the one who has not been influenced by other cultures and does not want this influence sees the way out only in a purely traditional way. What can they do? To unite their isolationist supporters, they must present their ideal, or in other words, a new strong god. It is only to him that adepts turn for inspiration. All paganism and ancestral worship will interfere with them. Otherwise, the adepts will first run away in their minds from misunderstanding each other from not understanding the new old task and goal. Let’s say that the cult of ancestors can be combined to solve a common problem. That is, each ancestral god and hero must enter the same pantheon of the genus. Further, heroic morality is developed from the past to the present based on a common ancestor. Ancient history provides rich material for physically strong, wise ancestors, but modern civilization provides nothing. If modern authorities originate from the Soviet civilization, all significant political, cultural, and science figures represent the Soviet super ethnic group. Thus, in the global confrontation of politics — politics, culture-culture, history-history, does the ethnic group has specialists? Are they adequate and prepared for the modern challenge? Can a heroic story, even the most impressive native myths, balance market values?

It is time to reveal this secret, inaccessible to the official and hyped media parasites of political science, philosophy, and other commercial public. All these public people lie — even the most outwardly impressive of them. Market civilization has divided these people into probable tribal unions and into separate families, where everyone is for himself everywhere. Someone takes the side of the cult of ancestors (the traditionalists), and someone-the side of the West without any ambiguity (the NGO liberals). Everyone runs where they want. Everyone likes their own fairy tale.

So.

Taboo behavior narrows the boundaries of external freedom and leaves no reasoning inside. The behavior of a new member of the community is formed under the family hierarchy and therefore under the generic one. In the social hierarchy, everyone is waiting for a certain place until the lowest status. Distinctive behavior is characterized by insensitivity to the weak, limited emotions or, conversely, many emotions, and in any case, the Zeref cannot show weakness in any way. Empathy always shows weakness. There is probably also respect for force, and therefore for the authorities, the official side, and its people, for physical force and punishment in general. A family, a clan, a group of people were in constant clashes with other families. The struggle with the forces of nature itself led to confrontation and a permanent struggle for a place in the sun, which inevitably led to tribal alliances. Some deviations are possible in disasters or expulsions. Without a crisis or force of circumstances, breaking the tradition automatically means leaving the ancestral collective, which leads to alienation and the cessation of all assistance to even the closest. The tradition of mutual assistance, in general, was created for this purpose — to help relatives, help their own, and at the same time, it also led to both rejection and enmity (hatred) to the enemy, the rival, to the stranger, to not his blood. Therefore, the genus or a large blood-related family is seemingly devoid of contradictions, just as each member is devoid of personal egoism. Every ordinary member of such a community has no self at all.

This is typical for any tradition universally, including for “advanced” Europeans. But they’ve learned to hide it. They have outgrown tradition. Money has replaced the authority of man among the representatives of the market civilization.

Blood relations cool down and are torn apart in parts because of the movement and even more precisely because of technical perfection. The impact of progress on traditional relations is associated with the next invention of tools, the improvement of technology, and the complexity of the economy. There is also a blood gap between the movement and the social divide. And if such a connection is broken, then the limiting right also disappears. There is no patriarchal family — there is no hierarchy. There is no longer this force of attraction of blood. Along with the weakening of hierarchy and discipline, the prohibitive power of taboos also falls. In the neighborhood community, there are no relatives, there is no innate hierarchy, there are prerequisites for a new relationship, communication, so to speak, on a democratic basis. New relationships are built not by birthright, although youth always remains a disadvantage, synonymous with inexperience, and therefore weakness — through the centuries, through specific merits, the indicator of which is the social significance of actions, and in the future their cost, the value of personal feat increases. To gain authority and leadership, kinship and nobility alone are not enough. And merit can come through some common problems, disasters, diseases, wars, etc. These new opportunities for social reward give rise to a new vision and new professionalism. Who has what abilities? For the common people, disaster has always been the beginning of unification, the merging into a new collective of relatives, for the civil or proto-civil-like-minded people in order to resolve the common misfortune, therefore, loyalty to the ethnic, corporate, and, in the end, the state idea.

From the blood to the idea.

There is a simple mobilization of forces by adding them. From the very beginning, unity, loyalty to the leader, the community, the people come from understanding the common task-the idea. This community is natural, organic, not artificial, and alluvial. From here come the heroes, the best sons and daughters of the fatherland, patriots, and just even citizens of their state. In addition, a bunch of life in a limited area contributes to the speed of reaction or prediction — will or will not be a collision. In another way-to, be or not to be a war with neighbors. And is there time to prepare and repel external aggression?

With the development of commodity exchange or monetary relations, the need for profit would supplement such foreign policy analysis with everyday reflection. It was first invented by merchants from the outside so as not to get into dependence, in other words, not to miscalculate and not lose their freedom by miscalculation. The townsfolk have always loved freedom, but even more profit. These ordinary citizens or (already) philistines invented their calculation, in other words, “reason”, and thus expanded the limits of their protection. This is a commercialism reflection (the Refag’s reflection in the future. — Revcon.). The regulation of civil relations led to mutual consent. Submission to the law was a limit to the arbitrariness of the external (power option) warrior-aggressor and internal, putting on a percentage of the merchant. The law has become a new taboo in the civilized world.

Yes, the autocrat and dictator, and his people, maintain a level of obedience as if they were primitive priests. They need there is obedience in the first place for power. That is, this power will strive for absolute obedience and teach order.

Chapter II

Who is zeref

Zeref is a neologism of two words: zero and reflex-reflection. Zeref has very little reflection, almost zero. Zero is a very rudimentary reflection. Almost like a child’s. And why almost? If we are talking about a traditional society, then every person in such a society is dissolved in his community. A person seems to be there in a traditional community, and he does not seem to be there. Some people are divided by age and perform their duties strictly.

