The Zero Option. A Protocol for Survival Beyond the Fila

Chapter 5 The Gertrude Effect (Russian and Japanese): Watch Some Porn Sometimes

I have observed a specific phenomenon: when a mature individual, still confident in their capabilities, is dismissed or removed from their position under the guise of “forced retirement,” they begin to behave promiscuously — and I mean that quite literally.

To understand this tragedy, I suggest we all recall the sensation of betrayal. Friends, comrades, loved ones, and family betray us often. The most devastating blow is delivered by those we love, those to whom we are bound — those from whom we expect nothing but loyalty. And how do you react?

Why even ask?

People react to betrayal by their own with extreme pain. Some turn to drink; others, as I mentioned, succumb to debauchery — risking syphilis and worse — while others suffer heart attacks and other stress-induced ailments. But what is syphilis or any moral degradation compared to the heavy pain within? Nothing. Now, we can understand the primary archetypes at the level of nations (for nations consist of people) and how they react to the betrayal of trust.

The Gertrude Effect

In Hamlet, the Prince rages at his mother: “In the rank sweat of an enseamed bed, stewed in corruption, honeying and making love over the nasty sty!” His mother is cohabitating on the throne with her husband’s brother.

But why does she do it?

Sex releases a cocktail of oxytocin, endorphins, and dopamine — creating a chemical storm against melancholy and grief. It grounds the arousal from the cortex and the limbic system into the reptilian brain. The reptilian brain is the most “salvational” part. It tells us: life has not ended; life continues. From this, one can understand the promiscuity and debauchery of a person stripped of all life’s meaning — they voluntarily transform into a reptile. I propose we look at post-revolutionary “reptilian behavior” not as an isolated personal tragedy, but as a sum of all tragedies combined.

Anarchy and terror are nothing but smug, organized “reptilianism.” A ruler channels petty vanity into a single current and controls the “Gertrude Effect.” Because before, during, and especially after a revolution, there is an immense amount of grief — precisely because there was an immense amount of betrayal.

The question remains: why do people betray?

Revolution answers this directly: because “the last want to become the first” (Claudius wanted to be King, to possess the Kingdom, and Gertrude).

The last, indeed, wish to become the first. But the first also do not wish to become the last.

This is where the true hell of history begins.

Betrayal is not born of poverty. Not of hunger. Not of inequality.

Betrayal is born in the moment a person first feels: I deserve more than I have.

As long as a peasant considers himself a peasant, the empire stands. As long as a soldier considers himself a soldier, the army is invincible. As long as a student considers himself a student, knowledge lives. And any government is obligated to provide everyone with the means to fulfill their aspirations (within reason, rather than crushing dreams). Because the migration of the conservative population is possible, not just the “relocants.”

And the moment the voice of the small, inner Claudius proves stronger than memory, duty, and gratitude, betrayal begins. Then begins the debauchery and the “syphilis.” First, one betrays the person. Then the family. Then the estate. Then the country. And finally, under the beating drums of revolution, betrayal is re-baptized as “justice.”

Once, the Japanese followed the path of “reptilian democracy.” They suffered the betrayal of their own defeat. They made a leap in the 60s and 70s; instead of promiscuity, they chose workaholism. The Japanese are the best RECON-agents. They do not strive to “get above themselves” and do not clamor for better places. But they lack exactly what is needed: ambition.

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Chapter 6 Two Domes Above the Head (West or Russia with BRICS?)

The Evolution and Dualism of the “Struggle of Contradictions”

This is a very limited menu for a human being, leaving no room to escape the binary: either you are for the West (ostensibly liberal, in reality, a hyper-powerful digital trap), or you are for the East (ostensibly conservative, in reality, purely imitative due to the inherent weakness of “retired” Eastern elites).

Let us begin by clarifying the weakness of these Eastern elites.

For Eastern peoples, the primary concern is the demonstration of status. Status is projected through various channels: knowledge, self-assurance, the gait of one’s walk, and the cadence of one’s words. For the common man, status is signaled by material objects — most simply, by daily attire (with the most expensive suits reserved for high holidays and critical days).

All of this loses value once a “confident man” or a nobleman ages and retires. He may don robes embroidered with gold and wear all his medals — it will not restore his status or his posture. Thus, the highest metric of status for a conservative individual is power. Once power is lost, the “Eastern seal of nobility” vanishes. In essence, he becomes irrelevant. This explains the feverish pocket-lining among Eastern elites at the top and their pathological refusal to vacate their posts. Those who could only signal their status through attire pass by, and they are no longer bowed to with the same reverence.

