Now for the first time from the beginning of the world it becomes clear that humanity as a whole is threatened by self-annihilation or distraction by reasons independent of humanity. That is why we apply the “Red book” title not only to the nature but to the humanity as well.
The most important difference between nature and man in present circumstances is speech and writing, or rather the ability to use them for structuring human activity. In connection with that we are offering a text as an attempt to realize such activity.
It is necessary to note that this text has multicompositional structure not only formally but in essence as well. Therefore each notion is intended for reformulation in the process of reasoning. Reformulation can change the initial location place of a given notion or the time of its appearance or even its content.
Let’s start our reasoning with a call to the deep mythological parallels.
Exodus from Egypt
In my family, from the times that were before time, people understood what death is but they have never lost connection between themselves. When one member of the family was getting old, and his body wasn’t functioning, he died. His place in the family became vacant but connection with him was never lost. We could discuss with him things that were for him either pre mortal or post mortal. He was in charge of his burial, describing in detail what objects, what symbols must be with him after his death. And we painstakingly coordinated with him modes of his transitions securing his correct location in the posthumous world. At certain time he would say that a girl in our family should conceive him from a boy also in our family. There never was any chance to disobey it. He was born in the time coordinated with him and being a baby now took his own place in our family after birth. With all that the communication with him never ceased and we always knew it is the same him.
Thus, life in general didn’t stop and didn’t develop. The family composition was always constant. Thus, was ensured collective immortality practically without impact of time on family composition. Events did take place but they didn’t affect family issues as such. The world of dead and the world of living practically were not separate.
Was my “I” in the family something of importance? Not at all. I had no possibility to act contrary to family relationships. I always knew that my wife is my sister only, and only she could have from me a child, who is also a member of our family. And that wheel could not be broken.
Once, a disease occurred. From the family point of view it felt exactly as a disease. One of us got sick with a cruel disease – a right to choose. This – an incredible event in our life, and nonetheless one of us saw what we call an “Ethiopian” – some other system, that for us was external. He desired to marry another that belonged to the absolutely unknown to us wholeness, to another family. When that happened, the whole chain was broken because the sister couldn’t get pregnant, and our member of the family couldn’t get born, and at that time this “Ethiopian” got pregnant. But since the chain was broken, a child born from a runaway groom and a foreign bride could not have a tongue with which he has always communicated in the family circle. He was born mute and deaf from our family’s wheel point of view. It was the first case of birth of a mortal man, of a personally mortal man.
And thus started a story in which Exodus happened. There appeared a “Jew” who instead of direct communication and knowledge inside the family got a question: “how to act?” That included how to burry, how to marry? Is there a right to choose a groom and a bride; is there a possibility to get answers to the questions that have risen in connection with that? Thus, for the first time appeared tradition – something that is not a direct knowledge but is just some memory based on stories told by the previous generations. From this moment a man acquired a personal, non family death together with a right to choose a husband or a wife. And from this moment a new infrastructure took hold, the one where people don’t have direct knowledge about after death and direct knowledge about how to behave in life, versus a unified system of dead – living that could coordinate its activities.
About internal construction of the immortal family before Exodus
Inside the family there was no possibility not to hear each other – nor between themselves nor between the worlds of dead and living. I.e. the secret was absent in principal. Objects, actions, all activities had a dual purpose and no act was possible that had a meaning in only one of the paradigms. Everything had a dual purpose, even though nuances of purposes could change with transition from world to world. However, they never meant something completely separate in either of the worlds. Only before Exodus an immortal family consisted of people, i.e. of those who live in two worlds. After Exodus “pure” people never existed anymore.
Why direct knowledge was necessary in the circumstances of the immortal family? In the world changing in time the circumstances of activity and the meaning of objects and acts is changing. For example, burial is a composition of objects and acts securing events from death to birth for the dead and from birth to death for the living. In the immortal family the time was already going, circumstances were changing and direct knowledge about how to unmistakably act in “here and now” was absolutely necessary for ensuring collective immortality. I.e. activity already was taking place in time and that is why direct knowledge was a guarantee of collective immortality in a changing world.