Zeref is a subordinate of the hierarchy from birth. What kind of system is this? The most important in the hierarchy are the elders. Then there are the other ancestral authorities, but they are also all adults. In general, all mentors in the traditional community are life experience holders. The elders, the authorities of the clan, the teachers-all of them rule the people, who in turn rule the Zerefs. The Zeref fathers raise Zeref sons. In such a scheme of seniority and experience, they do not need to think to perform. The skills of honoring teachers or older people discourage the desire to reflect, that is, to immerse yourself in yourself and think. Therefore, the Zerefs resemble ordinary soldiers of the community, such as ants — each ant has its task, its area of work. A person has no need and nowhere to dive. Others paint his behavior. If he obeys the more experienced people of the tribe, he would definitely succeed. The proverb “A docile heifer sucks two cows” explains well how to achieve success among Zerefs. In the future, this phenomenon of small reflection will explain the mass phenomenon of another popular wisdom that I am the boss, and you are a fool. Traditional peoples have not completely gotten rid of the old paradigm in modern conditions. On the contrary, they have developed it and deepened it. Even if it turns out to be a negative selection and the fool changes the fool, or the thief changes the thief in power.

But still, traditional people are convinced that “all power is from God.” That God gave it. It turns out that the corrupt government is also beneficial to traditional people?

The person himself develops reflection. Because a person thinks for himself, no one will think for him. The older he gets, the more he must evaluate his actions and the degree of their adequacy. The higher the reflection of a person, the more he plunges into autonomy. The more independent it is. The brighter his actions. But where do these actions come from? Especially in a traditional community. If each higher member of the team puts pressure on the lower one, presses from top to bottom, the lower one simply does not have time to resist, and he must “suck” the udder, if he can, then immediately from two queens and something else from the bosses.

That is, he has nowhere to take the strength to resist?

Some people do not develop anything in themselves at all. They do not develop and so live to old age in natural conception and development at zero. Many do not achieve anything, even sucking all the” wombs” of their superiors. They are simply used as slave chips, cannon fodder consumable like a building material. They do not save up wisdom, but only years. That is, such people live their lives as if in vain and do not turn into a person. Only the most loyal hypocrites to the throne become “human”. Who is lucky to be next to the next dictator? But they are also unlucky if the dictator is overthrown. Sink or swim?

As they say, do not judge and will not be judged.

We know that adults foster all children in the world. At that level, they set them until the child himself cannot think. So, on a ready-made level, on their experience, that is, on the baggage on which these teachers themselves lived before. And, of course, on the experience of their ancestors. A child or teenager does not need to think here, or, say, think deeply, do not need to think at all. Well, that’s it. The first level of automatic actions is the level of clear categories, and it is the categorical level.

The first level of tradition is the taboo level.

What you can and can’t do. It is very hard and clear. For example, you cannot eat a person (at least your blood man). Having sex with your family members is strictly prohibited. The Zerefs can’t stand up to teachers. Everything that the father says is always the appropriate indication for them. Violation of discipline is followed by punishment. The most severe punishment is that of breaking a taboo. And in other cases of disobedience, there are no less severe penalties. Growing up, little Zeref realizes that his main friends in the world are all people of his blood. His brothers, sisters, aunts, and uncles of his tribe, his family. They will accompany him all his life in the family collective. Relatives will condemn him or, on the contrary, support him morally, praise him, and encourage him. The main judges of Zeref’s life are relatives. It is their privilege to execute and pardon morally. Zeref will grow up, “suck” the cows of the tribe and will teach a new generation of his own family.

Morality is the second level of tradition.

This level is present in all traditional peoples as an accumulated experience of harmonious living and even survival. Morality, or traditional morality, is at the heart of all traditions, and among all peoples, it is approximately the same. If the people maintain and preserve their morals, they can safely look to the future. On one condition: if a given people and each person develops consciousness in themselves because everyone’s subconscious is rich in itself, it consists of dreams and vague chaos, and Zeref without teachers develops only instincts. If remove the teachers, at least humiliate them with their salary, the status of beggars, and the Zerefs can kill each other, not immediately, of course, but they will definitely do it. Without teachers and the elite, they will degrade like small children.

If there are no teachers, no Zerefs.

The satisfaction of physiology alone absolutely does not lead to development, if only because a person is a person and not an animal. It is necessary to somehow differ from the animal. Everyone should think, and everyone thinks so. There is a lot of good in a traditional person, and this good is as if innate. It is also subconscious-it is an inheritance from good ancestors. Such a person is said to be a promising person. Hardworking, easy-going. Or, on the contrary, belligerent and rebellious. But today, even this is not enough. There are many bad things in a person. 90% of a person are instincts. It is the Zerefs who manage to curb their animal instincts. It is the teachers and the elite who curb wild passions. Otherwise, civilization would not have received people not ready for modernization. The Zerefs who have lost their teachers but continue to do everything automatically that is, on the set skills of the past, become as if blind. They stumble in modern space. This often leads only to radicalism. If, for example, the traditional population immediately enters unprepared for market relations, they immediately prepare a “personality”, then all the habits of the past become convex. Zeref has a weak reflection, and few colors and assessments of actions are predictable. From a sudden meeting with new introductory materials, all Zerefs become radicals. Whatever the morally free Zeref does will be radical from now on. But he’s a “person” now! This is because there were very few thinking people in his family. And there are even fewer teachers. And there may not have been any good teachers at all. So Zeref man becomes a savage radical or a radical savage. Modern values and civilization have a terrible effect on the Zerefs.

The distant ancestors of humans are apes.

And there is a clear hierarchy in the chimpanzee herd. And the actual consciousness of man has been found “recently” — 50 000 years ago. And for millions of years, humans were apes. These monkeys gave man instincts. With them, the first Zerefs had to fight. But man manages to fight the animal principle in two ways: this is either to obey the teachers or to learn to think yourself, that is, to become a teacher yourself. Only in the movies, a child is born immediately from love, not even nine months go by. To become a teacher, you have to live your life or at least think fast. Modern Zerefs all know how to think. But they are still drawn to the revival of tradition because the only smartest of the Zerefs see the bulge or radicalism of their fellow humans that this is destructive radicalism.

What is good and what is bad.

