# When and why does an equilibrium ecological civilization appear?

Юрий Михайлович Низовцев

Is it possible for another civilization to appear on the planet, in which there is no development, compared to the current technological civilization? It seems that this cannot be because without development, or at least change, nothing can exist. However, there is such thing as equilibrium. It, of course, is violated sooner or later, but it exists quite well. Therefore, it makes sense to show the possibility of the emergence of an equilibrium civilization and characterize it.

As you know, nothing lasts forever, and our technological civilization will disintegrate certainly.

What will follow it?

Apparently, there are three possible options.

The first and most likely scenario, if, of course, civilization is almost instantly demolished by a nuclear war or similar global cataclysms, comes down to the surviving population falling into savagery due to the complete disappearance of previously available technologies.

Therefore, most likely, the surviving inhabitants of the planet will have to willy-nilly very quickly return to the framework of the primitive communal system, leading a half-starved existence in a permanent state of survival until the level of self-consciousness rises to the limit, beyond which people will appear the need to improve living conditions by inventing or recalling the simplest technologies at least in the form of making primitive tools, taming animals, cultivating plants, etc.

The consequence of this long process is the emergence of an excess product, provoking the emergence of private property relations and the transition of some of the existing communities from the archaic state to the slave-owning system and then to the feudal, and then to capitalism, with a corresponding acceleration.

More about the role of property in the emergence and development of civilization is described in my article "Property as the basis for the accelerated development of civilization" [1].

The second scenario could be the collapse of civilization as a result of less destructive impacts on it. These impacts can be, for example, epidemics, large-scale wars without the use of nuclear weapons, natural disasters of a significant scale, etc. As a result of these events, controllability for states will be lost and they will cease to exist. Chaos will reign, but a significant number of technologies will remain, as will the foundations of culture, so that the level of self-consciousness of the population will not undergo significant changes.

Therefore, over time, some states will be restored on the former basis of property and civilization will resume, most likely having remained at the level of technology and culture which was not affected by the decay that occurred.

The third scenario of the consequences of the destruction of civilization may be one or another impact on it, as a result of which the population of the planet will be almost completely destroyed, but some simplest technologies will remain, just as the specialists, which they are available, will not disappear.

The combination of a small population and the remaining technologies will allow this population not to fall into the archaic, but to take an intermediate position between the primitive communal system and the technological civilization.

That is, for this small surviving population, it becomes possible to transform after many losses into an equilibrium ecological civilization, which is deprived of the opportunity to start its own development due to objective reasons - the smallness of the population, the disunity of the remaining settlements due to the lack of transport links, the extreme weakness of the technological base, insufficient energy resources, training centers and technicians, the well-established production of necessary goods and the organization of services, etc. Nevertheless, this quasi-civilization has the opportunity to exist for some time in such stagnant regime, preserving the remnants of technology and culture quite for a long time, that is, without falling into savagery.

In other words, these remnants of the former civilization have sufficient cultural potential and the development of self-consciousness of the surviving population in order to form a kind of equilibrium civilization based on self-organizing and self-governing cells with horizontal-vertical connections. This civilization, due to the balance of all its elements and, accordingly, the absence of antagonistic contradictions, does not require a shell of states that restrains the manifestation of these contradictions.

The fact is that the individualistic (egocentric) aspirations of the animal form of consciousness of each person and the entire community as a whole, as well as the selfish desires of self-consciousness, are balanced by the collectivist component of consciousness, which, nevertheless, as in archaic communities, comes to the fore for the sake of preserving the formed self-organizing and self-governing cells existing in conditions of the extreme weakness of the remaining technological base, which allows only to lead a life on the verge of starvation. Thus, the egocentric and selfish aspirations of the consciousness of each person and the community as a whole are blocked by the collectivist component of consciousness.

As a result, these cells are preserved thanks to friendly collective efforts for the production of consumer products, tools of production and household items, which ensures the conflict-free existence of communities, at least in such miserable form, which, in essence, is a legacy of the technological civilization, degenerating into archaic.

This gradual degeneration due to a gradual decline in the level of self-consciousness in the absence of competition and, therefore, to a large extent, the initiative of the community members, which is not encouraged by most members of the cell, since it destroys the equality of the community members, based on the fact that the selected managers in all areas of activity are constantly and frequently changing, becoming ordinary members of the community, as well as - on leveling the needs of people, which is being ensured by the equal access to available products and services.

In fact, the initiative is replaced by mutual assistance and a variety of activities, which everyone can engage in in accordance with their own interests, skill and desire, periodically changing the application of their forces to job.

Thus, each member of this cell-community, in many respects similar to the cell of the primitive communal system, is also forced to abandon purely individual actions and the acquisition of property in favor of working for the team with the help of available not very effective technical means for the survival of his cell in the face of resistance to powerful forces the external natural environment, striving to establish the most favorable existence for the community in full balance with nature and without conflicts with neighboring cells, since the cooperation in the form of the exchange of products, resources and services is more beneficial under the current conditions.

Similar equilibrium ecological civilizations gradually disintegrate and disappear, just like technological civilizations, but for a different reason. They, due to the lack of development, that is, being in a state of lack of initiative and, therefore, gradually lowering the level of their own self-consciousness, which can only develop in the struggle, gradually decompose, losing the remnants of the technologies they inherited from the collapsed previous technological civilization, and also slowly but steadily losing the existing cultural foundations.

The main reason for such a sad fate of these quasi-civilizations - the heirs of technological civilizations - is the dominance of collectivist consciousness in each member of the community, blocking the initiative component of self-consciousness in much the same way as it was happening in the peasant communities of Tsarist Russia.

This kind of intermediate civilizations, like ordinary technological civilizations, existed on our planet earlier, as if temporarily replacing the not completely disintegrated technological civilizations, which is evidenced in the form of a number of artifacts that are given and described in the works of M. Kremo, R. Thompson and M Baigent [2, 3].

This quasi-civilization is a self-organizing and self-governing cells of various types of activity, loosely connected with each other, characterized by the equalization of all its members both in consumption and in production, despite all their differences, but without affecting their interests. All these cells, by virtue of their collectivist basis, provide all their members with equal access to the available benefits, blocking the emergence of the private property.