Starting with Exodus, the reasoning about human beings can be developing in following directions.
First. Threshold. What is an infrastructure of a wholesome system preceding the immortal family?
Second. How the internal and the external connections in the era of the immortal family, the wheels of family immortality, are organized?
Third. What is the developmental dynamic of human relationships in the circumstances of mortality, of developing traditions, and how relationship with tradition develops?
Forth. What follows after the mortal traditional notions about the world? What is the next step? Can we foresee the next step in case we reason in categories about all wholesome possibilities, taking reasoning about Exodus as a base for the beginning of system construction?
Let’s start from the era preceding the era of the immortal family. For this we invoke a myth about Isida and Osiris. The world in this myth looks to us as a restricted space, a womb, where there are only two beings: a boy and a girl. The question of choice in that space is totally absent, and life is carried out in one way only – together as a couple. A knowledge about the outside world practically is not requested and the only activity they can allow themselves is a child they born.
The second part of this myth is connected to the encounter with the outside world after birth. A child born inside the womb, inside the first world, experiences second birth – into the outside world. Isida and Osiris get there together with him and Osiris happens to be dismembered into many parts that are carried to different places. Isida’s task in that world consists in putting him back together, in assembling together some disintegrated wholesomeness and thus to enclose thedisintegrated world and to make it like the initial world that was organized inside the enclosed system, inside the womb. She finds all parts of Osiris except the member which she couldn’t comprehend and produce (find) because she, being a woman, had no notion about this organ. She could not consider it be similar to herself.
The second part of the myth means for us the specialization of different parts of Osiris’s body as the specialization of the cities of the whole Egypt. In spite the fact that parts of Osiris were collected, the wholesomeness of the state wasn’t achieved due to the impossibility to collect this whole again, i.e. the impossibility to return to the initial world. Also, it happened to be impossible to liquidate totally the multiple specializations of the cities. So in the transition to the new world the tragedy of dismembering turned into a specialization inside the immortal family consisting of many members. Just as an immortal family gets an external area that doesn’t belong to the family, likewise the Egyptian state gets external connections. The inner womb life ceased.
The only thing that extends from the world of Isida and Osiris, from the whole, is a groom and a bride. But in connection with the tragic emergence of the multimember family, the groom becomes a separate from the family member who subsequently could organize departure from the family to the “Ethiopian”. (A sign of belonging to the continuing, step by step story “Osiris-groom” is a circumcision of Jews and Arabs).
As long as a groom is inside the family and a child born by the bride belongs to the family, as long as all members are assembled inside and don’t know about the outside world, like the cities of Egypt didn’t know about the existence of the outside world – the wholesomeness of the system remains and the dynamic of expansion for the state of Egypt doesn’t start.
For us it is difficult to translate this myth into formal conception about concrete life, while we are in the world of traditions and memories with absence of direct knowledge. That reasoning inside this world is associated with difficulty to imagine relationships between parts of the world limited by the inner womb notion about the world.
Dynamic of human relationships in the circumstances of mortality
At the times of Exodus appear two states of the family: the first – with groom inward, when achievement is a collective type of immortality of the family as a whole with possible mortality of each member; the second – with groom outward when immortal family ceases to exist as an immortal system, when family members reaching the age of death, don’t return into the family and the external circumstances are forcing the birth of mortals. Mortals don’t have a notion of immortality as a system intercrossing the living and the dead. They are the living only and don’t exist as the dead. For them their existence in the world of the living is inescapable, for the others their existence in the world of dead is inescapable as well. As a result there appear two fundamentally different systems – the dead and the living, i.e. the separation of dead and living happened.