Teachers, or the elite of the chosen, have always sought to tame the ape in their people. And to educate everyone so that a person is good and useful to society. Hence, the reflexes (good and bad) are driven into the subconscious. A person recognizes his relatives and automatically does them good. He tries to be useful. But when he sees an enemy of a tribe or village, he becomes ferocious and cruel. This is Zeref. His reflection is zero-low. Zeref. Zero-reflection. There are no halftones. The alien’s meeting will be radical. He’s a stranger. Nothing else is needed.

If a person overcomes the primary reflexes, he grows consciousness and soul. Here is such a Zeref who enjoys respect and honor in Revcon. But, of course, this is no longer Zeref, but who? You’ll learn more about that later. In short, less selfishness means more altruism. The worst of the Zerefs are callous, thick-skinned, selfish people. This is the garbage of history. But Zeref, do not forget for a moment, always grows. He grows morally and spiritually. He thinks he is. Furthermore, he sinks into himself. Although morality, of course, in troubled times is very lame.

It turns out that Zeref is primarily a very young person, a child, a small child, or almost like a child. Secondly, and most importantly, it is a traditional person. A man who knows his place in the ranks obeys the hierarchy. He knows what is good and what is bad according to the traditional law of his village. His actions are set. But not by themselves, but by the older Zerefs. Therefore, he thinks badly and does not seem to want to think at all. But it is necessary for him to follow the trail of the leader and remain silent on the path of war or hunting. The Zeref likes silence in the surrounding nature.

Chapter III

Beyond the Good

What is good for people, and what is its continuation in time.

Tradition is like a mode of good in time.

What is good? I’ll have to distract myself with such trifles. Good is something good for a person. Zeref man waits for good like a piece of meat sometimes. If another person gives a piece, no matter what, even sugar, even a loophole for a career, then he is good. If he does not give, then he is bad and greedy. This is the so-called Zeref bulge — too obvious a desire to satisfy this selfishness. So, we do not notice the tradition behind subjective good and bad. But in fact, for a convex market, self-interest is the culture. What is tradition? Everyone knows that this is a social habit that fathers introduce. What are they implementing for? So that the children have pieces. And these pieces are not just pieces of meat, and they are pieces of life. So consider tradition as a piece of your life, which should be lived according to the tracing paper of the fathers.

Tracing paper traditions: build a house (build a yurt), breed heirs, invite relatives or guests to visit.

In this form, tradition is blind. Because even if 90% of the people build houses and fill the tables with expensive dishes, food for the delight of guests, it is not good. This is, first, an indicator of the level of the owner of the house. This is how he fulfills the covenants and is very proud of it. But the traditional person is Zeref (reflection zero) he will act against all odds. He doesn’t even care who the priest and administrator are from now on. The main thing for a traditional person is a family idyll. Let relatives will gather for copious dastarhana (a table with food. — A. B.) and envy him. Zeref does everything for the show. Showing prosperity, Zeref shows his capabilities. Zeref does everything here according to the tracing paper. He has fulfilled and even exceeded the saturation and is happy about it. The greatest pleasure and the greatest pleasure of a well-fed, well-to-do Zeref is to see envy. So, during the feast, guests praised the table with viands and the host of the hospitable house.

All this, of course, is primarily a show-off. But who does not know, then these show-offs are an indicator of the fulfillment of traditional covenants. All that is pleasant for Zeref is good. If you see a crowd celebrating in restaurants, it means that traditional society has felt a lot of good in Zeref’s understanding of pleasure at a plentiful table. And good, we know, is a piece changeable.

The problem is that the government pursuing mass good does not understand what it is actually doing. In this sense, tradition harms the state. Although will not the state be rich, where all citizens have pieces of goods? The fact of the matter is that every family is not going well here in a strategic good or a piece of a different value. The Zerefs need a plentiful table, and the state seems to be of no use, except for the officials, who are also, by the way, Zerefs. So, they have families, for tradition is also above the common task. Large gaps are obtained. In other words, the showmen’s embezzlement and show-off cannot be counted in any way but can only be taken for embezzlement or losses. Traditional society, pursuing its traditional good, consumes a common resource that every Zeref is not interested in. Therefore, the Zerefs are not even interested in their future, which they understand only with their piece of family goods. At every family table, they eat up the future of their people. But no one can explain it to them. At this moment of general fun and show-off, any critic will be just a crank and an envious person. So all the guests will think badly about him.

The fact is that the indicators of good, or pieces of good, change all the time. And the fashion for the level of good is dictated by entirely different people. That makes the pursuit of some of the richest traditionalists seem pointless. Even if they are all corrupt, it seems that there is a lot of good, but the appetites of accumulation do not dry up.

But in general, we must remember for now that the good of a traditional person is always in the form of prosperity. And if he gets this good, he must show it to everyone. This is almost the ideology of the show-off tradition.

Glossary:

Zeref- a traditional person with rigidly set social actions, low reflection almost zero, hence the word Zeref-reflection zero (zeref)). Has no semitones, serves the idols of the genus, communicates in the circle of native blood. Zeref has no semitones of perception, is categorical, irreconcilable, hostile to others and to another opinion in the development of rejection of “not your own”

Zeref’s loop — the baby boom, overheating of the population.

Zerot (zeroot = zeref+root) — the traditional feudal elite

Zerot’s loop creates a solid cast, an impenetrable social barrier. None of the lower castes can enter the feudal elite. The lack of social mobility pre-revolutionary situation.

Remid — a new traditional elite, rulers, officials, authorities, teachers; Remid put actions for Zerefs, determine morality, laws, politics, reflection average-middle (remiddle).

Remid’s loop – the elite’s struggle with the brightest personality, the cooperation of second and third parties against the hero and the prophet.

Refag- a person of a trading civilization in several generations, reflection is high, selfish, utilitarian Refag (re + high). Brazen reflection.

Zeremid is a first-generation city person, has a half-rigid social reflex of custom and new skills of city life, half-urban, half-rural.