Paradoxically, it is precisely such miserable civilization that represents truly fair community of equal members, since they do not need to fight and take initiative for their own sake, - they spend all their strength for the benefit of the collective, which, nevertheless, does not develop in such individually initiative-free society, but stays in a stable calm state, resulting in a monotonous life of cells. However, this "fair" life leads to a gradual stupefaction of all natives due to a decrease in the level of their self-consciousness, and they eventually descend to the level of archaism in their communities.

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All ideas aimed at the benefit of each person within the state - from the ideal state of Plato to the dictatorship of the proletariat - turned out to be a utopia, since their authors did not take into account the following factors: the permanent egocentricity of the animal (natural) form of consciousness and the selfish component of human self-consciousness, which do not allow to conflict-free interaction not only between people, but also people with any governing structures of the state, which is always tuned to a bureaucratic order that is unfair to the majority of citizens.

These state structures, when they arise, immediately turn into a trap for any person who wants independence from them, freedom of choice in their initiative activities in their own interests, as well as stable well-being.

Thus, in the conditions of any state-shell, both rich and poor, smart and stupid, decent and harmful are doomed to "structural captivity", from which they are not able to escape during their life, but, nevertheless, they try to do it by virtue of dissatisfaction with one's position and status, which is guaranteed by proprietary relations, provoking everyone to transfer by all available means of the exist property they have in mind into their own. And here it"s not until to fairness for everyone, but the existing antagonism provides freedom in the struggle for the weaning of someone else"s property, which is constantly passing from one owner to another.

Similar struggle for property forces both people and the state to improve the methods of seizing property, due to which, paradoxically, technology develops, followed by culture.

As for all the directions of anarchism, they do not deny, but, on the contrary, put in the foreground "the flourishing of free individuality" [4].

This in itself seems reasonable and even wonderful for every person, since it is unlikely that any person will refuse to use all his potentialities for the benefit of himself and society.

However, anarchists bring this idea to the point of absurdity, that clearly looms through from the thesis of one of the main ideologists of anarchism, P. A. Kropotkin: "... an anarchist denies not only existing laws, but also any established power in general, rebels against any power, in whatever form it manifests itself" [5].

The absurdity of this thesis lies in the denial of any order, but this kind of denial is an appeal to chaos, that is, a manifestation of senselessness in applying to any community, since the coordination of actions and certain power competence of the individual individuals, at least temporarily, are inherent even in the community of animals.

Such ideas of anarchism, pleasant for most people, as mutual assistance, freedom from coercion, lack of coercive power contradict their own requirements of complete equality and brotherhood, since liberty is a constant desire for liberation from one for the sake of creating another, which is often dictated by circumstances, that is, coercion by them. This other turns out to be not necessarily the best, but different. In itself, this desire is realized through the conscious or subconscious state of human dissatisfaction with oneself and one's own environment, which translates into the development of ways of one's own change and change of the surrounding by influencing the existing beingness, taking into account its counteraction.

Liberty is an inescapable product of activity. Therefore, it requires a consistent preference for some interests over others, that is, it denies brotherhood, it also always acts within a certain hierarchical order, trying to change it for the better, since there is no subject for struggle outside the order. And in this struggle, the human consciousness seeks and finds its own changes, that is, it develops.

Thus, anarchism, in essence, tries to take society out of the framework of the antagonistic relations by the unsuitable means, since they contradict each other, which is confirmed by the almost immediate collapse of all attempts by anarchists to put their ideas into practice in the existing conditions.

This is explained by the fact that anarchism, like a fair people's state, does not fit into the framework of a technological civilization characterized by accelerated development, which requires a game of contradictions, and not stagnation, which cannot but be a consequence of the basic principles of anarchism.

In other words, the victory of the collectivist consciousness over the individual, which is required by certain areas of anarchism, and which follows from the principles of Plato's ideal state, can only be realized outside the framework of a developing technological civilization, that is, outside the framework of the antagonistic structures.

Paradoxically, outside of this framework, there can only be those in which stagnation reigns, not development, but which still exist even now on the outskirts of civilization. And, indeed, such formations quite present along with the remnants of peoples in the archaic type of savages of New Guinea or South America, having, nevertheless, significant differences from the archaic communities.

Below we will give examples of this kind of the equilibrium ecological formations.

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Let us dwell in more detail on the principles that ensure the existence of the balanced ecological communities, comparing them with the principles underlying the states.

So, we can point to two main goals that any state pursues: maintaining the existing order and the ensuring development. Everything else is secondary.

On the other hand, there were theories of the social formations without the state the most known of which is the idea of anarchists about replacement of the state by the self-coping formation consisting of independent cells or domains [5].

Similar ideas have also turned out the insolvent owing to the above reasons. It was confirmed with the unsuccessful attempts to realize them (the anarchist republics of an era of civil war in Russia at the beginning of the XX century, participation of anarchists in management of the Spanish republic of times of the civil war of the 30th years of the XX century.

Really going out from current situation in favor of free and happy life of each person on Earth in society which will be fair and will be taking care of him is not present?

Really, all historical practice known to us confirms it.

However, in all above-mentioned concepts of the state, its role, forms and etc. the systemic mistake is manifested.

It consists in inadequate comprehension for various reasons that our finite world and, in particular, our temporarily existing civilization is the formation in which permanently act, about what Hegel wrote still, the antagonistic tendencies, promoting, on the one hand, development, with another, - to system disorder. The truth Hegel has not believed in this fact and considered the Prussian state modern to him as the perfection and harmony top.

The question only in time frames of existence of similar formations, or systems - from nanoseconds in a microcosm till the millennia for civilizations and to tens of billions years for Universes.

Therefore, society in a condition of a civilization, or the multilevel regulated system growing, becoming complicated, being improved, but, constantly rended inside by the permanent contradictions and shaken from the outside by the unpredictable changes of the living conditions, can remain in such unstable state only by "the rigid hoop" of the state always striving to deprive any person of liberty in return for some sort of order, beneficial to the holders of power.

