Monotonous man. Zeref

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

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 at the time of hostilities with another imperialist state, the tribal community «nationalizes», or rather 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?

In solitude, after a fight or hunt the pagan transfer the experience to an inanimate object. 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. Although 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. 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, there are relatives, he is a man of the clan. But he looks lonely. Why? In fact, he is happy to help, but he can not 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 team 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-an an active way of zeref life.

The modern crisis, therefore, 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, in the midst of natural stability with the constancy of the environment, do not need the initiative of overactive individuals. And they need discipline and submission, too, because of the severity of the same climate and environment.

Old people, as soon as they are given the word, 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.

In front of the leader, the administration, his people, behind necessarily common ancestors – a new squad is ready. 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 you 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 can not 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-former opponents from the conquered tribe. The gods are also lords of the elements. Who is 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 are 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 turning to the left in the other world spirits. The living is sure, and the old people confirm this – the dead are alive, they are always present and help us. So the old people bequeathed to the old people all the time to report that they are alive. What are the experiences zeref experienced in life, such experiences have remained after death? Yes. What they did, what they were obliged to do – for the benefit 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 genus 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 do 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 for one part of the community courage is given, for the other – the reverse side of courage – humility. So pagan gods can cohabit in imagination with departed relatives, 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 are a reflection of 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 at the time of privatization the concept of the genus appeared, 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 hierarchy and seniority or nobility of the local elite are not lightweight substances. The generic scheme is tenacious, operates with small reproduction opportunities. No one wants to produce anything. Everyone consumes. 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, in relation to society, tribal unions are naturally born. There are always winners, 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 own 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: tsifromania, 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. Adherents of world religions do not lag behind, 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 who to pin down, on whom to vent their anger, drug addiction blooms – someone leaves, someone comes, no one cares. Everyone is pushing each other, there is a tribal war. Fertile ground for paganism.

The first reflection

The first conscious reaction is shown by all sorts of intellectuals who are deprived of benefits. They hate everything around them, it seems that they themselves are ready to collapse – to burst with anger. (The poor Jews! They’re here again by the way. But if there are no such people here? Some Eastern people with slanted eyes) Reflection concerns those who know something. Zerefs don’t like strangers. Whoever can’t find a use for himself when the zerefs agree, falls out of line.

Glossary:

The rodoples (clan +sistem) – a person of tribal society.

Chapter V

A language that zeref doesn't understand

All the wars that took place on Earth were fought by traditional peoples. That's why they are traditional warriors.

The zeref speak the language of hot war.

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

Drang nach Octen (Onslaught to the East)

I have already said that there is no passionarity, but there is a normal climatic period. At this time, zeref received a good harvest from his plot, 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 the climate has deteriorated dramatically. There was a mass loss of livestock or a drought destroyed the crop. Those who remained alive set out in search of a new place. A horde of nomads invaded the land of their neighbors and thereby put pressure on other people’s zeref 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 own portable home instead of house of local zeref.

The nomads took no prisoners. And the prisoners must be fed. Therefore, the zerefs killed each other without compromise, whether on the battlefield or cut out the villages of other peoples by the roots. All zerefs want one thing: to build their own 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 talks to his neighbors with onslaught and killing, so he not speaks 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, 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 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 aggressor’s neighbor comes 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 (these refag’s investment). And they will stop building houses for the purpose of creating a family, but only for the sake of 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. They only understand the language of a hot war. All wars in past waged in the normal (traditional) language of open genocide. And when the market relations came, everything became less disgusting. Everything began to look even culturally. Because no one bothers to celebrate 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 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 own language. The zerefs have their own language, the remids-individual farmers own, the refags 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 his wife, distribute sweet sweets to zeref’s children, and give a bribe to zeref himself as a collective farmer. For such generosity, refag 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 (and complexes). Here Zeref has complexes, what they are, he turns them into advantages. And with such a sweet tongue, it 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 them? Here are all the village aul 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 even very much.