Zeremid’s loop – the Zeremids are approximate imitators. They imitate the elite, any idea, any direction just to be good for their families. By imitation, hypocrisy, and even fanaticism, they harm any cause, state, or idea. The first traditional generation to undergo industrial and cultural modernization.

Zefa is a man from the city’s first generation with a tendency towards the market and speculation, and to trade at least something, and circumstances forced him. People who have passed socialism and met market relations.

Revcon — revolution conservatism

Chapter IV

The clan and mobilization

The clan is an archaic organization of society before the advent of private property.

Nature is fickle. War was inevitable. There were constant wars. If these bloodthirsty relatives had survived to the present day, then the current society would have been waiting for mutual extermination. It is difficult to imagine, but the same remaining peoples, inherited from the past, would have waged a real war according to their laws. They would have overwhelmed the whole world with their concepts of” blood for blood”. However, the same mafia is a clan outside the official law. Criminal groups seal their brotherhood, as the warriors of the primeval dawn did twenty thousand years ago-with blood. And nothing seems to be able to resist them except for the time itself. The main obstacle, for example, for criminal concepts, is the atmosphere of civilization, the cult of culture, that is, progress itself. If modern” fathers “could recruit at least one million similar” relatives”, they could do a lot. But they can’t do anything. Why? Because they are lagging in culture. Therefore, the underworld-power, fear, and cruelty-does cult do not go beyond the suburban streets of megacities and prisons. This is the atmosphere of the tribal system, or rather the wrong side, more suitable for traditional people their culture. There are, of course, still fathers with a conditional ancestral “I”, who rule quite naturally and also subordinate traditional peoples as a whole. But the very cultural environment or air of civilization allows them to parasitize only on tradition, on its inertia. Conservative people control them. Modern Zerefs can even be fashionably dressed. But nothing unusual will happen if these most fashionably dressed people are sometimes dressed in their ancestors’ clothes. The clothes of their ancestors would even suit them better. And why?

Conservatism is a clear sign of paternalism.

Today, any conservative leadership easily changes the hierarchy of blood to a hierarchy of positions. For a traditional society, this is normal, but these people seem backward from the perspective of civic thinking. Is it necessary to interfere in this process? After all, they rely on traditional culture, the culture of the people, and the needs of the majority of people. To the Refag, these people appear to be a squad of military men dressed in civilian uniforms. There is no democracy. No one can replace the feudal elite, although, in this system, this disguised squad recruits even the poorest into its ranks. The traditional elite demands unconditional recognition of its authority. Anyone who recognizes these rules, and it will still achieve such recognition by any means, receives a reward — power, position, work. It cannot be said that discipline as a condition is recognized only by parts of the poor or uneducated strata. However, it is easier for the feudal elite to deal with the lowest ranks. They know perfectly well what they will get in return for their complaisance. Civilization, or so-called civic morality, puts an unnatural barrier in its way. Culture and education, thus, interfere with the feudal world, although all people brought up on traditions do not pay any attention to the laws. Hence, the Zerefs have obvious legal nihilism. Everything is decided informally. Everyone knows who the power is and who you are. Who are you anyway? This is the very first question among the Zeref when they look at each other. Different mafias and all groups based on the generic principle behave like this. All Zerefs don’t like official laws. They like different non-formal laws. But this does not confuse the “relatives”. All laws for the form this is the convergence of the traditional world and the world of custom. Some people write the laws, while others pretend that they are. All the laws of the world are for the law-abiding man in the street. For relatives, the main thing is not the law or some rigid and lacy norms, but morality. Law-abiding in itself symbolizes defenselessness. The law-abiding are the victim. They gather their harvest carefully, looking around. Alliances based on blood ties can terrorize entire continents. But even here, kinship unions, gathered along ethnic lines, are used by international criminal syndicates. In a separate state, supported by the world community, as if by chance, autocracy is installed. How so? From where? Who could have known?

The generic system is based on compulsion.

The gens oblige based on blood relationship to bear duties. Rod is a mobilization project of all the peoples of the world. It’s just that some people remember their ancestors, and others have forgotten about them. This is the main difference. The functions of each individual Zeref follow from the established hierarchy, therefore, by age, then by the nobility. Everyone bears their measure of responsibility, although Zeref never knows what it is. Zeref has a weak reflection. He knows that for disobedience or poor execution, he will be punished. The purpose of mobilization is confrontation. Opposition to the elements. And the danger factors include not only the surrounding nature or environment. The danger factors include another kind, a kind of neighbors or unknown tribes of aliens who did not come to look at them but they came for robbery, just like 1000 years ago. The Zerefs have not changed in their thoughts in all the centuries.

The main figure of the genus is a man.

Usually, this is a wise old man, he leads all the men, all the people. Hence, paternalism. Fathers of families have the same right to encourage and punish their children. But first to protect. The main function of the genus is protection. This is a paternal society, the protector is also the patron. In the future, it is paternalism that will be the most important distinguishing feature of a kindred community, even in a modern urban environment.

The highest indicators of patronage and protection in blood-related unions, and in the future such manifestations are observed in the empire. Slave-owning empires act as organizations of clear non-economic generic coercion. The barbarian periphery, tribes, and clans that have not reached the union, military mobilization serve as a breeding ground, due to which the empires of the advanced — the Romans, Persians, Turks, Mongols, Han, Anglo-Saxons, Russians-kind achieve prosperity. And again, the paramilitary union was built on strength-it rests on the authority of the center (metropolis), as we see — the same generic system of subordination. Empires are kin, although the blood relationship of all citizens of the empire is not discussed, and the main signs of similarity to the ancient family and its functions are discipline and a multi-stage hierarchy.

The rigid bond of blood that transforms tribal alliances from a collection of warriors into an empire corresponds to a single faith. Or it’s a new form of ideology. The Empire cannot be without a purpose. And what is the purpose of a traditional person? The Zeref must believe that they will achieve their ideal together.

The first gods are the gods of nature.