People are not able to agree among themselves without the intermediary-state: it is too much before them temptations and they not in forces to resist them.

Nevertheless, the state not only protects an existing order at this stage by all tools, available to it, but it also provides development of economy, education, health care, defense capability, public institutes in order to not to be undergone to disintegration or absorption by another state. Its positive role consists in this.

Therefore, it is possible to repeat - the purposes of any state are as direct or indirect compulsion of citizens to compliance of established order and to ensuring development.

The approval of morality which as believed Plato, Aristotle, Hegel, is the main function of the state, not only was not regarded as of paramount importance by any state for all known times, on the contrary, all violent acts the states both before, and now in every possible way destroy moral concepts at people.

The state is not consciously constructed formation which must aspire to high and noble purposes. The state - only compelled shell protecting people from themselves, on the one hand, and the tool forcing people on pain of punishment to produce actions necessary for its own existence and development, on the other hand.

The state because of heterogeneity of its components - unstable and counteracting each other, how who would be desired by this, being not able to overcome a basic antagonism of system and to lead society to a universal peace, a consent, comprehension, prosperity, validity, wellbeing. Even if to assume that all this would be reached, such condition would mean transition to a quiescent, i.e. to a stop in development.

Any systems, as we know, appear, exist anyway and disappear. So, and the civilization with all state formations finally collapses because of loss of stability at peak of the development owing to approach of the informational collapse, which is known to be a state of the network information space that threatens its stability and normal functioning. An information collapse is characterized by a sharp decrease in the bandwidth of the communication channels and occurs when the existing technologies are unable to transmit increasing amounts of traffic [see, for example, 6].

So all ideas about improvement of the state and creation in its bosom of a blessed noncontradictory society are utopian absolutely: from Plato's the ideal state up to the states with the most representative democracy. Actually all being existed and real-life states, irrespective from their form, always parasitized and parasitize on a body of the people which always dreamed and dreams to get rid of them, but the people is doomed, despite any revolutions, to coexist with these parasites. Here it is possible to draw a parallel with the natural phenomena: still it is not known that would happen to wildlife if all parasites disappeared.

Therefore, the idea about destruction of the state means transition from a certain regularity to chaos.

As for transformation of this idea in the concept of a gradual atrophy of the state with development of productive forces and perfecting of the public relations which was developed by V. I. Lenin, that at first glance, it seems as the feasible without occurrence of chaos. However historically, owing to already specified reasons, this idea showed the complete insolvency and non-viability.

In due time it was noticed by I. V. Stalin, having offered something opposite - the theory of increase of class fight in a course of the socialism construction. Really, the main thesis of Marxists relatively fair state in which the management personnel not only is being elected, but also it can be replaced at any time; payment of the official does not exceed a salary of the worker; total monitoring and supervision of everything is exercised, were insolvent. The reason for this is still the same: fatal lag of self-consciousness from that level which allows ignoring the material benefits. Practically everyone wishes to take something and this entrapped also to increase, without thinking that life is too short in order that to find place for all this into it.

Nevertheless, as it is paradoxical, it is possible to find nevertheless an outlet, or a temporary lacuna for establishment in certain degree of the fair society, but only in the case of particular restriction of freedom of the personality, more precisely, her self-restrictions in favor of the collective of the community, or a civilization without the states, despite all internal contradictions which always are rending society.

For this purpose, it is required establishing such society at which the resultant of all contradictory forces becomes almost equal to zero.

Since in any developing society as we showed above, it is impossible, then development has to be suspended or -it has to be expressed extremely poorly. In other words, a civilization has to lose possibility of development temporarily.

In such state the civilization can be only as equilibrium.

Naturally, by itself, such civilization is not capable of forming, because, unlike the archaic communities, it has a certain set of simple technologies that it successfully uses, and a culture, thanks to which it can exist not at all in derogatory half-starved state for a long time. unlike tribes in the archaic, but to lead a rather peculiar, but calm and conflict-free lifestyle with the ability to choose activities according to abilities and interest, where the main law is friendliness and mutual assistance, and the very concept of fairness loses its meaning, since everyone only does what cares about the welfare of the community and the welfare of each of its members.

Such behavior, so paradoxical for us, follows from the fact that in this quasi-civilization there is a complete absence of development due to the blocking by collectivist principles of both the egocentricity of the animal form of consciousness and the selfish component of self-consciousness, temporarily eliminating the struggle of these individualistic forms of consciousness and altruistic forms of self-consciousness with their collectivist basis by establishing a kind of balance between them and the collectivist component of self-consciousness, in which the collectivist principles of consciousness still come to the fore, the violation of which entails the expulsion of the violator from the corresponding cell into the world of wild nature, where he has no chances of survival.

Nevertheless, the priority of the collectivist consciousness does not completely eliminate the self-activity of each member of the community, the fruits of which are fully distributed to everyone. At the same time, each member of the community can also use all available products, items and services necessary for him or his family, but without prejudice to the entire community. And every member of the cell knows this principle and strictly fulfills it not only under penalty of punishment, but also as a result of upbringing within the strict framework of the benevolent collectivist principles.

These "stick" and "carrot", respectively, are in reality a demonstration of blocking the egocentricity and selfishness of both forms of human consciousness of each member of the cell by the collectivist component of self-consciousness, keeping them from striving to seize this or that public property, but, at the same time, do not give full the degree to show initiative for each member of the domain (cell) because of the fear of standing out from the team with their abilities or diligence, equalizing them in this respect as well.

All this, of course, makes the community as stable, safe, crisis-free and calm, but allows you to act only within the framework of existing technologies, improving them only as part of rationalization, at which some of the complex technologies are being gradually lost. As a result, the creativity of capable members of the cell is stifled and there is a gradual decrease in the technical equipment of the community.

Over time, the level of technology and, along with it, culture falls, and the level of self-consciousness decreases in parallel, which is facilitated by the noted obstacles in development, in particular, for such characteristic feature of each person as initiative, and this quasi-civilization smoothly returns to the bosom of archaic communities with all their savagery.

If we return to the main features of an equilibrium civilization, in addition to those noted above, then they are as follows.

