THE INFORMATIONAL SOCIETY by BOZHIDAR PALIUSHEV (The philosophy and methodology of the knowledge of modern society in -st.

the 21 C or some thoughts of the equilibrium in the future society)

SOFIA, 1995

I dedicate this book to my mother.

CONTENTS INTRODUCTION CHAPTER ONE HISTORICAL OUTLINE OF THE IDEAS RELATING TO THE GLOBAL ISSUE Mythological, religious and cultural sources of the global issues Judaic-Christian model of the Apocalypse The global foreseeing in the Enlightenment. Nostradamus The pessimistic model of Malts and its inconsistency The rise and essence of the global ecological foreseeing. The demographic outburst An attempt at motivating the necessity of a new approach to the global issue CHAPTER TWO THE INFORMATIONAL SOCIETY IN THE LIGHT OF INFORMATION Defining the informational society. Principles. Specificity of the operation of informational systems: methodological aspects. The institutionalization of the informational flow. Information and mass media. Global aspects of the mass informational systems The post-informational society. What would the fourth wave in Tofflers classification be ? The model of Mafia in society. What does the outcome of a computer game suggest ? The informational society and the model of New World Order. The global aspects of power. An attempt at a critical analysis of some wrong ideas of the global management of humankind. The model of World conspiracy. What are The Secret Protocols in this light ? An example CHAPTER THREE THE METHODOLOGY OF BALANCED DEMOCRACY The Jewish and the Greek thinking models and their role in building a definite type of societies. What is the Chinese thinking model ? The natural-scientific reasons for equilibrium in society and nature The methodology of balanced political system. The principles of operation of the balanced systems. The methodology of balanced economy: definition, principles. The global economy as a balanced system. An introduction to geopolicy. What will the political and economic Th. order be in the world in the 21C ? The essence of the local and the global conflicts. CHAPTER FOUR AN ATTEMPT TO MOTIVATE A NEW PHILOSOPHY: EQUILLIBROLOGY The principles of new philosophy. The transition from unified to plural methodology. Opposing in philosophy and its consequences.

1.1. 1.2. 1.3. 1.4. 1.5. 1.6.

2.1. 2.2. 2.3. 2.4. 2.5. 2.6.

3.1. 3.2. 3.3. 3.4. 3.5.

4.1.

4.2.

4.3. 4.4. 5.1. 5.2.

5.3. 5.4.

5.5. 5.6. 5.7. 5.8. 5.9.

6.1. 6.2. 6.3.

The incompleteness of dialectical laws. The heterodoxy of philosophical systems. The concept of non-holonomic logic and the issue of formalizing the dialectical logic. The category of relationship in philosophy. The category of constructive irrationality. The hues in scientific thought: a new entity in knowledge. Criticism of the unified rational depiction of the world. Locality and deduction. The confessional science. The common between religion and science CHAPTER FIVE AT ATTEMPT TO FORESEE THE EVOLUTION OF SCIENCE The approach of deunification in physics. Blanks in the unified rational description of the Universe. The reduction in knowledge. The anthropic principle: a new definition of the category of matter. The equilibrological interpretation of physical vacuum: a new concept in the New Physics. The implosion: a new principle in using energies. The implosive economy. The specificity of the energy of physical vacuum and biofield. The new ideas in the theory of plasma and its solitonic states. The Unidentified Flying Object and the extraterrestrial life in the light of the New Physics. Can new technologies solve the global issues ? The New Biology. The equilibrium as a factor in biological evolution. The parallel to Darwins Law on Natural Selection. The property of memory and the role of physical interaction in forming biological structures. The quantum theory of brain activity. The structure of the human brain. The model of stochastic quanting. The new technology. The specificity of energy in physical vacuum. Possibilities for energetically pure technologies which do not pollute the external environment. The new political science. Policy is a game. The narrow outlook of ideologies. The theory of the elite. The qualities of the big players in policy. The new historical science. The comparison between the Ancient and the Modern History. Can historical science come to an end ? The new economical science. The equilibrium between macro and microeconomical factors. The new democratic order: reconsidering the right and the left in policy. CHAPTER S19 -st A LOOK TO THE 21 CENTURY The new dimensions of the demographic outburst and the ecological issue. The spiritual rebirth of mankind and its mispresentation in the light of the model of the New World Order. An imaginary discussion between an advocate and an opponent to the model. Can mankind survive ? The two basic forecasts of the matter. GENERALIZATION BIBLIOGRAPHY

INTRODUCTION

We live in a time in which our impression of the world as a chaotically inhabited receptacle of variously arranged forms is strengthened. In the world of the rational man there are more and more tragic and sad events of the invariable decline and catastrophes which are caused by the stiff expressions of definiteness, strict determination, straightforwardness. The tyranny of the rational and the strict definiteness has become absolute. It is a matter of principle that there is, however, no straightforwardness in Nature. Unfortunately, our doomed civilization has been based on this unstable fundament. The destruction of our civilization might turn out to be an inevitable fact, if we do not once and forever free our thinking from the despotism of the straightforward. Unfortunately, in the world history there exists the paradox that, even if the destructive power of the straightforwardness generates obvious consequences, there are always afterwards tendencies to its invariable continuation in new forms. The fact that Natures behavior is not casual, chaotic, and unstructured, generates the eternal illusion of straightforwardness and definiteness. She is changeable but, in the meantime, characterized by stability, harmony, beauty, and balance. The oases of order in the world structure feed our eternal delusion of the existence of a uniform (fundamental) structure of the world, as best expressed by the idea of symmetry. This idea has ever been so dear to our mind that the rise of its antipode - asymmetry - has immediately derived the understanding of the irreconcilibility of these two concepts. No one, has ever given any serious attention to the fact that deepdown in our soul we instinctively defy the excessive symmetry, say in art. The absolute symmetrical art stirs a weak interest in us because our vision and senses are preoccupied by another tension which generates a desire to get free from the contemplation only of the dead immobile beauty, i.e. the beauty deprived of the possibility to develop. The real nature of knowledge manifests itself precisely in the components of asymmetry, for these make us feel the pressure of the events which help us predict the future changes. The secret of processes is concealed in asymmetry, yet they would not have been possible without symmetry. The very essence of phenomena, processes, and structures in nature, is the equality of rights of symmetry and asymmetry in a uncontradictory unity. It follows from here that their manifold expressions like order and chaos, conservation and variation, rational and irrational, will ever take various nuances, derived by their contrasting, as a peculiar manifestation of half-shadows which are suggestive of equilibrium rather than a unity potentially predisposed to confrontation. We must clearly distinguish between the various nuances of the relations between things in life. The nuances of the half-shadows and the abrupt dissimilarity escaped the analysis of the traditional dialectical philosophy which was based on the category of the unity of oppositions. The detail of the half-shadows is, however, crucial and is an essential addition, which in some sense disturbs the longcentury monopoly of dialectics and can obviously lead us out of the eternal delusion of the rational thinking. As we shall see further, the traditional apprehension, irrespective of the fact that the principles of symmetry are peculiar bans which restrict the number of the variants in the structure of the world, thus making of its structure a carcass, and the principles of asymmetry derive various channels for the processes in the world structure, is enriched by the idea of the nuance of the half-shadows in the system of the unity of oppositions, which is a new principle in the relations between things in life. The abrupt contrast of the opposites by the lack of half-shadows in their relations, as we shall see, is an eternal delusion which is tolerated in dialectics and which in a concealed way gives space in reproducing straightforwardness in human knowledge and culture.

This boring misunderstanding which is generated by the narrow validity of the philosophical dialectic knowledge has a large impact on the system of human knowledge. In this book we shall make a modest attempt to remedy this misunderstanding, thus hoping that the revelation of this paradoxical condition of things will greatly facilitate our effort -rst to more seriously try to foresee the upcoming events in the new 21 Century. The reason to write this book is both our purely scientific doubts and the rare chance to be living participants in the events which are connected with the fate of mankind which faces the trials of a new millennia. June 1995 Bozhidar Paliushev

CHAPTER ONE HISTORICAL OUTLINE OF THE IDEAS RELATING TO THE GLOBAL ISSUE

1.1. MYTHICAL, RELIGIOUS, AND CULTURAL SOURCES OF THE GLOBAL ISSUES An amazing fact exists which has ever attracted our attention. This fact is the remarkable popularity of the historical knowledge ever seeking to create a true picture of the ancient communities which, though had their own pre-history, did their best to wrap what had been before them in mystery full of riddles that arose our curiosity. The approach to the historical phenomenon by means of the speculative analysis is not popular. In studying and depicting the history of societies we always come across the common feature of men to get enthusiastic over historical knowledge, to feel nostalgia by the symptomatic return to the ancient past, the prime sources, what every nation defines as The Great Time of his own emergence on the historical scene of the world; the nostalgia to the past is a specific trait of the faith which successfully competes even with the faith in God. The comprehension of history by the various peoples in the world is based on a common feature. This is their exceptional tenacity to the historical facts which deny the illusions of the metaphysical praising of the significance ascribed to human existence. That is why, historians themselves too often tend to misrepresent the historical facts in order to keep up their illusions. Touching our ancient history, we encourage our irresistible sense of uniqueness and significance. The system of values of human life in the historical sources of societies arose many unpopular attempts at speculative interpretations of the type which, for example, the dialectically-oriented philosophical school give us. Their popularity cannot be, however, compared with the popularity of the historical writings which repudiate the speculative aspect in the history of the archaic communities. The logical arrangement of the facts, based on a definite point of view on the dynamics of the historical process, have created quite a trouble mostly to philosophers who used to find a solution to the problems by the texts of the classical philosophy or the dynamics of the critical turns in the spiritual development of the Western civilization. It is precisely the respect to the historical experience of the ancient that arose the most significant truths which placed first the progress of the world religions, and second the universal eternal ideas of the Apocalypse, the future, and the fate of mankind, an everlasting model of all our, even most modern, comprehension of the future of human civilization. These ideas underlie the mythologies which are formative of a most interesting and mysterious aspects of human culture. Here is a brief outline of the most significant ideas which directly relate to the issue under our consideration. The most significant facet of these myths is determined by the symbolism which turns human behavior to the Great expectation of the prophets predictions to come true. The charismatic personalities present the predictions of the Holy personality much stronger than the speculations of the most wise philosophers. Philosophy can even be considered as the response of the reasonable, prudent people to the perpetual drive of the ordinary man to transport through his imagination to the holy space of the unreal Earthly Paradise. The great mission of religions was to make a definite model of this everlasting inclination of man, applying both cosmic and geomorphic arguments. This peculiarity of the human mind can be better comprehended by means of the following classification of our idea of God: 1) The anthropomorphic model of God This model has one peculiarity. As the human brain is accommodated to solve simple problems and tasks, the conflict between the simple solution and the complexity in all their varieties provokes a specific behavior on the subconscious level. The simple reason tries hard to explain the complex with the simplified models which the process of thinking arouses. Thus, with this model a diversity of ideas of God takes shape. The idea of

the unity of the world is, for example, mostly strengthened through God. The idea of the unity is as if the most prolific abstract idea, adjusted to the character of the simple man. It is interesting to mention that the peoples who tend to create culture, analytical by nature, which evokes the need of philosophy, technology and logic, tend to adopt a polytheistic anthropomorphic model. Such is the case with ancient Greece. The Jewish way of thinking is, on its side, more predisposed to the alternative model of expressing mostly by poetry, morality, metaphor, religious retort, or historical past which strengthens the authority of the predecessors. This model of thinking strongly ignores philosophical abstraction for which the Old Jewish language, highly emotional and descriptive, almost completely free from abstract words, has a contribution. The height in the development of this model is marked by the Christian religion which, by the idea of God as Father, Son, and Ghost, quite comprehensible to the simple man, discovers the way to a most exciting expectation of the thought: the immediate human touch with the Divine entity as personified by the Son of God. The greatest achievement of this religion is the code of morality. This is the language by which the concrete thinking of the simple man perceives the world of religious ideas. The Christian religion would have been nothing without morality. The Christian morality is the triumph of the picturesque and concrete (profaned) thinking over the everlasting challenge of the abstract, philosophical thinking. Simplicity is here of a decisive priority which determines a very significant point in the overall historical development of civilization. Such religions are Judaism, Islamism, and Christianity. In the Koran we find, for example, another proof for the triumph of the specific religious perception. The Holy Book of the Muslims is most of all a brilliant poem which strikes not so much by the diversity of ideas, metaphors, and historical references, but with the language. The language of the Koran is what morality is for Christianity. Only he who knows the language this poem has been written on can understand its power. This is the Arabian language. A foreign translation is synonymous with the fading of a living fragrant flower. The philosophical abstract thinking does not, however, give up easy. It begins to gradually pervade the system of primary religiousness through the institute of higher theology, academic theological thought which applies the methods of the abstract thinking, thus arriving at another model of God which we shall define as: 2) The non-anthropomorphic model of God. A typical representative is here Spinoza. In his philosophy a radical variant of our idea of God appears for the first time, representing him as the peculiar synthesis of the figurative emotional thinking and the abstract religious thinking,. This is the idea of GodNature. Spinoza treats the world not as the effect of any prime cause, called God, but as a cause for its own sake. Many scientists are apt to consider Spinoza an atheist. But he is not ! Nuton who was very religious, for example, perceived God as an expression of the physical vacuum. The great scientist thinks that empty space is the prime cause of all the rest. Three centuries later, in the theoretical physics the relativist quantum theory of field was launched. According to this theory, physical vacuum is precisely the basic state of the tangible physical world. An idea which was arrived at by the scientific abstraction. Some authoritative theological Christian schools also adopt the idea that the Divine is unattainable even to the most supreme human interpretation. The true sense of God is his incomprehensibility by the human language. The theological irrationalism too much reminds of the philosophical rationalism. The two trends either deny or limit the capacities of human reason in the process of cognition and base the world on something not attainable to reason, being an expression beyond its limits, incommensurable with, even contradictory to, the rational thinking.

The various forms of heathen religions, as well as the rich palette of the Eastern religious philosophical schools, can in some sense be referred to this model of God . 3) The model of atheism This model sets the overall historical diversity of forms of denial, refutation of religious ideas and cults, in the meantime accenting on the values common to human existence and thinking. 1.2. JUDAIC-CHRISTIAN MODEL OF THE SPIRITIAL REBIRTH OF MANKIND The myth of the catastrophe of mankind is an important facet in all initial religious beliefs. The myth of the flood is a typical example for this. It is interesting to note that a catastrophe of the kind is usually looked upon as a new beginning, a process of establishing a new epoch, with a new mankind where order, harmony, and goodwill reign. This universal outlook specifies the nature of the most significant global ideas, fully or partially associated with the cyclic comprehension of Cosmos and history: an epoch has come to an end and a new era begins which is dominated by new people more perfect and noble. In the monotheistic religions there is a diversity of ideas of such a catastrophe. Christianity, for example, defines it as the Apocalypse. This is the end of all Times, the end of a religion, the end of the era of Pisces, and the way is opened for a new religion to come over, for the Aquarius - a symbol of love between people. The multitude of interpretations of this phenomenon, depicted for example in The Apocalypse of St.John, is most generally summed up by the idea that mankind will have to experience the dreadful ordain of W.W.III. which will be a nuclear one. Any prophets, of any religions, predict this thing. The Apocalypse which in Greek means the coming of a new time is an event in human history, not controllable by man, i.e. this is predestined by God and is an expression of Gods will. This will happen, according to the common opinion of all prophets, up till 10 years latest. In the different religions there are different modifications of the story of the Apocalypse. In Judaism, for example, the very place of the beginning of the terrible catastrophe is stated. This is the famous Wall of Weeping which is the subject of a most significant religious ritual of the Judeans. In Islamism the day of the week on which this will take place is specified; this day is Friday; that is why Fridays are days for praying by the Muslims all over the world. The Christian religion shows up an interesting episode. Christ says to the ProtectorAngel: Before we blow our fatal strike on people, I shall mark the foreheads of 144 000 of them. These are people from the 12 Jewish tribes, as 1200 will be saved from each tribe. This would mean that in 10 years only 144 000 Jews will survive out of the sevenmilliard population on the Earth - a meager chance of survival for anyone of us. This is the message of any prophets with no exception. The logic of such type of message which, no doubt, has a global meaning is most of all moral. The evils, sins, and animosity of people would finally mutilate mankind, deprive it of creative forces and of the possibility of self-renovation. Left on its own, without Gods beneficial blessing, mankind will lose its color, be mastered by impotence and sterility. Instead of a painstaking death and regression, the catastrophe (either a flood, or a nuclear war) will cause the many-century world sin disappear right away, thus opening a horizon for new forms of human civilization, more supreme, consequently less susceptible to sin.

There is, however, an interesting point in all these myths. This is the myth of mankind having two different origins. The one is the animal, terrestrial, the other is once again the human but extraterrestrial. In ancient times extraterrestrial, who physically looked like us, but enjoyed a much higher degree of intellectual and cultural development, visited our planet and set in the biological evolution of the Earth. In this way they managed to materialize in the emerging human species much of their divine qualities, characteristic only of God. These qualities were then perceived by the earthly people as an expression of the divine nature, while their descendants even today amaze the simple earthly man with their capacities. Hence, the human race has enriched its experience and acquired its present capacity to dominate over the remainder of the biological world, to perceive God and morality, to penetrate into the secrets of nature and matter. 1.3. THE GLOBAL FORESEEING IN THE PERIOD OF ENLIGHTENMENT. NOSTRADAMUS. In 1503 a remarkable man was born in France. His name is Nostradamus. The story runs that he predicted events which really happened over 400 years, including our time. Here are some of his prophecies. 1) the atomic bomb over Hiroshima; 2) the relaxation of the tension between the great powers like USA and Russia; 3) the appearance of dictators like Hitler, Mussolini, and Franco; 4) The murder of Louis XVI and Mary-Antoinette; 5) W.W.I and W.W.II; 6) the murder of John Kennedy; 7) The Great French revolution. Nostradamus, however, foretold events which had not happened yet. For example: 1) the fall of a spaceship in America in 1997; 2) the display of extraterrestrials by the world television in 1998; 3) the seizure of the aging process by medicine in 1996; 4) W.W.III in 2013, etc. Many people ask themselves: Why cant we know the future as we can know the past or even the present ? Why do some people possess the amazing ability to see future events and this ability of their sharply differs them from their likes ? The philosopher, Morris Meterlink, wrote the following to this: We would most probably need something very insignificant, a dislocated brain cell, a Browns convolution which is positioned in a different way, a thin network of nerves which is add to those which form our conscience, to be able to see the future with the clarity and the magnificent and immutable completeness with which we see the past, there is no reason not to see what does not still exist, because what is still not, must already exist and take shape somewhere Otherwise we must say, insofar time is concerned, that we make the center of the world, we are the sole witnesses which the events anticipate in order to have the right to take place and be respected in the everlasting history of causes and effects It is really hard to us to understand how it happens that the future can precede nothingness, the present be simultaneously the future and the past, or what is still not to be what is already not. Furthermore, it is difficult to us to understand that the future does not pre-exist, that there is nothing in front of the present, and that all is just present or future. It is quite possible for a more universal reason than ours everything to be simply a perpetual present, in which any events are spread along the same plane. Nothing can be said to explain the amazing success of the prophets and foreseers to propagate the future events, as well as the popularity they enjoy. Quite often, the

predictions of popular prophets can be used as a peculiar channel for unveiling the causeand-effect chains of events in real life, driven by the invisible force of the prediction itself, which creates a specific program in our sub-conscience, thus making us innocent participants or witnesses to the process which is predetermined to some sense by the very prediction. Here is an example which is told by the great Russian poet Pushkin: A foreseer told Prince Oleg that his death would be caused by his horse. To prevent the prediction, the superstitious Prince killed his favorite horse and left his carcass in the forest. After many years the Prince, walking round with his friends in the same forest, wanted to see the bones of his loyal comrade-in-arms. With an ironical smile on his face, he stepped on the white skull of the horse, but a poisonous snake, hiding in the eyes socket, crept out and bit the Prince. Then the Prince died. Thought the power of prophets is incomprehensible to us, one of the Great Nostradamus statements holds a key to the revelation of the secret: The trial of the times requires the relevant events to be described by mysterious sentencesMost of the upcoming events are clear and correctly depicted, but I neither can, nor want to elucidate all of them, because, to understand all these horrible events, the fate must begin to come true . So, Nostradamus helps us understand that he has written his prophecies in cipher, by means of a specific code. The coding is necessary for the future generations not to know too much of their fate, as well as of the changes in the world, because this would completely confuse them. Nostradamus maintains that the prophecies can be comprehended after they become a reality. He believes that it will not be before the end of -th the 20 Century that mankind will attain the intelligence it needs for its salvation, that it will be able to control its future and discover the correct code of Nostradamus foreseen events, in order for these events to materialize at a time and on a place, definitely foretold. Nostradamus prophecies, however, do not yield to any uniform decoding. There is in this sense a multitude of schemes for their deciphering, quite different from our idea of the code as a concept. A code is a specific program for a strictly determined operations over a definite piece of information, which are performed to extract another piece of information, new in terms of quality. The existence of various deciphering alternatives on a definite text (the primary information) is equal to what a very popular theorem from the mathematical logic tells us: each general affirmation admits of a multitude of (definite) interpretations. Consequently, the specificity of the metaphorical thinking of the prophets, Nostradamus included , is a peculiar modification of general formulations, equivalent to highly abstract affirmations. In the prophecies of a charismatic personality, as Nostradamus is, these take the form of a synthesis of information, which can be interpreted in many ways. -th It can be said in this sense that the XVI Century fashion to make long-term forecasts of the social phenomena, was an expression of a skill possessed only by charismatic personalities, whose qualities we cannot logically explain. The simple mind comprehends personalities of the kind as predetermined by God. Their insights are intuitively associated with cosmic influences which the simple man cannot perceive or feel. The common nature of the affirmations of these personalities possesses, however, the property of being interpreted (deciphered) in various ways. In the language of mathematical logic this would mean that the art of the popular foreseers is, in the mean time, of their interpreters who through a system of deciphering, suitably selected among many alternatives, sometimes can predict significant, fateful to mankind events some of which really happen.

Nostradamus prophecies are an expression of a complex interaction between the concrete model of thinking of the Jews and the abstract one of the Greeks, which generates the phenomenon of foretelling the future, exceptional by its large scale and popular. They capture our imagination, mostly by the specific picture of the global forecasts. 1.4. THE PESSIMISTIC GLOBAL MODEL OF MALTUS AND ITS INITIAL INEFFECTIVENESS. The worries of the people taken down in the global forecasts in the eve of the X19 th -th Century and those in eve of the 20 Century slightly resemble. Two centuries ago the revolutionary wave which first rose in France spread over to the neighboring countries. The widely-proclaimed idea of Freedom, Fraternity and Equality did not promptly lead to the representative political system of the republican democracy; it threw the people of France into the fire of chaos. This is a fact that feeds up a destructive revolution, gives birth to demagogues and fierce street mobs, arises genocide and violence, engulfs all its children, and leaves behind itself the grayness of an all-spreading destruction, poverty and despair. As a result of this the monarchs of the other European countries such as England and Russia responded to these events by suppressing the emerging revolutionary movements in their countries, which was a serious delay in the rise of the modern democracy in Europe. -th Pretty analogical is the situation in the end of the 20 Century. The revolutionary wave in Eastern Europe and the ex-USSR has swept off the communist regimes in these countries. Instead of brisk and effective democratic changes, the revolutionary events have created an economic chaos which impoverishes the people in these countries. Under the impact of the boring chaos which predominates the policy and the economy of these countries, a revival of some old forms of social life and a serious rebirth of nostalgia for the old time are witnessed which will, no doubt, create difficulties to the development of some of them, delaying or completely preventing the process of integration of these countries into the world community of democratic societies. For the outburst of the revolution in France in 1789 two factors played a significant role. Firstly, these were the overcrowded and overtrimmed towns and the growing unemployment in agriculture. This caused a heavy deficit of foodstuffs, a shortage of lodgings, clothes, etc In Paris over 100 000 homeless people lived who roamed about the streets and plundered, not finding any subsistence means. In those times the total population of France was not more than 600 000. Try to imagine the picture of poverty in this French city, in which one person of every s19 was homeless and wretched. As in Paris, so in the bigger towns of France, tens of thousands of unemployed people spent the nights outside, while in the days roved about the streets, thus imparting a peculiar color to -th the French social reality from the end of the XVIII Century. Later on, this poor mass founded the popular political trend of sankulots (i.e. of those who did not even have knickers), who greatly contributed to the political and economic chaos in postrevolutionary France. There is, however, another factor which also played not an insignificant role. This is the organized intervention of a world conspirative system which in those times began to seriously influence the organizational aspects of the revolutionary phenomena in the communities. We shall deal with this matter later on. -th It is obvious, however, that in the end of the XVIII Century there is in the world a strong indescrepancy between the number of people and the resources. An observer of this phenomenon was the English parish priest, Thomas Robert Maltu, who wrote his

Essay on the Principles of Population in the Light of their Impact on the Future Development of Society, which came out of print in London and New Work in 1798. In those times London numbered about 900 00 residents, as the street merchants, the criminals, the pick-pockets, and the homeless children comprised a dominant component within the demographic space of the English capitol. All of us have read the books of Charles Dickens, watched the works of painters and the lithographies of those times. The picture of distress is appalling. This is how Maltus summed up the situation: the power of the population is 1 much greater than that of the land to produce foodstuffs for man. . The author of the essay reports that the population of the world is doubled each twenty five years, without having any warranties that the production of food can be increased by the same rate. This fact contradicts to our knowledge of the properties of land and derives a maxim, which have become popular later on, that foodstuffs grow in an arithmetical progression, while population in a geometrical progression, i.e. much more promptly. Maltus is, probably, the first to render a pessimistic global forecast that in the future a greater abyss can be anticipated between the need of food by people and the capacity of the cultivable land to meet the need. The outcome is inevitable: starvation, diseases, poverty, social collisions, wars, mass death. It is interesting to note that in Maltus times there were also advocates of the traditional optimistic model of the salvation of mankind. In those times such were the writers Kondorse and Godwin. They maintained the idea of the perfection of man an d mankind. Disregarding Maltus thesis, they admitted that, inspite of the temporary crisis in society, the growth of human knowledge, the inexhaustible inner resources for selfperfection and development of science, will help build a society free from crimes, illnesses, and hunger, a society which will be more just. In this way a new trend comes into being in scientific thought in connection with the inevitable issues: the controversy between optimists and pessimists which continues in various forms till today. The controversy between these two trends in the end of the XVIII th Century was settled in favor of the optimists. Over the tens of years that followed there was no gigantic inevitable hunger, as it -ies -th had been predicted by Maltus. The industrial revolution in the 30 of the X19 C in England set the beginning of the so-called industrial era. Till about the end of the century the revolution helped satisfy to a certain extent the hunger of the mobs, but it did not solve the social problem. Many people went to the towns in quest for a job in the emerging industry. In the big towns gloomy quarters of promptly-built hovels began to take appearance; there was no water and lighting, heating and drains; children were born there; they were deprived of any elementary medical help, food, clothes, and education. In those times in the world there was, however, a potential for emigration enough. The English people, for example, avoided the catastrophe, which Maltus had predicted, by emigrating to the American colonies. Millions left the British isles in search for better conditions in the world. Statistics points that between 1815 and 1914 about 20 million Englishmen left the country as emigrants. In 1900 the population of England was about 41 million. If there had no been the emigration, over 70 million people might have lived in the country in those times. Maltus could not, however, predict not only the industrial revolution and the emigration, but the considerable advance in agriculture which later on grew into a real 2 agrarian revolution . The revolution was mostly generated by the introduction of improvements such as the new methods of crop-rotation, the new chain methods of

breeding animals, the better farm-running, the new tools and machines , the cultivation of the march-lands, the introduction of new cultures (say, the potatoes), the better means of communication and transportation which enhanced the effectiveness of the touch between the producer and the market, etc. So, the power of land began to gradually draw level with, even in some cases to outrun, the power of the population, in terms of Maltus, thanks to the inventiveness and the knowledge people little by little accumulated. The impact of industrialization was most strongly expressed in England. Facts spoke for the results of that peculiar revolution: the introduction of the steam machines as a production power which enhanced the labor productivity in various branches of economy many times. This was the outcome of the replacement of hand-labor by mechanical facilities and the use of non-living power (steam, electricity), instead of the power of human muscles and animal-traction. The advantages of industrialization were, however, initially accessible only to a -th limited part of mankind. In the X19 Century, for example, the population of England as a whole rose four times, while the national product grew fourteen times under the effect of the ongoing industrialization in society. Unfortunately, the flow of extra material wealth was not evenly distributed among people. The industrialization caused a prompt enrichment of the entrepreneurs, inventors, factory-owners, and bankers. The industrial revolution really found a radical solution of the establishment of new positions of employment, but it did not solve the social problem of a series of generations of workers, who experienced the dreadful conditions in the factories, the heavy labor, and the low payment. The achievements of the industrialization of the English society had an impact on other countries like Belgium, Germany, the USA. Those countries which did not right away adopt the tendency, legged behind at a permanent, even growing population increase. In 1750, for example, India and England had the same level of existence. In the end of the -th X19 Century the level of existence in India was already 400 times lower than that in England. Ireland, which was placed in unfavorable conditions of development by a variety of reasons such as the foreign political supervision, the lack of energy resources (coal), the low consumption per capita of the population, the poorly-developed agriculture, and the traditional religious opposition between the various strata of the population, was for a long time indifferent to industrialization. The outcome of this was the decrease of its -th population by over one fifth in the middle of the X19 Century. Inspite of the initial hardships, the industrial revolution can be considered as a most significant event in the history of mankind. The revolution in power which generated the transition from the monarchist rule to the representative form of the civil rule, the revolution in comprehending the rights of man as provided by the basic law of the structure of democratic society (e.g. the constitution of the USA), and the revolutionary in its sense conception of the role of organizational and political measures in society towards facilitating the uneven distribution of the goods which mankind begins to produce (Marxism, Social-democracy), all this refuted in one degree or another the pessimistic -th forecast of Maltus which he announced in the beginning of the X19 Century. The question arises of will ever there be a limit to the resources which give us strength to successfully oppose to the ever-growing increase of the population on the Earth. We shall try to respond to this question through our analyses in this book. 1.5. THE RISE AND THE ESSENCE OF GLOBAL ECOLOGICAL FORECASTING. THE DEMOGRAPHIC EXPLOSION