Let’s notice that the number of dead doesn’t increase. Reproduction of the dead practically doesn’t take place. They are freezed at the number that had guaranteed them the cycle of immortality minus one. The quantity of living increases – the quantity of those who have body and don’t have hearing. The character of the outwardly open system presupposes, of course, quantity increase, since the external presumes expansion, multiplicity. New children acquire qualities of animals and become borderline beings between animals and humans. They fundamentally are beings derived from the intersection of kingdoms, i.e. as a result of bestiality. Thus appear human-animals who don’t have a right to immortality due to possession of animal attributes. For them death is the only way of selection for the sake of life, not for the sake of the wheel of immortality. Thus it happened that dead are immortal and livings are mortal.
What happens after? Gradually, the function of expansion is starting to transfer animals to a mixed state of human-animals. Human-animals, expanding into the so called nature, where cohabitation of plants and animals in the absence of a human had its own forms of stationarity through the mutual relations of nourishment, breathing, etc., where all relations were only on an animal-plant-stone level, were intruding and consuming animals. Hunting and animal breeding are forms of absorbing animals into the human-animal state. These growing human-animal populations were exhausting possibilities to embody forms and animals start diminishing sharply. The moment comes when the function of expansion overgrows the capability to consume animals into mixed humans and the next step of expansion starts. Once, by making a step, it became possible again to absorb into this mixed form the plant souls as well. The so-called human-animal woman managed to give birth to the plant spirits. A man becomes a mixture of three kingdoms: pure human, animal and plant. Plant spirits, spirits of forest, trees, and wood goblins (they had different names in different cultures) got habitation in the body of the human-animal with the corresponding forms of behavior, cognition, etc. Thus, the form that now is called human got even more complex.
Before occurred the necessity for further expansion that brought human-animal to the necessity to use plants for building his body, there was developing a long history of human expansion into an animal, that illustrates man’s creative abilities in the work of selection for the sake of finding comfortable for the human-animal placing in one form or another. It is a whole human-animal civilization represented as attempts at various forms: centaurs, mermaids, humans with heads of birds – all possible forms of embodiment corresponding to a human-animal.
And each of these forms tried to create for itself a right to be manlike, i.e. tried to use traditions of immortality (memories of immortality) as a way of life of these mixed human-animals. This story was going on until a lucky break in selection when a human rested on a form of a standing ape. It is simply one of the forms that is comfortable for the mortal. However not even once it was possible to recreate an immortal way of life in a human-animal form which for the human is in the external.
Human-animal-plants started to absorb plant forms by cultivation, use of wooden tools and wooden construction materials as corpses of plant wholesome structures. There appeared non alive and altered plant structures called agricultural products of cultivation. Then, starts some exhaustion of special structures created for the mixture and the expansion reaches the level of stone. Stone building with corpses of stones and behavioral projections of stone souls in the likeness of a new human who cultivates stone notions, created the next generation – human-animal-plant-stone being in whom an intersection of all four kingdoms is possible.
Strangely, but to the modern man this extremely complex structure, weaved from four different things, that originated from fundamentally different states and that became a mixture of four, appears to be the most comprehensible. Stone news allow us to construct artificial organs, to be in touch with stone building, to study the universe as a group of stone laws, to study a micro world, that in essence is a latest achievement of the humanity as far as penetration into the stone is concerned. That includes the ways of behavior and ways of lawmaking of human beings that are extracted from the latest achievements of this mixed, incredibly complex event.
Let’s notice that in the reasoning about human development into the world of traditions we, not explicitly, used notions attributable to the non human forms of development. Therefore, let’s introduce boundary between human involution and non human evolution (see drawing).
Non human evolution
Initial appearance of the evolutionary principals is located in space per se. The characteristic of space is the absence of intersections and the principal separation of everything from everything. There is nothing in space that formally aspires to meet another object. Separation is guaranteed absolutely. This cosmic prasistem corresponding to pure space Christ called “external darkness”, where there is an absolute absence of light. Is it possible to register there in any way anything as existing? No. That is exactly a world of total separation. Separation rules in space.