First, it has to be in ecological equilibrium with the nature, i.e. it is returning generally to appropriating economy with preservation and addition of some resource-saving technologies.

Secondly, having refused the complex state management system, the civilization is returning to the simplest forms of the public relations in the form of local self-coping cells of various orientation on the kinds of activity, connected among themselves not only horizontally, but also vertically, unlike primitive communities.

Thirdly, not development of technologies and the public relations, and self-sufficiency concerning creation for each person of acceptable biotic conditions as well as maintaining of functioning of self-coping cells without emergence of a heeling towards their withdrawal from self-government. Single mean for this purpose is the most frequent rotation of the chosen operating personnel.

In this relation the difference of this structure from primitive communities consists in more high level of self-consciousness of members of the self-coping cells, saved up for six millennia of previous civilization development, and, in this regard, emergence of possibility of the conscious decision by all members of cells of arising problems of within the elementary structures.

Fourthly, the free time of each members of associate which can be very the considerable, thanks to preservation of a row of technologies, reproducing food and household items, as a rule, it is used for his self-development for his own good and good of the cell in that sphere to which he has tendencies: to art, crafts, fight against diseases, process of tutoring, etc.

Thus, the civilization is being as though conserved. Certainly, sooner or later it will decompose, but time of its existence and quite quiet life of people in it may take hundreds or even thousands of years.

To the one who will tell that it is impossible to stop development, it is possible to give the examples of a similar suspending in development of the human communities.

In particular, such example may be the well-known and studied primitive communities existing approximately in the same state of some tens of thousands of years, until they did not waken from "hibernation" about 10 thousand years ago due to which, partly, our civilization was formed about six thousand years ago. The equilibrium communities exist and now in a natural form being in balance with environment, for example, the Australian natives. There are they in a artificial type of various sects, for example, doukhobors. The public and production formations close to them - kibbutzim in Israel as well separate themselves from society and the state on the way of life, which is close to the equilibrium.

It is not excluded that the equilibrium ecological civilization which, perhaps, will appear after disintegration of a present technological civilization, will not disappear over time from the face of the earth, and under the influence of this or that push will be waken and will start functioning in another form.

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Perhaps such break for the human communities in the form of the existence of an equilibrium ecological civilization devoid of development is necessary for a kind of rest from the disasters and catastrophes of an antagonistic technological civilization.

In the bosom of a balanced civilization, where all events proceed measuredly, quietly, without cataclysms; there are no taxes, there is no money, there are no ministers and army, there is no crime, there is no external pressure on the person, except the internal regulation of life of collective determined and coordinated with everybody. Each member of the domain supports this regulation by means of the system of self-government of the domain contacting to similar domains. Exaggerating a little, it is possible to tell that it is as though the advanced primitive society separated from the primitive wildness with its major problems of survival.

The rest dominates in a person. The person does that he wants or that him best of all manages, without demanding anything superfluous. Everyone to any fulfillments does not aspire in this society simply everyone does his deal, beholding fruits of the efforts and beauty of the nature. At the same time, this smoothly varying and rather poor by events, rather poor life because of restricted resources, nevertheless is life, instead of permanent torture though time stops and life of civilization gradually dies away.

Anyway, but the civilization in a similar equilibrium state can retain the viability very the long term and if it will not be demolished by natural cataclysms, then it will die away itself as a result of gradual degradation to which leads the lack of development.

As we showed above, the most convenient time for emergence of an equilibrium civilization is disintegration of a technological civilization. The remnants of this civilization have the sufficient cultural potential and the maturity of consciousness to form an equilibrium civilization on the basis of self-organizing and self-coping cells with horizontal and vertical communications among themselves. This civilization, owing to steadiness of all its elements, does not need a constraining shell-state.

To prove the reality of the existence of such equilibrium formations, we will give several examples due to the fact that the question always arises: is it possible to stop this seesaw of antagonism at least for a while?

In other words, is it possible to temporarily balance liberty and fairness, or chaos with order?

The answer arises: and why also is not present!

Really, the process of the development cannot be stopped and to anything, and here to suspend, grant some kind of respite in rapid development, in our opinion, quite probably, and it is best of all conscious, having transferred a civilization, in view of beginning disorder, for some time from the complex, developing, but unstable system, in system simple, equilibrium, invariable which, however, right there starts stagnating, however which may exist with all own conscious members quite a long time.

If the remnants of the collapsed civilization are not dissolved in wildness, and somehow will be transformed to equilibrium system of the small domains connected among themselves and self-organization and self-government becomes a basis of activity of these domains, then there will be the situation which is cardinally different from the former.

Between each individual and his collective-cell there is a continuous contact as each person really in different periods, but with high frequency and manages by a cell and simply works in it, and he is terribly interested in that both management and work were carried out as it is possible better. In this case the collective and the individual as far as it is possible, merge together. Kibbutzim, the old believe communities, some religious sects are an example of it.

The chaos disappears, the order is being established by members of a cell in that type what seems to them the best and is respectively corrected further if it gives in to improvement. Thus, fairness and equality triumph in work, and liberty remains for any creative activity in a time off and only is welcomed by everyone.

Thus, the sense of economic freedom which is provided by the capitalist state in the form of employment by any individual by economic activity accepted for him with receiving the corresponding profit, significantly changes.

This change in the particular relation is positive since liberty under capitalism is largely an illusion even in a society of the representative democracy.

The matter is that, having begun the business, the person gets to fetters of the complex economic relations and, as a rule, he is being ruined. If it does not occur, he will get to slavery to the process of receiving profit behind which forgets about the human qualities. The immoral being seeing before not people but only bank notes which spends all the time for increment and deduction of capital is formed. This being inhibits both itself and others or that is even worse, becomes the rentier, i. e. - becomes parasite which consciously exists at the expense of other working people.

The private property is not present in a self-coping cell and any capital cannot be acquired.

Therefore, more adequate aspiration for the person to the type of work to which he has more than abilities and, respectively, - more satisfaction from it, becomes by sense of economic freedom. Especially that this economic activity goes on the benefit to all members of cell without any self-interest.