The development of society follows an exponential law. The exponential function in terms of mathematics is in that its graphic representation as a geometrical curve quickly grows towards infiniteness. In the natural conditions of life the curve inevitably becomes crooked due to two basic reasons: 1) The natural self-regulation of things in the life of society where spontaneous processes play an important role; 2) The conscious intervention of man in the course of events and various phenomena. We shall try to show that, looking for a solution of the global problem, there is a third approach which is essentially different from the already mentioned two ones. The analysis of the ecological problem is closely linked to the demographic explosion; that is why we shall begin with it. -th Already in the 19 Century the America scientist D. P. March analyzed the various forms of negative impact and destruction of the external environment by man, which disturbed the equilibrium of nature in the system specifying the parameters of our life on the Earth. In most general terms, living matter and the medium in which it existed and evolved represented a thin, feeble and insignificant layer, as compared with the volume of the Earth, in which was focused not more than one milliard of the planets weight. When Maltus wrote his Essay on the Population, the population on the Earth was about 1 milliard human beings. This number had been gained for several million of -th years. In the 19 Century the population on the Earth increased twice and reached 2 milliard, while in the period between 1925 and 1876 once again it doubled, thus becoming 4 milliard. Towards 1995 it was already 5,6 milliard. This rate of the earthly population-growth is subordinated to the law of exponential increase. It is quicker even than the geometrical progression by which Maltus proved his thesis. h If forecasts of the natural fall of growth come true, one can expect in the 20I Century the population to continue increase with disturbing rates towards mid-century. The anticipated stabilization, even the reduction, will take place towards 2100 when the population will become 10 - 15 milliard. The assessments of the growth of population generally indicate that the sporadic mechanisms, which determine the increase of mankind today, could generate stabilization too late, when the menace of all mankind will be a process unpreventable by any means. The forecast of the period till 2025 can turn out to be the most precise one, because statistical laws today afford a possibility for a reasonable prognostication of a period not longer than 30 years. The population is anticipated to become between 7,6 and 9,4 milliard till 2025. The process of the growth of population can be compared with the own movement a heavy body. The heavier the body, the bigger the own movement, and the less unsuccessful our effort to stop the movement. There are, however, two peculiarities in assessing the population-growth. The first is the uneven nature of the growth in the various parts of the world, the second is the existence of a natural limit to the resources which will this time come to the point of complete exhaustion, i.e. the point after which any possibility to reproduce the resources will be in principle impossible. The remarks in this sense are as follows: If other factors, like the impact of the technological growth on the ecological environment, are not taken into account, then in

theoretical terms about 25 milliard people can live on the Earth on a level equal to the present living standard of the USA. This mechanical evaluation is, however, too far from the real situation of things. It is hard to predict, say, the factors which exert influence with the rise of the volume of agriculture which is a sphere most polluting the ecology. I was personally involved in developing models which mathematically describe the process of saturation of production with food resources in the world. The most general evaluations indicate that along the line of different parameters the maximum of this function is always arrived at in the same point, located within the interval 2010 - 2015. This is an interval of 5 years, a moment in the history of mankind. In this period the population of the Earth will have most probably become 6,5 milliard which means that any further growth, as stated in the forecasts of the period till 2025, till 2060, and till the end of 2100, will prove to be far over the capacity of the earthly resources which are necessary for a simple, even a biological existence of the world population. It is interesting to note that these evaluations do not include the consideration of the consequences of the ecological pollution of the environment as a result of the growth of population, the possible changes generated by the warming of the atmosphere, the consequences of the ozone layer getting thinner in the stratosphere, the consequences of contaminating the environment with chemical and radioactive substances, the consequences of the social pollution caused by the changes in the behavior and thinking of people which would be much more different from what we find today in the conditions of an environment still possible to live in. There is, however, another factor which is rather disturbing: Why does the population of the poorest countries in the world grow most quickly, while that of the most developed ones grows most slowly or even it does not grow at all ? Some observers explain the fact with the circumstance that the poor countries are today in the situation of England and France in the time of Maltus. These are, most generally speaking, agrarian communities in which the heightened living standard has sharply reduced the rate of death without this bringing any change in the traditionally-high 3 degree of reproduction of human resource within the family . The population of poor countries like China and India today numbers 1,13 milliard and 853 milliard, respectively (data from 1990). It is quite possible towards 2025 these numbers to become 1,5 milliard and 2 milliard, respectively. Other demographic giants which hold a low standard of life are Pakistan, Indonesia, Brazil, Mexico, Iran. The most important thing we can say in this light is that the natural development of the production in these countries follows the line of development of the more-primitive agrarian and industrial forms, characteristic of past periods of progress. These countries are still too far from the informational stage in the development of economy. They slowly and imperceptibly turn into zones of concentration of polluting agrarian and industrial productions, some of which have been transferred over from the developed countries, which is a new stage in the world division of labor. The poor and overcrowded countries develop agrarian and industrial economies, while the developed ones and those which have a zero surplus of the population transform into peculiar economic aristocrats, which most of all develop modern informational economy; they handle purely-intellectual products of knowledge on the basis of which they develop informational machinery, electronics and highly-technological systems, thus making expensive products. All this allows the rich countries to buy without making any effort the necessary agrarian and industrial goods that are polluters of the living environment, for which they spare but a small part of the wealth acquired in their informational economies.

The not infamous banana republics, for example, come into being as a result of the collision between the powerful informational economies and the agrarian economies of the poor backward countries. The world economy more and more turns into a peculiar m19ture of mutuallyinteracting agrarian, industrial, and informationally-oriented economies, in which a new economical hierarchy in terms of quality begins to take shape in the world. Many American citizens, for instance, still remember the dirty air hanging over Pittsburgh where earlier the steel production of the country was concentrated. The people walked outside, holding handkerchiefs against their noses, while today Pittsburgh is a pure and friendly town. Why is it so ? It is so because the USA does not produce steel any longer. It buys steel. Even small Bulgaria had a successful appearance on the American steel market, nevertheless that the residents of the city of Sofia were exposed to the ecological blows by the metallurgical works of Kremikovtsi which had irresponsibly been constructed in close proximity to the city. Today Sofia is deprived even of water because this giant not only pollutes the surrounding atmosphere but consumes too much water which is necessary for potable and life purposes of the population. Thus, a Bulgarian city, the capitol of our country, has been suffering loss for milliards of dollars, in the meantime the clever businessmen making profit from the sale of steel in the USA for hundreds of millions of dollars annually, i.e. less than loss is. Everything points to the fact that today conditions are radically different from those in Maltus time. Yet, the question of will mankind find a way out of the new global crisis which will be generated by the new forms of demographic explosion and the aggravating ecological situation, remains for now unanswered. Is it possible to develop new technologies not polluting the living environment, to discover new sources of energy to conquer the cosmic space ? We need this to be able to look for a solution of the earthly global problem and establish a contact with highly-developed civilizations which can help us in the upcoming disaster Will, after all, human brain, which is the main pledge of success in this struggle, turn out to be at the level necessary for our saving ? We shall try to answer these questions in our book. 1.6. AN ATTEMPT TO MOTIVATE APPROACH TO THE GLOBAL ISSUE THE NECESSITY OF A NEW

In 1968 the Italian economist with a left-Marxist orientation, A. Petchey, launched an international social organization, called the Roman club. It aimed at studying and deepening our knowledge of the peculiarities in the development of mankind in the epoch of the scientific and technological revolution. Members of the club are about a hundred scientists, public figures, and businessmen, mainly from the developed democratic countries, which is already a prerequisite for its limited and a single-viewpoint- based nature. The club encourages the studies of the global issues, promotes the formation of the world public opinion on these matters, looks for a dialogue and for contacts only with the upper political spheres in the countries of the world, which emphasizes its closed and elite nature. The first, most famous, report of the Roman club created a stir. Its authors stated their generalization that, on preserving the existing tendencies in the scientific and technological progress and the global development of economy, a global catastrophe will -th have to be anticipated in the first half of the 20I Century. The Roman club considers the way out of this situation to be the idea of the socalled zero growth, a bit later put down as restriction of growth, which they

recommend to all countries in the world, irrespective of their religious, economic and cultural dissimilarities, demographic specificity, etc. The members of the club offer a program which is of rather left-liberal reformistic nature, i.e. the type of reformism that has caused the chaos in the ex-socialist countries in Eastern Europe and the ex-USSR. Furthermore, in the writings of the club one can perceive an inclination to firm, mechanistic and technocratic measures for the regulation of the process, which, as we shall see further, is a peculiar international modification of the totalitarian principle of rule, but applied to the entire system of mankind. Such an elaboration of the matter is in principle wrong. The mistake which was already made on the level of the public, regional, and social organization of rule, if once again made, this time on the global level of the world community, will generate the engrossment and acceleration of the global catastrophe. This will affect not only individual peoples or countries, but mankind as a whole. The program proposed by the Roman club does not give sufficient heed to the regulatory regional prognostication which can open the ways for solving the vital regional problems, recognizing the details in the extrapolation of the observed tendencies for the future development of individual regions in the world. We think that an approach of the kind will inevitably result into a confrontation with the world organizations like the United Nations Organization and the World bank, which have been building their strategies on the same matter from quite a different angle. The firm strategy of the Roman club will for sure place them in conflict with the regional structures of the world system, which cannot in any way be synchronized with the explicit centralist mode of rule of this club. Moreover, the idea of a zero or limited growth, as applied by the principallywrong political position of the left-liberal reformism, will for certain derive the breaking of the natural economical links in the international relations. Huge economic complexes, having been formed with a lot of effort and funds for many years, can lose their economic expedience, thus causing chaos in a multitude of national and regional economies. We have already been watching a similar situation in the economic, left-liberal in its nature, reformation of the ex-USSR, where the interruption of the natural economic links from the past created chaos in the economical systems of the ex-republics, making up this union, with a subsequent twinkle of trends towards renewing these links at an already higher cost than that the one these reforms were initially planned. The prescriptions and recommendations of the Roman club do not recognize the specificity of the informational economies, the phenomena which arise in the interaction between the agrarian and the industrial structures with highly-technological informational systems of the developed democratic countries. The application of the project of a zero or limited growth in its present state will inevitably produce a colossal economic tension in scopes which many times exceed the scope of the crisis in Eastern Europe and Russia from 1989, this time dragging milliards of human beings in the crisis. Moreover, to hold such a big initiative requires a large-scale coordination of the actions, focused in an uniform center, which will place too much authority into the hands of this institution. These actions will from the very beginning be useless, if not accompanied with drastic measures for reducing the world population. The question arises: How will all this be done ? Otherwise, the zero growth will very soon become a social bomb with an unprecedented force. One should bear in mind that the hidden world elite system of rule inevitably intervenes in all forceful forms of authority in society, which concentrate tremendous administrative might in themselves. We do not mean that the members of the Roman club are a part of it. Our main purpose is to prevent these people from their serious delusion of considering the theoretical potential they have not to be enough. We hope that

the ongoing analysis will help adopt a new approach to the global problem, different from that of the Roman club.

CHAPTER TWO THE INFORMATIONAL SOCIETY IN THE LIGHT OF INFORMATION 2.1. DEFINING THE CONCEPT INFORMATIONAL SICIETY. PRINCIPLES. The rise of the informational society is essentially the process of coming into being of new phenomena in the global nature of humankind. Many people think that this is a new form of approximation and integration of the peoples and countries, a new higher form of political organization, a new stage in the advance of technologies, new systems of values, around which the unification of the world community is about to take place. But the very concept informational presupposes something pretty specific. Some popular classifications (e.g. of Toffler) qualify the informational era as the third world wave, following the agrarian and the industrial ones. W.W.II which is the starting point in the informational era abolished the colonial empires (the British, the French, the Dutch, the Portuguese, and others). The events of 1989 almost did away with the Russian empire. The farm has become the symbol of the agrarian phase of development (the first wave), the factory has become the symbol of the industrial phase (the second wave), while the office equipped with computers with an access to a definite informational flow has become the symbol of the informational society. The symbolic representation of the phenomena is not, however, profound. That is why we think that any efforts to traditionally depict and define the concept informational society reflect just different aspects of its nature as a social phenomenon; most often they do not recognize the specific traits of the concept. For this purpose we shall need some preliminary explanation. In the historical development of the natural sciences one can lay down the following peculiarity: The mechanistic picture of the world has been replaced by the energetical one, while the latter in its turn yields place to the informational and the cybernetic ones. The way of science had been long before it became clear that each state of the tangible world was a process, not a frozen immobile picture. In nature there are not immobile and perfectly static states, there are only processes. This generalization inheres a paradox: if everything is a process, i.e. something which changes, then the whole world has to be treated as a process, too. This means that its fundamental nature must be changing in any way. If the world as a whole is a process, can we define its nature as an equilibrium-based one: is the world as a whole an equilibrium ? Moreover, an indisputable and well-tested physical law says: any closed, i.e. left on itself system strives for an optimal state of balance, the most characteristic of which is the chaotic state of the structures in it. This is the famous Second Law of Thermodynamics. It seems at first sight that there exists a huge abyss between the logic of the world as process and the logic of the world as equilibrium. The complication of the structure of the systems in the various processes which proceed in our surrounding world seems in this light to us perfectly incomprehensible. In some biological systems, for example, processes of reducing the entropy, i.e. increasing

the degree of organizational order, are witnessed which results into enhancing the role of the processes in these systems. Can equilibrium in the world promote the processes which always proceed within a gradual world balance ? This paradox can in some sense be settled, if we consider the following statement as true: for a general property of the ingredients of a definite organization to have a meaning, said property must not be a property of the entire system generated by the organization. Otherwise, the logical paradox is inevitable. This law provides that if anything that surrounds us is a process, the world as a whole is an equilibrium. Any closed system strives for an equilibrium because it is a miniature model of the world as a whole. The world as a whole cannot be a process, because this is the most important, universal property of its components. If orderliness is, for example, the most significant property of the single parts of the whole, the latter cannot in principle be a system, as per the above-stated law. To put it into another words, the system of all systems is not a system any longer. This is a law which can be used to explain many paradoxes in mathematics and natural sciences. Nature does not, in its turn, tolerate logical paradoxes. They are characteristic of human thinking. If we try to embroaden human thinking with a law of the kind, then man will not be astonished at a paradox popular in the past: is the multitude of all multitudes also a multitude ? If we admit that the multitude of all multitudes is also a multitude, we shall in this way open the way for innumerable difficulties to rush into the rational depiction of the fundamentals of human knowledge. If we admit, however, that the multitude of all multitudes has rather the properties of the single entity, then this will entail quite untrivial things. It is obvious that they cannot be reduced to the dialectical law of negation. It can be said in this light that the general universal properties of components disappear forever in any emergence (i.e. any process of forming the properties of the whole). We shall briefly call the above-defined law of disappearance of the general universal properties of components in the emergence the principle of the emergent ban . This is indeed the first principle of the informational society. We shall derive the second principle of the informational society from 4 considerations which generate from the philosophy of equilibrium or, to put in brief terms, from equilibrology. This philosophy maintains that the substance of the world is different from the substance treated by the philosophy of dialectical materialism, though both approaches adopt that it has a changing nature. While dialectical materialism accentuates on the contradictions defined as a basic driving force of evolution, equilibrology emphasizes on dynamic equilibrium, the pledge for which is the different degree of impact on the processes by the specific (individual) features of things in life. It follows from here that the fundamental nature of laws and regularities is not a central issue in dialectical philosophy ( it is here most often ignored or comprehended in the light of rationalism). This issue is, however, of exceptional significance in the philosophy of equilibrium. If we consider the individual features of things only as the result of the operation of the basic laws of nature, i.e. that they are real only in the absolutely-reductionalistic sense as defined just by the nature of the fundamental constituents of the tangible world, then the statement of eqilibrology is that the most important property of life, i.e. equilibrium, will be lost in this way. For reasons of equilibrium we have to simply accept the relative independence of the existence of things ( i.e. the availability of properties which are specific only of a definite thing). The unifying force of the laws of nature is in that the latter reflect in a

peculiar way the synthesis of the common properties of individual entities, which opens horizon for the freedom of individuality, focused in their specific properties. The individual properties of things can, in their turn, also generate laws and regularities. They are, however, of another nature, perfectly different from the nature of the laws of the fundamental structure of the world. Whoever can say for sure that preliminarily information, like for instance the system of the Roman law, is coded in the fundamental laws of nature ? What is the nature of the social laws ? Where do they generate from? What do they mean ? To associate these philosophical reasoning with the concept informational society, we shall begin with the following: 1. In science there are two basic trends in the interpretation of the concept information. The first is attributism, according to which information is qualified as the property of all tangible objects (A.B.Bazhenov, B.V.Birukov, A.D.Ursul). The other is functionalism, according to which information is associated with the functions deriving from controllable systems (living and cybernetic) and from phenomena in self-regulating systems. To functionalists who disregard the principle of history approach self-organizing systems are a fact, torn away from the overall preceding evolution. Attributists most often look for ways to explain the emergence of the complex processes of self-organization, the process of coming into being of life included; functionalists keep silent on these matters. 2. In the light of equilibrology information can be divided in three basic categories: a) information which derives from the common laws of nature; b) information which originates from the common concepts of language (i.e. color, taste), and c) information which generates from the specific properties of things in life ( the properties of single entities which are not reduced to the common laws). If we adopt the narrow comprehension of information as being the transmission of signals in controllable systems which have naturally come into existence in living matter, then we have to question the full continuity of tangible formations in the evolution extending from the simple to the more complex, from the non-living to the living. N.N.Moiseev holds, for example, that concepts like information and feedback are 5 perfectly unnecessary on the level of organization of non-living matter . According to other scientists, a feedback really exists (hence, information exists), because the objects of non-living nature are peculiar aggregates of world information, focused in their own organizational structure. The electron as an elementary particle is, for example, a bearer of information of the universal structure of matter which manifests its properties also on the higher organizational levels of stars, galaxies, even the Universe as a whole. Does the electron, however, bear comprehensive information of the overall diversity of individual features and properties which arise in the varied trajectories of the evolution of the tangible world ? If it doesnt, then, where does the new extra information, which is concentrated in the individuality on the higher levels of the world hierarchy, come from ? The natural sciences admit that the condition for an information to exist is the availability of source, connecting channel, and recipient of information. This is the socalled operative information. The meaningful information as focused in the structure of objects does exist independently on the operative one. This is a potential form of information which in the life of living matter is used for the purposes of knowledge and management. The structural information, which has been accumulated in the process of human understanding and human experience in general, is a peculiar connecting channel between man and nature. Irrespective of this, an obvious human quality introduces confusion in the consideration of these issues, namely that our human thinking is also a peculiar source of information. If we treat the human mind as the aggregate of the functional form of

information, the question will arise: does function have its own existence ? Can information be treated as a self-organizing object torn away from its structural generator ? A philosophical trend exists which denies the independent ontological reality of general concepts of thinking, though they are recognized as a synthesis which occurs just and only in the human mind, a process in which the unification of the similar features of the single entities takes place. This is the so-called conceptualism in philosophy. Everything points to the fact that the human mind possesses a universal quality which places the concept of information in a peculiar position. The human mind has the property to mirror the objective reality in quite a specific way. Our observation of things generate the conclusion that there are similarities between them which predetermine the formation of new abstract ideas, expressed by concepts suitable for the structure of language. The philosophical school of nominalists denies, for example, the objective nature of abstract ideas and general concepts which are called universal ones. The philosophers maintain that the universalities which belong to this school does not really exist; they do exist in thinking. In the light of information, however, the general concepts and ideas have the property to tolerate varied interpretations which, in their turn, have a specific informational form, i.e. they can already be referred to real things in life. The question here arises: what is really, then, general concepts (universalities) or their interpretations ? Isnt the reality of universalities potentially vested in their interpretations ? Equilibrology renders a possible answer to this question. The specific properties of single entities have their own independent existence. They underlie the peculiar selforganization of functions, arising in the human mind, which we call human thinking. In this process the information in the form of function can be an object of self-organization, just like the various tangible structures are the object of self-organization in the physical world. Their representation in the real world is homomorphic (homomorphism is the correspondence between the components of two multitudes in which several components of the first multitude correspond to one and just one component of the second multitude). The only inconvenience here is that we cannot explain the constructiveness of such a type of self-organization in meaningful terms. Obviously, the reasons can be various, as for example that the new information is the fruit of divine intervention. Briefly, we shall call this property of the functional form of information constructive irrationality. In this way the dissimilarities between attributists and functionalists in the interpretation of the concept information acquire a new, more complex sense. Constructive irrationality swallows both the causes for the processes of self-organization in inanimate nature and the causes for the coming into being of life. It takes out the irrational nature of a part of the world order, elucidates the contribution of the spontaneous processes in evolution in a specific way, and accentuates on equilibrium. All this reasoning helps us lay down the second principle of the informational society: On a definite stage in the evolution of society the information which derives from the structure of this system begins to acquire the nature of a self-organizing entity, i.e. information itself begins to produce new information which inevitably generates the need for the feedback in the system. We should right now specify that this principle essentially differs from the traditional outlook on the link between entropy and information, which reveals only the qualitative aspect of the concept information. We shall make another example: the unordered multitude of varied information, concentrated in a pile of random books, can raise the degree of its orderliness by introducing new information determined, for example, by any concrete classification of the books by theme, alphabetical order of authors or

books titles. This means that the initial volume of information which is concentrated in the books is organized through new information. Nowadays, tremendous investment is put in creating global networks of data-bases. The accumulation of these colossal volumes of information, treated by the speed of modern computers, becomes not only a mechanically-accumulating resource which is continuously increasing in terms of volume and access, but a new quality in the structure of society which strengthens the power and the capacities of the common all-planetary Reason. The functions which derive from this new informational system already take their own existence, which does not proceed from the existence of the structure of said informational system. This is an expression of a new supreme form of equilibrium, refereed to a process which in some sense resembles human thinking. In the light of equilibrology the essence of phenomena and processes in the informational society are reduced not to the exchange of energy between structurally-formed tangible elements, but to the function controlled by the multitude of spontaneous foci of enhanced activeness, stirred by the contact between the consumers and the inexhaustible resource of information. Consequently, function in informational society can take a new image ( it can self-organize), which means that other functions of no real structure arise as well; they are, however, a cause for creating new links ( similar to the process of thinking in the human brain). The new functions arising in similar processes make the new knowledge which predetermines change in complex social systems. To lay down the third principle of the informational society, we shall study a peculiarity of the constructive processes in nature, deriving from a new outlook on chaos and self-organization in the natural systems. It is known from the classical thermodynamics that the constructive processes in the tangible world proceed in complete conformity with the law for growth of entropy (a measure for the lack of orderliness in systems). But, the condition for this is that if anywhere entropy locally weakens (i.e. order strengthens), the same quantity of entropy will obligatorily arise on some other place, thus compensating the weakening ( this is a specific law for conservation of entropy in the world). Consequently, the local weakening of chaos, as reflected by the quantity of entropy and comprehended as the expression of a definite structure, is always accompanied with a relevant strengthening of chaos on some other place. Moreover, this means that if there are conditions for self-organization of the very informational flows ( as it happens in human thinking or in the informational society), there must be a feedback between the structures producing the informational self-reproduction and the other parts of the system. This means that the excess of information which is, for example, produced by the informational society must be consumed anywhere else for equilibrium to exist in the overall system. Similar to the human brain, which transfers the excess of order to the rest of the human body, for which the chaotic state is more common, the excess of information in the world system generated by the advanced informational societies must be consumed anywhere else. This means that the somewhere else must be in a more chaotic state, because, otherwise, the general equilibrium will be disturbed. Obviously, the uneven development of the different countries in the world is due to profound reasons, which can be elucidated in the following way: The emergence of the complex structures both in physical reality and in society is subordinated to an interesting peculiarity which we shall illustrate by example from physics: why does not a drop of oil dissolve in water the way as a drop of ink does ? Anyone of us knows from his high school days that the differentiation under question between the two phenomena is based precisely on the tendency to rising or, which is the same, increasing of chaos in the system of water, i.e. the dissolving substance. There is,

however, a fundamental difference in the behavior of the molecules of oil and ink in water. And this difference sets an important point in the character of the natural processes; this point is of general fundamental nature. It relates to the fact that to help the oil to dissolve in water, the energy of the disuniting molecules must be entered into the water in the form of heat. But the molecules of oil have the property to surround themselves with water molecules, thus forming a peculiar cover around themselves. Consequently, the water molecules are given a degree of arrangement (order), higher than that when there are no oil molecules. Such a cover corresponds to the emergence of structure around any molecule of oil, which contradicts the law for growth of entropy. Under this law it is energetically more unfavorable the oil molecules to be surrounded by water molecules, rather than by molecules like them. That is why, the appearance of big drops of oil floating in the water, a fact anybody of us has watched, is the expression of a fundamental law of nature and a peculiar property of the oil molecules derived from their touch with the water molecules. The molecules of oil which enjoy such a property in water are the prototype of a specific category of elements in the tangible world. We shall conditionally call them constructive elements. The emergence of the complex systems and structures in the world is generated by the tremendous diversity of constructive elements and their relevant mediums. And contrariwise, the molecules of ink dissolve in water because they do not have the property to form a cover of water molecules around themselves. That is why it is energetically more favorable for these molecules to separately exist in water. Tangible objects of the kind are the prototype of many destructive elements in the tangible world. We should, however, say that the concepts constructive and destructive elements make sense, only if referred to a definite medium (background) of other tangible elements with which they interact in a definite way and which, in one degree or another, have identical properties. Informational societies are those societies, in the transitional stages of the development of which the constructive elements prevail. Pursuant to the above-stated second principle, between a developed informational society and the rest of humankind interrelations arise which resemble the properties of controllable systems (feedback). These can conditionally be said to be characterized by the following peculiarities : 1. Informational recipient, i.e. of a part of the general structure of the system in which more primitive, thus more apt to chaotic state, components prevail, which in their evolution have not reached the highest informational stage of development; 2. Aggregate-generator of informational flows, i.e. of a part of the general structure of the system which has not reached the informational phase of development; 3. Calibrating factor between the informational entities of recipient and aggregategenerator. This means that the system of coding and decoding of information in the form of signals, substance, and energy, exchanged between the recipient and the aggregategenerator, must be unified. In the human organism, for example, the brain is the aggregategenerator of the information, the rest of the body is the recipient, and the calibration of the informational flow between them is realized through the unity of the structure of DNA, established in the same way in all biological cells of the organism, including the nerve cells of the brain; 4. High-duty protection of the aggregate-generator against the impacts of the recipient. In the human organism the human brain has such a protection to keep it safe from the entropic flow of the rest of the body in a rather reliable manner. In the social system of the world the emergence of protective symptoms is observed also in the informational societies. The Agreement of Schengen between the