The Western elite, conversely, has no need for constant costume changes or the permanent signaling of postures. They long ago found the ultimate aggregate of elitism: money. You can afford anything, even if no one notices you. Just demonstrate that you possess the capital, and everyone around will scurry to serve you. (The Jews were the first to understand this, which is why the Western model can be termed “Jewish.” Over centuries of living in diaspora, they understood the conservative merry-go-round. Upon retiring, they always retained their capital, or strived to acquire it, having distributed interest to the goyim. This is why the Western elite is filled, if not entirely composed, of financial thinkers. They may not frequent synagogues, but they certainly consider themselves “The Chosen.” The Protestants are still attempting to play this same game of “chosenness,” with some having successfully integrated into the world government.)

What Eastern elites lack is that specific confidence that the “Jew” does not need to justify. Eastern elites depend on their people, for their ascent to power relies on the masses (especially under so-called democracy, where the vanity of the post-conservative crowd is entirely controlled by fashion and brands). In this selection process, the wounded vanity of primitives who signal their status through their clothes plays the most vital role. Through a series of democratic and socialist revolutions, the most advanced post-conservative nations lost their natural elite. All that remained were the “costume-changers” — people just like everyone else, signaling status through the objects they wear.

Yet, Eastern rudiments remain. Therefore, the main dream of any costume-changer (the philistine) is to somehow attain power and savor it. This is precisely what distinguishes the Western dome from the Eastern one. Though the West is now full of such “clown” elites, it is increasingly difficult to dismiss leading European officials, much like their Eastern counterparts, because only at the very top can one generate serious wealth. Postures and costume changes no longer hold sway here.

As we can see, Eastern elites have a mandatory period of “Eastern maturation.” Therefore, the most advanced youth of the East desire to avoid this honorable Eastern old age, especially since many potential elders will never be anyone at all. It is better to care for oneself in advance: reach power through the Western clownishness of populism, or become a wealthy man. Hence, the mass cries of discontent and the Maidans. In words, the agitators are for the people; in reality, each thinks only of himself — of fleeing to the West, where honorable old age still exists (or at least existed before, as the West is a culture where all forecasts are made in advance).

The Zealot enters the space between the two domes.

That the Eastern dome imitates the Western one is no longer a secret. It is precisely there that Eastern elites deposit both their personal savings and state assets. It is through this financial aggregate that Eastern elites exist under the dome in the form of a nesting doll (matryoshka).

The Zealot enters this “nesting doll space” and gains room to maneuver. True leftists are left with no other choice. Let all other leftists chase the “dictatorship of the proletariat” — they are leftists, and thus, fools.

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Вот перевод седьмой главы. Этот текст завершает построение твоей методологии, разоблачая механизм превращения политической системы в шоу, управляемое “Третьим братом”.

Chapter 7 The “Zero” Variant

Before presenting this information, I recall the legend of Danko by Maxim Gorky: *"The people, joyous and full of hope, did not notice his death and did not see that Danko’s brave heart was still flaming beside his corpse. Only one cautious man noticed this, and, fearing something, stepped on the proud heart with his foot… And so, scattering into sparks, it went out…”*

And the second remark from director Ridley Scott: *"I think what it boils down to — what we’ve got today [are] the audiences who were brought up on these f***ing cell phones. The millennian do not ever want to be taught anything unless you are told it on the cell phone.”*

It is a grave error to believe that people always live at the peak of their spiritual capacity. In the absence of anxiety, danger, and fear, people live carefree, sloppy, and reckless lives. They need no one, and no one needs them. It was in approximately this state that nations entered the 21st century.

Was there no war for a long time? Did people lose their fear and their solidarity? Yes, that is true. But that is not the most important thing.

People have watched too many movies. They lived through the tragedies of past centuries long ago via Hollywood films (and with the advent of the Internet, people are already bored — they require “Overton Windows”). From long-standing, warless satiety and an oversaturation of bloody battle scenes, the crowd feels that nothing exists: no pain, no death — nothing at all — yet these things are very real. There is also the artificial American smile and the collective cries of “WOW!” — adopted from Africans, who in turn adopted it from chimpanzees. (When Russians shout “WOW!” at a show, it is strange. When Kazakhs shout “WOW!”? …)

The technical revolution has committed a terrible act: it has castrated rigorous selection. Previously, reflection was born in blood, war, and great disasters. Today, the “Refag Loop” (*el lazo refag*) has absorbed both the “Zeremid” and “Remid” zones, passing the baton of control from responsible, average individuals (the *Remids*) to the most superficial digital lumpenproletariat. When there is no danger, authority and responsibility transition to average people (who evoke neither jealousy nor envy). власть silently passes to the weak — to those who will trample Danko’s heart after emerging from the forest. And this is especially true when all information, including politics, has transitioned into a show.

