Monotonous man. Zeref

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.

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.