countries of the European community is, for example, a system which is made to protect and in some sense prevent the highly-cultural informational community of the WestEuropean countries against the chaos of the remainder of the world. This tendency will most likely be strengthened in the future. The protective system of the informational societies, for example, does not necessarily mean complete isolation. On the contrary, the life of mankind would face catastrophe, if the exchange of information, substances, and energy, will absolutely be ceased. The barrier is concerned only with the destructive elements which would strengthen entropy in the informational societies. The existence of informational societies in the world system has determined the rise of a perfectly new interrelations between the countries. Relations of the type are not usually reduced to spontaneous self-regulation which is analogical to random selfregulation in nature. The equilibrium in the world system, when there are informational societies, could be preserved, only if the interconnections between the countries follow 6 the rules of management of the II type, which we shall describe in detail in this book . We write in this book that the idea of the rationally-ordered system is an illusion which is in contradiction with the fundamental laws of nature. The introduction of order by the strictly-determined pattern of rationality is more a way leading to instability and chaos in the complex systems. Order, as comprehended in the light of the traditional approaches to management, is always related to the formation, standardization, strict determination of hierarchy and structural details. Bureaucracy and the principles of cybernetic management, comprehended only as hierarchy, rationality, formalization, regulating function (control), based on order and subordination, is still an acceptable pattern of organization in the management of a wide range of social systems. All experts in the problems of management are unanimous that the only meaningful pattern, which allows for formation and mathematical modeling in this field, is cybernetics. Many of them, however, admit that the simplified and linear thinking, characteristic of traditional formalizing, cannot respond to all problems arising in the managing structures. This is most often explained by the fact that beyond the rational order, informal connections and communications, determined by behavioral and psychological factors, arise which in some cases can aggravate, while in other improve, the qualities of the formal order which is established by the management. In the ever-complicating situation in the modern social systems (companies, enterprises, corporations, countries, international communities) the logic of bureaucracy - the strict observation of the established formal order - very often begins to impede development, generating sharp and irresistible conflicts. Even to describe this phenomenon, the modern management (the modern theory of management) has introduced the concept useful disorder. It is most often studied in terms of linguistics (i.e. it is not incorporated in any formal patterns). The form of description is here the prescription and recommendations which are designed for the modern managers. The concept useful disorder is identical to the concept spontaneous order This is not chaos, but order which is derived from the mechanisms we have already defined as constructive irrationality. The informational flow, as determined by the spontaneous order, allows for the analysis of factors, like the safety and stability (equilibrium) of controllable systems, the effectiveness of managerial decisions, the reduction of the way of information, the reduction of informational noise, the increase of sensitivity to weak signals, the encouragement of informal connections in common systems, of standard decisions and patterns of behavior, and of aspirations of people to greater autonomy and independence. We show in our writings that on the basis of certain admissions the managerial mechanism can be modeled also in terms of the equilibrium of controllable systems. We call this pattern the management of II type. It is a reflection of equilibrological factors, which is essentially different from the cybernetic principle of

management which is called by us the management of I type. We can say that, focusing on the factors of equilibrium, we greatly expand the borders of the rational description of management, known from cybernetics, in the meantime recognizing in the formal aspect of things the existence of spontaneous order, which is the result of the operation of the mechanisms of constructive irrationality. In the pattern of the management of II type the rational and irrational categories are given a peculiar form of synthesis. The explanation is too simple and logical: let us mark the volume of information in the feedback between the system and the controlling unit by I1, while the volume of information in the direct link between them by I2. The information b = I1 - I2 is an important parameter of the nature of any management. The information I1, for example, which the controlling unit receives about the state of the system, in the cybernetic approaches of modeling is approximately equal to the volume of information I2 . The b parameter in our case will be nil. The cybernetic method of modeling the management is fit for simple systems in which casualties play but an insignificant role. In the complex systems, however, the spontaneous order is generated by the action of factors, characteristic of the controllable system itself; thus, it does not depend on the will and intentions of the controlling subject. The model of management which recognizes equilibrium occurs when b = I1 - I2 is strictly above nil. In this case the role of the controlling subject is obligatorily reduced to lessening his intervention in the system by the quantity of information as much as the size of the spontaneous order in the system is. I2 must simply be decreased, for b to be positive or to be nil. Otherwise, the order which is imposed by the management in the form of information b = I1 - I2 will come in contradiction with the spontaneous order, inside the system, because it becomes a negative quantity derived from the sum of information I2 and the extra information of the spontaneous order. This is precisely the main reason for conflicts and misunderstanding in the management of complex systems, whenever managed in a wrong way and by a cybernetic pattern not adequate to them. When b is negative, management and managed system exchange their places: the system becomes the managing body, the managing unit becomes the object of management. So, the main purpose of the management of complex systems is not creating or introducing order, but rather seeing to the preservation of equilibrium in them. If the purposes of cybernetics are the introduction of stability through order, the purposes of the equilibrological model of management are the preservation of equilibrium through an appropriate reduction of the intervention and the control of the managing body, thus opening horizon for unfolding the spontaneous mechanisms for construction of order. The above example of management speaks of the clearly profound sense vested in the equilibrium of the world, its direct tie with the individual entity of constructive irrationality and its role in the future. This consideration generates the following significant fact: the statute of the informational societies in the world system must be determined by a perfectly new type of international relations, subordinated to the model of management of the II type. The maxim is known that any nation deserves its government and institutions. The contention of some philosophers, sociologists, and historians, under equilibrology, that it doesnt matter that a national character does not exist, is groundless. In the national countries sufficient quantities of constructive irrationalities arise which in some sense spiritualize the national structures. The character of the nations forms also the specific features of institutions, promotes the development of additional features in the formal bureaucratic order. But just like the institutions cannot essentially effect and spontaneously change human nature, they cannot form and radically influence the nature of the nations.

Institutions themselves have most often their own appearance and character determined by their national specificity. The countries in the world are a product of the continuous historical development which has made them too different from one another. Some are favored by geography regarding their size, location, climate, and natural resources, and the residents have different history, culture, social organization, and economical advance. The national features are determined also by the different degrees of development of the agrarian, industrial, and informational stages. Nations are qualified as advanced when characterized by predominance of elements of the newer and more modern stages, mostly of the informational stage. In a typical informational society such as the United States of America, for example, the stake of the agrarian sector does not exceed 2 % of the general social and economic picture, the stake of the typical industrial sphere is continuously getting narrower, while the informational aspect of the system has already surpassed 50 60%. In countries like India, for example, the agrarian element is over 40 %, the industrial makes about 40-60 %, and the informational is scarcely 1 - 2 %. These peculiarities in the development of the national countries make us think that the time has come to reconsider the very definition of the concepts nation, people, country, population. Obviously, the traditional unifying factors of the nations such as language, religion, territory, and cultural tradition, do not play any significant role in the different countries. The inequality among the nations is a historical fact which makes impossible the -st unified approach to the challenges of the 21 Century. The nations which have achieved a high degree of homogeneity of their national structure enjoy the biggest success in terms of historical development. Such are, for example, the Northern nations like Norwegians, Swedes, Finns, Danes, etc. The Southern nations are too often a product of spontaneous mixture of various nationalities, ethnical and religious components. The big difficulties in the social and economical progress are generated by historical heterogeneous factors in the national structures which favor the rise of destructive relations. In recent times, the unity of nations is achieved through the domination of some factors, determined also by some peculiarities of the informational society. The informational aspect of the social system has the property to transform the traditional national features in factors of the informational structure itself, thus uniting the nations on the basis of the perfectly new principle of information. The informational society imparts a new meaning to the traditional details in the structure of the nations, which in any other historical circumstances would have turn into a destructive factor to their unity. The religious, linguistic, ethnical, and racial dissimilarities in the American society, for example, do not impede the nations progress as a unified system. In the region of the Balkan peninsula dissimilarities of the kind are, however, a source of serious social and political tension. One of the reasons for this is the fact that the countries from this region are still far from the stage of the informational society. The modern definition of the concept nation in this light must necessarily include also the preparation of the nations in the process of their national features getting accommodated to the challenges of the informational society, without losing the most significant fundamental properties and qualities of the national identity. This evolves the third principle of the informational society: in the informational stage of development the national features of communities follow a peculiar evolution which has acknowledged the old truth of continuity and change being equally strong. In the informational epoch the nation will not disappear any way. So does the state. National structures will go on develop towards widening the everlasting abyss between evolution and history, thus allowing to comprehend reality as a new form of responsibility

by the individual personality which will considerably go beyond the traditional Christian morality. It is perfectly wrong to think that the informational stage will help borders, countries, and national peculiarities, disappear. On the contrary, the information, as we have already said, will expand the volume of individual traits in a continuously increasing diversity in which the national countries should play a significant role. -st The fundamental problem of the global development of mankind in the 21 Century is whether the upcoming crisis will be overcome by means of the out-dated radical revolutionary philosophical systems, like Marxism, pleading for a forceful solution of the social contradictions, aiming at the creation of a New World Order to vertically expand the actions of the totalitarian form of authority, i.e. to apply it to the overall structure of mankind. This form of social management has the property to give birth to the everlasting group of fanatic-guerrillas, who are fighters for the triumph of totalitarian ideas, and the naive persons who share the thought that the revolutions can be organized. Revolution in society cannot in any way be organized. Revolutionary process belongs to a well-known group of spontaneous phenomena, the reasons for which cannot be in principle rationally identified. People usually spoil revolutions the time they begin to organize them. Some think that the main reason for the Great French Revolution is the conspirative organization set up by the French masons. To this really significant cause we should add also the rising number of the unnecessary population in France in the dramatic epoch in which the industrial revolution had not yet come into emergence to solve the demographic problems through the means of the new technology. Another likely cause is the system of state rule in France in those times, i.e. the absolute monarchy. It is a I type form of rule, in terms of equilibrology, which accumulates quite a potential in the political sphere, which in its turn has an impact on the economical sphere. The statement is, however, true that conspirative systems emerge in any place where there is a critical situation in society. Conspiracy cannot be successful in stable societies. What is then the real cause for the revolution: the potential of instability in society or the conspirative system of organizing revolutions ? The murder, for example, of the successor to the throne of the Austro-Hungarian Empire in the eve of W.W.I. was the outcome of an organized terroristic affair. It cannot be in any sense considered that this action has predetermined, by force of any preliminary worked out scheme, the accidental decision of the Russian Tzar Nikolay II for a general mobilization in Russia which generated a chain reaction of military actions. Still less could the organizers of the terroristic action predict that W.W.I. would predetermine the causes for the W.W.II. In the causeless (spontaneous) mechanisms of phenomena and processes both in nature and society there is another deeper meaning which is distinguished from the rational categories, bound by definite cause-and-effect bonds between things in life. The mystery -st of our future development is concealed in this simple truth. The 21 Century will be the crucial point in the history of humankind, at which it will clearly be known, whether the continuously rising difference between the rich and the poor countries will grow in a conflict to destroy the old potential of communities and to create conditions for a new development, based on a more advanced technology, or the destructive force will be an irreversible process in which the undeveloped and backward nations will be the first to parish. Revolutionary decisions are not admissible on the present advanced stage of the development of humankind. We profoundly believe in this. There must be a revolution just in human thinking. Today, the revolutionary methods of restructuring society can generate changes which will undermine the foundations of life all over the globe.

Revolutions of the French and Russian type have radically changed the appearance of life in an individual country, while the new revolutions can modify our environment, exhausting its self-reproductive resources once and forever. The idea of forceful revolutionary settlement of conflicts is often reproduced by the illusions of our rational thinking, giving priority to the idea of fundamentality of unifying processes in the community of nations all over the world, which some qualify as the most characteristic feature of the future unified informational society. Actually, it is just the opposite. The development of the informational aspects in human civilization will rather generate the consolidation of the developmental dissimilarities between countries which will hardly be a prerequisite for integration. It is the desintegrational processes that will set the peculiar evolution in the relations between nations, and the specific structural details and basic characteristic features of the national systems will go on play a central role. The state will not only preserve its existence, but will acquire a new meaning in the conditions of a deepening dissimilarity, thus behaving like an indicator in the new differentiating system of values which is a must for the survival of the future civilization. 2.2. THE PECULIUARITIES OF THE MANAGEMENT OF INFORMATIONAL SYSTEMS: METHODOLOGICAL ASPECTS. INSTITUTIONALIZING THE INFORMATIONAL FLOW. The management of complex systems, such as society, is a matter of our knowing them. If we know the specificity of the system well, the task of its management will become much easier. The proper case is, however, when we either do not know, or weakly know the systems. The main purpose of any management is to overcome the effect of a fundamental law of nature, i.e. the second law of thermodynamics. This relates to the overcoming of the growth of entropy. Any system left on itself tends to intensify disorder (entropy) in it. To avoid the spontaneous chaotization of systems, we must make effort and collect information about their condition. Is the process of collecting such an information, however, an act that remains unpunished ? To elucidate this important matter, physicians resorted to the services of a demon, called Maxwells demon. In 1871 the English physician Maxwell introduced in physics a hypothetical creature which was able to see to the movement of any molecule in gas, i.e. to do what the simple man cannot do. Let us admit that the gas-container is split in two sections, A and B sections, by means of a bar in which there is a small hole which the demon, watching the individual molecules, opens and closes in such a way as to afford only the faster molecules to penetrate from the A section to the B one and the more clumsy ones to go from the B section to the A one. This is a way for Maxwells demon , without spending any power, to raise the temperature of the gas in the B section and decline the temperature in the A section, which generally contradicts to the second law of thermodynamics. The actions of the demon in our case resemble the mechanism of management, because they reduce the entropy in the gas, which means that order is introduced in the system. A question arises here as follows: what is the condition which enables the demon to collect information about the movement of the individual molecules which will generally allow him to reduce the entropy of the overall system ? If the gas, in which Maxwells demon is, enjoys equilibrium at constant temperature, then the radiation of the system is the radiation of a black body which the demon can establish. He cannot, however, see the movement of any individual molecule and set its velocity. To collect this information, he must have, to put it in conditional terms, any source of light to illuminate the molecules and be able to see and appreciate

their movement and velocity. By this action he introduces a definite amount of energy E in the system, which is actually gained without the demons direct intervention. The gas absorbs the energy and its entropy strengthens. The quantity of the increased entropy of the system, derived from the effort of Maxwells demon to cut the entropy in the primary state, can accurately be calculated. The result is quite unexpected: it turns out that to be able to obtain the information necessary for the management of an arbitrary system, we spent energy which intensifies the entropy in the system. In most of the cases this intensification exceeds the expected effect within the management itself, i.e. the introduction of order in it. This tendency is particularly strong in the complex macrosystems. This means that the management in a random system must not in principle be possible. It is known, however, that in nature and society there exist systems with a remarkable effectiveness of management. Systems of the kind are characterized with firm resistance against external impacts, self-organization and self-regulation of the inner processes, removal of any disturbances which arise in their structure only through their own inside resources, possibilities for development and self-complication, and high degree of coordination of the functions of the components within a wide range of deviations from their proper operation. What is these systems remarkable effectiveness of management due to ? Isnt it in contradiction with the second law of thermodynamics ? The secret of this order is hidden in the fact that in systems of nature there are mechanisms of natural insertion of the informational flows in the very structure of the systems. They are a part of the system, while management itself is an element of them which handles these flows, without it being necessary to spend energy in collecting the necessary information for management. It can be said in this sense that the management of the systems is possible due to the institutionalization of the informational flows. Let us conditionally call it the principle of institutionalization of informational flows (PIIF). There are varied ways for realizing PIIF. The simplest of them is to set a multitude of connections in a simple system. If we look, for example, the engine of a modern car, we shall see in it a variety of lines, connections, channels, cables, passages, etc. Such a system creates conditions for the spontaneous generation of feedback, which provides an automatic self-control of the engine, just like the automatic regulation of the operation in radio-engineering electronic schemes. The casual change in the pressure of the air which is fed to the mixer, for example, produces changes in the outlet of the mechanism which automatically reduces the feed of fuel, so as the ratio between fuel and air remains unaltered. PIIF bears a peculiar meaning in the complex biological systems. The unified nature of information in the DNA of the nuclei of the cells in biological organisms is actually a form of PIIF. The information which derives from structure of DNA, the strictly identical in every organism, is a peculiar realization of the institutionalization of the informational flow in these systems, which regulates the management relations already at the lowest structural level, the molecular one. Another case of PIIF realization is the management through laws. Law is in the most general sense of the word a universal rule, norm, or limitations, valid for a wide range of material constituents. Such is the case with the overall Universe. The universal essence of the laws of nature in this system is a peculiar expression of PIIF. In essence, the information, underlying the laws of the fundamental structure of matter, provides the interrelations of the material objects on the lowest fundamental level of the world hierarchy. The behavior of the structural parts of matter can in our case be regarded as the

outcome of the operation of PIIF, in which the management is conducted through the unified structure of the elementary constituents and their subordination to a perpetual set of universal laws. Similar is also the form of management in society. The social system is a complex structure and that is why the condition for institutionalizing the informational flows is here particularly significant. The developed legal and statutory system can be interpreted as a peculiar form of PIIF. 2.3. INFORMATION AND MEDIA. THE GLOBAL ASPECTS OF MASS INFORMATIONAL SYSTEMS. A significant factor which favors the globalization and institutionalization of the informational aspects of society relates to the system of mass communications. It can most generally be considered in three basic ways. First, this is the system of the very media (electronic media, radio, television, printed matter) to which the selection of communicators and their messages is of greatest importance, thus aiming at meeting definite communicational needs o the widest possible audience in society. Second, these are the peculiarities of social dynamics when access is supplied to the means for informational distribution in order to communicate with a definite part of society. Third, these are the peculiarities of the audience itself which decides alone which is useful of what mass communication means offer. As the media enjoy the obvious priority to decide alone what to be distributed along the channels of the mass informational system, their outlook can be considered as a peculiar factor in the mechanisms of informing the public. The nature of the free choice of the audience, applied to the information offered by the media, is not without significance. In the theory of information, however, we discover interesting phenomena which derive from the process of the continuous intensity and diversity of the informational flows. First, it is the increase of the informational noise which at a definite point begins to misrepresent the content of the basic informational signal. Second, the intensive informational flow can produce a reduction of the sensitivity of the information-receiving subject to the weak signals. These phenomena undoubtedly cause the reduction of the possibilities for a synthesis in the system of thinking of the consumer of information, a phenomenon known also as the continuous reduction of knowledge about things in conditions of abundance of factual information. This phenomenon is known also as the paradox of Orwell and the problem of Froyd. This paradox is described in fiction and is a generalization of some phenomena witnessed in the totalitarian communities. Orwell, the writer, was strongly impressed with the capacity of the totalitarian systems of management to implant beliefs which are widely backed, which are embraced unconditionally and without reservation by the greater public, though they are most often void of any grounds or contradict to the obvious facts of things around us as they really are. We can define this phenomenon as the triumph of facts over abstract thought. The mass communications and information create conditions for departing from the values of abstract thinking, thus forming a peculiar culture in the forms of real thinking in images. Abstract thinking conceals, in its turn, another meaning, different from the paradox of Orwell. Some authors like N.Chomsky call it the problem of Plato. It is associated with the mystery of synthetic thinking which on the basis of rather meager information produces an unusual wealth of knowledge. Even today we are amazed with the wisdom of the ancient philosophers and scientists, who on the basis of the insufficient information they had, managed to lay down everlasting and universal truths.

The insufficient knowledge in the conditions of abundance of information is successfully compensated with the peculiar universalism of the informational society. The ideal of universalism is a human product which can easily be analyzed and reduced to a comprehensible set of rules and laws. Any production in the information society, extending from the childs toy to the plane, can be warranted with a clear and well-knit system of universal laws. The American economic model is in this sense a typical case. The products of Coca-Cola, McDonalds, the computers of Mackintosh, etc., are for example an expression of the aspiration of the Americans to make the most attractive product (the principle of universality), which can be implemented through the most simplified production process, so that producers can make it anywhere in the world, expenses are minimal, users are multitudinous. The principle of universality is a peculiar modification of PIIF. The coding of information in laws and rules is an old tradition in the American society, which emerged with their fundamental law the Declaration of Independence, later on having been transformed into the American constitution. This law was a peculiar code to a newly-rising nation which played the function of a unifying force to a varied multitude of people. Through this informational universalism, which is rather clear, accessible to the average level, and comprehensible to the simple man, the American nation managed to replace the huge diversity of human cultures, which representatives had come from all points of the world, with a universal system of simple and comprehensible laws. This is the reason for which the American model of society has become the forerunner of the informational universal society, in which the codification of the social information developed in a specific way. No other culture in the world has ever preoccupied itself with making rules, laws and norms for everyone to live by. Obviously, the century-old experience of this nation has evolved a specific culture in the creation of universal market products which require a definite specialization in the mass production and a large-scale study of the market (marketing). The culture of universalism as a modification of PIIF has proved to be very useful in forming the national ability of the Americans to pile up wealth. It has created the faith of a nation in success, as guaranteed by a developed system of management, thus making a science of human organization, called scientific management. It was the expression of an interesting point, namely that any effective management derives from a universal code. Such a point of vies was rather incomprehensible to the other nations. It is known from nowhere that there are really such laws, still less is known that they can be laid out in clear comprehensible words. The triumph of the first big universal code, the American Constitution, has set a precedent in the cultural standing of this principle, which in a two-century course yielded a wealth of fruits. The nations which have a different cultural organization like France and Japan has developed the alternative heterogeneous model, accenting on diversity and individuality. The market in these countries is often oriented to the making of goods-to-order, supreme fashion, elite products in cosmetics, clothes and life, elite high-class cookeries meeting refined tastes. Actually, the supporters of universalism are willing to make a unified system of the world, subject to analyses, easy to explain, and governed by unified laws and standards. They even want to universalize parts of life which the majority of national cultures perceive not to be subject to any codification. The opponents of universalism recognize the necessity to accentuate on the unique, individual characteristics of things, the mystery and challenges of diversity. They think that the trends in the modern world economy are far from the simple schemes in the huge markets. We are witnesses to the aspiration to come to know the complex, to produce

varied qualities which meet the requirements of the vast majority of users. The number of the people who seek quality, not the simplified products of the Anglo-Saxon universalism, is continuously increasing. Today, the cheaper and mass products of the universalistic culture confront the enhancing indifference by the users in the world. This is most often at the expense of the strengthening interest and readiness to pay higher prices for the goods, which people consider to be of higher quality. Some symptoms in the world economy suggest that people are not apt to destroy their ties with the trade partners who supply them with a variety of high-quality, but expensive, goods, even when the fluctuations in the rates of exchange of the world currencies favor the invasion of cheap goods on their markets. It can finally be said that the universalism, legality, standardization and scientific management, born in the American model of informational society, are strong arguments in favor of bringing the wide range of numerous dissimilarities, hard to govern in human society in order. Minorities and groups are well assimilated in such a community, although it is rather different as a whole. The exceptional diversity of the American nation has been overcome by laws which provide unity without any forceful merging of dissimilarities. The American model is in this sense very instructive to some nations, strongly disunited by their incorrect attitude to heterogeneity, as the nations inhabiting the Balkan peninsula are. Here is an example: it is simply not known why peoples like the Kurdish one strive after their separation from Turkey so fiercely, thus producing colossal tension in the life of those involved in the conflict, while the Laplanders who as much differ from the Finnish nation live in perfect harmony with it. We shall direct our attention precisely to this dilemma in our next section. 2.4. THE POST-INFORMATIONAL SOCIETY, OR WHAT WILL THE FORTH WAVE IN TOFFLERS CLASSIFICATION BE ? THE MODEL OF MAFIA IN SOCIETY. WHAT DOES THE OUTCOME OF A COMPUTER GAME SUGGEST US ? Many authors try to have a look at the more distant future, penetrate into the depth of the mystery of development of modern society. The ideas which derive from similar analyses are too often associated with the informational aspects of the informational society already known to us in some sense. The unanimous opinion clearly pervades all these efforts that human relations, based on mutual respect, bear the great mystery of the social order. In the appraisals of the future development of the world, however, the tendency prevails towards the polarization of opinions around two basic models which will -st probably outline also the frame of development of society in the 21 Century. The first model, which we shall conditionally call the universalistic model, adopts the diversity of cultures and their individual bearers as an initial fact. The values in the personal and specific interrelations, deriving from the specificity of dissimilarities and the diversity, here keep harmony with each other through the real refraction of a big part of their life in the huge and all-covering transmission of law, rule, and norm. A culture of the kind creates, however, the illusion of the all-potency of the rules of the game, and of the fact that the basic pledge for harmony in society is the stability and universality of these rules. The second model, which we shall conditionally call the equilibrium model, adopts that diversity is a ground for the creation of a dynamic harmony, in which laws, rules, and norms, are strictly local. It is precisely in this model that the revolution emerges in the free market for production of made-to-order goods meeting individual requirements and the

liking of individual personalities. Obviously, from the accent on the individual specific qualities in such a culture one should expect an underlined tendency to renunciating the sovereignty of universal rules, laws, and norms. But to treat everything as specific and peculiar requires a degree of homogeinity in the surrounding cultural environment. In such a culture the personal and specific interrelations are comprehended as a constructive element to the overall social harmony. The universal laws and rules are products of factors, alien to local order, that is why only what is built on well-constructed local models of order and harmony can be universal. The harmonization of the interrelations between society and abstract laws and rules cannot be considered the best guarantee for order and balance in society as a whole. In a complex system harmony, similar to the social system, is rooted in the way you are treated by your intimate friends, co-mates, acquaintances. Clearly, these are two different trends in the development of society, which mirror different philosophical views, ideas, cultures, and experience. We shall try to render an initial estimation of the positive and negative points of these two fundamental models, which at first glance have an equal chance in defining the fourth wave in Tofflers classification. Years ago it was very fashionable to play an interesting computer game. Its rules in some sense imitated the universalistic model we had just described. The idea was to trace the movement and the ways of organization of the unities of elements, the relations between which were defined by a universal rule, say the making of a related condition just with the closest neighboring component. The game was easy to watch on the monitor of the computer. The interesting point was that as a result of the numerous dynamic, even in some sense dramatical, situations the outcome of the game was almost always one and the same: the re-arrangement of components in individual multitudes, isolated from one another. The game have suggested to us that phenomena like crimes, corruption, and other negative traits of communities, chiefly proceed from the universalistic culture. Moreover, if we make our life strategy, accepting that it is our course that is the only correct one, disregarding the universal law, rules, or norms, it is quite natural to remain deaf to the new ideas and the diversity which can be born by the reality existing beyond law. The Americans, for example, who typical representatives of the universalistic culture, are apt to think that it is their system that has to be handled all over the globe. This is very often the reason for them to miss new and progressive ideas which have emerged anywhere, far away from them, in the labyrinth of the tremendous world diversity of cultures and human harmony. Typical is the case of their legging behind the Japanese technology in electronics, automobiles, and computers. The universalistic model creates the winners and the losers in the game played by definite rules. Relations are often established between these two different categories which mirror the negation of the universalistic model. In similar conditions the Mafia, which erects the barrier to the strengthening public chaos, is a natural necessity. This is realized through setting up small and noticeable in terms of organizational experience, islands of harmony and stability. The Mafia is an order which is set through the organized violation of the universal rules and laws. It replaces local harmony and stability as a fundamental principle by the equilibrium model. The tendency of preserving the local harmony through fragmenting the social diversity in the universalistic society can be used to explain also the high degree of criminality. In a typical equilibrium community like the Japanese one the scope of criminality is much narrower. Of course, many observers try to elucidate this fact with the specificity of Japanese cultural tradition; yet, we are convinced in the deep roots of this phenomenon which are associated with a new philosophy we shall discuss in greater detail

in Chapter Four. It will be precisely within the scope of this philosophy that we shall try to motivate ourselves on the nature of the post-informational society. 2.5. THE INFORMATIONAL SOCIETY AND THE MODEL OF NEW WORLD ORDER. THE GLOBAL ASPECTS OF POWER. The systematic and consistent enforcement of the universalistic model by some nations (say, the Americans) created the foundation for a successful development of the culture of their social organization. This culture made the USA a world leader with no rivals. Its global power today spreads over the most significant spheres of society: 1) military, 2) economic, 3) culturalideological, and 4) geopolitical. The Military power of the USA has global dimensions. The only rival in this field - Russia which still has the nuclear arsenal of a superpower - cannot economically provide quick transfer of its military contingents in the world, execute large-scale operations like this in the Persian bay, though it possesses a huge conventional army. Recently, the Russian military power has perfectly weakened. United Europe can be the sole rival in this field, provided only that the process of European integration will promptly be speeded up and a uniform European political and military structure will be formed. The strategical military forces of the USA have a striking might of powerful air forces and sea-based systems which can quickly and effectively neutralize the military forces of any other country, thus defending both their own territory and the territory of their allies. This is the only country in the world that has really a global range of action, an army which can wage an intellectual war, making use of satellites, aviation, early warning systems, an all-covering air, land and ocean electronic observation system, which can immediately catch what its potential military rivals try to do, thus threatening its military security. Today, the USA are no doubt the most significant country in terms of economical and military power, diplomatic influence and political culture. Inspite of their tremendous potential, some facts from its most recent history suggest that a continuous decline in its -ies positions has been witnessed since the 60 , particularly in the new technologies and patents, the key production industries, the labor productivity, the financial mechanisms, the current balances for payments, and the international purchasing capacity. Many disputes on the American decline go beyond economic realities, focusing on imperfections of the system of education, the social structure, the benefit of the people, the inadequate form of savings, the lack of broad political and common culture, etc Inspite of these blemishes the American economy has still preserved its relatively high stake in the world gross national product, which comprises 25 % to 30 %. This level has been kept up for many decades, having in mind that during the short and unique decade after W.W.II. , when there was a decline in the European and Far-East economies, this figure amounted even to 45 %. The impact of success has recently deepened the controversies on the future leading position of the USA. The society which is a pattern of decentralized democratic rule is very rich in media where any kind of polemics is held. There is nowhere in the world such a diversity of discussions, distributed by the means of mass communications, covering the most varied topics extending from the racial conflicts to the global ecology. The diversity of published books and newspapers, the radio and television broadcast commentaries, providing forum to various experts and observers, lobbyists, writers, politologists, is a form of participation in the large-scale dispute.