The Mechanism of Creating Clown-Rulers

Stage 1: Simplification and the Selection of Fools (The Remid Loop): When a totalitarian or populist regime ages, the degrading nomenklatura of peasant stock (the Zeremids) begins to panic at the sight of talent, intellect, and passion. The law of “peasant democracy” is activated: “Let the fools go first; we are not envious.” The elite consciously destroys the Zealots and promotes the grayest, most obedient executors. The system is simplified to a “command-execution” scheme. As a result, commanders grow stupid, and the cadre degenerates.

Stage 2: The Injection of Digital “Flotagia” and the Arrival of the Smartphone: Into this dehydrated, dulled world, the technical revolution bursts. The smartphone appears — a tool for the instant acquisition of surrogate goods. The smartphone completely liquidates the need for long, passionate labor or revolutionary struggle. The square of rebellion and real intimacy are replaced by digital masturbation on social networks. The mass reflection of society drops to zero. The nation turns into an atomized herd of egoists.

Stage 3: The Demand for the Clown: Under conditions of the total dominance of the “Third Brother” (Liberal Globalism of the Refags), traditional institutions of power turn into scenery. “Zeremid” philistines with smartphones no longer need prophets, priests, or stern fathers of the nation. They are incapable of perceiving complex thought-forms. They need someone who will entertain them on gadget screens, flatter their petty egoism, and promise “freebies.”

Stage 4: Legitimation of Plunder: A glib swindler, a media personality — the Clown — enters the stage. He puts on a populist show, humbles himself before the crowd for several weeks, dances folk dances, and shouts the right slogans. The digital herd sees itself in him and joyfully chooses him as the leader of the jungle. But the Clown is merely a mask, behind which stands the Third Brother. As soon as the Clown occupies the throne, he begins to systematically, cynically, and long-term plunder the people in the interests of global Refags, until the entire structure collapses into a new feudal abyss.

Marx was very wrong when he said that the technical revolution would lead people to communism. Marx did not know tradition. But Almaz Braev grew up within it.

For a person to develop in the depth and breadth of their soul, mere “removal of alienation” is insufficient. If people leave production, it is not enough. People will leave production to blow up everything around them. Only danger and some modicum of fear awaken the soul. This is the moment Marx failed to account for: that he is opposed by a million years of biological evolution.

Chapter 8 The “Mice”

“The difference between animals and humans is that animals would never allow a fool to lead the herd. We are the only life form that can hand over the reins of power to the worst among us — the loudest, the most arrogant, the emptiest. No wolf follows a weak leader, and no lion submits to a coward.”

In the storms of revolution, under the thick fog, the “small man” is invisible. The “small man” is the kindling of revolution. This is true. But as he burns in the fire, this energy does not vanish. People scream that there are no “small men.” They are wrong. The small are unforgiving and vindictive. Their petty vanity works twenty-four hours a day. If you notice that the collective farm chairman is a fool and there is no harvest, that is precisely the work of collective “small vanity.” Small vanity does not take revenge on a specific person; it takes revenge on everyone, including itself. It chooses a leader so that no one has to work, so that no one teaches or pressures them. Small vanity fights against responsibility. What kind of answers can one expect? “He is just like us, so he won’t punish us.” A fool is a fool everywhere. But in Africa, they know: if you choose a fat chieftain, you lose to your neighbors in advance — and then you vanish, because behind the neighboring palms, they are already prepared for the attack.

This is not an isolated occurrence. It is a system. The beginning of the 21st century can be called the triumph of the “small.” The small, who choose the small.

What led to this “small” dictatorship?

Perhaps technical progress? The realization that group effort is no longer required. No feats are necessary. No iron will. A principled and convinced person only repels and frightens. Democracy has shown that even a dog can manage a system (dogs are already being elected mayors somewhere). A position is no longer a responsibility. It is silence; it is the tranquility of small vanity.

1. The Revolutionaries?

Revolutionaries who attempt to lance the next boil inevitably stir up the small, collective hive — a place where “the small” live, unwilling to burn or to answer. They have shown how one should live: if those at the top do not work, those at the bottom do not want to, either. Any idea requiring “faith” inevitably produces idiots. They imitate the top. If you swap them, nothing changes.

2. The “Universe 25” Experiment

American ethologist John Calhoun conducted the “Universe 25” experiment. He created a paradise for mice: food, water, and warmth. A perfect enclosure. No predators. The phase of explosive growth began. But then, the hierarchy broke down because the “alpha males” could no longer protect their harems (there were no threats). The “Beautiful Ones” appeared: a caste of mice that only ate, slept, and groomed themselves, refusing social bonds, reproduction, and fights. They were absolutely apathetic to the world. The population rapidly declined until it went extinct, even though the feeders were full.