If the Zerefs are such strict fathers-mentors, if they create uncompromising subordination, then they themselves have learned from someone. Why should they be soft, when the very nature around was not so kind for centuries. Maybe that’s why the pagan gods of the Zeref do not know mercy, so they are the gods of the elements, of nature itself, of the surrounding landscape. And what brutal wars are waged between traditional communities! And also no compromises. If it weren’t for civilization and laws, they would have come to grips with each other again. Nationalism is still flourishing on the planet. Such relationships are derived from the cruelty of nature. So, the first gods of the Zerefs, they are also the gods of nature, are represented as one whole (universal), as one father, then divided into elements, each element-rain, fire, wind, sun, harvest, then luck, victory, love, war — corresponds to some god-official. An official of nature, an official of the elements. Why shouldn’t the modern official Zeref be the same feudal lord? As for the benefits, this official is very demanding and cruel. He so repeats the atmosphere of the past that his equanimity and confidence that he is doing everything right is a matter of life or death. There can be no other explanation for autocracy. The strong subdue the weak. The weak obey the strong. If two are equal in strength, one obeys or dies. And the ancestral consciousness is more consistent with the motto: “An eye for an eye, blood for blood.” And the gods are just as bloodthirsty and uncompromising. This bloodthirstiness and uncompromising attitude allowed a successful clan alliance to survive even in a market “war”. They trade and make deals now as if they are still at war.

All empires are aggressive.

Why are societies that have preserved tribal solidarity more resilient in a modern city? This is especially evident in the bazaars — in the markets of megacities, their informal unions are developing. Because they profess the principle of kinship. They gather like blood brothers. (This applies not only to the great experts in trade-the Jews. Their fraternal associations and alliances are enshrined in Judaism. Modern ethnic unions are just pathetic copies of the solidarity of ancient merchants. Only the principle of blood union is shown here. But among the ancient merchants, it was also supported by religious motives.). So, bazaars are small and persistent corporations of ethnically assembled people. Whoever you are and whatever benefits you bring, you have no voice in the assembly of persons of one ethnic group, and you have no right. If you’re not to them, you’re an outsider. The clan solves their particular issues thoroughly. They do not bother with other people’s problems and the state in particular. Only the concerns of loved ones. Therefore, it is easier for them to survive. In a narrow framework and on a small area, skills, not horizons, decide. Although here there are some pahans-authorities. But the horizons of the pahans are very limited. The godfather is a privilege. He can punish without limiting his arbitrariness. And what to limit? Therefore, pahans are appointed quite informally. A pahan, like all fathers, must have strength. And physical as well. A gang of thugs is forming around the leader. This is a normal primitive picture of being in a modern environment.

But can clan men reason on their own? After all, they do not have such an opportunity from birth. From the moment they are born, they are accustomed to obeying. So, it was before them, so it was before their fathers. The initiative is punishable, and reasoning is not welcome a thousand years before the events described. Here it is-humility — the reverse side of a war. Therefore, people with a generic habit can easily be organized into criminal unions — the mafia, even economic, even ideological. It is easier to gather them in one place and teach them to say the same things. Therefore, the cult of the next authority arises by itself. With a paternal way of life, it is easy for tribal unions to exist, and it is not difficult for a clan to live in any metropolis. Their alliances resemble military groups. They are bound by mutual responsibility, almost an oath.

In civilized places, where the population tries to build relationships based on interests, culture, law, in the end, on “man to man friend — neighbor — companion”, clan unions are organized according to “man to man stranger is rival and enemy”. It’s all about the relationship, or in the blood. And oaths are also sealed with blood. “Ancestral” peoples knock well, stipulate “strangers”. This is an independent beating of upstarts. Therefore, nationalism in the form of a current of politics is dangerous here. Only a nation can have nationalism. For the Zerefs, nationalism is war.

The Zeref loves a quiet, obedient child. They themselves are like the warriors of antiquity, and their children are like the Zeref rear. A rebellious child born in the lower caste must be broken in advance and by any means-ways. Without this parental “affection”, children are doomed immediately to death. The obstinate son “meek” of the man of the clan is doomed because it leaves the family to conflict with the community, with the clan, with the tribal hierarchy. In any form, even in a disguised and modern version. Therefore, the political superstructure of the entire Zeref system is an autocracy, and it has no opposition. What the stupid father did not finish, the officials, the people of the father of the people, will finish.

The trouble. Crisis.

Traditional communities are very stagnant. And only a common misfortune shakes and shakes all castes. Crisis. The trouble is like the limit of Zeref stagnation. This trouble they create themselves by conformism and inflexibility for a long time. How so? It was courage and discipline that were the ingredients of success. That’s right. All in good time, however. All the Zerefs of the world see the beginning, but they do not see the end. This is passed down from generation to generation — to see only the beginning. Courage really turns into humility, and mass patience turns into an inevitable tyranny, a cult. The tribal community should also break its “children”. Because everyone sees only the beginning but does not see the end, many Zerefs confuse courage with humility. This is no accident. Although humility is a continuation of courage, humility and submission exist in the lower social classes. So, the meek, lured by the authorities in the new conditions, teach all people, the whole people, to obey. The problem with the traditional world is that it does not want to rebuild. All fathers declare that they want to live like their ancestors. And how did the ancestors live? They lived quietly. It was in history. This becomes a basic behavior in the modern grid as well. Even despite the influence and presence of a number of advanced cultures, other peoples. Advanced all the courses accepted and adopted, but only as an addition to the “testaments”. As practice shows, it is impossible to give up one’s ancestral experience, so it is impossible to give up one’s own culture of relationships. The system uses the meek, uses blood ties, as before, as in past centuries, for unknown and imperceptible social instincts. So, the tribal system is revived at the state level. Of course, it is no longer tyranny and despotism, as it was in the Middle Ages. But if you look closely… you can also dress Genghis Khan in fashionable clothes. Here is the new old world system and dress up. The real “clothes” are different here.

The goals of the traditional elite look now super-mercantile.

This is the influence of commercial civilization on race. Although, the conservatism of the Zerefs immediately turns into a brake. If blood for blood had turned into humility for humility in those early days, this tribe would have been slaughtered rapidly. In a modern way, humility and submission are used only by the state. But this does not mean that the neighbors agree with this. The humble promote humility in their interests. For the same purpose, they spread a cult everywhere, another one, as usually happens here.