The Americans are strange people who foster the idea of world power, wellprotected by their labor, which was launched by a popular phrase of Henry Loose, who in 1941 was the first to use the term American age. This idea creates in the Americans the sense of being special, superior over the rest. History has shown that once created such a feeling remains alive in the collective mind over the centuries. Similar is the case with the Jewish culture; the Jews, too, shared a collective sense of superiority. This feeling is handed down to the mind of the other people in the world by the incomprehensible channels of human communication. People respond in various ways. Some decline the idea, others enthusiastically embrace it. Over the last 200 years the USAs emphasis on the human rights of man, magnificently realized in the above-mentioned universalistic approach, is a very beneficial factor for the culture and the political expansion of the American model. This model has brought many utopian ideas to life, placing the American political and cultural model in th th the position of a leading power in the world policy in the 19 and 20 Centuries. Under the impact of the progress of the American culture the world has gradually become a homogeneous cultural and political environment, in which all countries are brought closer through modern communications and systems for mass information in quite an effective way. In a world of brisk and unexpected changes a small disturbing cloud is however st floating, throwing shadow on the leading position of America in the 21 Century. This cloud is called Japan. Many observers maintain that the Japanese model which stress on local harmony and balance, will be the world civilization in the future, Americas successor as a world leader, which predominating cultural model will set a new philosophy in the system of world evolution and rule. If America is willing to keep up its leading position in the world order, she will have to rationalize the new challenges of the global issues. The drive of the world to a global change is associated with the desire for survival of an already many-billion human multitude. This is a colossal force which submits to trial the moral code that sets the general standard of behavior, quite naturally imitating the model of the most advanced nation in the world. This is strengthened also by the tragedy of the unsuccessful great nations, which followed a wrong ideology and had the unfortune to fail in the eve of humankinds entering into the global era. The catastrophe of the Marxist communist regimes in former Soviet Union and East Europe set broad space for the ambitions of the advanced nations to be a leading model in the world, preparing the ground for a uniform and universal system of management to spread in the world. This broad-scale phenomenon coincided with the fundamental transformations in the global geopolitics. They were accelerated by the specific features of the modern informational society, placing modern communications and modern economy within a new frame, which as a whole naturally leads to a certain undermining of the supremacy and sovereignty of the national country. In the informational character of the world community of peoples phonomena emerged which generated a narrower link between the internal and the global parameters, thus positioning the countries in a greater dependence on the geopolitical facts. There are many political and theoretical writings in which the expedience of relating this issue to the issues of the world leading role of one or several most advanced nations is recognized. There are even proposals the world cases to be considerably formed from the position of considerations, purely external for the sovereign countries, rendered by definite competent circles in the advanced nations. This will naturally set an unprecedented requirement to the governmental decisions of the individual countries, which should generate a voluntary retreat from the exclusive right,

granted to them by the democratic internal choice, to operate in a sovereign way in compliance with the local interest. This definition of the world management, known as New World Order, has various ideological facets as well. In it a tendency to ideological, political, and cultural, homogenization prevails, which is manifested in that some above-national system for bureaucratic supervision shall transform the world into a uniform controllable system. On this new level of the world social hierarchy the most powerful financial and economic groups and the upper political circles of the advanced nations will naturally play the active role. In this way the world system of management can, however, easily transform itself into a peculiar bureaucratic system which has managing links of above-national type; in it the leading cultural and political model of the most powerful national force in the world will be recognized and granted the dominant role. Some critics of the model of New World Order suggest that the world elite groups, most actively claiming to be the advocates of the interests of the whole human civilization, have been actually trying to introduce a global frame (i.e. a limitation) in the development of the individual countries, which generally defends the interests of a small group of people. Moreover, only the most wealthy people in the world can afford actions in the pursue of such aims. All this is naturally accompanied with serious objections against any trends to ideological and cultural homogenization, any kind of initiatives for setting up international organizations and associations. The opponents of the New Order model consider that in the international unifying processes, uncontrolled by anybody, conditions come into emergence for the development of a bureaucratically-controlled, international, capitalism gradually transforming itself into a universal social system. Even popular international organizations like the United Nations Organization, the International Currency Fund, the Trilateral Commission, etc., are mentioned to be the facade of the hidden mechanism which produces bureaucratic and financial links, going beyond the national borders, fostered by unregulated political activity which is in its turn under the influence of a definite elite financial and political circles, transnational media, international corporate forms of economy. All this will gradually deprive of meaning our traditional idea of state sovereignty. The objections by the advocates of the New Order chiefly reduce to the argument that a process is going on in which the countries in the world get more and more oriented to democracy; having in mind that democratic policy is in principle an open one, the inevitable strengthening of the impact of mass communications, international economic and cultural ties, overcoming the national borders, will naturally make the countries more susceptible to the impact of ideas, rendered by both individual personalities and whole groups, which most often are beyond the national systems. The system of the world democratic community of countries enjoys a convincing privilege, which the closed societies do not, and this privilege is that the democratic political parties and leaders are most often members of various international coalitions in which the exchange of ideas between people still more contributes to vanishing the traditional international demarcational lines. In the world community of democracy, just like in society, the tempo and style of democratic and political changes is imposed by the most democratic and successful countries which example influences their neighbors, prompting responses of imitation even in the most distant nations. Only small isolated regions in the world, of no influence on the world process promoted by the advanced technology of communications between the countries and by their characteristic political system which is in principle a democratic one, do not take part in these ties.

The truth is actually once again somewhere in the middle. In our mind, we have to critically approach both the extreme manifestations of the model of New World Order and its renunciation. The social and political closeness, promoted by the technical innovations in the world, can be a condition for the positive unification of people, as well as for the sharpening of their opposition. This closeness places the traditional fight for survival of the masses, continuously growing poorer, in a perfectly different plane. Furthermore, the countries bringing closer creates conditions for a peculiar solidarization of the managing and financial-economic elites in the world, which inevitably becomes a new dimension of the world exploitation of people, much more ominous. There are statistical data which manifest that the percentage of the joint product of labor of people, which is utilized by the various non-productive organizations, is today far bigger than that which was appropriated of the joint product of the slaves in the slave-ownering era. Consequently, there is a peculiar enslaving of the world population, the merit for which is no doubt the new technologically-determined solidarity between the world elites. We can in this light that the intensification of the global closeness between peoples generates new phenomena also in the responses of people, regarding the varied modes of life, characteristic of their own elites and of the clear-cut consumptive tendency in the life of the advanced countries elites, which the elites of the poor countries try to imitate. The imitation most often sharply contrasts to the general poverty spreading around, thus reminding of the popular feast in time of plague, which is particularly dangerous for the stability of communities which are anyway destabilized. This naturally provokes resentment and desire for a forceful destruction of the foundations of the national elites, who in their turn respond by continuous undermining the equilibrium in the upper political sphere, in the meantime aided by both the power of their money and the willingness of the politicians, who most often belong to the class of the poor, ready to offer them service against proper pay. All this generates a clear-cut tendency of strengthening the dissimilarities between the poor and the rich countries. The natural response by the richer to the processes of impoverishment is scarcely determined by the popular syndrome of helping the poor likes . Moreover, the globalized communications greatly contribute to the emergence of sporadic efforts for imitating the Western existential abundance by the poor countries. If the internal obstacles to changes in these communities remain unaltered, which is the most likely tendency in most of them, a possible alternative will be the mass migration to richer countries, in the meantime the rest being doomed to get lost in the varied forms of fundamentalism which generally renunciates the values of the rich countries. The increasing abundance in the West, measured off through too elevated possibilities for meeting the individual wishes, most often provokes its own denial as a mode of life of those who have just an idea of its existence; this idea has been formed in the dynamics of the globalized communication process. Furthermore, this could find an expression in a rising astonishment and indignation with the structural barriers in reaching a living standard of the kind, which can result into a large-scale escalation of the standard in these countries, too. It is, however, hard to imagine, such a tremendous escalation of the living standard, but in theoretical terms it is possible. A hypothetical phenomenon like this could extremely load the ecological environment, which is anyway strongly destabilized by the long-year disbalance in the exploitation of the world resources, which has ever worked in favor of the rich countries by tradition. Our doubts on the two extremes - the pros and cons of the New World Order are strengthened by the unconvincing projects of the two approaches regarding existential abundance, which still exists as a perpetual value of the Western world. Unfortunately, we, people, still believe in the unlimited possibilities of humankind to generate societies which

can guarantee the magical satisfaction of the individual wishes, without this exerting influence on the feedback with the surrounding ocean of chaos. If we leave to a small elite group to solve this significant problem, we can naturally expect that humankind will never come to the discovery of a new mechanism of categorical imperative (Cant), imposed in the past by an institution like this of organized religion. The moral vacuum which creates the passion of people for existentialist abundance too strongly disturbs the balance between freedom and moral limitation, which often crosses the border beyond which is the infinite zone of chaos, born by the conflict between civil freedom and the idea of human responsibility. Moral corruption and cultural decline emerge in this way. The effect of this negative phenomenon is intensified by both the globalized mass informational systems and the arrogance of the upper elites. The greed of the ultrarich is often presented by the world mass media as the expression of good manners, the measure of professional activeness. The consumptional patterns of the Western community are generously offered by the globalized media which, as per a popular economic law, generates a relevant demand in the world. Each supply generates its own demand. The demand of the patterns of existential abundance has been for a long time beyond any control, meanwhile getting itself transformed into a peculiar form of total control in society. The process is on a pretty advanced stage, because is has been unfolding in conditions of continuous emphasis on the cultural context of the modern civilization. 2.6. AN ATTEMPT AT A CRITICAL ANALYSIS OF SOME IRRELEVANT IDEAS OF THE GLOBAL MANAGEMENT OF HUMANKIND. THE MODEL WORLD CONSPIRACY. WHAT ARE IN THIS LIGHT SECRET PROTOCOLS ? In the history of humankind there exist two basic hegemonic cultures setting different approaches to the issue of world management. The first of them is associated with a cultural tradition characterized by the consideration for survival of a nation which strongly adheres to its spiritual system - the Jewish nation. The unity of a given human community, based on moral spiritual values, is a decisive priority in the organizational dimensions of the social structure. Its making absolute has, however, generated the irrelevant idea that a given spiritual or political system can define the life of a given community of people in its entirety, characterize and rationalize the existence of the individual personality, and provide a system of permanent and stable authority executed by those who possess the magic insight, deriving from their dogma, reveal the meaning of life to their likes. Such an idea creates the illusion that human life is always under the control of the invisible force of morality, and the natural desire of material self-satisfaction most often gives place to the cultural content of the dominant ideology. The second approach in the system of hegemonic cultures is set by the American model of global power, in which the categorical imperative of morality yields a good place to the sovereignty of law, norm, and rule. The universalistic nature of law under this approach is often defined as a new form of the traditional system of morality, denominated by some authors as procedural morality. In modern society policy and economy, based on the sovereignty of law and norm, set the foundations of a culture which is in some sense alternative to morality; that is why it considerably narrows the social space of organized religion. The peculiar features of the American model of authority are greatly determined also by the dynamic ties of the USA with its biggest economical rivals - Europe and Japan. These ties often turn in open competition which is a peculiar impetus to the formation of Americas increasing capacity to try to acknowledge itself as a world leader who

transforms its power and economic might in a morally legitimate priority in the management of the world community of peoples. Historical experience has, however, shown that any hegemonic culture which claims for a cultural formation of the system of world management is particularly stable in time; due to this it often finds itself in a process of mutual penetration and influence with other leading cultures. The ancient Jewish hegemonic culture has, for example, occupied a lasting position in the more recent American hegemonic culture. The cultural hegemonic systems too often take place in, even intensively promote, the formation of the rough and aggressive ideologies of world authority, as for example the ideas of Weischops masons about world authority, the Marxists-Leninist theory of world proletarian revolution, Stalins model of Bolshevik internationalism, Hitlers model New Order , etc Some analyses of the New Order, unsatisfactory in scientific terms, are also derived from these numerous and varied combinations of different hegemonic cultures; they render ideas and views which are rather characteristic of the aggressive, non-cultural schemes of hegemonism in the world. Similar is the case with the secret protocols of the Zionists. Before we proceed to analyze them, we shall render a classification, quite well suiting our reasoning, of the model of world evil in terms of Devil. The models of Devil are in most general terms three: 1. Anthropomorphic model of Devil With this model Devil is depicted as a human personality. His power is absolute and his main purpose is to make evil in the world. Hence, world evil can be explained with those mans features and character which create the various modifications of sin, evil, and animosity, in human society extending from the original sin (the fall of Adam and Eve) to the World Nuclear War. Human qualities of the kind are amorality, dissipation, malice, greed, etc Devil can also be an evil spirit. 2. Non-anthropomorphic model of Devil Devil is not here a personality. Evil is born by combinations of various modifications of imperfection characteristic of a part of the world structure. 3. Adiabolism This model is analogical to atheism in religion. The existence of Devil is here renunciated, meaning that the manifestations of evil are either denied or explained through some peculiarities of the world structure and its laws which sometimes generate activity perceived by our thinking as evil for our own life. There is a science, called science of Devil or science of Satan which applies scientific methods and logic to analyze world and human evil. We can say that the secret protocols of the Zionists are a peculiar synthesis, based on the achievements in this science. If we, however, carefully consider them we shall discover amazingly precise generalizations which we involuntarily associate with social phenomena from reality. We are most strongly impressed with the fact that the authors of these protocols can pretty accurately predict and correctly estimate critical situations in society which can easily transform it in a chaotic system. The French revolution was organized by the masons, yet they could not instigate it without the appropriate conditions. Such a condition is the too great impoverishment of the people. Any revolution, however, gives birth to a multitude of mechanisms, which in an avalanche way multiply human resentment, the driving force of any form of evil and chaos in society. One of the contentions of the secret protocols authors is that the basic reason for a World authority to exist is the inability of the peoples to self-govern. They explain this in Protocol #: 1 in the following way: I should note that bad people are more than good

people; hence, the most effective way of their being governed is violence and terror, not academic discussions. In our time the authority which has replaced that of the liberal rulers is the authority of evil. The time when faith ruled had long ago gone by. The idea of freedom is impossible because no one knows how to use it in a moderate way. Give a people a selfrule for some time and you shall transform it in a disorganized mob. From this point on a deathly conflict shall come over and soon grow in a class fight in which the state shall be burnt down to its foundations and its significance be reduced to this one of a pile of ash 8 . Here is what these people think on the significance of morality and law in the social organization: In the beginning of social structuring they (people) were subordinate to violence and irrationality, then to law which is the same force but redressed. I should conclude that 8 as per the laws of nature force is the entity which lays the foundations in law . Any authority based on rough violence is the expression of evil. The entire system of the modern society is, however, built on the principle of the biggest possible limitation of the prerogatives of authority, so that it cannot resort to violence over people. Similar is the purpose of the fundamental principles of democracy: peoples sovereignty, constitutional limitations to power, priority of the basic human rights. Moreover, the ideologists of the secret protocols point out the possibility to misuse some values of democracy. They recommend liberalism as the appropriate way to bring chaos (i.e. to purposefully instigate evil) in society. Here is what is written in the same protocol also: Political freedom - it is just an idea. It has never been a fact. We must learn how to apply this idea up the case, so that through it we can attract the people to one political party in order to strike down the other which holds the rule. Our task will be easy if the opponent is himself enthusiastic about freedom, socalled liberalism, an idea for which he is ready to give up a part of his authority. It is precisely here in our theory that victory emerges: when a situation about management is let out of hand, the law of life provides that it is immediately caught and meanwhile tightened by a new hand ( because the blind even cannot exist without a person to show him the way), and the new authority naturally occupies the position of the old one already 10 weakened by liberalism . There is here a great deal of truth. Let us analyze, for example, the case with the Great French revolution. Its main purpose was to fight for freedom, continuously and mercilessly suppressed by the absolute authority of the class monarchy, which had already exhausted all its capacities. Moreover, the liberal idea already wandered in the heads of the monarchs themselves. They perceived this idea as the rescue from the rising storm in society. The course of events in France in those times really generated the weakening of authority and the emergence of chaos in society, which resulted from the radical change in the statute of the existing elite till then. This phenomenon inevitably caused the shedding of blood; this is different from the other alternative when the ruling elite most generally preserves its position, executing liberalization himself, which is most often manifested in simply confining to cosmetic changes in the structure of the very elite. This most often really avoids shedding of blood, but the subsequent tightening of reins is effected again by the same elite that have instigated the liberalization under question. An eloquent example which illustrates a similar case was the peaceful revolution in East Europe in 1989. The transition from communist totalitarism to democracy in most

of the former socialist countries proceeded by the perfect scheme of preserving the ruling elites who had already themselves caused the necessary liberalization for this. Later on the elites under question, who had to once again grip a hold of the situation they had already let get out, returned to authority in the management of these countries, but this time by means of free elections. In Protocol #: 1 one can find traces reminiscent of the cultural model of the New World Order as well: Man must understand that the force of people is a blind force which has ever been dependent on the others goodwill and suggestion. It is impossible the blind when directed by another blind not to come to the abyss, i.e. if the personalities who have risen from the ranks, no matter how genius and wise they are, do not have political knowledge, they cannot make an advance as leaders of the people without bringing their nation to a 11 destruction . Let us remind that the serious advocates of the New World Order model, who unambiguously speak of inevitable strengthening of the impact of mass communications, international economic and cultural ties, overcoming the national borders, admit that it is quite proper for the individual countries to become more and more susceptible to suggestions and ideas which derive from circles beyond their national systems. Of course, their influence should be exercised in complete harmony with the local structure of authority, but the secret protocols say something different: In the present instability of all forms of state government our force will be more needed than any other because it will stay invisible up to the point we shall win such a power that no wile can undermine it. Any civilization cannot exist without absolute despotism In its forward movement our social status has the right ( in the form of peaceful conquest) to replace the horrors of war with death verdicts, less noticeable and more satisfactory, necessary to keep up terror which causes blind submissionwe shall be merciless to any their 12 disobedience until they cease to resist . It is pretty obvious that the cultural alternative of the New World Order has also ideas which can justify the hidden strengthening of the pressure by the world elite who continuously exercises his impact. Moreover, this tendency is quite probable to acquire dimensions as described in the protocols under question. We think that the New Order must adopt the approach of regulating the activity of the world elite groups more strongly in order to confine their influence within the limits in which there will not be a rude crushing of the national sovereignty. Without such a regulation, like the constitution of the state, we shall face two perfectly different problems soon: first, the rising tendency for intervention in the national sovereignty by the minority group of world elite which in the course of the rough crushing of national specificity will gradually develop, and second, the inevitable intensification of resistance by the national systems which will partially or fully deprive of meaning any really necessary initiatives for overcoming the danger of global catastrophe. We should bear in mind that the intensifying power and influence of the world elite can take the form of concealed economic sanctioning of the countries, which in one degree or another turn from the norms set by their private ambitions or arguments. Similar is, for example, the case with the groundless increase of the prices in some poor countries or those under transition. Since 1980 a high rate of prices has been witnessed in the world; it exceeds the stable average level of their quantity which has not changed for centuries. This event cannot be explained in any other way but with the strengthening power and the subsequent actions of the international financial and corporative elite who by artificial raising the prices in the world intensifies the tension in the weak economies, destabilizes

the traditional conflicting regions in the world, instigates events of hyperinflation, etc. Actions of the kind can be used to explain some strange events in the economic and financial systems of the East-European countries that have been witnessed in the course of transition from totalitarism to democracy: the quick and high home market prices at a relatively low income per capita of the population, an event which occurred promptly and all of a sudden ( instead of the reasonable gradual increase of prices), the too big amount of luxurious goods rushing in crowds in the markets of these poor countries, the deflation of the national currencies at a permanent fall of consumption, productions, and trade (e.g. Bulgaria and Russia in 1995), etc. Here is what we have come across in protocol #: 6: To finalize the destruction of the industry of the stall-feed, the speculation needs to use another means, this is magnificence and luxury we have already unfolded before the stall-feed, desire for luxury which swallows everything. We shall raise the salaries, which will be of no use to the worker, because we shall in the meantime increase the prices of the most necessary goods, maintaining that this is due to the decline in agriculture and poor 13 breeding of cattle . We have the impression that the events in East Europe have been following the pattern, depicted in the secret protocols a hundred years ago. This doubt of ours is strengthened also by some other factors described , say, in protocol #: 3. Untiring babblers have turned the sessions of the parliamentary and administrative councils in oratorical disputes. Arrogant newspapermen and unscrupulous pamphleteers attack the state officials every day. The abuse of authority will be the last thing to prepare all governing institutions to tumble down and the infuriated mob to turn everything upside down. The people carry the burden of heavy taxes and poverty even more than when they were slaves or serfs. They could get themselves free from slavery and serfdom, but they 14 will never from taxes and poverty . Today, a typical feature of the communities in East Europe is the directed bringing of the political life in a chaotic state. The debates in the East-European parliaments too much remind of the above message from Protocol #: 3. Furthermore, we witness a groundless high level of taxes and various financial burdens, which in proper conditions should not be admitted at a time of lack of entrepreneurs culture in these countries. The high taxes destroy the emerging private initiative; the broken enterprises turn an easy prey to dark speculative forces, which do not make profit of the effective multiplication of the national wealth but of the bankruptcy of the economical entities caused in an artificial way. Facts speak for themselves that the hidden forms of slavery are much more effective than the primitive rude ones. The slave of our time has not the slightest idea of his situation. He has been made a slave through the hidden channels of the dark power of the modern form of world authority, still far from the upper culture. In Protocol #: 5 we come upon a curious wise saying: To shape the public opinion in our favor, we must bring people to a state of confusion by offering them a variety of opposing opinions for quite a short time. The labyrinth of ideas will make the stall-feed go crazy. Finally, the stall-feed will decide that it is perhaps better to resume the old course of things and not take a new political bent something much easier to people because the old course of theing is better outlined and known. This is the first secret. The second secret for the success of our authority requires the following: to multiply and intensify everybodys national feelings, habits, passions, and conditions of civil life, so as to produce something like chaos in which nobody will be able to

understand where his place is in this muddle. In such a diversity of feelings people will 15 come not to understand each other . In the eve of the elections in 1994 there were in Bulgaria over 200 political parties, officially registered, of which 49 took a direct participation in the electoral campaign. The diversity of political ideas which circulated about East Europe was perhaps one of the reasons for the tendency of resuming the old modes of social life. Some call it the restoration of communism, others - the expression of the nations conservative spirit, still others - the result of the economical crisis. But we discover in this phenomenon, in one degree or another, also symptoms of a prophets prediction of events away in time and place from us. In Protocol #: 5 we come across another interesting paragraph: In those times when people regarded thrones, tzars, kings, and princes, as the pure expression of the will of God, they voluntarily obeyed their despotic power, without inner resistance, but the moment we introduced the idea of their personal rights in their mind, they began to look upon them as simple mortals. For people there was no Divine annointment any longer. After that, we took the faith in God from the stall-feeds, we threw their might and power out on the streets from where we grabbed and subdued them to our 16 will . It turns out that the undermining of faith in God and the instigation of hostility to local forms of authority are important components in accomplishing the scheme of world authority, distributed by the secret protocols. We involuntarily remember the obstinacy of the multitude of international cultural and religious organizations to preach ideas and cultures, alien to the local religious systems, which introduces confusion in the religious feelings of people. This takes place under the banner of the elevated idea for integration of spiritual systems, which exploits the natural religious feeling and the spirituality of human personality in a wicked way. One of our strongest doubts on the possibility to bring the principles of the informational society in concord with those of the popular ancient scheme, concealed in the secret communities for centuries, derives from our belief that the scheme, aiming to subdue humankind as a whole to just one center of authority, known under the name New World Order, is not compatible with the fundamental natural laws, which violation could produce heavy consequences for humankind in general. Unfortunately, human thinking possesses some qualities which make it strongly susceptible to ideas of the New World Order type, i.e. symptoms which we discover even in the ancient sacred writings of the Bible. Such is the prophecy of St. Joan who foresees the appearance and dominance of the Antichrist, described in the Apocalypse. In this book we shall try to outline the character of those laws of nature to which the ancient scheme for world domination contradicts. We shall try to elucidate also those qualities of human thinking which make it a suitable instrument of similar schemes. Here are some preliminary arguments in favor of the above statement. The penchant for doing various sacraments and plots is a natural phenomenon of the human psyche. Since most ancient times people have been plotting and conspiring to make a greater deal of wealth, to achieve common purposes. There are innumerable examples of successful and unsuccessful plots and conspiracies in the history of humankind. Today, from the distance of time, we can, for example, say that the world communist system was the result from a colossal conspirative scheme. Our idea is to show the link between the local plots and the new global conspiracy which is being prepared with an exceptional doggedness and diligence. Unfortunately, not many people understand that this approach was already coded in the most weighty religious writings. This considerably strengthens

the chance for success of the New World Order scheme. It is really surprising that even in the Scriptures there are prophecies which directly refer to the big world conspiracy. Reminding the fact that all plots in history, both in the past and in more recent times, caused tremendous changes in the communities and the structure of their governments, and that these changes brought enormous destruction and suffering to the people, we can allege that the most colossal and severe plot, which is being worked out before our eyes today, will probably generate the biggest suffering humankind has ever experienced; this will happen, if we do not take the appropriate steps to prevent it. Here are some passages 17 from the Scriptures, which back our fears, borrowed from book : 1. World conspiracy: this will be a big, world-scaled conspiracy, with the participation of many people, languages, ethnical groups and peoples. He will devostate the whole land. (Revelation 13:8, Book of Danael 7:23). 2. Illuministic religion: the plotters will not believe in personal God, but in alien God of Elements. Their religion will be universalistic and mysterious. (Book of Daneill 11:36-39; Second message to Thessalonians 2). 3. Mass hypnosis: an action of delusion will be applied to people in the world so that they will come to believe in the lie ( Second message to Thessalonians; Book of Esaia 28, 29: Revelation 13:14). 4. Ruling elite: a small group of people will control the whole world. Ten leaders who have one thought and will give jointly their power and authority to a supreme leader. (Book of Daneill 11:23, Revelation 13:8, 17 12 -17). 5. International neonomical order: the most wealthy people will prosper thanks to money and international trade (Revelation 13:16, 17:18, the Book of Ezeckia 28:16). 6. Plot of money: the plotters will make their riches and property by plundering other people; will control the markets of the precious metals (gold and silver) (Message of St. Jacob 55; the Book of Daneill 11:37-38). 7. Occultism: the plot will apply skills (wonder) and magic to fascinate the people. (Book of Esaia 44, Book of Daneill 8:23-25, 11:37-38; First message to Timothea 4:1-3). 8. Deceive: the deceived masses will accept a New World Order to be launched, prepared by the elite clique (Book of Daneill 11:23-32; Book of Esaia 28:15-18; Revelation 13). 9. Crises and chaos: the plotters will provoke bloody and annihilating wars, calamities, starvation, lack of fuels, pollution of external environment and atomic catastrophe. (Revelation 6, Gospel of Matthew 24:21; Book of Zacharia 14:12; Book of Esaia 1:7, 12, 24:6; 25:5). 10. Final defeat: in the end the plotters will be defeated because God is and will always be a master and a ruler. He gives the plotters the opportunity to exist for His will to be fulfilled. (Message to Philippians 2:9-11; Book of Daneill 7:27, 28:18; Revelation 19; First message of St. Joan 5:4). Can we bring the schemes of the world conspirators in line with the principles of the Informational society we have considered in above paragraphs 2.1. and 2.2. ? We shall first note that the creation of a meaningful model of New World Order requires a pretty specific structure of realizing PIIF. The institutionalization of the informational fields cannot, in principle, be executed in a world centralized management, unless it coincides with the model of despotic authority which implements its views by rude force and oppression. There are serious doubts that a small group of representatives of the international political and financial elite has already been playing a similar role. So, the institutionalization of the world informational flow should be expressed by a strict pyramidal structure, on top of which is placed the elite under question. This elite is perhaps the real authority which is behind the open institutes of the world governments.