Therefore, the meaning of economic liberty becomes more adequate desire for a person for the kind of labor for which he has more abilities and, accordingly, more satisfaction from it. Moreover, this economic activity is for the benefit of all members of the community without any self-interest.

The community is grateful to the working person and he is happy by this recognition of results of own work and tries to work even better, using all the abilities and talents.

Certainly, rather narrow scope of work in a tiny cell considerably narrows a choice of the person and, thereby, as though limits his liberty as limits his liberty and the accepted regulations of life of each cell, but this liberty for each person is reality, instead of illusion. And, if a person is not satisfied with something, nobody forbids him to be engaged in in free time any work which is pleasant to him. Besides, he can move to another by the nature of work the cell, be engaged the coordinating activity, etc.

Possibility of existence of similar equilibrium civilizations is confirmed not only by discourse and examples of kibbutzim, some religious communities, but also by a number of artifacts which point not only on existence previously on Earth of the advanced technological civilizations, but also the civilizations which the technological level was primitive, and the cultural level was not lower than what we possess now [2, 3].

Let's note in comparison main functions of the state and an equilibrium domain civilization.

The economic and organizing activity.

It is the organization of production, business regulation, trade management for the state.

It is only a production for a domain civilization if that is available. There is the barter instead of trade.

As, probably, more essential part, mining of available natural resources in the form of the necessary minerals is added to manufacture, as well as hunting, fishery, occupation by crafts, collecting fruits, berries, fungi, cattle cultivations, planting and collecting various crops, etc.

In the presence of the union of domains, their economic activity is coordinated in the degree defined by the common council.

The state without fail charges taxes, fees, etc.

This function is absent at a domain civilization so as in it there is no monetary circulation. This function is replaced with creation of the common fund of various stocks, inventories, production for distribution between members of a cell and for an exchange.

The management of science, education, culture is function as the states, and a domain civilization. Only a framework of this activity is not identical.

The social function.

This function poorly executed by the state because the state apparatus, first of all, is cared about itself. The rest only disturbs him within mitigate of indignation of citizens.

This function is paramount for any domain, owing to direct dependence of a condition of a cell on a condition of each her member. Therefore, it is done everything possible for creation of the best climate in collective.

The protection of rights, liberties, legitimate interests of citizens.

The state generally only pretends that carries out this work. In practice, it protects those which are in power and those who minister to them.

The civilization of self-coping cells applies to this affair in a different way because the rights, liberties, interests are defined directly by members of communities and by them are respected. Councils of the most respected members of each community only watch keeping of the established rules.

Law and order protection, punishment of criminals and other persons who have made illegal acts.

All this are one of main functions of the state so as the state is afraid of blasting of own foundations, and its elite is afraid of replacement by another elite. Therefore, all states are rigid structures, though pretend that all of them are democratic and are concerned about the benefit of the people which, in fact, for them is only a subject of use and a shameless manipulation.

The equilibrium civilization is not engaged in these affairs at all. There is established the order by the common council on coordinated regulations. There are no present criminals and if someone disrupts something, he and punishes himself. There are conscientious people and for them shame not the last concept. You cannot let down other people, so if you failed maybe, even involuntarily, you have to condemn yourself. And the community watches only that condemnation was not too severe and replaces in this case the punishment imposed by the offender himself by weaker. The reverse happens only in exceptional cases.

The protection of frontiers, the customs organization and decision of issues of state security are at the head of a corner of any state.

The solution of these tasks for an equilibrium civilization does not make sense as they simply do not exist.

Between small domains connected among themselves by the economic and cultural relations, not only cannot any hostility, on the contrary, each domain always is ready to help another or others as soon as can, even to share the last, because in each cell there are brotherly relations which are transferred and to the relations between domains.

As well as to people, domains do not need to capture anything. That one has, it is ready to give the other and vice versa. The coordination regional centers and the uniting center are created for this purpose. They coordinate the common works, barter, questions of health care, medicine, education, culture, transport, power supply, communication etc.

No governments, clans, groups with the interests exist. Everything is simple and wise. Do not do to another badly, so nothing wrong and you will not get. And no sense to take something, because there is nothing to divide. All know that it is necessary to them and do not pretend on larger because larger simply is not present: everything is in equilibrium. And all domains support this equilibrium. Natural resources are not being squandered, but preserved as soon as it is possible. Nobody wants return to the pernicious past.

As well there are no problems and concerning any kind of an exchange between domains. It is not necessary to fight for disarmament, to provide monitoring of the rights and liberties of citizens because there is no weapon, and the rights and duties at all identical: the right to live with all in this simple world on an equal footing and duty to store these conditions.

It is visible from this comparison that all negative, proceeding from the state, disappears in this stateless civilization.

But it as though stiffens in the quiet and cloudless existence.

*

You can tell that all this is a utopia.

However, the available artifacts [2,3] lead to certain reflections. Presumably, the doubts will dissipate at acquaintance with concrete examples of some local communities, similar considered which exist now and are quite viable, despite the strong pressure from outer sides.

The example of activity of the local self-organizing and self-coping communities most known in the world are kibbutzim in Israel.

They started being formed in severe conditions generally in a hostile surrounding and hot climate on the poor soil more than hundred years ago. Help given settlers, was slight. It was necessary to rely practically only on yourself. As a result of this fight for a survival the alternative to the known social and economic structures was developed in the form of the join of the free from depressing of workers on the basis of the voluntary common labor with equal distribution of the products of this labor.

Philosophy of life of the kibbutzim: from everyone on the abilities, everyone - depending on the kibbutzim opportunities.

The salary and awards in the kibbutzim is not present. The private property is not present. Members of the kibbutzim receive all necessary out of the common fund irrespective from a labor contribution. The principle of distribution is as follows: or to everyone - or to anybody. Therefore, members of the kibbutzim have no expensive things.

All members of the kibbutz are obliged to work in the collective on the principle of self-government at distribution of operating time. All members have identical the rights. Everyone bears responsibility for himself and on the relation to each other. Everyone is obliged to comply with the discipline established by the general meeting. Concerning everything else the full freedom is given. The wage labor is not used. Education and feeding of children is made together. The old age and not serviceability are provided. The homework is made on an equal basis by all. Each member of the kibbutz is obliged to help other members.