At this very time, civilization, which is a series of transformations of tribal collectives into a community without memory, has already declared war on culture. What would they say of Zeref? And what traveler Columbus said about the Indians, the Arawaks? And what did the Indians say to him? Only curiosity and stupidity. The tribe or Zeref man has nothing to say. So, they respond with discipline or internal administration. They increase discipline within themselves, within society. Automatically. The more civilization presses on them, the more autocracy there will be within the Zeref’s state. The more democracy on the outside, the more totality on the inside. This is the symmetric response of sorts. Democracy can take place here only by its military essence. This is hidden but a military democracy. And if only the military essence, then a state of eternal “war” is required, more precisely, the replacement of a real war with internal war. Why is this happening? Because the local elite created their corporation for trade. This military detachment in the form of people dressed in civilian clothes prepared to trade with all the people. But the people themselves do not know about it. Only the autocrat’s government knows about it. The autocrat knows how to trade.

The origin.

The heyday of tribal society falls on slavery. Slavery is an expression of misanthropy or, rather, human cruelty. In the pastime, a man was terribly rude, to the same extent as a Neolithic man, but rudeness is an expression of nature itself. Rudeness makes it possible to survive. War, as an extra-economic compulsion, constitutes a system of reproduction and, consequently, of the race’s prosperity. The weakest nations paid tribute to all. And some even disappeared from the face of the earth. Civilization taught them to love colorful butterflies and fluffy cats, and all Zerefs paid for their studies. The rude people paid dearly for all. Zeref is not sensitive in these matters, not sentimental. He has no humanistic semitones, and in general, semitones. If he wants it, he gets it — roughly, accurately, instinctively, and “in a kindred way.” He quickly finds his kind, no matter who, his new brother, maybe even a philistine of another nationality. But it is better if he meets his fellow countryman, an option-a childhood friend, a classmate, a friend from a previous job. As a result, if this is a “society of socialism”, then the rulers will be entirely made up of mediocre troechniks (a Russian schoolboy who received unsatisfactory marks in the school) — spineless and performers. If this is an advanced market society, then the mafia will be assembled from international philistines. And the lowest levels of generic corporations in the clan — state system will be occupied by real ethnic relatives. They are also merchants or bandits.

Before the rude man became a feudal man, streams of the blood of other people were spilled before the eyes of his ethnic group. These vicissitudes of bloody communion and blood flow gave a man a slave-owning status before slavery ceased to make economic sense. It gave him a culture of behavior from ethnic memory.

The right to freedom is the right to private property.

As you know, the tribal community has a collective property, and its individuals have only personal things-talismans. Individual freedom is denied by life itself. This is a military formation forming up at any moment or carts protruding for moving out. The generic system arises at the limit of material reproduction. Generally, the limit. This is a war of all, primarily with nature and evil neighbors, also suffering from nature. Therefore, like capitalism, which is forced to nationalize banks and raw materials during hostilities with another imperialist state, the tribal community “nationalizes” or socializes all everyday things. And this happens through discipline and hierarchy to confront the global genus or the genus of the world. These are the laws of being.

What is a talisman?

After a fight or hunt, the pagan transfers the experience to an inanimate object in solitude. Zeref whispers some incantations. He rubs chock on a chock, tooth on stone. It’s comforting. It gives inspiration for the next day, for the next hunt. The talisman is the religion of the lonely man. Paganism is the religion of a pagan. However, all Zerefs live in a collective. No one can sympathize with him. All brothers sympathize only with the sick, the infirm. A team of relatives is a team of helpers only at the moment of danger. In peacetime, this system turns into a hierarchy. Negativity and aggression are transferred to domestic consumption. From here, Zeref has his talisman in his hands.

Hierarchy is the probability of danger, so the unknown is something ahead. A warrior does not know the experience. A warrior knows only fear of the future. But he shouldn’t show it. What seems to be the work of consciousness, of the mind, is actually a working state. No one can say what the wolf is going through. There aren’t even any muscles on the predator’s face, except for grabbing its prey. Zeref is mobilized at any moment to rush to the defense-kind, family, territory. He knows his orders and his place in the ranks. He knows his power. Outside of combat and combat operations, he has nothing to do. Here he is alone. The ancestral has a family, and there are relatives. He is a man of the clan. But he looks lonely. Why? In fact, he is happy to help, but he cannot trust his fears. He is a warrior. Courage is the virtue of all paganism. Once again: a warrior is disciplined and alone. It’s a biological war machine. His loneliness is determined by the severity of life and provided by the system of kinship. All life takes place in the form of rituals, automatic actions, repetition of the experience of others. The father passes on the skills of hunting and being to the son because he is responsible for the son in front of the clan until he grows up. Mutual responsibility of relatives also has an economic and social reason. Everyone is responsible for everyone — Father for son, blood for blood, an eye for an eye. In the genes, this information is like in a museum. And so, the conservative elements of the old generation’s omnipotence are easily miscalculated in a modern way. The young are silenced and eliminated. The old return to the circle and conduct an educational conversation. The conversation is a convention. In another way, it is an active way of Zeref life.

Therefore, the modern crisis cannot but cause relapses of the museum. Because in the tribal system, old age is not only a recognition of discipline. It is a trust in life experience. Museums line up one by one — the cult of the fallen, the cult of the ancestors, the cult of the old blooms. Everything is facing backward in front of the leader and behind the cult. There’s nothing in the middle. There’s nothing.

Living in the same environment, amid natural stability with the constancy of the environment, does not need the initiative of overactive individuals. And they need discipline and submission because of the severity of the same climate and environment.

As soon as they are given the word, old people remove any responsibility from themselves. At worst, they shift it to distant ancestors, at best to the leader — to both factors at the same time. That doesn’t mean they’re incriminating him. They say they trust his initiative. So, the Zerefs again have a dictatorship that reproduces a very ancient situation. The Zerefs do not take responsibility. Only God can answer all of them. He takes it. In front of the leader, behind the cult. The rest is transferred to the enemy camp to battle.

