Monotonous man. Zeref

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!