The Universe appears filled with a kind of microbjects, most likely of non-material, energy character that are moving with tremendous speeds in the Universe, trying to find at least some sense of encounter in this huge, already non space. Dimensions of the Universe are finite, in distinction with space, whose dimensions can not be discussed. Universe is finite but only light, represented as energy microbjects can grasp its dimensions. Emergence of light in the Universe is possible. Let there be light.
Next step is a possibility of materialization of microbjects which in the Universe corresponds to the emergence of Galaxies, star systems. From that moment we acknowledge that objects filling the Universe are connected with emergence of material particles. The question of energy and matter leans toward matter. The final product of the emergence of the star Galaxies is their filling with a material primary atom – hydrogen. Micro and Macro systems continue to develop towards each other.
Next, the enlargement of atomic particles takes place that leads to the appearance of larger atomic constructions, such as carbon, oxygen, silicon, etc. That leads to the appearance of the planetary systems near the stars. Besides, assembling of atoms of into crystal structures also occurs.
The degree of atomic nearing each other creates molecular connections with the help of external valence. Molecules, such as molecule of water, of carbon dioxide appear and the properties of molecules essentially differ from the properties of particles of which they consist. The presence of water and other elementary molecules allows judgment about the presence of oceans and atmosphere – planetary surface surroundings.
With getting more complex, the molecular composition creates even larger structures. The next step of the fundamentally convening movement is a plant cell and a plant with a soil that constitutes a large place of its life. Further, emerges an animal cell and an organism. Organism is the same kind of uniting force for the animal cell as soil is for the plant cell, as the plant is for the stone structures and as the Universe is for light, etc.
Thus, the non human evolution looks like a step by step sequence starting with space and ending with the closest touching of the separated, represented as an organism – cell structure of animals. The emergence of the “Ethiopian” signifies the highest achievement of the mortal animal’s culture. By the time of Exodus the emergence of the “Ethiopian” means, in the evolutionary sense, the possibility to take the immortal seed of the “groom” into the mortal structure of the developed animals.
Immortals and mortals engage with each other.
By continuing evolution beyond the line of exodus we meet the inner construction of the immortal family at the last moment of its existence.
For the family, the evolutionary structures mean impersonal external conditions of its existence. These constantly changing conditions are forcing the family to hold itself tightly in its inner life in order to overcome the disintegration in the outside. For the family time, destruction, disintegration is the equivalent notions. Time “devours” each member of the family. Victory over disintegration is reached exclusively by collective efforts. Each family member separately loses the battle against death and bodily goes into disintegration, into the external, while staying in the family with his soul, where soul is a common family field.
Next step of evolution means relationships of Osiris, Isida and Set. Birth, naturally, means getting into the external space and Osiris happens to be more external than Isida and, hence, he is more susceptible to dismembering in the external. Not being hold by the internal, Osiris disintegrates into parts under Set’s impact.
In the external only Set exists – Osiris’s older brother by male line, the being who is far away from the internal, totally male, and more male than Osiris. Set is a god of external states and deserts. Naturally, he possesses divinity and immortality and carries quality of space relative to space. Osiris and Isida, falling out of the protecting womb, get out from the place to some form of space, and that leads do the dismembering of Osiris.
Above exodus, in the intersection of involution and evolution it is allowable to consider a question of counting gods.
Two (pair). Obviously, Osiris and Isida in the womb compose an internally divine pair. Repeal of a twosome number in grammatical structures means prohibition for the mortals to pray to the internally coupled gods. Number two signifies dark internal powers.
One. Set – a god of external circumstances signifies the idea of monotheism, idea of evolutionary construction. In arithmetic the significance of one and the insignificance of zero produce the significance of singularity.
Three. Same Set in the condition of external circumstances signifies for the immortal family a triplet time, a trinity, as a tremendous impact power.
Many. The composition of the immortal family itself means polytheism, the specialization of gods in quantity of more than three. It can be – 7, 12.