Each member of the kibbutz participates in the solution of all questions of community. The supreme organ of the power of the kibbutz is the general meeting. It forms the social and economic policy of the kibbutz, approves the budget and accepts new members to the kibbutz. Meeting chooses the commissions on all basic directions: housing, financial, economical, health, consumption, culture, etc. Chairmen of the commissions and elective head of the kibbutz form the executive organ of community.

General meeting takes place most often weekly. It is the highest decisive organ and the final appeal instance on all affairs. The current functions on management and coordination are carried out by the secretariat, and in separate fields of activity - the commissions which gather at least once in two weeks. Unlike the secretariat, members of the commissions are obliged to perform work in them in the free from the regular labor time. About third of members of the kibbutz work in the commissions.

Various ways of fight are applied in the kibbutz with forming of the formal and informal hierarchies. In particular, "status mismatching" add to equal distribution of the benefits and rotation of posts that means mismatching of the status of the worker in different fields of activity, for example, the one who holds high position in the work sphere, does not receive a high post in the social sphere.

Each person in the kibbutz, despite various restrictions is more freely person than the person in the outside world. He is compelled "to sell" himself there as labor force, and in the kibbutz he same, as everybody, esteemed member of society, working for the benefit of this society.

Optimum development of each member of the kibbutz with overweight of interests of collective over interests of the individual at high self-discipline and dedication of each member is the purpose of work and life in kibbutzim.

Kibbutzim cooperate among themselves, working in different spheres, - from agriculture to the industry, in services industry, repair etc.

Concerning distribution of the benefits in the kibbutz it proceeds from the fact that individual needs are various as well as that relationship between abilities and results of labor does not exist as well does not exist relationship between abilities and needs. Therefore, in the kibbutz as a whole relationship between results of labor and satisfaction of requirements is traced, but at individual level this communication does not exist. It means that at distribution of the benefits distinctions does not make between engineers and ordinary workers. Such approach allows avoiding the thirst to consumerism.

There is no need for the prestigious consumption in the kibbutz because this consumption is bound for anonymity society. All know each other in the kibbutz, know all opportunities and features of each person and therefore there is no need to the person to strive for effects of prestige.

Inadequacy of ideal of bourgeois economists that large results and economic efficiency are possible only in the conditions of competition and an economic inequality is confirmed by existence of kibbutzim. It appears, and kibbutzim proved it, more important are high moral, social and political motives which the community gives to the members. The person agrees to limit himself in satisfaction of individual material requirements in favor of growth of the collective welfare which becomes the prerequisite for satisfaction of the individual requirements. He proceeds from consciousness that individual freedom, self-realization of everyone depends on collectively organized condition - freedom from economic coercion and domination. And here valuable representations and expectations of certain members coincide with a form and way of collective structure and the organization and the management that means coincidence between collective and the individual. The collective parenting and education, the joint meals, the rotation at occupation of posts and performance of works, the discussion of all questions at collateral regular meetings with acceptance of the relevant decisions promote by this coincidence.

As you can see, short consideration of the structure, activity, principles of the self-organizing and self-coping kibbutzim shows effectiveness of similar formations. Therefore, disorder of all government and economic institutions at all does not mean death of everything so as the cooperation of the free self-coping communities can enter on a vacant place.

People of different religious faiths could work in kibbutzim.

There did not attach significance to the religious affiliation, liberty of worship acts in kibbutzim.

Therefore, for comparison, it makes sense to review an example of the self-organizing and self-coping communities based on belief which separated them from a standard civilization with its known set of traditions and the religious directions.

However, as we know, formally recognized rules, customs, beliefs in practice are not executed. They are being filled with different content or simply falsified. The true adherents of belief do not agree with this. They form separate communities with own rules of life and labor.

Such communities are, in particular, communities of doukhobors.

Their rules are as follows.

Members of a community respect and love God as the beginning to all existing.

They respect the advantage and honor of the person as in himself, it is equal and in similar of itself.

Members of a community look at everything existing with love and admiration. They try to bring up children in this direction.

Members of a community understand a power of love, force of life which gave the rise to everything existing under the word God.

The world consists out of motion. Everything strives for perfection and through this process try to be connected to the beginning, as though to return the ripened fruit of a seed.

We see the transitional steps to perfection in everything existing of our world, such as, begins with a stone, passes to plants, then to animals from whom the most extreme can consider the human in meaning of the life of any thinking creation.

Members of a community consider reprehensible to annihilate, destroy something. Life is in each separate subject, and consequently, and God, most especially in the human. In any case it is not permissible to deprive of life of the person.

Members of a community in own belief allow the complete freedom to everything existing, including to the existence of the person. Any organization established by violence, is considered illegal.

The main task of the existence of the person is energy of thought, mind. As food real serve: air, water, vegetables and fruit.

The communal life is allowed in the human, holding on the law of the moral force - this rule: what I do not want for myself, that should not wish to another.

Doukhobors believe that God exists sensually in the nature, and spiritually - in soul of the person. They believe in rebirth of soul after death, consider that Christ has to be conceived, be born, increase, learn, die, revive and rose in us.

Carrying out Christ's precept, doukhobors do not recognize external differences between people, they do not swear, they refuse military service and the oath, deny any ritualism.

The meeting of elders manages by affairs of a community.

Doukhobors differ by diligence and morality. Their works in agriculture on different continents always brought the good results.

If to compare kibbutzim and communities of doukhobors, by results of work they are similar - results are more than fruitful. The relation each other and here and there also deserves the greatest praises.

However, the respect for the nature and moral perfection are more characteristic for doukhobors. Their moral principles are stronger as, unlike kibbutzim, practically anybody does not leave a community. As well their resistance to any external influences is stronger because they hope for God who for righteousness cannot leave them. These people are most sincerely in the feelings and thoughts. What they say, that they and do, and they do not carry evil to anyone. Their souls are pure and quiet.

