The regulation of atmospheric phenomena is an attempt at the natural action, the common action, of replacing a blind process by a conscious one. Even today science remains indifferent to the regulation of atmospheric phenomena, despite the depletion of rivers, their transformation into waterless beds as happened in 1897, when regulation should have become not merely a national but a universal issue. Scientists have not bothered to gather information, either, about the number of shells fired by both sides in the Graeco-turkish war (something that could be done even today) or about the weather conditions during that war (something that can no longer be done because meteorological. The responsibility rests on our entire culture and civilisation, where the aim of existence is for each individual to live for himself, where obligations and service to the community are accepted only as unavoidable evils, while the common cause of fathers and sons is entirely. Yet true freedom lies not in disunity (the right to ignore the existence of others it lies in the true fullness of life attained through the common task of generations. The drought would not have reached such proportions had it not been for deforestation and soil exhaustion the very consequences of civilisation and, in general, of that climate in which each individual lives for himself alone. At the present time steam power is being replaced by electrical energy obtained from waterfalls.
Essay on, drought : meaning, causes, evil effects, and Solution
Yet in 1891, at a meeting of the Odessa shredder technological Society, one of its members had spoken of the experiments in artificial rain-making in America. This was followed by a pessimistic debate about the likelihood of such attempts being successful in combating drought. By their attitude to the possibility of deliverance from famine, the learned technologists showed that there was no way of overcoming their indifference and lack of understanding of the people's needs, even when bare, parched, unsown fields reached practically to the very outskirts of their. The technologists simply rejected the American method of rain-making. Experimental data were dismissed by meaningless verbiage, although the failure of the experiment merely showed the inadequacy of one method and the need to seek others, to constantly try out new ones, because of the very predicament we were in then and still are today. A society of technologists which in that terrible year of 1891 could fail to form a commission for the investigation of methods of preventing drought and storm, proved its alienation from the land, the people and agriculture in other countries too. Meanwhile, there are signs that a natural worldwide crisis is disrupting the meteorological process so much that efforts will need to be made in order to right what was formerly harmless and could be left to right itself. Therefore, a new technology becomes necessary. The meeting of the Odessa technological Society that rejected rain-making may prove fatal to the old technology, the daughter of leisure and not of necessity, of artificial, not vital, needs. The new technology should not be town-based, for only town dwellers can call artificial a rainfall produced by conscious action and see in it a breach of order. The experiments effected in America should have become the starting point for the introduction of regulation, that is, the introduction of order into disorder, of harmony into blind chaos provided, naturally, that these experiments were not regarded as a private affair of individual business farmers but.
Water transport came to a standstill. The ministry of Transport was first unable to maintain communications. Indifferently, scientists recorded increases in precipitation in some regions and decreases in others, without even asking whether there was any link between these phenomena and the cannonade on the battlefields. Yet this was not a new question. It had been raised in 1891 in Russia in connection with the famine caused by drought, and in connection with the rain-making experiments in America. Even earlier, powers had listed in his book2 a number of battles accompanied by storms and rain since the introduction of firearms. Edward Powers, war and the weather, Chicago, 1871, 2nd rev. See also note 18 to the Introduction,. In 1891 this problem was debated by several learned societies; it was written about and then, unsolved, it was shelved and consigned to oblivion.
Fedorov's high hopes were disappointed for him any court of justice was merely the institutionalising of discord. Our simple folk explained the lack of rainfall and snow in 1897 as a punishment for our sins. Our intelligentsia saw in this popular view mere prejudice and superstition. Was it mere superstition, or is there a causal link between wars these international sins and meteorological disasters like our drought of 1891 and the rainstorms of 1897, which prevented the turks from pursuing the retreating Greeks at a time when up to four hundred. Could there be any connection between the heavy downpours over the war zone and our drought? Did the Graeco-turkish war of 1897, which was fought in a country with a long coastline and peculiar vertical and horizontal landlines, trigger off the floods which spread further north into turkey and Austria, and did these floods cause a lack of precipitation in Russia? While in 1891 Russia went short of bread, in 1897 she went short even of water. The volga is a huge waterless sandbank, said newspaper reports.