The following question, however, arises: can we through documents and arguments enumerate definite facts, unambiguously speaking of the activity of this peculiar group of people, and show that they really control a big pyramid, enjoying authority and influence which have no precedent in history ? The people on the top of the pyramid could never follow the highly humane principle of ruling for the benefit and survival of mankind. Their principle is obviously how to multiply their wealth. Is it possible that the system of informational society favors the emergence of world despotic authority which can cause the fall of whole nations, the disintegration of governments, the rise of large-scale changes and crises in society of the type of Russian perestroyka ? The historical process from which the world conspirative system has evolved dates back for centuries. The principle is pretty simple: it is the unification of people all over the globe under the supervision of a couple of men who set up a hidden hierarchy and skillfully implement their ideas by organizing and controlling the strongest and richest people in the world. This is a way to peculiarly institutionalize the world managing flow, in which the international trade and financial system is gradually integrated, the managing influences are promoted by various forms of uniting religions and cults in the worlds, etc. In the past powerful organizations such as the Catholic and Protestant churches opposed the world plotters. Today, not only they dont do it, but claim to be integrated in a definitely hegemonic model in the world ecomenic movement. The opposition of the various models of God and Satan plays a significant role in this world drama . First, we see that the integration of religions and cults initiated by the New World Order has already become a form of peculiar turn from traditional religious values, thus creating conditions for manipulating the anthropomorphic model of God. Similar is the situation with the anthropomorphic model of Satan. Today, there exist in the world principally different models of evil, coded in the characters of Lucifer and Satan. Lucifer is the symbol of deceived, but good, people who are involuntary servants of the world plotters, in the meantime sincerely believing they do good. The Satan-believers are, however, those who know they are bad and evil. This hue in the beliefs regarding evil gradually transforms in a peculiar religious relativism, in which the Christian God imperceptibly acquires the traits of the god of evil. A similar interpretation explains evil with the fact that people must obey the repressive divine laws. The anthropomorphic model of Satan, depicted in Lucifer, underlies a new influence on our idea of the nature of the anthropomorphic model of God. God has already a dualistic nature: he is simultaneously the good God and the evil god, equal in power, but different in intention. This interpretation is often associated with the Buddhist symbols of In and Ian who symbolize the active and the passive beginning in Nature. A similar model is adopted also in some often Masonic religious beliefs in which deities are a peculiar mixture of good and evil (such is, for example, the idea of the black and white flooring in the buildings of the Masonic lodges). Some adherents of this new philosophy in religion maintain that making the goodness of the Christian God absolute has always been a source of evil. The road of good intentions is for sure a road to hell. The world was created in such a way that there is a peculiar balance between good and evil. Lucifer is different from Satan. He is different from the Christian God as well, being different from the latter in that Lucifer protects his followers up to the level of their insight. For the sake of comparison we shall point out that the Christian religion identifies the faith in Jesus Christ as a decisive factor in someones being granted the statute of righteousness, i.e. of having the right to eternal spiritual life (or immortality). The two significant hues in the technology of the religious cult are the faith in God and the degree of insight.

The mixed Masonic God who shares both features of the perfectly generous Christian God and the perfectly evil Satan is denominated under the name of Jahbulon, the secret name of God as adopted by the Masons. The popular Mormon, Add Decker, who is committed to the closeness between Freemasonry and Mormonry, has analyzed the secret name Jahbulon in the following way: Jah derives from the Greek word for Jehova; Bul is the interpretation of the name Baal (Vaal) meaning an ancient demon, god, etc., and on is a concept used by Babylon mysticism to summon the ancient Egyptian deity, Osiris. The religious outlook of the Masons introduces a significant point in the interpretation of the concept universalism which underlies almost all global concepts of authority. To the Masons universalism does not necessarily mean the universality of Christian religion. The religious universalism cannot create conditions for an effective implementation of the purposes of the world authority, as focused in a uniform center. The Masons maintain that their movement is not religion and their main purpose is charity, although the greater part of the Masonic ritual and language bears a religious tint. Such interpretations of the concept universalism directly related to the issues of the informational society. Laying down its principles, we have already specified that the 6,7 nature of authority is not any other, but what we call an authority of II type. The Masonic interpretation of world authority, as an authority which introduces also the mechanisms of the ancient mysticism (chiefly those of Babylon and ancient Egypt) in the system of authority, results in a clear-cut form of self-control in people regarding the New World Order. The simple man either does not understand, or is afraid to comment this so significant issue. Anywhere in the world fear, strengthened by mystery, makes people alone put a peculiar taboo on the thoughts and comments on this topic, similar to the voluntary taboo which restricts people to freely consider policy in the totalitarian systems at an amazingly high degree of agreement. Furthermore, the most characteristic feature of the universalism, preached by the world conspirative system, is the desire for uniting all religions under the auspices of the strongest world religion, Christianity. To do this the religious teaching of the Masons degrades Christ from the Son of God to an ordinary spiritual teacher, placing him at the same level with Buddha, Mohammed and other world religious leaders. There is, however, a pretty interesting point in the universalism of the Masons: on the one side, their outlook on the personality of Jesus Christ actually fulfills the joint will of same circles among the Jewish and world religious community who emotionally renunciate the basic postulate of Christianity - the divine origin of Christ; on the other side, such an outlook on universalism serves to connect the ideas of New World Order with the ideas evolving from some social-political ideological systems in a very delicate way. Any big social movement in the world is either initiated, or directly supervised, by the secret communities. The communist political system was one of the last attempts of the world conspiracy to destroy civilization and to initiate the construction of a new society based on the principles of zero development. The stagnational phenomena in the -s -s -th communist communities from the end of the 70 and 80 of the 20 Century no doubt show that the communist system is the most suitable form of control over the world communion of peoples. That is why we shouldnt be surprised by the fact that the forces which have conquered power over America, do have power also over the communist systems. They would control the world too easy, hiding behind the facade of USAs liberal capitalist community, in the meantime creating a broad network of communist or distinct left regimes in the world. The left regime in the democratic systems has become the symbol of strong universalistic authority.

The success of the secret (occult) hierarchy in setting up a world authority of the despotic type depends on the scope and degree of applying a pretty simple principle: to get assured in the necessity of a strong (despotic) authority, people must suffer the strikes of chaos in social system. Whenever society experiences chaos and crisis the human intuition is apt to adopt the strong power. Since the world elite perceives use just in the strong system of world authority, it logically follows from here that humankind must be persuaded in the necessity of such a system of authority. This can take place most easily through the secret forms of cooperation which purposefully foster chaos and crises in the world communion of nations. But in the course of executing such a scheme there are still several impediments: these are the locally strong presidential system of democracy in the USA creating a lot of trouble to the hidden world power, even when the presidential institution is head by a fellow of theirs. The parliamentary democracy is a more convenient system, because it creates much conditions for political chaos, consequently, for initiating an intuition of strong power in people. The broad system of the middle class in the world is a serious obstacle to the world conspirative elite; its interests are accomplished by the right and the centrist democratic parties. The conflicts caused in an artificial way in the world can undermine also the last fortification of peoples free-thinking, i.e. positive nationalism. The nationalistic moods create the political basis of the emphasis on state and national institutions, which creates difficulties in exercising the strong power in the world. That is why it is logical to expect in the future an escalated return to the forms of communist order in the world, a clear-cut and underlined tendency to making the world community left, a broad-scaled attack against the presidential form of democracy in the USA, a deepening politicization of the institutions in the parliamentary democratic systems, which is for sure a course of introducing chaos in society, etc. The known theory of convergence between the two social orders - the capitalist and -s the socialist - quite popular in the 60 , no doubt evolved from the circles of the world conspiracy. The purpose was at that time to change life in the USA in such a way as to get it merged with the system of the then Soviet Union. The fact is interesting that many people associate this model of imposing the New World Order with the biblical prophecy about the coming of Antichrist on the Earth. This prophecy tells that Antichrist will bring peace and harmony for a short time, will calm down mankind tortured by the numerous conflicts, then there will be an explosion, blown by the discontent of his despotic power, which will herald the spiritual re-birth of humankind and his transition to a new higher stage of evolution, in which spirituality will be the most significant value. This will be the epoch of return of the Son of God to the Earth. There is, however, an essential difference between the schemes of the world conspiracy and the biblical prophecy: let us admit that a big conflict outbreaks somewhere in the world in the future in which the superpowers are involved. The destruction of a large-scale nuclear war will, no doubt, frighten humankind and then it will have no choice by accept the proposed uniform world authority, which will by a high degree try to prevent the repetition of a tragedy of the kind. Similar processes were witnessed after W.W.I and W.W.II., which brought the aggressive forces that have produced these conflicts to a defeat. Each war was followed by the establishment of an overnational organization concealing the purposes for a world authority. It was first the Communion of Nations, then the United Nations Organization. Each one is a step to a uniform world authority.

The mechanism of creating intuition in people of strong power is applied in local terms as well. The phenomenon of the return to political stage of the successors of the communist totalitarian parties in the former socialist countries in East Europe is, for example, connected with a similar scheme. The chaos which was caused in these countries in the course of transition from communism to democracy created a sense of uncertainty in people, who instinctively trusted in the power of the left regimes, nevertheless that the transition should have been effected by right political positions (privatization, democratization of the legal system, etc., are characteristic of the policy of right and centrist parties). In some of these countries the artificial creation of chaos in the political and economic life became too rough and exceeded the admissible limits of a normal democratic order in society. This favors the enforcement of the New World Order because the modern left regimes in these newly-arising democratic countries actually prevent the formation of a middle class, promote peoples alienation from property, accent on cooperative and state property, which is a source of extra social tension in society. It is quite natural a motley palette of varied political ideas and movements to emerge in these countries, which helps the national state institutions to pointlessly get politicized, which undermines the most significant foundations of the national systems. Thus, the belief gradually strengthens in people that nations are those who make wars, that the dissimilarity in the religious beliefs or the tension from an ethnos alien to the national flesh, is a basic reason for the useless victims of wars. In this way people in the world will little by little agree to deliver their national sovereignty to a power more superior than them, which will claim for their protection against unwanted events of the kind. In this situation the new form of overnational organization will no longer be of the type of Communion of Nations or United Nations Organization, but of the type of New World Order. We fully believe that this directly relates to the issue of informational society which is under our consideration in this book. CHAPTER THREE THE METHODOLOGY OF BALANCED DEMOCRACY 3. 1. THE JEWISH AND GREEK MODELS OF THINKING. THEIR ROLE IN BUILDING A DEFINITE TYPE OF SOCIETY. WHAT IS THE CHINESE MODEL OF THINKING ? In the system of human thinking there exist three basic cultures generating a specific range of ideas which have become a universal language for all humankind. These are the Jewish, Greek, and Chinese cultures of thinking. We discover the Jewish culture of thinking in the main texts of the holy Scriptures written in old-Jewish , a language which is strong in inspiring virtues of thinking. The Jewish words have a peculiar verbal structure, specific rhythm and intensity, which greatly help to liberate the thought from the chains of abstraction, thus imparting to it the freshness of the pure fact which derives from the process of real proceedings and actions. The Jewish thinking is definitely imbued with emotional concrete information of things which spring from emotions and perceptions. It does not overburden us with ideas, but with facts which most quickly come to the heart of the people, firing their emotions in the wild waterwhirl of eloquence and metaphor. The driving force of the Jewish thinking is not the philosophical abstraction, but the pure spring of history and facts where effect is appreciated through deeds. Everything it has touched upon, we discover the style of vague

wording characteristic of speculative reasoning, which is subject to varied interpretations and ambiguities; knowledge is a revelation which can always perceive the order in the world through the prism of unity, harmony, and love. That is why the recognition of the idea of unity is here the highest achievement of the human mind , represented through the 18 intelligible concepts of the language of simple man. The Jewish thinking never perceived the necessity to invent the analytical approach in culture and knowledge, neither did it reach the consistency of the philosophical thinking evolving from the dynamics of the developed technology of abstract thinking. The means of expression of the Jewish thinking are predominantly poetry, morality, religious metaphor, or the freshness of historical facts. The very structure of the old-Jewish language contributes to this too much: it is descriptive and lyrical, almost completely void of abstract words. This language is the triumph of concrete thinking which through the unknown ways of mystery comes up to the highest abstraction - the idea of Uniform God. It is exactly this idea which promotes so much the emergence of the second great culture in human thinking - the Greek culture. It develops towards an underlined prevalence of analicity and abstraction highly ignoring the value of concrete facts. No matter how strange it is, but the Greek thinking was not able alone to reach the highest abstraction - the unity. This is a paradox, a peculiar cross-effect between the two basic human cultures of thinking - the Greek and the Jewish. Let us briefly call it the paradox of cross impact (PCI). No doubt, the Greek culture of thinking has borrowed the idea of unity from the Jewish system which is more ancient than it. The Greek religious thinking perceives God and divinity the way the Jews perceive concrete things. The Greek religious space is varied , full of concrete forms and deities, close to human spirituality, which does not conform to the abstract nature of their thinking. The Greeks never come to the highest abstraction of Unity alone, which once having found itself in their range of vision, becomes a powerful weapon of the universal knowledge. Beginning from the idea of Uniform God, the ancient Greeks develop the analytical aspect of scientific thinking, according to which the world can be explained in a purely speculative and logical way on the basis of cognizable and simple prime principles and laws. Thus, the model of positive science evolves from the ancient Greek culture of thinking in which Mans knowledge of the world is developed on the basis of a finite and visible gathering of primary principles, laws, and postulates, accessible to reasonable reflection by means of observation of the real expressions of things in Nature, society, and thinking. All phenomena and processes in objective reality can logically be derived from these principles, laws, and postulates. The most significant task of science is to search for the prime basis of the world in these postulates, laws, and principles. It is interesting to know the outlook of the ancient Greeks on the nature of casual events and their consecutive processes and phenomena. They think that casualty plays just and only a destructive role, and this mostly refers to the system of human knowledge. The task of people and their logical thinking was to avoid casualties which caused paradoxes, contradictions, and chaos. To the Greeks this was an attainable purpose underlying the dynamics of the development of science in the course of many years. We should note that the Greek culture of thinking, which has generated the remarkable phenomenon of science, created favorable conditions for the large-scale use of mathematical and logical descriptive schemes and models, on which are based a wide range of mechanisms for derivation and calculation of facts and statements in the system of science. Furthermore, the Greek system has given birth to philosophy and the peculiar system of metaphysics; it has given birth also to logic as an independent science. Abstract thinking is too strongly expressed in these branches of science. The Greek experience has

shown that after passing through the highest level of abstractness knowledge is greatly enriched, thus surpassing the scopes of the achievements of concrete thinking. Abstract thinking, however, arouses a big inconvenience. It is difficult for us to understand and perceive the borders of validity of abstractions, which is the main cause for too much misunderstanding which has provoked the lasting mistrust of simple man to them. The third culture in human thinking is the Chinese one. The Chinese outlook on the world is pretty specific. It is distinguished from both the Jewish and the Greek outlooks. The Chinese think that the Cosmos subsists in spontaneous harmony and order, in which the stability of phenomena is not a consequence of alien authority and impact. Stability is aroused in any complex system like society, Nature, human thinking. It is a consequence of the equilibrium and harmony between the processes, which occur in them, which are stable, mutually-dependent, and keep resonance between each other in a harmonious way not directed by anybody. If we can say at all that they obey any law, then this is a law which is invented neither by God, nor by man. This is a law which is not imposed by any supreme God, modeled and perceived as our personification; neither is it any human convention ascribed to nature. The laws of Nature are not a categorical imperative or a system of silent obedience. They are not anything but statistical regularities, valid just for a definite place and time, and laid down not as a prescription, but as a description. Moreover, the Chinese culture of thinking has not come up to ideas which allow to broadly apply mathematics and logic to our aspiration for new meaningful knowledge. Many historians of science ask themselves if the Chinese model can be used as a basis for the construction of an alternative set of tools for estimating, predicting, and deriving scientific facts and truths. It is obvious, however, that the Chinese culture emphasizes the pragmatism and the applicability of scientific research, which is after all the cause that they were the first to discover gunpowder, porcelain, silk, solid fuel spaceships, and other pragmatical universal human values. A very specific religious idea occurs in the Chinese culture of thinking which is set by the peculiar combination of the concrete and abstract forms of thinking. This is the idea of the dominance of divine diversity over Uniform God. In China the level of abstractness of the idea of divine diversity is, however, much higher than that of the primitive idea in the heathen religions. In the Chinese religious philosophy this idea has a perfectly different meaning, which represents the divine diversity as a universal harmony insubordinate to any universal absolute laws. The meaning of any law is its local validity and possibility to modify in definite conditions. The idea of unity is first of all locally valid and meaningful; only the idea of equilibrium and harmony generated by diversity is really universal. The three cultures in human thinking we have just considered set significant features in the evolution of our understanding of the structure of society. With the ancient Jews the concept unity, treated as a rational, historical, and moral category rather than as a metaphysical entity, has for example generated the idea of the uniform communist state of understanding, justice, and human solidarity. The god of the Jews is greater than any other deities chiefly for his holiness and moral purity which have turned out to be the most significant categories of thinking consolidating unity in society. This model has become a universal language of the unity of varied organizational structure in the social system. The Jewish thinking has aroused also the model of the spiritual rebirth of humankind, known as Apocalypse. As we have already mentioned, the very word is Greek and means the coming of new time. Almost all predictions of the future of humankind are in one degree or another influenced by this mysterious model which excites the souls

of men. According to it the history of humankind is a drama which has a clear beginning and end. The creation of the world by the Uniform and All-mighty God is a peculiar beginning, which pursues a definite purpose - the coming of the Kingdom of God. The pledge of this complex process, full of vicissitudes, is the liberation of man. The history of humankind is a specific predetermination of the triumph of good over evil, prepared and presented to people by Messianism. The Jewish culture of thinking is the creator of an original mystic tradition, expressed in the popular book Cabbala. This tradition strives for knowing the world, its origin, mysteriousness, government, and end. This knowledge cannot, however, be set in a speculative way through logical analyses and estimation of real facts, or through conceptual philosophical reasoning. Meditation and enlightenment are the basic approach with this knowledge, which is distributed in a secret way. The thinking of man, as per the Jews, cannot be reduced to logic and syllogism. The Jewish thinkers rely on intuition rather than on deduction and analysis. Intuition is here the reason and purpose of thought, giving priority to meditation and revelation expressed through words. The strict logical and abstract thought has not always an appeal to the soul of simple men. Any thought is significant only when it is not meant just for elects, but is a universal benefit for all people. Nevertheless, the Jewish system of thinking can be qualified as the forerunner of a broader understanding of logic, the modern mathematical branch calculation of sentences, and the modern methodology (philosophy) of science. The Jews quite well know the Greeks technique of inference by induction or deduction. In the rules they introduce there is a diversity of logical schemes of conclusion. The inferences in the Jewish culture of thinking are combined on whether the common case is already contained in the private, or the former adds something new to the analysis of the latter. Here is the possibility of the private case to be on the border of two common cases; this means that in knowledge facts are permitted to exist which cannot in principle be covered by or derived from inferential mechanisms (theories, hypotheses, laws, principles, etc.), handling only general truths. It is also possible that to understand a common case we must first understand the private one, or to express the private case in a comprehensive and clear way it must be derived from the common one through deduction. Moreover, for the sake of completeness we can mention the case when the common is unattainable through the induction of analyses of the private. Consequently, truths established in an abstract way are richer than experience. All these approaches represent a broad range of inferential techniques considerably expanding the culture and the possibilities of the logical thinking discovered by the Greeks. A careful consideration of the inferential techniques, the Jewish thinking has invented, shows that the logical process can obey more flexible forms, free from the chains of strict formalism. The Jewish system col vahomer is, for example, a peculiar model of syllogism (a mode of logical conclusion), which in some sense expands the 18 technique of inference known from the strict logic of Aristotle. Inferences are here made not only from the common to the private, but analogy is used as well allowing for the reverse process, i.e. from the private to the common. The concept proof through logical laws is not significant so much in the more dynamic and varied schemes for a conclusion of the kind. Proof is here replaced by sudden illumination, having emerged from the depths of far richer informational structure which generates new knowledge through the spontaneity of human thinking. It is precisely in logical schemes for an inference of the type in which the big trend of intuitionist approach to the problem of arguments in mathematics originated. This is probably also the way leading to the response to a question, placed a long time ago but still not settled: the question of the construction of dialectical logic. This problem cannot be overcome by the methods and

techniques of the Aristotelian system of logic, as some admit. Its solution is not in the rich palette of techniques for inference, adopted by the Jewish system. The Jewish thinking has invented what we today call analytical philosophy. For the Jewish thinkers texts and their philological, semantic, and structural, interpretation are an inexhaustible source of information. Text is studied for its own sake, beyond context. The grammatical interpretation is a powerful instrument which helps the Jews to penetrate into the profundity of the religious texts of the Scriptures in quite an effective way. The Jewish thinkers believe that there are no insignificant details. Each text which is expressive of a small, even an insignificant at first sight, fact is a peculiar monument of the will of God which never allows for actions or expressions of slight significance. The Jewish system of thinking is perhaps the fundament of the great philosophical trend of positivism and mostly of logical positivism, where concrete facts exclude the intervention of the speculation of abstract thinking. Let us now see what models of society these different systems of thinking have adopted. Once again we here recognize the operation of the above-stated paradox of cross impact (PCI). The Jewish social thinking imposes a hierarchical, determined, social model based on the explicit predominance of strict order, the Greek system of thinking adopts the far more flexible model of democracy. To put it in other words, the firm, strictformalized thinking of the Greeks has adopted more flexible models of society, accentuating on inner self-development, while the Jewish thinking has adopted a model which is the forerunner of all collectivist, communist, and in some sense socialist models of social system in which the clear-cut tendency of orderliness enters into contradiction with their flexible, free from the chains of formalization, style of thinking. In the field of philosophy the Greeks perceive the idea of soul as individual substance opposed to matter. The abrupt confrontation of these two fundamental categories, laid down as ideas of the ideal and the material, has set a precedent of a vigorous evolution in the philosophical science over the centuries. This conflict is not manifested in the Jewish philosophy so clearly. This allows for the development of unique areas of philosophical science, as for example the systems of morality and religious philosophy. What kind of society has the Chinese mode of thinking arisen ? This is a rather interesting matter, significant for the theme of our elaboration. That is why we shall consider it in a greater detail. Many observers accept that the ideas from the Chinese philosophical tradition have been applied and further developed with greatest success in modern Japan. This system at first sight looks like a strict collectivist system and for this reason some perfunctory interpreters attach it to the traditional communist, Marxist, and socialist models. But this is not the case ! The Japanese system of social structure is too specific. It is not a true copy of Western democracy, although it looks like this from the outside. The most characteristic feature of the Japanese is the establishment of harmonious relations between all members of society, based on honne (the spirit of closeness between people), represented as a moral cohesion, based on firm trust, which generate all-valid rules and laws. Consequently, the social laws are not a borrowed fact, imposed by a will alien to the system, but are a spontaneous expression of the local harmonious relations. The Japanese maintain that if people are alienated from their intimate friends, they will always violate law. The logic of stable society is the concentration of efforts in creating human relations of mutual respect, which generate the visible section of the social law in collectivist manifestations and actions. Personal and specific interrelations are a miniature of the bigger social order. No traditional totalitarian approach to social structure has such a quality, because the strong totalitarian power actually destroys the local harmony of

human relations, subordinating the personal and collective actions to a will alien to their harmony. That is why the Japanese model of social structure is completely different from the models of communist totalitarism, socialism, and other collectivist social model which we have known. The harmonization of relations in the local aspect underlies the order of the whole Universe. The quantum laws which set the relations between objects at the lowest fundamental level in the structure of matter are a peculiar expression of this extremely significant principle. The quantum nature of the fundamental physical interactions sets the miniature, local meaning of harmony in the world. The traditional universalistic conception of world harmony has always given primary significance to the fundamental laws of nature and the values of world constants. This law has been perceived just and only as a universal imperative designed for material constituents, without giving a peculiar importance to local harmony. The first step in bringing the universalistic conception in line with the requirement for local harmony was the anthropic principle (AP). This principle placed a peculiar limitation on the laws of nature. According to it life and conscience are not only irrevocable attributes of matter, set already on the fundamental level in its structure by the nature of its properties, but are its attributes as well because they are a consequence of the characteristic properties of the fundamental structure of matter which make possible their emergence in an very rare and unique combination of favorable circumstances. To us, this limitation is not enough to fully explain the real nature of the world harmony. A new, extra, principle must be added to the so-formulated anthropic principle, which announces the necessity for local harmony in the relations between objects on the fundamental level. Let us conditionally call it the principle of ataraxy (PA). The word ataraxy is Greek and means spiritual, intellectual equilibrium. This principle is an extra limitation on the fundamental laws in the world which further narrows the arbitrariness in their possible determination. We shall discuss this matter in Chapter Five. Let us go back to the analysis of the Japanese model of social structure. The traditional universalistic culture defines the world as consisting of objects, located in a space accessible to all possible observers, ever helping them to fully agree on their description. The Japanese, brought up in the spirit of the Chinese philosophical tradition, adopt the outlook that all phenomena can cause various perspectives and that the diversity of the angles of vision make reality more complete and comprehensive. In such a situation no agreement on the matter of the universal arrangement of objects is necessary, because what is more important here is bringing specific things in harmony. In the Japanese system the very concept of objectivity loses the meaning formed in the universalistic approach. The word which the Japanese use for objectivity is kyak-kanteki. The literal translation is the point of view of the guest. To fully describe the phenomenon, the Japanese use another concept - shukanteki - meaning the point of view of the 19 host, i.e. subjectivity. In this expression there is a warning of a phenomenon, quite natural to all of us, that the foreigner is most likely ignorant of the specific relations in the family of his hosts. Any local observer obeys the laws arising in the dynamics of the specific properties of surrounding things, rather than the universal laws uniting the common properties. The meaning of the more dynamic, free from the chains of strict formality, techniques of logical inference, adopted in the Jewish system of thinking, is perhaps here. The strict logical approach is accommodated to the peculiarities of the universalistic conception which is clearly incomprehensive. The overall diversity in the world cannot in principle be reduced to the common properties. Through their help we can either depict a part of the specific properties, or create just an approximate idea of the local

nature of phenomena and processes. But we cannot in any way describe the full picture of things evolving from the local expressions of their specific qualities in life. Thus, in the Japanese model of social structure we find out a possibility to enrich our knowledge of the organization of the overall Universe. The basic message of this model is that the laws of the world do not evolve just from the unification of the common properties of things in life. The truths which generalize combinations of common and private properties, as well as combinations of just private properties, are laws as well. The law of local harmony is the law which maximally preserves the authenticity of individual qualities. This is pretty different from some other incorrect conceptions of harmony in society, which are based on equilibrium built by suppressing the individual qualities. These are two things different in principle. The fundamental difference between the universalistic outlook and the Japanese model is the attitude to government in society. The universalistic model comprehends government as a way of breaking the individual character. With the Americans this takes place by means of the authority of law, while with the totalitarian forms of rule - by the authority of the personality or the collective intellect and will. In the first case these are laws which generalize mainly common properties, in the second - these are laws which mirror chiefly the personal qualities of authority. To the Japanese to rule is however to master the art of mobilizing and uniting the intellectual and physical energy of the people, preserving their individual specificity in the highest possible degree. The American universalistic system is a structure, arranged in advance as per a universal legal system, which sets vacancies for new elements as well. In such a case the government can be entrusted to competent personalities who know the laws, or possess a skill to interpret them for the sake of success. In the Japanese system the rule is entrusted to people who can provide local harmony, transforming it in systems equilibrium through harmonious combination of the qualities of all participants in the process. The Japanese arrange the new elements in such a was as not to disturb the already built general harmony. The individual components in the organizational structure are not here specialized for any strictly-determined activity, but can be used for achieving various objectives through the preparation of joint actions of the harmonized community of individuals. The Japanese view of social structure can shortly be characterized as equilibrium based on the maximal preservation of the specific properties of the individuals who participate in the social processes. This makes necessary a more careful consideration of the very concept of equilibrium, which we shall do in our next paragraph. 3.2. THE NATURAL-SCIENTIFIC REASONS SOCIETY AND NATURE OF EQUILIBRIUM IN