So, ending the evolutionary brunch above the level of exodus, we encounter an external, triplet power of time, whose upper limit is singular.
Widening the borders of exodus
Exodus, i.e. an intersection of the border “mortals-immortals”, creates a precedent of border intersecting as a universal event. An analogy, accordingly, is created in the surroundings of the exodus. It is necessary to notice that a process of widening the intersection, widening the border moves in both directions from the exodus, overlapping the field of involution and evolution, changing them and now signifying in the same place events that can be understood only when they are seen through, both the consecutive and the parallel movements, and both in converging and in one-way currents.
First. In the upper layers of evolution, in the neighborhood of animals, a womb is being created for accepting an immortal seed that corresponds to the member of the “groom” in low layer of involution.
Second. Around the womb in principal arises the notion of an “organ” and an “Ethiopian” becomes a holder of the group of specialized organs inside her organism. Specialization goes all the way up to the specialization of cells comprising each organ. In the environs of the immortal family, correspondingly, there happens composition of groom’s relatives who are specialized on the same principal as the «Ethiopian’s” organs.
Third. The notion of organs, including the womb, infects some layer of animal cells and animals acquire the possibility to have the inner organs, inner carrying of a fetus and the gender difference of the organism.
Other animals get a weakened notion about gender and organs, i.e. bird’s eggs, fish’s roe, etc. And some animals don’t get gender characteristics at all and they have only slight notion about organ specialization.
Forth. Beside, some animals acquire features of specialization in group activity (pack, flock, hive) that goes all the way to the difference in appearance for individuals of different specializations and to the differences of their organs. There is a difference in internal and external specialization.
Gender differences originate from paired correlations of the very beginning of involution and are a sign of a “pure”, divine origin. Multiple specialization originate from 7 or 12 of a divine family. All paired and multiple attributes constitute a proof of presence of involutionary currents on the evolutionary scale. Fundamentally it means that animals that have organs and (or) specialization in the collectives are derived from a human and consider him a god. Animals appeared as a result of human activity on organizing cell structures as a last stage of pure evolution. A human, getting into the evolutionary world, started constructing himself a body comfortable for implementing an immortal family. In the course of constructing specialized inner organs and communities there happened to be those that were not congruous with immortal structures. They became the types of mortal animals such as insects, fishes, birds, etc. The death of animals and the extinction of whole species were viewed as an inner liquidation mechanism for the unsuccessful attempts to construct an immortal structure (a kind of waste removal).
Let’s look at the quantitative characteristics of participants in the neighborhood of exodus and before exodus. Quantitative characteristic of the immortal family is number “seven” and that includes number “two” inside the family – a groom and a bride. Before exodus the evolutionary animals are represented by the “Ethiopian” – it is number “one” (one womb, one “Ethiopian”). And the number of her organs, including the womb is seven.
After exodus, on the evolutionary line the number of external gods above the exodus is six (without a womb), and the number of members of the immortal family on the involutionary line is also six, without a groom. The reproductive organs in the family are absent and that preserves its quantitative membership. Number “six” means constant family membership.
After exodus in the evolutionary field appear the two gendered species: a male has six organs plus one organ from the groom and a female has six organs plus one womb. Both the male and the female have seven organs each. Having coupled organs gives them a right to propagate in case of coition of these organs. Since the groom is fundamentally an involutionary being in contrast to the “Ethiopian”, the followers of his line have advantage in comparison with the evolutionary beings. Thus, males are larger, smarter in comparison to females. Thus, the number “seven” means “propagate and multiply”. Such are quantitative characteristics near exodus within the limits of the expanded border.