Importance of saving water, my, essay, point
Then the sacrament of baptism, that cleansing from original sin which, as already stated, made the human race mortal, will become the universal task of all the people in answers control of all the natural forces, and it is for this task that they are chrismated. From being invisible, this cleansing will become visible, no longer a mystery but a reality, and there will no longer be any need essay to repeat baptism, now replaced by confession and penance. Then will become clear and evident the mystery of the bread and wine, obtained from the dust of the fathers and transfigured into their flesh and blood. And all this will be done in the name of the Triune god, and those partaking will attain a likeness to the Trinity, which exists in boundless love of the son and the holy Spirit for the father, a love that excludes death. Disarmament: How to transform an instrument of destruction into one of salvation 1 rst published in novoe vremya, st Petersburg,. 2-3, unsigned; reprinted in fod, vol.
Its publication was connected with the peace initiative of Emperor Nicholas ii of Russia. On his instructions count. His Minister of Foreign Affairs, handed out a circular letter to the diplomatic representatives accredited to russia on (see appendix IV). This peace initiative was warmly welcomed by the general public, especially the pacifist movements in Western Europe, but it was less welcome to their governments. Kaiser Wilhelm ii wrote back, 'can we picture a monarch, a supreme commander-in-Chief, disbanding his illustrious historic regiments, consigning their glorious flags to arsenals and museums, and thus delivering his cities over to anarchists and democrats?' "d by Emil Ludwig, kaiser Wilhelm If, london, 1927;. The conference met in may 1899, but the proposals on arms limitation were opposed by germany and France, while those on obligatory arbitration were reduced to the setting up of a permanent court of Arbitration. Moreover, on the insistence of Germany the submission of disputes was voluntary and the court findings not binding.
It is indeed a natural moral duty to transform the abstract Why does the existing exist? Into living knowledge and living art, not into dead reproductions but into living reality and a knowledge of the life of all the past, all that has existed. The project of a common action by the subject, in its totality, on the object in its totality (that is, on the entire planet Earth and not just part of it, on the entire solar system and eventually the Universe) is as follows:. The transformation of the procreating force into a re-creating one and of the lethal into a vivifying one. The gathering of the scattered dust and its reconstitution into bodies, using radiation or outlines left by the waves caused by the vibration of molecules.
The regulation of the earth, that is, the management of the earth as a cemetery, a management comprising the consecutive resuscitation or re-creation of numerous generations, and the extension through them of the regulation of all the uninhabited worlds. Such a project is the full expression of supramoralism, or the answer to the question, What has Man been created for?; it indicates that the human race, all the sons of man, through the regulation of the celestial worlds, will themselves become heavenly forces governing. So how should the supramoral commandment of unification, go out and teach all nations, baptising them. That is to say, cleansing them from sin, the cause of death be expressed? In what way should this commandment differ outwardly (for in substance it is unalterable and eternal in this era when means of transport and communication make walking unnecessary, while the press removes the need for preaching? Without quite penetrating the profound yet simple meaning of this commandment, one has the impression that it does not adequately indicate the purpose of unification. It says, teach., but it does not say what is to be taught. However, bearing in mind that the commandment was given immediately after His Resurrection by the first risen from the dead and whose resurrection was to be followed by a succession of resurrections we come to understand that the command to teach implies universal compulsory education. Then we will come to understand that in our day education can be carried out only in a school-church adjoining a school-museum in winter, and a school-camp in summer, the supreme expression of all of which is the Kremlin, that is, a cemetery-fortress where the.
Ways to, save, water - how to, save, water?
Thus the tools of destruction will be transformed into instruments of salvation. The object of this action will be the procreating and death-bearing force, the ashes of the fathers or the molecules and atoms from the decomposition reviews of their bodies, for these are blind and irrational forces which must be understood and controlled. Only supramoralism, involving a common natural task, that of the universal return of life, can eliminate the external (wealth and poverty) and the internal (learned and unlearned) discords and unite both internally (in feeling and in thought) and externally (in a common task of transforming. Supramoralism is a natural problem for all the living, a problem posed by nature itself reaching a state of consciousness and feeling; and this problem is posed not so much by love of life that life that we know only as poisoned by the constant. Supramoralism is a natural and sacred problem for all sons, and especially for those who believe in the god of their fathers. Lastly, supramoralism is the most natural problem for rational beings, since death is caused by an irrational force. Therefore all the living, all sons and daughters, all rational beings, must take part in the solution of the problem, or the task of returning life.