We shall start with an issue which has naturally evolved from our analysis in the preceding paragraph. Can harmony be created on the basis of intentional or involuntary suppression of individual qualities ? The answer to this question is obviously not ! One of the forms of Satanism is the violation of local harmony. This is a sure course of destabilizing any complex system by the participation of man. The totalitarian form of power, as well as any strong system of social government which relies on repression, is a certain way of spoiling equilibrium in society. In the idea of local harmony there is much more powerful information than that in the idea of equilibrium and justice, imposed by the silent and hostile system of strong centralized power. Democracy has managed to attain a definite level of equilibrium in society, something which is drastically violated in the totalitarian social structures. Yet, it is

obvious that the present democratic order is not the top limit of the capacities for improving the system of human society. The form of democracy which we know today is just one of the possible, and probably having reached the top of its capacities, system which in a satisfactory way secures harmony in society on the basis of the model, which has exhausted its alternatives, for preservation of individual qualities. The life of man in society is, however, influenced by the global cycles which evolve from the operation of a multistep chain of subsystems, anyone of which requires its specific local harmony in the multitude of levels in the complex social organization. The question here arises: at what degree of authenticity can a given event in a system, where harmony exists as per the principles of local harmony, be predicted ? Obviously, the regular links that act for a long time are accomplishable only if each element of the close (local) links bears information of the whole as well. Then, how can we bring the relations in the complex systems in harmony, if we do not dispose of the full information of all cyclic processes in society or in the Universe ? The analysis of these processes indicates that the transformation of the natural dynamics, proceeding from the local harmonious bonds, is always towards enhancing the role of the irrational constructive links which set higher forms of organization, and this process is observed both at any point from the intensification of order in the system and in all its parts. Consequently, the universal meaning of the law is reduced not only to the unification of the common properties of things in life; it is expressed in another aspect, much more concealed from us, according to which the laws of society and nature are necessary to unfold the individual qualities as well. The universalism which suppresses these qualities inevitably results in a mutilation. In society this is materialized in aggressiveness, greed, and ultimate selfishness. The system of Satanism always emerges where universalism crushes the specific qualities ungroundedly, dizzy with looking for the false marks of unity best demonstrated in one of the basic properties of human ignorance not to understand the insufficiency of any formalizable system in terms of free immediacy and spontaneity. Equilibrium in the world is the perpetual presence of universalism of laws and local harmony which secures horizon for unfolding the specific quantities, without which the diversity of material forms would be impossible. The movement of bodies results from the equilibrium of forces in the complex structure of the world. The equilibrium in social systems is different in sense than that in simple ones. The instability of a system can be defined just within a given top limit of the complexity of its structure. The instability of a well complex system is in the global meaning impossible, because this will be equivalent to its disintegration. The instability of complex systems is meaningful insofar it is confined in the local aspects of the system. The global meaning of a pretty complex system can be looked for just in equilibrium. We shall illustrate our statement with a few examples: all of us know perfectly well that our mind works best when we are calm, confident, and cool. The unstable states of our brain never result in self-organization of the system in higher forms of order, but they aggravate the quality of our thinking (except few cases of genius). Many scientists consider that biological organisms, which keep up their order by means of energy coming from the outside, are actually systems far from their point of equilibrium. This is likely to be true, if the biological system is a structure with a simple organization. But this is not the case. The energy which is supplied to the organism from the outside creates new levels of equilibrium in the system, which is manifested in the extra freedom of the individualities in this organization. This is an equilibrium perfectly different from that of the same system when it is disintegrated to its smallest constituents -

the atoms and the molecules. In the complex biological organization a multitude of various specific qualities of different individualities emerges which feels the necessity of local harmony in its interrelations with the other constituents of the system. The universal meaning of the biological law is not enough to secure the common stability of the system. It is, however, accommodated to the requirement for sufficient freedom of the constituents of biological organism which, supplied with energy from the outside, exercise their freedom needed to achieve local harmony, which is the fundament of the stability and equilibrium of the overall system. In some natural systems, like for example the ecological and social ones, the global meaning of equilibrium is the cyclic character of the common, global, manifestations of movements and processes in them. The main cycle is the rise of the free movements of individual constituents, which is then replaced by the fall. In this way the system preserves its equilibrium without spoiling local harmony in inadmissible limits. Here are some examples of the most universal form of equilibrium in the complex systems: In ancient Greece there existed a peculiar political order. The people noticed that in a certain period of democratic development society became hard to rule; that was why they decided to periodically elect tyrants to rule with force and despotic limitation of the individuals freedom just for a definite period of time. The Greeks saw the rescue of social order from chaos in this peculiar cyclic recurrence . In more recent times democracy reflects the basic cycle of the systems equilibrium, upsurge - fall, in a peculiar way. In parliamentary democracy, the cycle liberalism - social democracy, for example, changes the irrational nature of the cycle evolution - revolution, characteristic of the initial stages of social development, in the rational-material form of equilibrium. In the modern liberal-democratic society the change of governments and parliaments composition by means of elections is essentially a bloodless, peaceful, regulated by law, change. The coming into force of the Tories in -ies England in the 80 was, for example, a serious change in the English community which had proceeded in the cycle for preserving the equilibrium of the social system. This process can be illustrated by the simplified model of gradual letting loose and tight the valve of social energy in order to avoid extremes: on the one hand, the excessive running wild of the social element and, on the other, the excessive stagnation caused by the explicit stress on the limitations over the freedom of individualities. The new Brazilian constitution is a considerable step forward in applying the cyclic character of equilibrium to the global nature of society. There is an article in it by the force of which the state power can be changed through an all-national referendum each five-year period. So, the Brazilians can decide to launch a monarchist form of rule in their state for a definite time by means of voting; then they can decide to replace it with a presidential republic or a parliamentary democracy. Obviously, such a social contract is much more flexible and corresponding to the conditions; it recognizes a greater diversity in the cyclic recurrence needed for the equilibrium of society as a whole. The fixing of the state form of power in the traditional democratic constitutions have created conditions for accentuating on the universalistic aspect of social structure, which is generally dangerous for local harmony. In a contradictory society, full of confrontation and conflicts, local harmony can better be preserved through a more flexible and expanded system of cyclic recurrence in the global aspects of the state rule as well. This is the case with Brazil. In Japan a constitution like the Brazilian one can, however, disturb the equilibrium of society because the traditionally high degree of local harmony in the Japanese community is in full line with the century-old monarchist structure which symbolizes this harmony.

3.3. THE METHODOLOGY OF BALANCED POLITICAL SYSTEM. PRINCIPLES OF OPERATION OF BALANCED SYSTEMS. In conditions of democracy the market mechanism settles the economic problems with a minimal social and political control. It is driven by forces inherent of the market economy; each of its components fulfills its economic functions without all the time been given instructions from the authorities. We have already defined this by means of the 6,7 metalanguage of effectiveness of complex systems operation as well, arriving at the conclusion that it is precisely this type of operation which can be defined as a highly effective one. Moreover, the free market is a self-regulating system, which most characteristic feature is the spontaneous mechanism of economic growth. The economic crisis from 1929 which embraced a great part of the global market system is an event which is slightly probable to control and govern by reducing the degrees of freedom of the system. The freedom of its components is reduced through intensifying the intervention by government which through an enhanced system of state ownership succeeds in re-directing resources and power to the dying structures in the social dynamics. This is, however, always at the expense of the effectiveness of management as a whole, because we are convinced that the bigger amount of state property weakens the effectiveness of management in principle. The state property is the safety-valve of the rare, yet likely, phenomena of the complete stop of growth of the self-regulating economic system, which at times of deep crisis does not possess the property to self-correct, i.e. to reproduce its own resources and mechanisms of growth. That is why, in similar cases the system needs the impulse of state regulation which is alien to it. Crisis phenomena in such scopes are not, however, a typical property of the self-regulating systems. If they had occurred so often, the picture of the overall Universe would have been catastrophic and unstable. The world as a whole is, however, stable and balanced and phenomena of the kind are not really often. Such are, for example, the phenomena of the explosion of supernew stars, a peculiar cosmic catastrophe, which is an event so rare on the background of billions of stars on the sky that its occurrence provokes a general interest among astronomists. Actually, in similar states of economy nothing can automatically provide an accumulation of capital, and the obstinate adherence to and enforcement of the rules of the market mechanism in these, though rare, cases can leave a largely depressed economy on the bottom of the abyss in which it has found itself pretty casually. The memory of these events is too distressing; on the one side, it arouses the useful idea to look for the best alternative for intervention of the state in economy; on the side, it places the question if too a big intervention, which will cause stagnation in the economic growth later on, is not the cause for a low effective state management to be exercised in the course of a too long span which always generates tensions of a quite different nature. The only way out of this situation is to get free from the illusion of the absolute role of any of these two opposite tendencies. Today, economy is a reason for the stable left and right structuring of the political space. It is, however, pretty wrong to consider that just the right, or just the left, in policy can solve the economical problems of democratic countries, an illusion which has been slowly making its way mostly in the traditional leftoriented communities among which are some of the new democratic countries in East Europe. Unfortunately, this illusion fosters the idea that today the crisis of the former communist countries can be overcome only by means of a bigger in volume state property and a purposeful and intensive intervention by the state; this illusion can make these countries an arena of new fruitless social and economic experiments.

The left and right have a deep meaning in the system of democracy. No meaningful political principles, programmes, or strategies, in political life can be laid down without them. In the modern epoch the left and right have been used for the first time to distinguish the two wings in the French parliament: the conservatives who sit in the right, and the radicals who sit in the left. Today, these concepts have another meaning. The left policy is associated with the intensified functions of state; the intervention of the controlling bodies of executive power is bigger and all-embracing. This can take place on a microeconomic level where any initiatives for a more even distribution of the produced social product among the social members can be best executed. Furthermore, the right policy reduces the functions of the state in the management of economy and allows for a greater dynamics in the social activeness through a greater differentiation of the income of people. The complex processes in the social system begin to look like dynamic equilibrium in the cyclic alteration of these two basic tendencies in the dynamics of political life. That is why the fundamental principle of political management in a balanced social system will have to be the optimal provision of the regulatory function of the free market mechanism within a just distribution of the influence and authority of both the right and left political systems in democracy. In a mature democratic society the coming of the one or the other political system to power usually takes place after a definite period of domination of the political style of government of the one of these two alternative approaches, when the phenomena they cause reach their culmination. Democratic elections is what gives the right to a small group of people to govern, meaning that they can implement just right, or just left, policy. Naturally, this process can be influenced by traditions, historical fate, culture, religion, and other casual factors which can really set the character of a given democratic country. We can in this sense mention countries which are more rightoriented or more left-oriented. Yet, this is not an ideological label, but the result of a complex set of reasons. Some basic macroeconomic indices and data of the sociological and politological studies are, for example, the measure of quantity in such a determination. Many observers, for example, point out that the USA is a typical right country, while Sweden is a left one. In Sweden 60 % of the gross national product is utilized for state expenses (such as healthcare, education, etc.), while in the USA only 35 % are. Another index is the relationship between the income of the 10 % of the richest and the 10 % of the poorest members of the community of a given country. In the USA it is 10:1, while in Sweden it is 5:1. The fact of the unusually high degree of influence of the left ideas in the intellectual circles in the world is disturbing. This surprising phenomenon, fostered by the illusions for justice,without understanding the deep meaning of the idea of balanced political system and of the nature of government in the self-regulating market economy, can generate the emergence of a wide network of left regimes in the world. The New World Order, described in our previous paragraphs, can best be accomplished by means of such a network of regimes. A system of the kind can cause a lasting stagnation in the economic development in the world, which will foster the false illusion of zero growth. Through it the demographic increase of the population cannot, however, be controlled which will inevitably intensify and accelerate the global crisis. The control through the mechanisms of the left political system can yield a result, only if there is a reliable mechanism for stopping the increase of the world population. Furthermore, the extreme increase of the leftist political ideas can produce an unexpected global effect, caused by the forced control which can paralyze the world economy, depriving hundreds of millions of people of the possibility and desire for useful

work. Here is an example: today, the modern supervisory councils in the banks and the companies introduce a peculiar hue in the dynamics of the economy in various countries. In personal terms, whenever one is obliged to make decisions and be responsible for them, and another holds the power to continuously control him and without any reasonable explanations to fire him, then the former will lose his desire to work, in the meantime looking for ways to prevent himself from blaming. As a result of this the dynamics of the economic process slows down. It would be much better to promote capable people to managing positions in economy, leave them alone, and keep responsible just the real offenders of law. Intensified control in society without reasonable grounds is dangerous because its globalized effect can be used by unhealthy forces. In this process the locally-forced control can be transformed in a global system of unreasonably-strengthened control over the social structure of the world as a whole. The globalization of the effect from the intensified local control in combination with the informational aspect of modern society can easy expand the broad-scope actions by the world financial elite who will spread out their influence over the traditionallynational, cultural, and political-state, structures in the world social system as well. 3.4. THE METHODOLOGY OF BALANCED EECONOMY: DEFINITION, PRINCIPLES. THE GLOBAL ECONOMY AS A BALANCED SYSTEM There is a certain analogy between the Japanese-Chinese outlook on local harmony in the social system and the most popular economic theory before D.M.Canes of utmost -ies -th usefulness which was developed in the 70 of the 20 Century by Karl Manger Austria, William S. Javens - England, and Lean Valras - France. Today this theory is known under the name of microeconomics. The Great Depression of 1929 contributed a lot to changing this theory. At that time Kanes laid down his new economic theory, introducing elements of intensified state intervention, which was a step towards creating the so-called marcoeconomics, which is an analogue to the universalistic approach in the social sphere here described. In the macroeconomic theory the conception took shape that several fundamental economic parameters could set the status of the overall economic system. Similar is also the approach of the Monetarists who are supporters of the control at the entrance of the black box of economy. The two approaches, however, reflect different facets of a complex structure, which most characteristic quality is equilibrium. The balanced model of economy considers economic space as a medium in which the interaction of the multitude of elements generates dynamic equilibrium. First, this is the sphere of local harmony which incorporates the microeconomy of individuals and companies, as well as the bigger microstructures like transnational corporations. Second, these are the elements of the microeconomy of the national state and of the world economy which are an analogue of the universalistic conception of social organization. All economic theories known so far maintain that one of these economic levels completely sets the remaining phenomena and processes in the system. The theory of utmost usefulness, for example, adopts that the microeconomy of the individual personality or company is what actually manages and completely characterizes the macroeconomy in a given state. The theory of Canes holds just the opposite: the macroeconomy of the national financial and credit system runs the microeconomy of the individual personality and company.

It is quite clear under equilobrology that these theories cannot be a basis of modeling the modern complex economic systems. The adherence to just one of these two classical alternatives cannot produce an overall description of the actions, significant to policy, needed by the state management of the economic cycles and economic conditions as an uniform system. The modern economic reality is too complicated for the simple man to understand it, even if he has an average intellectual level. A new synthesis of the economic ideas, recognizing the factor of equilibrium, is necessary as a new alternative of the concepts of classical economic theories popular in the past. It is just on the basis of the idea of equilibrium that a new economic theory, comprehensible to the people, subject to simplification, can be launched, so as to define the nature of the economic system in terms of ecology and climate. In the new theory, for example, it can be spoken about creating suitable conditions for the development of enterpreneurship or middle class of owners, about economic prophylactics and purification, which will be imbued with a perfectly new approach to policy as well. The new equilibrological economic theory will set also new landmarks in the economic development, which will drive the economic system not towards overcoming or governing the crises, equal to a treatment of symptoms, but towards consolidating the general health status, improving the climate in economy, so as to be able alone to resist the heavy attacks of the crisis through creating a peculiar system of economic immunity. In essence, this will rather be a treatment of the causes for the illnesses of economy itself, which is the right way in any treatment. In terms of equilibrology we must, however, regard economy as a big and complex system in which the local outbursts of the absence of equilibrium must not produce a general instability entailing catastrophic phenomena. The economist Cane compared the economy of countries with the ideal gas in physics. The movement of the gas molecules is chaotic, casual, and various in speed. Their trajectory is described by a perfectly irregular scheme, known as the Browns movement The movement of the single molecule, for example, does not effect the state of the gas, depicted by means of macroparameters like volume, pressure, and temperature. The chaotic movement of the molecules does not effect the stability (balance) of the ideal gas as well, meaning fixed values of its macroparameters. Economists like Cane imagined that the management of economy represents mechanisms which change the macroframe of the parameters which set its general condition. Yet, the economic individuals, companies, corporations, etc., really make the impression that they decide alone and act by chance to a great extent. Whenever the macroframe in the general condition is changed, their response is not as expected under the law for ideal gas. The economic individuals are also peculiar complex systems which respond to the changes in the macroeconomic system in various ways. Their attempts for action are often in contradiction with the financialeconomic reality, the interest, the tax and credit policy of the government which can produce unexpected effects to the managing processes and can lose the control over the system. In economy the mass of money plays the role the temperature does in the ideal gas. The speed of rising the temperature in the gas always produces predictable consequences, materialized in the mathematical expression of the systems condition. The speed of the circulation of money denominates the speed at which the economic individuals spent their money; it is a quantity changing in time which at a given point can become a chaotic process. The spending of money depends on casual factors; that is why it often changes in a mode which state macroeconomic policy cannot principally predict. The experience from the last several decades manifested that the economical individuals

changed the speed of their monetary circulation ( savings, consumption, rate of consumption, etc.) so promptly and unexpectedly that this made the running of economy by a definite governmental policy impossible. There are many cases in modern economy when the intensified social policy of the governments places a lot of monetary funds in the hands of the mass user, but his casual inclination to saving creates stagnation in economy, fall in production, intensification of unemployment and inflation. Similar was the case, for example, with the unsuccessful economy of President Carter. This president who was not quite lucky in economy allowed himself to decrease the rate of the American dollar from 250 to 180 Japanese yens to promote the American export and to encourage the local production, establishing many new work positions for the contingent of the unemployed which was big in that time. Export really increased, but so did unemployment. The anticipated effect from the state macroeconomic policy did not work. In the meantime events took place in Japan, which no unbalanced economical theory could explain. As a result of its financial loss on the American market, generated by the more expensive yen, the big Japanese companies abruptly raised the prices of their goods on the home market. A recession would have to be expected, chiefly expressed in the reduction of the local consumption. Instead of this the reverse happened. This casual event produced the biggest boom of consumption in the history of Japan, known as the baby boom. In the meantime it turned out that the Japanese, born in the period of a naturally-increased birth rate in the post-war period, reached the average age at which they began their own life of consumers. Another example: in the first half of 1995 the Bulgarian socialist government launched a policy of gradual liberation from monetarism which had been adopted by the preceding governments. They proceeded to a gradual reduction of the high rate of interest, a phenomenon which is usually accompanied with an increase of the price of foreign currency. Instead, it was witnessed a peculiar stabilization of the price of dollar which generated an influx of foreign currency, attracted by the still big rupture between the rate of interest and the almost fixed rate of the lev to the dollar. As a result of this the Bulgarian export was seriously affected due to its high prime cost in international prices. The informational aspect of modern society renunciates also another contention of the unbalanced economic theories; according to it economy holds a leading function on the level of the sovereign state. The informational society, however, intensifies the equilibrologic tendencies, placing the national economies in dependence with a broad range of factors many of which of international nature. The informational economic system is the most equilibrological one; therefore, phenomena will have to be expected in it new in terms of quality. Let us briefly consider a few of them: The equilibrological economical theory is a theory which combines the three basic levels of modern economic activity in harmony. First, it is the level of macroeconomy, incorporating financial, credit, and interest, policy of governments. Second, it is the level of macroeconomy which embraces the peculiarities in the rate of the circulation of money, the promotion of enterpreneurship through appropriate economic policy ( tax reliefs, simplified system of control, facilities in establishing business contacts, etc.), the encouragement of innovational activity, etc. Third, it is the level of the world transnational economy which more and more acquires its own statute of economic entity greatly independent on the national economy. As different from the state economic policy, the world economy is not subordinate to a definite legislation, and for this reason its actions are most often uncontrollable. Its regulation in visible economic parameters, established as an international macroframe, is necessary more and more. The lack of clear approach on the third level places a multitude of problems, many of which acknowledge the necessity for a

broad-scaled application of the principles of equilibrology to economy. It is precisely the arguments of equilibrium that essentially alter our view of economic rationality in the world economic system which mainly affects the mechanisms of economic growth. This approach is fundamentally different from the model of total control over the economic system in the world. The growth in free market economy is chiefly due to the increase of consumption and dynamics of investments which is generally achieved by mean of the law rate of interest. The increase of the rate of interest at a time of intensified consumption means, according to the traditional non-equilibrological economic theories, stopping this process. Thereby, in 1994 the economy of the USA manifested a growth, but the rise of the rates of interest under the long-term credits generated the fall and stagnation of financial transactions, which was followed by the process of devaluation of dollar. The world economic system cannot, under equilibrology, be regarded as a mechanical summation of the economies of individual countries. Obviously, their joint effect generates a new state in the economic equilibrium which is materialized in phenomena not quite comprehensible to the national economies. The still disunited world economy, the unclear structure of the macroeconomic frame on a level below the national one considerably shaped by casual events and proceedings, including also non-harmonized elements of newly-rising market structures, becomes a system drifting away from its balanced condition more and more. The system is featured by something interesting: the American economy plays the central role in it, which by the help of several mechanisms exercises a great impact on the overall world economy. One of them derives from the fact that the USA have a powerful national economy which has become the main pole of the economic processes in the world. It is, however, rather unstable as a national economy and displays qualities like enormous state deficit, shortage of savings, external deficit, foreign and home debt (i.e. the debts of the single economic individuals: households, companies, administrations, etc.), typically unbalancing for the system. Such economies are not popular in the international hierarchy of economy and are immediately sanctioned. The International Monetary Fund, for example, charges such countries right away to undertake immediate measures for resuming the balance, which is most often to the detriment of the national economy. In the end of 1994 the International Monetary Fund advised the Bulgarian government to carry out the policy of drastic reduction of the budget deficit and of stopping the inflation through raising the rate of interest, which is in its turn a serious impediment in the execution of reasonable investment-credit policy. No such advice is, however, offered to the American government. The following question arises in the light of equilibrology: if we really strain after a world economic equilibrium, then can we expect that the insignificant contribution of imbalance to the budget in a weak economy like the Bulgarian one can disturb this equilibrium, while the powerful American economy which has so strong an impact on the overall system is left free from the action of this unbalancing factor ? Why dont we admit the following situation: to recommend the dynamics of the American economy to be stopped and transferred to the new free market economies which experience hardships in their getting accommodated to the modern economic conditions ? Isnt it possible to assume a reasonable proposal of the kind: to allow a considerable imbalance of the budget only to those economies in the world which gradually become richer, while in all developed economical systems to apply the rigid measures of drastic reduction of the budget deficit. It is precisely in this way that a real world equilibrium will be achieved in economy, the burden of which will be borne by the richer countries in favor of the poorer ones. Considering all countries, the firm budget deficit policy and the allowance of such a deficit only to the most powerful world economy is a sure way of suppressing the

development of the new democratic countries and of the weaker market systems in the world. This is a way to implicitly (unclearly) transfer the load of hardships in the world economy from the richer to the poorer. And this is a sure way to a world catastrophe in the future. The imbalance permitted and unsanctioned in the budget of the USA contributes in a peculiar way to intensifying their economic dynamics, hence of their already pretty big wealth, which generally takes place at the expense of the reduced economy in other countries. The prosperity of the USA can, however, contribute to the prosperity of other countries as well. This is so, because a greater part of the import of the USA is the export of those richest countries in the world which observe their budget balance by intensely exporting to the USA. We can definitely say, for example, that the American trade deficit is at a great extent the Japanese trade surplus. Thus, the external American deficit fosters, by currency in cash, the already developed parts of the world economy to function. Those who will construct a free market system have no possibility either to participate in this gigantic imbalance, realized in the powerful national system of the USA, thus depriving themselves of the necessary currency injections because in them there is not a production of goods competitive to the developed countries, or to promote their own economy through a powerful economic mechanism as their national budget because the sanctions of the International Currency Fund hang over them like a sword of Damocles. Moreover, the rich countries which drink from the spring of the budget deficit of the USA from time to time experience severe strikes from the periodical devaluation of the American currency, a phenomenon which considerably reduces the price of the American currency effectively accumulated in these countries. In this way they compensate a great part of their budget deficit by the unknown channels of the global financial mechanisms controlled by some international forces, thus increasing the wealth of the primary source of this enormous deficit in an unjust way . What happens to the economies of the weak countries which must strictly observe the recommendations of the International Currency Fund ? In 1995 in Bulgaria, for example, a phenomenon was witnessed which was not explainable by the traditional non-equilibrologic economic theories. The Bulgarian production fell to a pretty low point; there were almost not highly-technological productions, while in the meantime a stabilization of the rate of the national currency against the dollar was noticed, which is characteristic of strong economies. In the case with Bulgaria this phenomenon actually enclosed the national economy in capsule, thus making it unfit to export even Bulgarian goods which are usually exportable by tradition. In this way weak economies withdraw in themselves and are doomed to a peculiar mutilation, which inevitably enhances the crises in these countries. Obviously, the experts of the International Currency Fund are governed by the data and depiction of the non-equilibrological economic theories. It is, however, quite probable that they do it deliberately. The international financial organizations, of course, lay down some pretty convincing arguments in favor of their thesis. They say: if big deficit is admitted to occur in the national budgets, thss will raise inflation which will discredit all our effort to create a developed economy in these countries. The undue high imbalance in just one economy like the American is useful. If we can just for moment imagine that this imbalance is reduced, we shall be shocked by the avalanche-like process of ruined economies in the world, caused by the contradictory changes and the instability of the capricious world market. The budget deficit of the USA is a reliable recess of stability in the evolution of the world economy. If we commit to supply the poorer countries by such a mechanism as well, we shall lose the advantages of the developed economies which will be swallowed in the waterwhirl of the world poverty very fast. It will be much beneficial to all of us, if these