Senility.

A new squad was always being prepared in front of the leader, the administration, his people, behind necessarily common ancestors. This is the genus. And ordinary community members, modern citizens, do not recognize anyone because they do not see themselves. They don’t see themselves, which means they don’t respect themselves. This explains the dependence of weak creatures on the opinion of a sister or brother. The most pleasant subject to all is the feeble and non-reproducing old man. Mutual responsibility makes them love this physical wreck for all occasions and in difficult periods with special force. This is the power of despair that replaces peaceful envy. All generations are relieved of their responsibility, leaving only those who cannot even physically respond, do not understand what is happening around them. Mute, deaf, and defenseless senile-it turns out, the ideal of the traditional team? No, this situation is failing.

Paganism is a religion of loners.

A military organization or pseudo-military organization that retains a pseudo-military form dictates the appropriate religion, the path of generic ideology, and religion. There is no religion in the gentile system. There is a fear of some and total freedom of others. Fear is the slaves, and the free are the masters. This is a kind of duplication of the elements. The element symbolizes fear, freedom-victory over the elements — military division. Slaves were former opponents of the conquered tribe. The gods were also lords of the elements. Who was the master of the elements — he is free. The gods are free in this sense. And the kingdom of the first lord is like the gods. The gods only duplicate the earthly strife between the free. The water god, the earth god, the rain god, the hearth spirit, the river spirit, and other spirits fight and conquer the elements. They were completely at their mercy.

Why do some wild tribes still have the mummification of a relative? A relative is the owner of a soul that passes away with death. But the function of his spirit does not go away. He continues to help even after death. This is its function of relatives for the collective. And death does not release the deceased from the obligation to help. The Zerefs all the time is turning to the left in the other world spirits. The living is sure, and the old people confirm this — the dead are alive and always present and help. So, the old people bequeathed to the old people all the time to report that they were alive. What are the experiences Zeref experienced in life? Have such experiences remained after death? Yes. What they did, what they were obliged to do — for of the family, no one released them from responsibility. And after death, he must do the same. There is no other sacred motive in the community. The clan is the philosophy of the generic world, the collective. The social norm is transferred to the afterlife. This is a normal “generic” norm. The whole social order was built on this attitude. And nothing can confuse relatives because they do not have and have not had any reflection. Other thoughts did not arise because, in the tribal community, there should be nothing but the good of the family or the clan. This is a mild taboo of kinship relations in the afterlife. If courage is given for one part of the community, for the other — the reverse side of courage — humility. So pagan gods can cohabit in imagination with departed relatives, and no one noticed that this is just a projection of a paramilitary organization on the clouds. The same hierarchy is free-subordinate, paramilitary campaign and the help of blood relatives in any circumstances.

Why paganism blooms become a frivolous question.

Over the space that is losing the civilizational norms of the hostel, the clouds of general material and social are gathering when the fortress is against the fortress, and many fortresses are at war. Each person is a fortress only in his family. All tribal unions reflect the alienation of part of state property. It is not a fact that patriotic rhetoric is used here. In fact, there is a process of assignment. And everyone knows it. Under the slogans of privatization, the entire state was taken into private ownership. If the concept of the genus appeared during privatization, then privatization ended with the state-genus, one of the variations of the generic world. No one else can take anything, and the right does not apply. Over time, chaos ensues. The local elite’s hierarchy and seniority or nobility are not lightweight substances. The generic scheme is tenacious operates with not small reproduction opportunities. No one wants to produce anything. Everyone consumes. Everyone tries to show their well-being and wealth, which convenes large feasts for guests. Tribal organizations never produced anything among the nomads. Nomads always moved to a new place. That is, it is an organization with a new migration. Relatives still gather, in trouble and in the joy they are always there.

What is the most important question?

With a large administrative resource, the question of ownership remains. According to the type of military operations relating (to) society, tribal unions are naturally born. There are always winners, and there are losers. The tribal unions must end their actions and create a cult. There is a strong alienation, no less intense than the hatred of slavery. There are their gods — administrative, cult, pagan. People become alienated, callous, wild, and self-contained. The external system presses with its talismans-things-advertising. Things become new talismans. Pagan perversions are rushing from all sides: digit mania, knocking on wood, spitting over the shoulder, money trees are being sold, goods are being sprayed; all sorts of witches, sorcerers, bucks, psychics, fortune-tellers trade and spread paganism. Adherents of world religions do not lag here and there: many buildings appear, sects and sectarians are created, volunteers hang out signs outside. All these are characteristic signs of the strongest alienation. This is war. Embittered (“military”) people do not know whom to pin down, on whom to vent their anger, drug addiction blooms — someone leaves, someone comes, no one cares. Everyone is pushing each other, and there is a hidden interpersonal war.

The first reflection.

Zerefs don’t like strangers. They hate everything around them, and it seems that they themselves are ready to collapse — to burst with anger, in such a market. The primary conscious reaction is shown by all sorts of intellectuals who are deprived of benefits. Whoever can’t find a use for himself when the Zerefs agree falls out of the line of normal tolerance.

Chapter V

A language that zeref doesn’t understand

The Zeref speak the language of a hot war. Traditional peoples fought all the wars that took place on Earth. That’s why they are traditional warriors.

What does Zeref need? Zeref must continue the line of the tribe. He must create a family to accomplish this, and his wife must bear his sons., Zeref is obliged to have land, a plot on which he will build a house, and which he will work together with his sons to support the family

Drang nach Octen (Onslaught to the East)

I have already said that there is no passionately, but there is a normal climatic period. At this time, Zeref received a good harvest from his plot, and if Zeref is a nomad, then his cattle brought abundant offspring. Favorable conditions led to population growth. And the growth of the population leads to an increase in needs. Everyone wants to eat. As long as the weather is good, everything is fine. But if the climate has deteriorated dramatically. There was a mass loss of livestock, or a drought destroyed the crop. Those who remained alive set searching for a new place. A horde of nomads invaded their neighbors’ land and thereby put pressure on other people’s (Zeref’s folk) interests. For Zeref, the neighbor, too, dark times have come. He cannot live at home and raise his sons because another Zeref wants to put his portable home instead of a house of local Zeref.