In animals, the reptilian function is linked to danger — hunger, rivals, or predators. In humans, beyond biological needs, there are spiritual ones. But in what state has humanity reached the 21st century? There are quiet places on Earth. There are conflict zones. If there is no struggle for existence, it leads to social autism and biological extinction. Human “Universe 25” is the civilization where struggle has ceased.

3. How “Mouse-People” Live

Petty vanity finds its embodiment in democracy. Democracy is the peak of “small” dictatorship. Over centuries, they have gutted will, principles, and muscle. This resulted in a “tolerant” aesthetic. Mouse-people have lost the meaning of existence. These people were the most disciplined during COVID-19.

When danger is absent, degradation is inevitable. The selection process started by revolutionaries was continued through democratic rituals. Feudal castes were predators, yes — but they were useful predators. They did not allow “small fantasies” to take root at a low level. But after socialist revolutions, the revolutionaries themselves were destroyed. They replaced the code of honor with “conscience” and “equality,” thereby inviting small people to invent democratic substitutes. They invented nothing but surveillance and the dictatorship of the small.

Why does a modern “retiree” or “former official” dissolve so quickly into the crowd?

The Abolition of Castes: In a caste system, respect was tied to blood or a sacred function. Revolutionaries declared: “All are equal, capability and position decide everything.” In reality, this provided disrespect once one is out of office. Respect became functional: you are respected only as long as you are “at the apparatus.”

Retirement as “Social Euthanasia”: For a “dead” person, the apparatus is an exoskeleton. Without it, they are merely decrepit meat. Retirement is the moment the exoskeleton is taken away.

The Idiocy of “Non-negotiating Vanities”: The essence of the idiocy: revolutionaries and officials voluntarily accepted the rules by which they would be thrown into the trash heap the moment they ceased to be useful to the apparatus. They build this conveyor belt, sincerely believing, “I will be the exception, I will hold on.” And then the moment of retirement comes, and they realize they have not a drop of genuine respect — only the fear of subordinates, which evaporated instantly. There is no respect for a slave without a title.

Did the revolutionaries understand this? No. They were idealists.

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Chapter 9 How to Calm the Fear of Resignation and Restore Honor Through Self-Sufficiency

The abolition of estates had an inspiring revolutionary meaning. Due to their own slogans and the struggle against the regime, the revolutionaries could not claim privileges. They asserted, “We are the same as you — simple people.” They did not desire privileges, that is true, but they had no right to lose power. Yet power is a privilege; it is, in itself, an estate (even if purely functional: remove the position, and the privilege vanishes). From this stems the fear that became the post-revolutionary legacy. The “small people” consistently chose the weakest leaders from the list of candidates, which amplified this fear and eroded self-sufficiency.

What was the meaning of Lenin’s recommendation that a high-ranking official should earn the salary of a skilled worker? It was a grand act of self-abnegation and revolutionary humanism. Powerful leaders like Lenin could afford to drink carrot tea and wear boots with holes. But Lenin was addressing himself. He equated himself with the workers and former peasants dressed in overalls. This was a devaluation of intellectual and cultural potential. An intellectual professional is not equal to a factory-machine operator. The workers themselves understood this. It was necessary to replace the noble code with an “intelligentsia-revolutionary” code — to replace old personal integrity with a new standard. To ensure that the respect of the lower classes (the small people) was an extension of the official’s self-respect. Were you forgotten after your resignation? No matter! Take pride in your work. The gratitude of small people is small. Aquarium fish do not remember faces.

The feudal lords were human — hands, feet, heads — but they possessed something else. They had a code of caste, a code of a natural elite. Therefore, replacing the innate sense of superiority with an acquired principle of “the common cause” was a momentous task — perhaps the most important for the socialist formation. The revolution raised people without honor from the bottom. Wave after wave. Each new recruitment revealed monarchical rudiments. No official secretary desired to vacate his post.

One leader, who knew people from their darkest side because he was raised by the streets, unleashed unprecedented terror — not only against direct rivals, gifted natural talents, or educated idealists, but against his own kind. None of the Stalinist commissars — former peasant children — could breathe freely. They risked their lives and the lives of their loved ones for privileges. They risked themselves as functions of a great apparatus where they were merely the primary cogs. This state can be called “one day is mine.” In the name of fame and privilege, one can take risks. But with retirement, the risk vanished — and so did the attention of others.