The Xth question refers to minority and to schools, that is, institutions designed to make all minors into adults in other words, into people who understand and who are, therefore, capable of controlling the homework object designated in the first question. The Xth question makes sacred the knowledge of how to control and to return life sacred to the supreme degree: it makes it into easter, an act and a feast which is to say, the victory of that act. Questions ix and viii involve science and art in the task of studying and regulating with a view to the return of life, thereby deflecting science and art from serving industrialism and militarism. Question vii brings all those who have become alienated from their fathers back to their fathers' graves, to their dust; and this is the first step in the task of returning life. Questions vi and V counsel against the worship of women, an urban cult, and replace it with ancestor worship. For this it is necessary that all intellectuals, both believers and unbelievers, should unite for the education of the people, as explained in questions ii and iii, thus transforming the people into a nature-studying force, and thus solving the contradiction of the two reasons, the. This will unite the intelligentsia and the people, under the leadership of the autocrat, into one subject acting on the object indicated in the first paschal question. Thus the subject of the natural task, of the problem posed by nature itself, which through the human race comes to consciousness and feeling aroused by death, will be the totality of all those living and acting upon the lethal force in order to return. It will be the totality of the living, the sons and daughters of deceased parents or of parents destined to die, united by him who stands in the place of all the fathers, that is to say, all rational beings united in the study.
the force that promotes hostility. Governing the procreating and destroying force will not only eliminate the causes of war but will return life to the victims of war. The autocrat, as godfather to all who are horn, takes upon himself the duty to provide universal education with the help of all scholars and intellectuals, and he can then introduce, via this education, the common Task, which he directs as the executor of all. Thus the autocrat carries into effect the commandment of the first risen from the dead the commandment to teach and acts as his successor in the task of resuscitation. The russian Autocrat who at his coronation, receives the akakia (the dust destined to be revived) will transform the temporary paschal movement from the city to the countryside, as happens in the west and also in Russia in initiation of the west, into a permanent. At the same time, because military service and study have become universal and obligatory the celestial energy arising from thunderstorms will become available to any village or hamlet, enabling crafts and cottage industries to supersede and displace urban manufacturing industry. When external regulation has been achieved, the inner psychophysiological force will tilt the balance away from sexual drive and lust towards love for the parents, and will even replace them, thus transforming the force of procreation into one of re-creation, the lethal into a vivifying. The antinomy of the two reasons will obviously be solved; the unbelievers joining with the believers in one task will become of one mind, unified in one faith; the problem of wealth and poverty will become irrelevant, because there has been poverty only so long. Summarising the above, it should be said that the proposal to replace the problem of wealth and poverty by that of life and death, of the universal return of life, as stated in the first paschal question, points to the object demanding action the force. The last paschal question speaks of the autocrat, the pacifier, the gatherer of all the forces of all humans for the understanding and control of the object indicated in the first question.
Unification must begin with the intelligentsia becoming a united educational force; the intelligentsia will unite all nations barbing in the task of governing blind, irrational nature. It will transmute all nations into a single scientific force and thus, through the educational power of the intelligentsia, everyone will become a naturalist-experimenter. The people's practical reason will unite with the theoretical reason, the reason of the intelligentsia, the learned. In other words, the ideal of the latter will become a duty for practical reason, a duty demanding implementation, and man will become an instrument of the divine will in carrying out this duty. Thus will be solved the problem of the two reasons, their antinomy; then will be solved, too, the problem of the two feelings, two wills and two moralities, and the cult of woman will be replaced by that of the ancestors, in conformity with the. The transformation of all peoples, with the help of the intelligentsia, into a scientific force entails the union of all the abilities and energies of all humans in the common Task of transforming a procreating and death-bearing force into a re-creating and vivifying one, and. The union of all the abilities and energies of all nations can be achieved through the school: the school-church (in the name of the Trinity and the resurrection uniting for resuscitation the school-museum (the shrine of the ancestors) and the school-camp (serving the transition from. And all these schools will come together in kremlins, that is to say, citadels protecting the ashes of the fathers.
Essay on, save, water - know the myth About
Ways of solving the paschal questions, or the course of a natural task. Go and teach all father's nations, baptising. The proposal to replace the problem of poverty and wealth by that of death and life (the problem of luxury by that of essentials) is addressed to both believers and unbelievers. The believers must give up their resistance to god's will, which is manifested in our continuing worship of other gods and our constantly breaking all commandments, particularly the first five which form together but one the supreme commandment. What is required from the believers is to replace our present enslavement to the blind force by its regulation and control. Incidentally, the demand to control and subjugate the irrational blind force to reason is directed not only to the unbelievers but also to believers, as a divine command for all to unite in one task, even though in thought initially they disagreed. Such control of the blind force and its subjugation to the rational will of all the sons of man would be tantamount to the subordination of all the sons of man to the will of the god of the fathers, and would render them.