This comparison shows that for the basis fastening an equilibrium civilization, consisting from the small domains disseminated on space of Earth, may be taken sincere and simple belief, common for all, not important, what you have color of skin and with what you possess properties, talents and what you follow customs. And this belief has to be based on the Sermon on the Mount of Christ in which he specified - to what all people have to aspire. It is difficult to argue with these because all shortcomings of people and their present civilization are a deviation from Christ's precepts, let and involuntary or compelled. However, and now the part of people, despite prosecutions of the authorities tries to follow these precepts. The same precepts, apparently, will be followed with one or another minor correction in that simple civilization that is formed after the collapse of the current one.

Thus, the essence of this possible religion which does not separate, and unite people, is reduced to the Sermon on the Mount of Christ.

*

Let's compare the real relation to Christ's precepts in our world and the future world in the world of an equilibrium civilization.

"The poor in spirit are blessed wherefore they possess by the Kingdom of Heaven." (The Gospel from Matthew. Ch. 5, item 3).

There is a set of interpretations of this position. However, in essence, here it says about the horizon to which each person needs to aspire because in the Kingdom of Heaven there is no property to which here all cling, there is no fight for these or those benefits. In this Kingdom all understand and love each other. Moreover, there all are as whole.

Therefore, the person who tries to reject temptations of the material world will come nearer to a condition of pure spirit, that is, to the Kingdom of Heaven.

It is clear that it is impossible in our world, and those some people which try to make sincerely it, are called the blissful.

It in many respects is not so for an equilibrium civilization. There is no the private property. Means there is nothing to cling for it. There are no the important, irremovable officials and oligarchs. Everyone with the greatest possible frequency participates in management of the cell, whether it is bad, well, but does everything that in its forces. Everybody help each other because quality of life of a cell depends from this and often the fact of its existence depends from this.

Therefore, people there become closer to each other as it happens by the ship in long swimming. Desire something to take away or to misappropriate something vanish at them. On the contrary, they are always ready to share everything that at them is. Really this state is not situated closer to the spiritual?

"Crying persons is blissful because they will be consoled". (The Gospel from Matthew. Ch. 5, item 4).

Here Christ speaks about a grief, grieves, diseases, offenses and death. The one who cries and sincerely mourns together with you, at least, sympathizes with your grief. And it to him will be reckoned. And he will be consoled in that Kingdom where never happen tribulations.

From a grief, diseases, any troubles in our world cannot go away anywhere. But sincere mourning and help manage to wait not often.

Equilibrium civilization carries also a lot of adversity, a little comfort and more work is produced over itself. But people there are closer to each other also a grief of any of them be sad to each member of a cell, and he seeks to give unfortunate every possible help and support and cannot but worries together with it. There is not present indifferent and gloating over. All are situated on a look. And you, willy-nilly, bury low feelings and thoughts forever.

"Meek persons are blissful wherefore they will inherit Earth". (The Gospel from Matthew. Hl. 5, item 5).

Really, the present civilization approached to the final, and the subsequent for it equilibrium civilization is communities of meek people who have no subjects for disputes and which quietly live and work at Earth.

Further, up to the item 12 apparent statements follow which do not demand the comments, except one: it is always hard to live by good people in our world. Therefore, Christ consoles them, saying that they will behold God.

People will not suffer for the truth in the world of an equilibrium civilization because nobody will interfere to them to tell the truth, on the contrary, all will be interested in identification of shortcomings and of offers on their elimination.

"You - salt of Earth. If salt becomes tasteless, what you can salt by it? ..." (The Gospel from Matthew. Chl. 5, item 13).

"You - light of the world. The city standing at top of the mountain cannot be concealed." (The Gospel from Mathew. Ch. 5, item 14).

Here Christ continues to develop the thought that is always difficult to go against to everything in this unfair world. Such people are rare, but they are an example for emulate, salt of the earth. And let all the others know, what not all in the world flatly, meanly and senselessly.

This thought is true for life of equilibrium civilization in respect of that there all take an example from the best on their deeds. Selfishness, indifference is not present there. There is no the subject for them.

"You know that to our ancestors was told: do not kill; if who kills the person, that has to be judged." (The Gospel from Matthew. Ch. 5, item 21).

"And I say to you that any who is angry on the neighbor has to be judged; if who will tell to the neighbor: you are a talker, that has to be judged by a council and who will tell: you are a fool that has to be cast in fire hell." (The Gospel from Matthew. Ch. 5, item 22).

Christ's these words point out that each person comprises a particle of God. Therefore, he not only cannot be killed, but also it is impossible to offend him as it is impossible to insult God.

However only this occurs in our world with rare exception.

Bur it is absent in the world of an equilibrium civilization for the reason that all people of a concrete local cell are so intimately bound among themselves that they cannot have in thoughts of disrespect for the neighbor working out of all of available forces for the benefit of community and not asking anything in exchange.

"And I speak to you: do not swear at all ..." (The Gospel from Matthew. Ch. 5, item 34).

Here Christ points to changeability of the world, fundamental not subjection to the world to any person, despite any his oaths.

That is characteristic, in our world Christ's this precept not only is forgotten, but also is broken everywhere, even in the state scale where swear absolutely officially. All these oaths are broken right there owing to any again appeared reasons, as the result a quarrels, insults and even wars arise.

An equilibrium civilization gives more opportunities not to violate Christ's this precept because people in a cell so are intimately bound with each other, so well know habits and weaknesses of everyone what rely not on the oaths, and on the established regulations ever more that the oaths are given when someone wants to receive something in exchange. In a small cell all receive everything equally and it is impossible to take away at someone something. Ergo and there is no subject for the oaths, the promises.

"And I speak to you: do not resist to the angry person but if somebody hits you on the right cheek, substitute to him and the left." (The Gospel from Matthew. Ch. 5, item 39).

"Asking from you - give, and wishing to borrow from you - do not refuse." (The Gospel from Matthew. Ch. 5, item 42).

"You knows that was told: love the neighbor and begin to hate the enemy." (The Gospel from Matthew. Ch. 5, item 43).