The nomads took no prisoners because the prisoners must be fed. Therefore, the Zerefs killed each other without compromise, whether on the battlefield or cut out other peoples’ villages by the roots. All Zerefs want one thing: to build their house and breed. Therefore, the enemy of Zeref is also Zeref, who wants to put up a house and plant trees around the house. Understand? War is the language of the Zeref. Zeref does not talk to his neighbors about the onslaught and killing, so he doesn’t speak the language of the builders of Zeref houses.

What is important to Zeref?

The Zerefs live to build a house, once again, to create a family, to breed offspring. Tradition is communication, the conversation of Zerefs with nature and with each other. Zeref doesn’t want power above nature, and he doesn’t understand it. He just wants to build a house, harvest crops, and go for a walk. The bigger his crop, the more he wants to walk. If Zeref gains power, he also harvests and walks until he falls. While on a visit to him will come the neighbor-the Builder. If a neighbor attacks, he also needs the land of Zeref, he calls his war — the war for living space. And Zeref calls the defense of his land the patriotic war. “Fatherland” from the word “father” so that the house with the plot does not go to the aggressor’s father.

Gifts and smiles are foreign languages.

If the neighbor would come and brings gifts, then there will be no war. In any case, no one will kill anyone. Except that in time the natives will begin to cut each other for these gifts and handouts of neighbors (for these Refag’s investment). And they will stop building houses for creating a family, but only for profit from the sale of houses, and they will sell everything to any buyer, as long as they pay. After a while, the Zeref natives are ready to sell their homes, land, and family. Because the Zeref does not understand the “cold” language of trade, they only understand the language of a hot war. All wars were waged in the normal (traditional) language of open genocide. And when the market relations came, everything became less disgusting. Everything began to look even more culturally, therefore no one bothered to ponder, everyone Zerefs only celebrated and have fun.

Chapter VI

The middle is empty

“Who will come to us with a sword by the sword and perish”

There is such a catchphrase of the prince-hero from the film “Alexander Nevsky”.

Actually, why did anybody come with a sword and not with Coca-Cola and Snickers?

Why need to come with a sword and to die?

And how not to die?

Each reflection has its language. The Zerefs have their language, and the Remids have individual principles, the Refags have their barely perceptible gestures (and good-natured snares for the future prey). For example, Refag will never come with a sword. He will come with gifts. For example, he will dress the wife of Zeref, distribute sweet sweets to Zeref’s children, and give a bribe to Zeref himself as a fool. For such generosity, Refag like a guest will get everything. Or almost everything. Everything that belonged to Zeref on the rights of Zeref, Refag will also receive. Refag, as we all see, comes with gifts, not with a sword. And most importantly, he praises Zeref for his desires (really for complexes). Here Zeref has complexes, and what they are, he turns them into advantages. And with such a sweet tongue, he turns Zeref off guard. Refag blandly explains, and Zeref believes. Zeref believes everything that Refag says. It follows that all archaic peoples love affection, even undeserved, but still love. All lovers of myths and legends of antiquity attribute to their ancestor’s unprecedented feats. Who actually saw it? Here are all the village residents love everything that does not exist in the world, but is pleasant and magnifying them in front of all the guests. That’s why Refag is invulnerable. And Zeref liked everything very much.

And who comes with a sword what drives him?

The one who comes with a sword is the same Zeref, but former. It’s seemed or even overseas remit. The Remids consider themselves superior. And smarter than anyone. And more beautiful. And whiter. They also came up with the racial theory. To be better than others forever and ever. With a guarantee, so to speak, they created a theory with a seal. In the recent past, these same people with complexes, who were always from deeply hierarchical society, came with a sword and wanted to turn all the natives into their slaves. The Zerefs language is the language of tradition. What is the most important thing for traditionalists? So, that their people have everything they need to reproduce. Any chosen people should have land to build their homes on. Traditional people need “living space”. This is the most accurate Zeref language regarding living space, that is, a foreign land.

But the problem of any invader is that with attacking Zeref calls, the defender Zeref consequences are also understood from the other side. Zerefs against Zerefs? Yes, it turns out that these are people of the same culture. The Zerefs are carrying out direct genocide. Where they go as a superior race, they kill all subhumans, so they say, so they do according to their manuals scrupulously and crudely. And those whom they want to kill do not want it at all, and they would like to avoid being killed so that the winners do not use their corpses as fertilizer in the fields. All residents rise as one to fight the aggressor. It is easier for agitators to raise the traditional people if the aggressor shows his inhuman face.

But if the aggressor and invader came without the slogans “I am your master, and you are my slave”, then the agitators of the local satrap would have a much harder time, and maybe even the people would lose the battle. After all, if Zeref was given a carrot instead of a stick and promised him three boxes, then it is still unknown how events would develop. As it is, sheer arrogance lets down any chauvinist. Traditional people have a traditional reflection. They don’t have a semitone, and they have two angles, not four. The friend is friend, the enemy is enemy, and there is nothing in the middle of the void. This is Zerefs reflection. But if you come with a smile and say: you are great, and dynamically developing, this is another matter. You’re a friend. There’s a bunch here. If the newcomer has come and does not interfere with building a house and growing trees with livestock, then let him walk, walk next to us. If he does not criticize, shout, or wave anything, he does not interfere. If the Zerefs are not prevented from building houses and accumulating money offshore for the coming centuries, they see absolutely nothing around them. It seems to them that everything is going its own way and its course. Winter changes summer. People rejoice in spring and new unknown things-purchases brought from far away lands and at an exorbitant price.

The same can be said: as long as any traditional person is not personally affected by the “enemy” situation of lawlessness, he will never worry. If everything is fine in his household:

The cattle are fed. The children are growing. The wife is happy. He does not see anything bad around.

Alla shukur!

Chapter VII

People of order and war