countries overcome the difficulties by themselves and catch up with us. Any our effort to raise their level in an artificial way would threaten both our and their security. As illegal accentuation on distribution in a state economy causes stagnation in its evolution, so artificial feeding of the poor countries by the rich ones will produce just negative results which will effect all of us. Which is the right party of the two in this controversy ? The answer is: although the strong party is usually the right one, the truth is again somewhere in the middle. This imaginary controversy, which we reproduced with many details derived from the logic of a natural process, can generate an interesting conclusion: the world financial elite system is already a pretty autonomous force which essentially influences the decisions of governments which run the economies in the different countries. This issue has another aspect as well. The currency resources which can be moved about in speculative operations or in conditions of market fever considerably exceed the possibilities for intervention and adequate response by the central national banks. In this process the multinational companies, facilitated by the modern state of the computer science and the telecommunications, already play a significant role. These pretty perfectified means allow the international financial organizations to adequately respond to the changes in the world conjuncture in periods visible to them and to strike their destructive blow on the national economies by means of a suitable planning of their resources at any point of the globe. This means that forces going beyond the national borders can simply smash the national markets, causing changes in them which are not controllable by the local authority. In this way the national markets can be destabilized by world-scaled operations which are subordinate to forces hidden for the governments, and which do not obey any law or morality but their own sake. These dark forces are facilitated by the world currency chaos where the dollar is everything, the national currencies are nothing. Making favorite just one system like the American creates conditions through its enhanced influence in the world to rather easily outline measures for a despotic ruling of the whole world as well. The external liabilities of the USA are just like a sword of Damocles hanging over the economic community in the entire world. Unwise forces handling this delicate mechanism can cause a world catastrophe of consequences far beyond those of the world nuclear conflict. It can be generated either with set purpose, or by a spontaneous initial push like a jump in inflation, a heavy crisis in society, a murder of the president, a wave of distrust to the only possible strong currency, i.e. the dollar, a sudden chaos in the financial markets with the consecutive profundity of consequences for the overall economic system in the world. A similar development of the world crisis can be produced also by some strengthening negative tendencies on the Earth such as the overpopulation, the disturbance of ecological equilibrium, the expansion of poverty, illiteracy and illnesses, the inequality in distribution of the world wealth, which is today manifested in that 20 % of the rich countries in the world hold 80 % of the world resources, while the poorest ones which comprise 20 % of the world population hold just 0,5 % of the wealth. The response of the representatives of the International Currency Fund and of the American Federal Reserve is surprising; they are often not responsible on deciding significant problems. They intensively either condemn, or appeal to the countries in the world for wise actions, which generally suggests a lack of confidence and calmness. Referring to the big world problems is often a means of justifying the national inaction, tolerate by irresponsible rulers. Today, he world social and economic system disposes of enormous technical and financial means which gradually turn their raiser against it. Never before have the impotence of the forces been so explicit and the possibilities for acting by evil dark forces been so big. Why is, in such a vulnerability to casual factors, remarkable

attention still paid to false humanism, manifested in humanitarian aid of various types, a kind a treatment of the symptoms avoiding the far more responsible and uneasy task to cure the causes ? Why are the problems of the market represented as the most important factor just to those who have marked an advance in their evolution, without developing its possibilities to secure income to all who deed it ? Why must this problem be left to be decided by those who plead in favor of socialism and social democracy, which is a way of expanding the unlimited irresponsibility in the world ? The bitter experience from the communist totalitarism has unambiguously indicated that the limitation and management of economy by rational actions and methods, such as the too big intervention of the state through an expanded system of state property, the excessive taxation for the private producer abolishing the small and the mid class of owners in the world, the broad-scale planning of economic activity, not only preserves the negative consequences such as poverty, unemployment, and low productivity of labor, but makes economy an easy prey to the world conspirative management, which generally creates conditions for crisis situations of quite a different type. Moreover, democracy and free market cannot completely guarantee the prosperity of people. The democratic rule is too often a cause for the deep disunion of nations. It was known already in ancient times that democracy did not yield good results whenever the majority elected and controlled the power, demonstrated ill intention and lack of virtues. Some deficiencies of the democratic system, deriving from the illegal making absolute the principle of the power of majority, can easy transform to an all-embracing control over the three, in principle independent, powers: the legislative, the executive, and the legal. Then, democracy is identifiable with totalitarism. The only hope is that this is slightly probable. The introduction of a wide network of left, socialist, and social -democratic regimes in the world can make this degradation of democracy a regularity. Today, an all-covering system of the free market is being developed in the world; its often unstable states make necessary the elaboration of various social-democratic models of development of the global social system, an illusion which in the last and the beginning of the present century brought forth the rise of the destructive variants of socialist idea such as Marxism - Leninism. In more recent time this illusion can deeply disturb the overall social system in the world, implementing this idea under the form of the already known model of New World Order. Some Western experts maintain that the main purpose of the all-covering free world market is the reproduction of man, the management of the human resources (companies, countries, overstate institutions, etc,), the reproduction of ecology (water, air, flora, fauna, ozone layer of the atmosphere, etc.). Unfortunately, the scientist are not many in the world who correctly understand the peculiarities of the management of this complex system, called world free market ( some ignorants call it world capitalist system). Those who confine themselves just in the social-democratic tradition hold that the world capitalism develops its structures through growth, while growth in economy and of population begins to threaten the planet (an idea, supported by the Roman club). Consequently, they further maintain, only a world socialdemocratic system, and in some variants even a world Marxist-communist system, which could govern this uncontrollable process, can decide the problem to a certain extent. The opponents of this idea maintain, in their turn, that only the continuous accent on profits, money, and free flow of capitals, can secure much wealth, material prosperity, and thereby provide welfare to the main subject of our attention - the poor people in the world. So, the problem can be solved only through am expanded system of charity. Today, many scientists who have social-democratic culture flatly renunciate the model of free market, holding what the beard social democrats from the outset of the

century held, i.e. this system produces poverty and alongside with the prosperity for some, it puts many other aside. To master the economy by rational means is the main purpose of the social democrats in the world. Wherever greater success in raising the level of existence of the peoples is witnessed, they go on maintain, there are regimes of social democracy. Some of them even go further by saying: let us consider economy to be a servant of society; give up the dominance of Money and the totalitarism of Progress, outline specific purposes and direct our tremendous resources towards their realization, create some chargeless spheres like these of education and medical care, set up spheres of public services both in local and world range. The logic of money more and more destroys the landscape, the basic resources and treasures on the planet. Our rescue is to look for alternative forms of buying capacity and consumption, which would impart new dimensions of its life. Thus, we shall perhaps be able to return to the old values of the forefathers of humankind which will revive our care of human dignity, justice, generosity, and chiefly the care of both the most robbed in this world and the future generations. In our mind both are wrong. Pointing out the necessity of world control over the growth in all its modifications is an idea which will greatly make happy those who strive after a uniform secret rule in the world. Consequently, the world conspirative elite is interested in spreading the social-democratic and extreme-left ideas in the world and is not at all in the development of the culture of liberal democracy, unless comprehended in its extreme forms of uncontrollable freedom intensifying chaos in the free market system, thus psychologically preparing us for the world despotic rule. The promotion of scientificresearch programmes in the big university centers by the world financial elite is rather amazing; these programmes aim at studying the social-democratic, or even the Marxist, model of development. The economical development in the world takes place in conditions of limited resources, doesnt it ? Its artificial delay by means of an all-covering, rationally drafted, strategy cannot solve any problem, because the intentional reduction of consumption is in principle not possible. Even the timid attempts by well-intentioned international organizations for control of birthrate come upon incredible and continuously growing resistance. We here arrive at a closed circle: attempts of the social-democratic political type to control economy inevitably produce a certain stabilization of the existence level of the poorest layers of the population, which in its turn responds to this phenomenon by increasing the birthrate. Any strict measures to control birthrate are, however, impossible, unless by violence which is not acceptable. Thus, any attempt to stop the economic growth, without effective measures for the control of birthrate, would become a quickly deepening world crisis which will just accelerate the tragic death of humankind. Unfortunately, the plausible intentions of the social-democratic or Marxist intelligentsia require the combination of several factors which is a slightly probable. Consequently, some modern adherents of the despotic world rule maintain that this matter can be settled just by the old, well-tried, method of forceful cutting down of the world population; this can take place in an elegant way, without too much speaking, by painless killing million, even billion of people. Science already disposes of biochemical, genetic, psychotronic, and even ecological, means of causing mass death, and these means are held by the rich. There is no other way out, further maintain the advocates of the New World Order. It is quite natural that intentionally regulating the growth of the world economy is a senseless act and it must, clearly, be put in dependence on regulating the growth of the population. The drastic cutting down of the world population, should we achieve this at all, will immediately weaken the burden of the intensive economies. But, wont such a

drastic cutting down of the population generate a radical restructure of the world free market, or produce radical changes in the distribution of the world resources, as well as wide-scope alterations in the conditions of the living environment, which can have a negative impact on the life of the survivors ? Some can object that the drastic measures for a rationally planned reduction of the population in the world are an immoral action. But wont the rational suppression of the development and growth of modern economy, ignoring the continuos necessity for consumption by weak, non-productive, layers of the population, needed to maintain their life, result into an intensifying deprivation of the future generations on the Earth of the necessary means of life, which is an immoral action as well ? Why must we be leave the finite poverty of a many-billion multitude of people to go deeper and thus threaten the life of the rest ? Isnt it better to completely spoil the reproduction of the low quality of life by the new form of irrationality, associated with the equilibrium in society in the world, which recommends us a perfectly decentralized system of world management ? Can the open democratic world management resist the competition of the century-old developed idea of secret world management, focused in a uniform center ? It is these considerations which prompt our suspicion in the vague, traditional model of spiritual civilization, of uniform philosophical management of the world. We suggest the new equilibrological model of open decentralized management of the world social system not as an alternative of the traditional forms of purchasing capacity and consumption, but as a adequate, responding to the laws of nature, form of humane restriction of the uncontrollable growth of the economy and population in the world. Has anybody asked the question any time if the Russians, Chinese, or Indians can ever reach the high living standard in West Europe, North America, or Japan, without altering the present structure of utilizing the world resources ? If we just think that this problem is decided by secret management, setting a new despotic order in the whole world, called New World Order, then the rich countries will never admit to be replaced by a weaker rival and will focus their strengths to his inhumane annihilation. The resources on the earth are scarce and we are running out of many of them. Furthermore, the poor quality of life has a pretty capable of its reproducing and this inevitably has an impact on the life in the rich countries as well. If the uncontrollable development in a country had generated the process the rich become richer, the poor - poorer, on a world level this process would have looked like this: the richer become poorer, the poorer - more and more. The decision of this problem, proposed by the secret organizational forms in society, is quite inconvenient from another point of view, too. Today, the variety of conspirative forms of management is so big that it is already hard to distinguish between the white and the black, i.e. these who have been working for a world despotic government and those who have been against it. The unification and integration, the various methods of approximation of all peoples in the world, is a dangerous idea which works in favor of the New World Order. The chaos in the world community has, however, been growing and the new phenomena we witness show that it can be overcome not through integration, but rather with differentiation of the world social system in individual, interacting in harmony, zones; these zones will recognize the borders of their own internal potential for growth well and take measures themselves for the limitation of consumption and growth of the population; because just the centralized control can intensify the inner tensions, while the local system could always best see the appearance of local harmony and equilibrium. Why have, for example, the advanced managing forms of biological organization reached the stage of spontaneous division of biological cells ? They have because in the divided, yet preserving the general information, cells the chances of chaos

are diminished. The dark forces of destruction prevail in a complex, huge, and uniform, system much more easily. These forces, divided in individual cells, will lose their chances to successfully carry out their policy. Their nature is best manifested in the infinite unity of the complex social system. The world must follow the course of the clear-cut, well-structured, system of decentralized and open world government which, first, will institutionalize the global problems of economy and the survival of humankind in an adequate form and, second, promote the more humane endurance of hardships which are related to the overcoming of the degradation, already too advanced, of the world social system. 3.5. AN INTRODUCTION TO GEOPOLITICS, WHAT WILL THE -TH POLITICAL AND ECONOMIC ORDER BE IN THE WORLD IN THE 20 CENTURY ? THE ESSENCE OF LOCAL AND GLOBAL CONFLICTS . We must once and for all get free from the illusion that the road to our survival is the accent on unity. This is a principle, characteristic of simple physical systems. The complex structure of the world community requires a greater flexibility in resisting the difficulties; that is why the unity must here be a coordinator, preserving the general equilibrium, the basic being the conservation of local harmony. The world operation of this complex process can be effected just by a clear-cut and well-considered scheme of decentralization. The model of the world despotic government, based on the conspirative principle, will not only facilitate and speed up the explosion of individual parts of humankind, but will irreversibly destabilized it. We firmly believe that both systems of government have a chance to prevail. The worse variant - the secret conspitative government - is on a much advanced stage of development, due to historical traditions and experience. The people who work for it either do not have the slightest idea that they are servants of its wrong cause, or believe that they serve for the better of humankind. The purpose of our analysis here is to show that this is a century-old delusion which will destroy us. The world conspirative government hopes to be granted powers in limiting the freedom of initiative, communications, movement and gatherings in enormous regions of the world, whenever they decide that a critical situation has occurred. This tremendous concentration of power seems at first look that it is used for the effective removal of wars and hostilities in the world. In the logic of this model there is, however, an awful imperfection, namely that any absolute power causes for sure the violation of the overall system which is managed in this way. Or as Lord Axton put it simply in 1887: any power leads to corruption, while the perfectly corrupted power leads to absolute corruption. There is no guarantee that this new form of centralized rule will not become corrupted and dictatorial, annihilating in our case the entire civilization. The decentralized system can, of course, show deficiencies as well. It will no doubt encourage some past mechanisms of nationalism which are a direct cause for innumerable wars, for the death and misery of millions of people. Yet, it is just the decentralized social power, which recognizes the local, national, and cultural specificity, which can compete the project for New World Order (NWO), promoted by secret communities who recommend withdrawal from national sovereignty. We fully believe that this will bring the most corrupt and severe dictatorship humankind has ever known. The life of people in a single country cannot be a world norm. It is just a branch of the big history of the world, which has generated some valuable patterns of freedom, rights, and economic prosperity. This process can be interrupted in a coarse way and these patterns can disappear in the waterwhirl of a century-old delusion which has been prepared

with exceptional persistence since most ancient times. Whether this can be prevented, or reduced to a minimum, will be up to how far we comprehend the new knowledge of society which we are here trying to lay down in a systematic and methodological way. We must also known that the secret communities already have a tremendous potential and capacities to destroy even the few islands of harmony and happiness in the world, and they will do this without any worries. Some can object that the idea of bright, open, and decentralized government of the world is an illusion based on the pretty idealized image of reality. The classic social science has built its view of the social processes on the basis of a rather mechanistic model. The contention that just the statistically significant is determinative and has a great impact on the social phenomena underlies this model. In one of the preceding paragraphs here we refuted this contention with the help of the term constructive irrationality. In science this term essentially alters the roles of the mathematical description of complex systems. The analysis of this matter shows with the precision of a mathematical proof that the complex systems do not in principle admit any foreseeing. Processes in them are set by factors not identifiable both in the light of strict determination and in the light of statistical (probabilistic) prognostication. Nevertheless, the rational approach in the analysis of these systems is not fully deprived of meaning. We can estimate things which are important I the evolution of complex systems. These are mostly the parameters of their dynamic equilibrium. This concept cannot usually generate the wrong idea of something immobile and chaotic. Actually, any equilibrium in the world is mobile and this chiefly refers to the global aspect of the systems of society and nature. The popular mathematical equations describing the states of determined and statistically predictable systems completely lost their meaning, when the so-called effect of butterfly became known from the analysis of unpredictable complex systems. This is an accurately formulated mathematical theorem which proves the absolute impotence of mathematical description. The consequences of this theorem are proved in an experimental way as well. This proof can be described in images as follows: a butterfly which fluttering somewhere in the tropical forests of the Amazon can cause an abrupt change in the weather over America, which will be found out there in a few days or weeks. For reasons of equilibrium we can, however, predict just the changes or the 20/ stability in climate of complex systems. We know, however, quite well what a tropical climate is, but can never forecast with a perfect precision the weather in the zones in which we are sure there is such a climate. The weather is always changeable and that is why it cannot be forecasted by the usual methods of calculations and probabilities. Regarding the weather, there is no regularity, but chaos in both long-term and short-term aspect. This peculiarity of the complex systems radically alters out view of policy in a random share of society as well. The fact that the various policies of governments most often do not produce the anticipated results is already indisputable. J.Stiggler from Chicago was awarded a Nobel prize for economy in 1982; he proved through experimental observation over economic facts that none of the laws and programmes, by which the American community had tried to manage and regulate economy, yielded the expected result. Moreover, the analysis of climate as an expression of the equilibrological nature of complex systems opens a new opportunity in international relations. The time has come when the big local clashes automatically become a terrain for the global collisions to take shape as well. Today, it is not easy to settle any local clash just on the basis of local factors. The global collisions complicate the local clashing situation, they badly deform it. Here is an example: the war in Bosnia and Herzegovina; NATO, Yunprofor, and UNO, on the one

side, and Turkey and the Muslim world, on the other side, are here individual exponents of global interests which are in conflict with each other. The confrontation of the global interests makes the humanitarian aid of the UNO a humanitarian catastrophe. The upper state administrators in this organization eat up billion of dollars to intensify the influence of hidden elite world groups, spoiling any attempt at a local stabilization of the situation in this misfortunate country. Here is another example: the events in Moldavia after the disintegration of the USSR. 65 % Moldovians, 15 % Russians, about 10-12 % Gagaouzes (Orthodox Christians who speak Turkish dialect), and few percents Bulgarians and Ukrainians, live in this country. The intervention of global-nuanced foreign interests set up specific autonomous regions in this country (Gagaouzia in the South and Dnepar in the East, chiefly inhabited by Russians and Ukrainians). These regions formally obey the Moldavian constitution, but the cases are often when decisions are made by the local autonomous authorities, which are in contradiction with the Moldavian legislation. This will inevitably result in a bloody local collision sooner or later. The equilibrological considerations unambiguously show that integration in international relations can take place just between locally mature and stable national structures. But, it is precisely the weakest and most immature local structures which strive after integration, just because in it they find a consolation and hope for stability and order. This is a paradox which no democratic law, i.e. the law for distribution of powers, or the basic human rights, or the general suffrage, can define or settle. This is a new problem which can be solved only by the equilibrological theory of society, rendered in the language of some new legal category. Here are some arguments which pertain to this matter: The withdrawal of all countries in the world from any forms of globalism and artificial interpretations must be the basic principle in the future, for now just imaginary, constitution of the new international order . This concerns both big and small countries. Each country must proceed just and only from the positions of its local interests, must not force its cultural, political, and economic, model upon weaker and more vulnerable nations by any means and in an artificial way; all international organizations are to be reduced to the degree of consultative councils, which decisions are to be made by representatives elected in the various regions of the world; any elite systems of influence are to be driven aside, because all attempts at a secret despotic ruling of the world create much more problems, rather than decide. The desire of some influential elite conspirative organizations to make the system of the world fit for such a despotic, centralized, rule only speeds up the global crises. Ruling regional structures are to be set up to create a basis for an open, decentralized, and flexible, ruling of the world, which will generally recognize just and only the regional interests of one country or another. The case with Atlantis is popular in mythology. This is an ancient civilization which experienced catastrophic consequences from applying a despotic, centralized, model of ruling. To Plato, Atlantis was divided in ten regions, strictly subordinated to the central rule. We are apt to think that this inadequate model of ruling largely contributed for the tragedy of the civilization which the ancient Greek philosopher described. Some modern scientists try to rationalize the future world through the prism of new global structures. Such is, for example, the conception of the American Huntington. He splits the world in three zones: the Christian world which is under the auspices of the West (here are included Czechia, Hungary, Poland, added to Europe, and Serbia, Macedonia, Bulgaria, Romania, attached to the Third Rome which is set up around the Slavic-Orthodox center of Russian; the Islamic world which incorporates all Moslem

countries; and the Buddhist world of all countries from Asia in which this religion is dominant. Obviously, a similar approach is in full contradiction with the equilibrological one, herein described, for a principal withdrawal of implanting new forms of globalism in the international order . The establishment of regional structures on the basis of a cultural model opens the way for a new, unjustified, globalization of the approach to the international order, because these new systems will be trying to expand their influence on any other, beyond them, regions which due to the course of circumstances have remained isolated from their compact structure. The war in Bosnia, for example, is still continuing with an unabating force, because the intervention of the international organizations, which are the result from applying the ideas of NWO of the centralized type (i.e. despotic type), is based on the clear wrong thesis that the Moslem religion is an ethical denomination in this region, while actually it is here just a religion. The centralized approach to the global problems will always create disharmony whenever institutions for world ruling and local interests of countries in regional clashes intervene, which are set up in this model, because no outside observer can understand the true essence of local interests, and his actions will always make him an involuntary bearer of global interests which only intensify the crisis. But, if there is a clear-cut and open religious body of management well familiar with the local specificity and, if the world bodies of management are obliged to decide the matters fully withholding any global considerations and interest, but the strict preservation of local harmony and equilibrium, then the outcome will be quite different. The new international legal organization must first of all be directed to the creation of local harmony, not the artificial implantation of globalist integrative models which suppress the harmony. There exists, however, another problem. It is associated with the issue of regulating the growth of the human civilization. Obviously, the fundamental withdrawal from globalizing the cultural models and interests will considerably relieve the task for its effective solution on a regional level, which will be a pretty strong humanitarian action. This will help to avoid the global catastrophe which can cause the death of billions of people or the complete, final, disappearance of the human civilization. The question is if human intelligence can perceive such an elaboration of New open international order. It can, however, turn out that in the mass conscience of various groups in the world the human brain cannot assimilate this much more complex system and go on to obey the illusion, fostered by the century-old tradition, pleading for a New World Order of the conspirative-despotic type. As we shall see further, there is a profound ontological sense in this contention.

Looked at from this perspective, the picture of the brain activity will be the following: the main mechanism is the transformation of electrical impulses into chemical substances, called mediators. The impulses which come from the vegetative nervous system are carriers of external and internal (i.e. one which reflects the organism's state) information. Probably each electrical impulse is encoded according to the information it carries. For example, the signals coming from the auditory organs have one kind of code structure, whereas the visual ones have another. For the time being, this issue has not been thoroughly investigated. The presence of such encoding of the electrical impulses which spread in the nervous system is implied by the fact that they all pass through a kind of peculiar filter in the base of the brain (its so called "trunk"), where they are distributed exactly in the centres of the brain cortex and the sub-cortex. For example, the auditory signals always

head for a particular centre, so do the visual ones, etc. In cases of brain damage in this particular distributory filter, there occurs complete confusion among the brain functions, manifested by permanent changes in the psychological state and behaviour of the individual. The stimulation of a particular brain centre also has its specific peculiarities. It has been empirically proven that the brain structures in the brains of babies and children up to 7 years old are underdeveloped. The neuronic nets are formed under the influence of the different fields of excitement and maybe that's why the educational process is of particular importance during the first seven years. For example, if a child has intensive music practice during this period, changes occur in the corresponding brain centre. It is filled with a multitude of nerve ties and nerve cells and they stay there during the entire lifetime. Later in his adulthood a person can use this brain centre developed during childhood to acquire musical habits, knowledge and skills more easily. If we examine these processes under a microscope, we will see clearly how the constant stimulation of one and the same brain centres creates multiple new neuronic connections, and if there are different stimulators in other parts of the brain, the structure becomes extremely rich. This process takes place throughout the entire lifetime of a person but it is especially intensive up to the seventh year. This is how this property of the human brain can be used effectively. Thanks to science we can now investigate which brain centres correspond to a given life activity. Computer maps of the brain structures are being built, in which the areas of the different types of functions, corresponding to specific human activities, are determined. For example, extensive study of mathematics corresponds to a particular system of stimulated centres in the brain tissue. If during childhood this process is controlled by an appropriate group of stimulators, specific for child psychology and mentality, then these centres can be developed in advance. Then we can premeditatedly form interests, habits and even skills through an appropriately organised educational process, which should begin in early childhood. However, there are still things which we cannot completely understand. For example, it is not yet clear how the different signals, which originate from one and the same object and head for different centres, leave a trace in the brain structure so that in our memories we always reproduce them in the same order in which they stimulated the brain environment. These signals are reproduced simultaneously, in a particular order and in surprising coordination. How does this happen? For clarification, we will give the following example. This is how we perceive the image of a locomotive in the brain system: the signals, which come in at the time of contemplation of the object, contain different information. The locomotive's colour goes into one brain centre, the sound it makes - into another. When we try to remember what the locomotive was like, we very easily reproduce the whole information fixed in the different brain centres. How and in what way does the reproduction of the entire image of the locomotive in our brain take place? It's when we ask this question that we face the mystery of the phenomenon we called "self-organisation of the function". Brain activity, in our opinion, is a copy of that mysterious attribute which we have defined as "Memory" in the structure of the Universe and the biological organisms. Most probably, the self-organisation of the functions in the brain tissue is a result of a specific combination of the determined and the spontaneous order in it. The interaction between brain centres is caused by a specific force which stands beyond the laws of physical interaction. Just as the processes of child-birth and the disappearance of particles in the physical vacuum (which take place in the intensive energy flow and at every point in space or time) and the astonishing harmony (formed by a completely identical for a given organism structure) of biological interaction, influenced by

the active role DNA plays in the cells' nuclei, give birth to influences which stand beyond factual reality, so does the specific character of the neuronic net in the human brain determine the character of the power of our thinking, which goes beyond the dimensions of our understanding of the law of physics. This new law is, maybe, the most important existential principle, which we have defined as "Memory". The human brain has one more peculiarity. Some scientists have observed that in his life experience a person makes use of a very small part of his brain resources. The evaluations are that in our lifetime we use only a small percent of our brain's capacity. This problem has a scientific value because some researchers see in this a possibility for expansion of the human intellect. Others even proclaim an "Era of New Enlightenment", in which the resources of the brain will be fully used. In that case, human communication and behaviour would be determined by a much more perfect programme, encoded and put into action by the entire capacity of this important biological organ. These peculiarities of the human brain also determine new points in our concept of human behaviour and communication. Contemporary rationalistically oriented science interprets the human brain and its functions as a strictly determined matter in the physical space - time. Its carrier - the human body - represents a holding structure, from where the mind interacts only with other minds from its immediate surroundings, localised in the same way in particular points in the physical space - time. From this point of view, which represents the rationalistic outlook of the simultaneous validity of locality and causality'24, the interaction between human minds resembles gas molecules placed in a closed box, where these molecules encounter their close neighbours and the influence of the more remote participants in this chaotic process is of no consequence to the separate localised individualities. Multiple facts known from parapsychology show, however, that the human brain emits a wide range of complex fields of a purely physical nature. These fields can cause mechanical movement of objects, placed at a distance from the subject; they are carriers of informational and energy signals, they contain complete and clearly manifested mental structures which cause phenomena that a self-respecting positive science (i.e. a science which relies only on empirical data) cannot ignore. The rationalistically oriented positive science cannot explain these phenomena and that's why it is either silent or declares them a figment of the imagination. These phenomena are also a field of activity for the primitive occult science which looks for explanation in the traditional deterministic scheme of cause-and-effect and varies the analysis of the causes by including interference from mysterious, unknown powers or God. The theoretical analysis made from the point of view of equilibrology, however, shows that the functioning of the brain and its interaction with the surrounding material bodies can be explained with the quantum mechanism of non-locality. According to the equilibrilogical point of view the brain function obeys a specific quantum potential which reflects in quite a particular way the above-mentioned attribute "Memory". The law which determines this attribute reflects the character of its interaction, which spreads beyond the boundaries of the body-carrier, and subjects it to specific phenomena which have nothing to do with physical reality. This peculiarity imposes a completely new approach to our view of the mind's reality, expressed in its interaction with its surroundings of its own kind. In short, it comes down to the fact that the interactions between the different minds and objective reality cannot be defined as an entire and complete substance, resulting only from the fact of the physical existence of the subject-carrier. The functioning of the human brain, compared with the "Memory" model in the Universe and in the biological organism, enriched with the peculiarity of the functions of the brain structure, can explain a wide

range of facts and phenomena which are a mystery to the traditional rationalistic science and occultism, of specific processes of distant influence, which are not in principle explained by the physical paradigms. The attribute "Memory", when applied to the human brain activity, can be misinterpreted if it is applied according to the pattern of the rationalistic occult approach. Such is the case with the model of the NWO. This model represents a false code in the unifying principle of "Memory", applied to the human brain activity, because it does not reflect the true nature of the "ghost" forms which determine the influences in the interactions between the brain systems connected in a unified system through a specific quantum potential, which makes them interdependent without the necessity of a physical relation between them. The information, introduced on purpose through ideas encoded in the systems of the NWO model, is an attempt to include the physical factors in this delicate process (information is a specific kind of physical interaction). This is an obvious violation of the fundamental attribute "Memory", which is manifested in a specific way in the case of human brain function. The effective interference of the physical factor of information, strange to the brain processes is best accomplished through the mechanisms of sacrament and occult religious rituals. Secrecy as a form of knowledge has existed ever since the dawn of human history. It is a science about the control over people through false signals which imitate the delicate mechanism of "Memory" in world structure. People's convictions about this false mechanism are actually suggested convictions. One of the main beliefs of this type in the western world is the making of money. This false code, implanted in the human mental activity imposes on the greater part of society the belief that rich people are more advanced intellectually, stronger and therefore, able to control us. Another false code in this delicate process is the idea spread by the "Illuminati" what does it matter if mankind can be saved from the approaching global crisis through unification and globalization. Through the physical intervention of this idea strange to the brain, they want to build the false reality of a world controlled entirely by the elite. It is their belief that the occult process of psychological dependence will change the entire society and will give birth to a new, universal mind, which they call "World Mind". The entire human race will then function as a unified mechanism, in which the "World Mind" will be formed by a strictly hierarchical functional system of government operated only by the small circle of the world elite. In this way the small man would become a small god, operating in the great Pantheon of the Great Gods of the Elite that control and govern the entire human race. The perfection of the system can be accomplished only through the method of homogenising the human minds and the unification of the human potential encoded in the system of such a mechanism. The apologists of this idea do not even realise how wrong is the obliteration of the individual mind through the unification of individual characteristics in an enormous world reason. Looked at from this perspective, the Universe can be compared to a gigantic computer in which the peculiarity of the "Memory" attribute is ousted by the mechanical models of particular physical interactions and exchange of unified information. The computer, however, needs a control-operator. The real Universe does not need such interference because the very principle of government in it is innate to the principle of "Memory" functioning beyond the boundaries of physical interactions. The rational exaggeration of basic laws of nature reproduces a false conception of the human brain, which in this case is looked at as a mechanism made up of obedient, unified systems of its own kind, which should be programmed through secret knowledge and occult magic, so that it suits their interests and the wishes of the secret supreme elite.