"And I speak to you: love your enemies, bless damning you, create goodness hating you, pray for talking scandal and pursuing you." (The Gospel from Matthew. Ch. 5, item 44).

"And then you will become sons of the Father your Celestial which enjoins to the sun to ascend over angry and kind and which sends a rain on just and injust. " (The Gospel from Matthew. Ch. 5, item 45).

"After all if you will love those who love you, what to you will be the use of it? ..." (The Gospel from Matthew. Ch. 5, item 46).

"And if you welcome only the friends, what you do such special? ... " (The Gospel from Matthew. Ch. 5, item 47).

"Be perfect so as the Father your Celestial is perfect." (The Gospel from Matthew. Ch. 5, item 47).

It is almost impossible to follow Christ's these precepts in our world, as occurs, with very rare exceptions. As they say: it is not enough place under the Sun, there is a lot of people. Therefore, everyone tries to grasp everything that is possible, having pushed aside the neighbor or even having destroyed him. Having grabbing, not give. And absolutely ridiculous the wish not to resist to the angry person and to create good who hating you, seems to the modern people.

The majority recognizing validity of these words of Christ, in life does not follow them, but plays the hypocrite, approving the inverse.

It is real, difficult to behave according to Christ's precepts in this world of continuous violence, an arbitrariness, envy and rage.

However, adherence to these precepts is in reality more favorable for an equilibrium civilization. It is necessary helping the neighbor in small self-coping cells so as it can do harm to all cell and, so - to one who refused in the assistance. Angry people appear only in the world unfair so as any human is kind on deep essence of own self-consciousness and if nobody offends of the person, he too will not offend anybody especially as it is unprofitable: operating council of the cell can expel offender out of limits of a cell into the wild world where the violator will quickly be lost.

So the consciousness of every person is in this quiet world, as if having a rest from troubles of the world former, preparing for new tests in the future world.

"Do not accumulate to yourself any treasure on the earth where the moth and a plant louse eat where thieves rob and abduct." (The Gospel from Matthew. Ch. 6, item 19).

"But accumulate for yourself treasures in heavens where neither the moth, nor a plant louse do not eat and where thieves do not rob and do not abduct." (The Gospel from Matthew. Ch. 6, item 20).

"Because where your treasure, there and your heart." (The Gospel from Matthew. Ch. 6, item 21).

Here - in the current world - nobody is afraid any plant louse and the most distinguished members of the society are respected for that they saved up, more precisely, stole everything so many that it and to the whole people can suffice for a long time. Really, the hoarding is silly at least only because the life human is too short to use all saved up. And it is possible to lose on senseless accumulation the whole own life with ease.

There is nothing to accumulate in an equilibrium civilization. Yes, there is nothing seductive. There is neither money, nor the power, neither yachts, nor mansions. There is only a necessary scope of labors, activity for interests as well as care about people.

So after all on Earth there is an opportunity to find time and a place for rapprochement such as it is considered, a low and rough being as the person with the Celestial world.

"Nobody can serve two misters because will begin to hate one, and will love another, or to one will begin to serve diligent, and to another - negligently. You cannot serve God and a mammon." (The Gospel from Matthew. Ch. 6, item 24).

"And why you care about clothes? Look as field lilies grow: they do not work, do not spin ..." (The Gospel from Matthew. Ch. 6, item 28).

"You search the God's truths and its Kingdom before, and all this will be given you." (The Gospel from Matthew. Ch. 6, item 28).

What to speak about ordinary people who, as a rule, in the aspiration it will be allocated, to grow rich, at an opportunity they trample on everything. Even priests, and were earlier, and now became especially subject to money-making in the considerable number. And all know about it so as it is impossible to hide similar.

Christ says everybody that is the main and the minor and that it is impossible to rearrange them in places or to equate to each other.

In self-coping cells of this problem decomposing people, simply does not exist. They should not look for riches at general poverty and equality in consumption. But they can care more of the self-improvement, of development of the abilities, acquisition of various skills.

"Do not accuse not to be accused ..." (The Gospel from Matthew. Ch. 7, item 1).

"As you will tell your neighbor: let, I will take out a mote from your eye if you have the log in an eye?" (The Gospel from Matthew. Ch. 7, item 4).

People still ignore Christ's this precept that in itself it is surprising as one and a half billion consider themselves as Christians. Besides, since emergence of the states works the special institution - court of which officially accuse and sentence to punishment.

Here is nothing so to add.

As for the civilization consisting not of the states, but small domains, there is no sense someone to accuse in these domains, and there is a sense helping if there are any difficulties. And, in general, there, eventually, comes to light who and on what one is more capable. Therefore, everyone is doing their own thing with success. But if matter reaches serious violation, the person himself condemns himself, having thought. Council of a cell examines this decision of the violator and approves it. As a last resort the violator is expelled from collective. So there is not present the court, official punishments, prisons and security guards.

"Ask, and it will be given you; look for, and will find; knock, and will open to you." (The Gospel from Matthew. Ch. 7, item 7).

"So, in order to people made for you everything that you want, the same make also you to them ..." (The Gospel from Matthew. Ch. 7, item 12).

Go to any place. And you will find houses with the doors closed on strong locks behind which at all will not want to listen you, if even somebody open the door. Everybody Everyone passes by the homeless and unfortunate, and nobody wants to help them. Such alienation is characteristic for our world. And Christ's precepts are not interesting anybody.

The following civilization in this regard will significantly differ from the present.

There are no constipations there, you will be always listened and you will be helped and you too, without any arguments, will help any because without this mutual aid the small collective will simply be scattered and all will be lost.

In summary we will tell: it is not necessary to be under a delusion with promises of the future condition of general wellbeing and validity because it will be possible to reach this state if also it is possible, with larger losses. And this equilibrium civilization is only a respite in moving forward in the resisting environment without what development is impossible.

It is possible to be consoled only in that Christ simply expressed so:

"At one time Pharisees asked him when the Kingdom of God will come, and he told them in reply: The Kingdom of God will come imperceptibly, and will not tell: it is here or there, because the Kingdom of God in you." (The Gospel from Luka. Ch. 17, items 21, 22).


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