Principals of constructing the stationary immortal structures
In his involutionary activity man already has realized some attempts to build wholesome structures of an immortal type. The first attempts were associated with building the animal world as the groups of organs and as systems of cohabitation and feeding the individuals and their communities. The last attempts are associated with using basically an evolutionary stone level and its laws, such as the nuclear – outer space achievements, the attempts at crystals on nano level, genetic engineering on the biological cell level, etc. However, none of these attempts solved a distinctly human involutionary task – achieving an immortal structure. For example, the immortal French Academy members contently transfer to the other world totally in contradiction with their titles. Any particular social system aspiring to be stationary immortal is constantly threatened with elimination: the thousand year Reich existed twenty years and was eliminated by the external forces; the USSR didn’t finish building communism in one country and self-destructed; the USA, the European Union and other entities have to spend huge amounts of foreign resources and to produce gigantic amount of waste in order to confront the fundamental temporariness.
For the first time since the beginning of the world it becomes clear that humanity as a whole is under the threat of either self-destruction or elimination for the reasons independent of humanity.
Let’s at this point of reasoning formulate the principals of constructing the immortal stationary human structure.
- The elementary enclosed indivisible cell in our time can be only the planet Earth as whole. I.e. the place is planet Earth.
- The extent of the step’s prolongation in time is no less than thousand years. The step is located between 2000 and 3000-3100 year AD.
- Stationarity during this time is provided by a human being with life span of 1000 years.
- Enclosure of the system naturally means, in principal, the absence of waste both going out off and into the system.
- The size of the system is strictly tied to the quantitative – qualitative diversity of any inner whole in the system’s composition. At the time of exodus the number defining this diversity was equal to seven. Now it composes 10.
Next, let’s look at the transition period from the mortal man to the immortal, from the existing now world order to the next step of man’s life. During that period, naturally, the dynamic temporary regimes can be observed.
First. To the life span of thousand years are aspiring people who lived the life of mortals until the old age, retained the well-being of spirit, soul and body and expressed the will to make transition to the step of immortality.
Second. Inside human societies special groups get formed that master new ways of behavior and relationship inside the group. In a group appears an understanding that its eternal existence is possible without accumulation of destructive for the group tendencies. And the outside world with all its ambitions can not destroy the composition of this new “family” aspiring to immortality. The composition of the group supposes a constant number of members, their specialization and the absence of an egotistically motivated ways of behavior of community’s members.
Third. Transition into a new body consequently is accompanied by changing the body’s properties, all the way to changing the organism’s genetic code. In the man’s new genetic code are absent the genes responsible for the reproductive organs and for the self-destruction of the organs and of the organism as a whole. All other genes are regrouped due to the absence of the above mentioned.
Fourth. The mortal beings within the conceptual limits of growth and development gradually acquire property of infertility, at first as a social model (fashion, etc.), later – hormonally and at last – as a physiological function.
Fifth. Humanity’s childhood as dynamic, growth, development gradually goes away. Gradually diminishes the number of children, adolescents and the humanity as a whole gets older and man enters the age of the non changeable, stationary state at which body properties of a hundred year old practically are no different from a five hundred year old. The quantitative composition of humanity shrinks due to the dwindling of mortals of different ages. The resulting quantitative composition of immortals is determined by the proprieties of the whole immortal system “Earth”.
Six. The immortal’s activity on organizing natural surrounding, i.e. creating the animal, plant, stone levels of the new wholesome structure “Earth” is implemented already at the transitionary period, since this activity can not be trusted any more to the mortal, temporary forms of existence.
Seventh. Gradually is ending the process of cognition as a principal non awareness about the laws of constructing wholesomeness of any level. The notions of “secret”, “concealment”, “cleverness”, etc. are totally disappearing.
Eighth. Planning in a transitionary period is conducted only in the direction toward transition, not for the purpose of improving the existing today form of life.
And the last. The relationship of dead and living. As a rule, after death the wholesomeness of the dead disintegrates for ever and they exist only as parts and as separate astral memories, as parts not connected with each other. The rupture between the living and the dead gradually disappears due to the disappearance of the latter. Cemeteries on Earth disappear. Oblivion slowly follows the footsteps of the dead and erases its traces.