According to the "theory" of the NWO apologists, the individual human brain can and should be served by external factors which programme the minds in such a way so that they will make people actively support the aims, intentions and tasks set by the world conspiracy elite. The ones at the top of the hierarchy call them "men of wisdom" and those who carry out the programme set by those "above"- "executors". Many famous scientists say (one of them, for example, is Nikola Tesla) that man is a specific machine made of flesh and that his mind is absolutely susceptible to programming and influence from an organised external factor or an external factor which awakens his curiosity through the intriguing mechanism of mystery. People do not know or feel that external stimuli and impulses influence their thinking and behaviour. In this case it is possible for a chosen group of "men of wisdom" to find a way of enveloping and directing the energy of the external impulses to work for the realisation of their personal plans and wishes. In spite of the refutation of such an approach to the mechanism of human brain activity, we must specify that external factors which influence the behaviour and the thinking patterns can successfully imitate the "Memory" attribute of the Universe and the biological organisms only if they have in them not global goals reflecting intentions of world government, but models of local harmony in human relations. The moral norms of Christianity and the other world religions, which always turn in the wrong direction when they try to globalize their ideas, are of such a character. In fact, the profound meaning of the "Memory" attribute of the Universe and the biological organism is, most important of all, a specific local harmony of everything in them (in the Universe this is the local attribute of child-birth and the disappearance of the material particles in the physical vacuum, and in biological organisms this is the unified biochemical activity of the completely identical for all cells of the organism DNA structure). Therefore, in the case of the human brain, the "Memory" attribute can be manifested in its true and accurate sense, only if we reject the idea that our mind is susceptible only to the organised activity and influence of organised external factors which set global aims of government and control. This refutation is a way towards a Great Revolution in the system of our knowledge of the World which we are still not fully aware of and which we see in the distant obscure horizon of the future. The fact that the world religious systems do not see the mission as a factor that generates the local harmony in human relations often turns in favour of the false pretences of globalism. The Muslim fundamentalism is one such misinterpretation of the religious norms, which goes beyond the boundaries of a factor regulating the local harmony. The everlasting hostility towards Christianity on the part of the masonic religious fundamentalism is actually a reaction against the efficiency of its actions as a principle which proclaims local forms of harmony and balance in human society. The "great" ideologist of modern Illuminism, Veishop, who built the model of an ideology defending the false globalism of the united despotic world government, says the following: "Jesus from Nazareth, the Great master of our order appeared in a time when the world was in a situation of extreme chaos and among a people that had protested against slavery for centuries. He taught the lesson of reason. To be more effective, he made use of religion, common views and in a cunning way combined his secret doctrines with popular religion. He hid the exact meaning and consequences of his doctrines; but he revealed them before a few chosen people. These few secretly received the doctrines that have come to us through the masons".'25 The Christian system managed to make its way into people's souls through the mechanisms of sacrament and turned into an universal code a moral principle harmonising human relations, which in the beginning did not have any claims for global, large-scale

influence on the organisation of human society. Vaishop's statement is an expression of envy of the efficiency of a typical local- operating principle. It was later on that these ideas were gradually transformed into globalized influences exploited by various forms of human social power. By going beyond its natural boundaries of a principle, intended exclusively for the establishment of a local harmony in human relations, Christian religion has caused the outbreak of religious wars, in which a great number of people found their death. The strength of the Christian religious principle is due to a large extent to the great degree of deification of the carrier of its ideas - Jesus Christ. That's why the hostile masonic religious dogmas aim the arrow of criticism at his divine character, making use of different dualistic models, luciferian religious ideologies and even demonic forms of religious cult, and often resorting in their secret organisational forms to the external, always false on the inside, glamour of the Christian religious culture. The outward human organisational structures, carriers of the Christian religion have always been, and always will be, a target for the ideologies which proclaim models of world despotic power. It is clear that through secrecy, which is a common approach to the various aims of these organisations, a fatal understanding can be reached between them. Then, the principles of the sacred Christian religion will be made useful to the world conspiracy elite and turned into a pathetic, second-rate tool in the hands of those who proclaim the principle of the false confidence, contrary to the natural law of "Memory", which will certainly bring about the immediate falling apart of the human race. With the new knowledge we offer in this book we intend not to let that happen. 5.5. THE NEW TECHNOLOGY: SPECIFICS OF THE ENERGY IN THE PHYSICAL VACUUM. THE POTENTIALS OF THE ENERGY -PURE TECHNOLOGIES THAT DO NOT ENDANGER THE ENVIRONMENT. Contemporary energetics is founded on the principle of the liberation of energy flows from the physical vacuum of the electromagnetic field. The discovery of the "magic wave" of electromagnetism and its property of inducing energy flows into conductive environments is perhaps the greatest technological revolution in the history of mankind. The genius of Michael Faraday has become the reason for the introduction of the greatest gain of modern civilisation - electricity, produced on an industrial scale. The different pressures of the electromagnetic vacuum were made use of. It can be said that this accomplishment has come about rather incidentally and was due to the persistent endeavours of a group of eccentric scientists. The great accomplishments of Nickola Tesla, for example, are not fully comprehended by people even now. Scientists in the middle of last century were too enthusiastic about the perspective of a more thorough investigation of the different pressures in the physical vacuum, with the purpose of discovering other mechanisms of liberation of the colossal energy resources hidden in it. This trend was for decades abandoned not only because electricity was quite sufficient for the huge needs of lighting, heating and the operation of the electric motor systems, but also because people still did not quite understand the essence and structure of the physical vacuum. It was after the field quantum theory uncovered the great richness in the structure of this strange physical object that people started thinking about its use. Unfortunately, the initiative is once again in the hands of separate eccentric scientists; however, the results they have reached are rather optimistic. The results are the following: 1. Some interesting phenomena, called "levitation" (i.e. antigravity), have been realised concerning the use of the pressures in the vacuum of mixed electro-gravitational field. It turns out to be a fact that under certain conditions the

electromagnetic vacuum, together with the forces it produces, can compensate for the activity of the gravitational field. The perspectives of this if it is put into practice are obvious. 2. Results have been reached in the so-called high-temperature super-conductance which is based on the principle of the extraction of energy from particular pressures/voltages? in the physical vacuum. 3. Results have been reached in the controlled thermo-nuclear process in which the electromagnetic vacuum pressures serve as a bait for the plasma where this process takes place. 4. There are certain symptoms of a successful solution of the problem of the use of the pressures? in the chemical electromagnetic vacuum (the electromagnetic field produced by atoms, molecules and their compounds) for the "putting in motion" of the far more powerful energies of the vacuum for the powerful physical field (i.e. the field of nuclear particles in the atoms). 5. The technologies, still kept in secret, which make use of the implosive principle and are being developed in connection with the "flying dishes", may serve practical aims. It is clear that the abandonment of our illusions concerning the NWO will help. In our opinion, the new technology, born by ideas close to the equilibrilogical philosophy, and the principles of the new de-unified physics can solve a wide range of problems concerning most of all the survival of mankind in the 21st century. 5.6. THE NEW POLITICAL SCIENCE. POLITICS AS A GAME. THE LIMITATIONS OF IDEOLOGIES. A THEORY OF THE ELITE. THE CHARACTERISTICS OF THE BIG PLAYERS IN POLITICS. Games are a form of balance and harmony in human relations. Games are a regulated restriction of the free human will with the purpose of creating a specific niche for the development of casual relations and interactions which introduce elements of constructive irrationality in the achievement of aims pre-set by our rational thinking. Games also have psychological dimensions. They are a way to free ourselves from the accumulated stress through a non-productive activity which distracts our attention from the everyday responsibilities. Often, the clash of the different versions, which arise from the obligatory presence of the chance element in games, is the reason they turn into a kind of reproduction of the social relations between people outside the forms of immediate utilitarian activity. The presence of the chance element in games has another psychological dimension. This is the narcotic effect of the thought of success, strengthened by the few cases of realisation (due to a constructive chance) of the version most favourable to the game's aims. The abundance of chance versions in the situations acted out in the game shows that the profound meaning of the harmony and balance in existence is hidden in people's games. In the game of politics (as in every other game) it is of utmost importance to foresee the move the opponent's going to make. That's why from the point of view of the game model, success in politics comes down to the active search for the least possible, and therefore unpredictable by the opponent's rational thinking, version in the conditions of the strictly determined system of the games rules. Games are a way to escape from the dullness and monotony of the strict determinacy of our everyday life, which disturbs our mental equilibrium. The popularity of games in human society is a proof of the great importance of constructive chance in the creation of the various forms of the dynamic equilibrium of existence. Games would lose their meaning if they weren't specific systems, in which only the immediate act of change is predictable at a given moment of our observation of its development, whereas it's

absolutely unpredictable when viewed as an entire picture of the actions which lead to the final result. Games are a demonstration of the principal openness of a random formalised system. Can games be represented as formal systems of rules and operations, which completely exhaust the activities taking place within them? It is obvious that no formal system can contain a rule for the outcome of the game. The existence of people's games is an expressive proof that there are different levels of knowledge: under the level of deductive-axiomatic knowledge, there is another more fundamental level, where the essence of every game, as well as the meaning of world equilibrium and harmony is hidden. Games are a demonstration of the inadequacy of a chance formalisation to explain thoroughly the phenomena that spring from the free spontaneity of constructive irrationality. Every ideology in politics can be compared to the statute of the formalizable systems we have just described. In the experience of some philosophical schools, this delusion has been transformed into a peculiar tendency of the absolutisation of the game's rules, so that the more important level of knowledge, resulting from the constructive irrationality, is eliminated. The fondness of absolutising of ideologies has raised an important question: Are world peace and well-being possible through political equilibrium? Indeed, we cannot entirely avoid wars through political equilibrium, but the painful impression of local conflicts has a substantial psychological effect, which results in the motivation of succumbing to despotic forms of government. The artificial destabilisation of social systems in this case leads inevitably to the strengthening of the position of the despotism's proponents. Despotism from an equilibrilogical point of view, however, is a certain way of upsetting the equilibrium in society in dimensions which extend beyond the scale of local destabilisations. This is a paradox! Let's arbitrarily call it "paradox of despotic government" (PDG). This paradox leads to the closed circle of the movement of rational thinking towards that state in politics which, in the end, determines the motives for the acceptance of the NWO model. That's how the world conspiracy elite enters on the political stage. The aspirations of this elite point to one direction - the formation of a yet another level in the vertical structure ( the hierarchy) of human society. It becomes clear from the analyses made in this book, that in systems such as society, mankind, the environment, etc. one cannot define a clear mechanism of the "Memory" attribute, characteristic of the Universe and the biological organisms. This means that the higher we go in the hierarchy of such systems, the more such universalistic models as balance and harmony lose their importance, gradually making room for the influences of models based on the "local harmony". It is quite obvious, from an equilibrilogical point of view, that the government of complex systems such as society, mankind, the ecological system needs most of all reliable mechanisms for the establishing of local harmony and an adequate lessening of the importance of universalistic approaches and models. The aim of the NWO model is just the opposite. From this point of view we can suggest a new concept of the nature of the great political players of the 21st century. If everything is normal, in the sense if life forces us to give a new meaning to supreme world politics, then it would follow that we should expect the political world powers which place great value on universalism to gradually lose their positions. Of primary importance in the future political equilibrium of the world would be those political players on the world stage who set and develop the principles of local harmony and completely disregard the universalistic models of influence, typical of the NWO type of government and control.

5.7. THE NEW SCIENCE OF HISTORY: THE PARALLEL BETWEEN ANCIENT AND CONTEMPORARY HISTORY. IS THE END OF THE SCIENCE OF HISTORY POSSIBLE ? The equilibrilogical view of history considers of utmost importance the equality of the different models of historical development and, on its part suggests its own approach. More famous models are, for example, that of Marxism, which looks at history as an evolution of the class struggle and the clash of interests in society; that of dialectical Marxism, which places the stress on the contradictions and forms of development that obey the dialectical laws; that of the conspiracy theory of society, which places the stress on the role of the secret organisations in the dynamics of revolutionary changes and their gradual evolution towards a system of despotic world government; that of the religious approach, which explains the historical development of society with the help of a special kind of static model that stays, in a sense, outside the framework of the evolutionary phenomena in society and at the same time shows a tendency towards adapting to them; that of the ideas of the kind the philosophers of history like Plato, Hegel and Fukujama who assume that the driving force of the history of mankind is the "timos", i.e. that human trait, which is an expression of the insurmountable desire for recognition. Within this model originates the idea of "the end of history", which will come when all people reach the stage of full application of their abilities and achievements in their field of work. This is the so-called "isotomic" society which is determined by the perfect social order - that of liberal democracy26. The principle of the complete satisfaction of the "timos", however, poses a few questions: For example, we can now say that world science has formed a particular elite system, which imposes a certain way of thinking, namely, the way and style of thinking of the predominant ethnical element in this elite system. The unconscious and the conscious solidarity of the predominant element clearly imposes a specific style and way of thinking, which influences the mechanisms of scientific achievements and developments. For clarification, we will give the following example: if nowadays, for obvious reasons, in the world science elite prevail American scientists, it is natural to expect that this contingent of scientists will impose its specific attributes, expressed in the style and method of scientific analysis. What would happen if, for example, Bulgarian scientists acquire such a privileged position in the scientific community? Would the development of science be influenced by an unexpected or accidental breakthrough in the system of the science elite? There is a principal difference between the systematically developed scientific ideas, which have received world recognition through the mechanisms of elitism in science, and the natural ignoration of valuable ideas, which have not received recognition through the principles of the same mechanism. The presence of an elite in the sphere of science to a great degree makes its process one-way. People's recognition will always be graded. The developments and theories of one or another group of scientists will have the same fate. And this means that recognition, people's merits and attributes will never reach the point of complete satiation, prophesied by the apologists of the "isotomic" society. The stress on elitism is another possible viewpoint in the science of history. Another approach is the theory of the limits of the growth developed by the famous elite Roman club. All evidence points to the fact that the only obstacle for the application of the globalistic principles of government in the development of mankind is an elementary biological principle: the more the human species is threatened by extinction due to poverty or starvation, the more the urge for the preservation of the species through its reproduction in new generations is activated.'27 In the existing human society there is obviously no connection between the production of means for the existence of mankind and the

reproduction of the human potential of the population.'28 That's why the check of the growth of mankind through actions resulting from a unified global system of government would immediately turn into a new form of despotic totalitarian government in society. This view imposes the formulation of the equilibrilogical point of view in the science of history. This point of view is an antithesis of the widespread view, which defines world order as a community of separate unified cells of society which must be integrated into a homogenic entity through the power of the universal world government. The eqilibrilogical approach directs our attention to the fact that local harmony in human relations cannot be created through violent methods, through the physical extinction of the individuals that do not obey the universal standard, through the "separation" of the raw material from the "ripe" and "noble" body of a unified society. Local harmony should be formed independently of a foreign to it will, which limits moral values, nationality, religion and language, and since these heterogeneities cannot contribute to universal harmony and equilibrium in mankind (except through the creation of effective forms of government, which co-ordinate these peculiarities with the global considerations for survival), the considerations for equilibrium acquire great importance in the new conditions. From an equilibrilogical point of view, evolution in history can be viewed not as a manifestation only of the struggle between classes, of the crossing of interests and aspirations of individual personalities, groups, organisations and social strata, but rather as a process of constant transition towards more effective equilibrilogical forms of government of the social system. The natural human strive for freedom, democracy, liberalism, justice and balance is much more important to the historical development than, for example, class struggle or the violent establishing of a unified despotic government in society. The opposition to tyranny in all its forms, including the NWO form, the opposition to violence and excessive concentration of power in particular centres of society, is an extremely important reason for the changes in the social system. It is a manifestation of the natural tendency towards the establishment of more effective forms of government, which correspond to equilibrium and harmony, determined by global considerations for the survival of mankind as a system, as well as considerations for the preservation of local peculiarities within reasonable limits of the dignified human existence. A curious fact can be found in the science of history. The ancient history of mankind is a specific period of development whose peculiarity lies in the initial primary essence, characteristic of the primary sources of everything that exists. That's why there has always been great interest towards it. The sources of ancient historical events are usually limited, shrouded in mystery or enriched with mythological images and tales. The closer we get to contemporary historical events, the more varied their description of different models, points of view and approaches becomes. This is connected to the natural law of development and that's why we shouldn't allow any restriction of freedom in descriptions of history, but must learn how to benefit from this variety by taking into consideration their tendency to reach and go beyond the boundaries of the actual picture of historical processes and phenomena. 5.8. THE NEW ECONOMIC SCIENCE: THE EQUILIBRIUM BETWEEN MACRO- AND MICRO-ECONOMIC FACTORS. The equilibrilogical point of view imposes a completely new view of the nature of economics in the informational society. To clarify this issue, we will draw a parallel between the view of economics within the NWO model and the equilibrilogical model.

The organisational aspects suggested by the NWO model amount to the old view of government of complex economic systems, which defines them as strictly hierarchical bureaucratic structures which constantly expand their dimensions on the horizontal plane. The government of economics in the industrial age was predominantly of such character. And it is quite natural that in such a model ideas of globalising the old, classical form of government should appear, concentrating more and more power at the top of its pyramidal structure. The world economic system in the informational age, however, has a new structure, which determines a new direction in its forms of integration - the vertical one. In the system of informational economics a multitude of vertical pyramidal structures appear, with flexible communication lines between them, which form a completely new structure. The new integrational principle is defined by the radical changes in local economic order, which forms four main levels: 1. The level of the micro-economics of personal business enterprise and companies. 2. The level of macro-economics within the state. 3. The level of transnational corporations and international business. 4. The level of the world economic system. The NWO model concentrates on the fourth level and determines the character of government in forms, which correspond to the old classical order - a constantly growing pyramidal structure. The new integrating principle in informational economics, however, is the equilibrilogical one. It consists in the repudiation of the old model which was effective for the industrial phase of economical development. Equilibrology is a transition towards a new, more flexible form of government, which adapts itself more effectively to the fastchanging market. The new forms of organisation are gradually taking the place of the old clumsy pyramidal structures, which were mostly based on the bureaucratic principle and operated on homogeneous horizontal forms. Contemporary market systems, technologies and consumers demand are changing so fast that the tensions caused by these changes completely stultify the monolithic bureaucratic uniformity, which looks for recognition through the old forms of production - mass and uniform products and commodities, released in great quantities and produced with means provided by the old industrial fund of industrial economy. That's how relatively highly standardised structures give way to the multiple vertical matrix organisations of specialised teams in the spirit of modern management, helped by a number of informational centres and a variety of data banks, which flow into the offices and management systems of different joint companies and corporations, and often spread their influence outside the national economy. In this way the strict localisation of old production units acquires a specific "washed-out" look, which overthrows the stern hierarchical bureaucratic order and acquires the flexibility and stratagem as the most important criteria, incompatible with the huge and fixed integrated structures of the industrial age. In such an economy it is impossible to talk about an economic policy of the old type. The old concepts of the government of "time" in economy through following the development of the periods of recession and upsurge, the cyclic changes of great and small cycles in development, cannot help the governments to take effective measures. It follows that state politics should concentrate its attention on the creation of an appropriate economical "climate" that should reflect the position of local economic powers, their flexibility and the degree of adjustment to the new conditions in informational economy. The economic policy in informational economics should be above all equilibrilogically oriented, so that synchronisation and agreement in the informational flows should be pursued. The economic subjects should compensate with their own informational resources the consequences of recessions, unexpected upsurge and the fall in market dynamics.

The equilibrilogically-oriented economic policy in the informational age will pursue above all the growth of the system's local harmony through the rise of the degree of synchronisation and informedness of separate economic subjects and will free itself from the necessity to take global measures through the means of macro-economic mechanisms. This large-scale electronic informational structure, which will gradually envelop highly specialised nets and systems, will integrate in a greater degree the various informational systems of companies, corporations, most often linking them to powerful computer centres, which in their turn will be links in multiple such systems. Informational super-highways will be created, which will cost the community hundreds of billions of dollars. This is a completely new infrastructure, which will put the stress above all on local harmony in the society system and will bring to a minimum global factors as a means of government of economic subjects. In this case the role of the government as the active participant in economic life it was in the last 50 years will be expressed by the stress on its responsibility for the sustainment of a particular "climate" in the economy, so that the way of dealing with the problems which arise will be more like a "treatment of the reasons" and not a "treatment of the symptoms" as it was in the old forms of government. Apart from that, it is quite obvious that the old forms of organisation in economy, which were the reason for the accumulation of great fortunes, have lent a special stature to the financial systems. Nowadays, the powerful pyramidal structures (i.e. the big world banks and the financial institutions connected with them) are gradually turning into the main obstacle for the appearance of flexible equilibrilogical forms of government in economy. This doesn't mean that their importance will be diminished. It means that their power and influence in society will have to be reduced gradually, which will inevitably lead to their opposition to this unfavourable to them tendency, which will probably create a serious tension in the future society. There is reason to believe that a great amount of encouragement for the NWO adepts comes from the financial circles, which stand on solid ground in contemporary international monetary order. The power of these alignments is enormous and they can upset the natural development of the processes taking place in informational society. Their chief weapon will be NWO. 5.9. THE NEW DEMOCRATIC ORDER: A NEW MEANING POLITICS.
OF THE CONCEPTS OF RIGHT AND LEFT IN

Democratic elections in the developed western democracies already take place in the form of election of politicians, who are oriented towards two different trends: the first one is the policy, which aims at the creation of an appropriate economic "climate" and the evasion of state interference in the "time" of local economic structures and subjects. Such, for example, is the Japanese policy, which from the end of the 50s is oriented towards the building of a particular "climate", characterised by some observers as "an incubator for local private producers". This policy includes a large programme for the encouragement of local harmony in economy, which has as its aim the creation of a huge middle class of producers, which corresponds best to the Japanese view of the philosophy of life as a manifestation of the local harmony in human relations. This is a continuation of traditional right-wing politics in the classical stage of development of democracy. The second trend is oriented towards a more socially-marked policy, in which shortterm aims in management are determined, industrial fields are structured on purpose, the state interferes more actively in the control of the organisation and relations in business enterprise, the creation of a normative basis in the various spheres is activated, as well as the creation of normal labour and social relations, etc. Obviously, this trend in politics

is a continuation of the old left political line in the classical democratic order. The paradox in the new concepts of left and right is that left-wing politics with such an orientation gradually becomes a defendant not only of the interests of the poor circles in society, but also of the interests of the big financial capital, which benefits from a certain suppression of the competition of the average and the small capital. And vice versa, the new right-wing politics defends mostly the interests of the mass middle and small business enterprise, which are best formed in the incubatory conditions of an appropriate for it economical "climate". Unfortunately, in the new forms of politics in informational society, the reference points of important economic indexes are lost. For example, the classical index of the productivity of labour cannot be measured with the necessary accuracy in the complex structure of economic relations, although this index is the most important factor for determining the efficiency of the economic reality. Peoples' wealth is determined by this parameter, and its accurate measuring is almost impossible in the conditions of informational society. We can judge about it only by the result of the entire functioning of the national economic system. Another lost index in the rational organisation of economy in the period of the industrial age is the factor of "consumers demand", the basis for the investment politics in the Canesian and post-Canesian economic theory, which led to the creation of new production forces. The correlation between the interests of consumers and those of producers is of particular interest. It is obvious that the economic success of the "climate"-oriented democratic countries like Japan, South Korea, Germany and others, is due to a great extent to the subordination of the consumer's interests to those of the producer. That's what gave production in these countries competitive power, which was in the end manifested by a higher level of productivity of labour. It seems that evaluations and possibilities for influencing the parameters blurred by informational economy can be realised with the help of suitable details in the "climate" politics. The stress on local harmony will doubtlessly change to a great extent the mechanistic view of society's wealth as an algebraic sum of multiple optimised short-term profits of economic subjects, which is in contradiction with the equilibrilogical point of view, according to which the informational aspect of economy should rather be looked at as an accelerator of long-term perspectives in the development of productivity and competitive power of national economies, while the needs of the consumer will have to submit to a variety of possible choices more flexible and freed from the chains of mass consumption. The mass market in informational society will break down in various cells parallel with the development of a new culture in consumption, so that the more effective informational system will give the different producers a chance to satisfy the grown variety of their clients demand. In this sense, it would follow that a reconstruction of advertising should be expected, reflecting smaller details in the fragmenting free market, which imposes the corresponding process of fragmenting and decreasing the mass character of the media system, too. We can say that politics in informational society will follow a qualitatively new cycle of alternative substitution of different political systems, which will strengthen the local harmony. The difficulties, arising from some democrats' tendency to absolutise their views in the economical sphere, encouraged by the high degree of social support, will be dealt with through a more advanced form of application of the abovementioned cycle, in which there is a subsequent release and tightening of the "valve" of social energy with the purpose of evading the extremes, on the one hand, of the excessive raging of the social

element, and on the other - the excessive stagnation, caused by the stress placed on the criteria of social justice, which imposes a more pronounced government interference in the economy. In informational society the left as well as the right political powers, which have inherited the old classical forms of political life, will have to pay special attention to local harmony in social relations and follow a flexible and gradual increase of the control over three important factors: population growth, the degree of environmental pollution and the introduction of informational rationality in the social order. Due to the natural fragmenting of the structure of informational society and the gradual disappearance of mass class-homogeneous social orders, characteristic of industrial society, it would follow to expect principal changes in the way the democratic principle of "government by the majority" will be applied in the new conditions. In the informational age the stress will probably shift to the principle of "rights of the minority", so that the very essence of power and its balance, achieved through its division, according to the classical scheme, in legislative, executive and judicial. The structure and scale of the social elite will change, too. Probably, multiple elite systems will appear, which will reflect the informational fragmentation of society and an additional informational order will have to be determined between them. The government will balance not only the three basic institutions, but will also be distributed among multiple other elite structures. The birth of new forms of political life and the discovery of new truths, which will certainly change people's behaviour, will lead to the need of a radical change, in unison with the demands of informational rationality in society. An important characteristic of this new political system will be the great significance of informational structures in society structure. To clarify we will give the following example: the perfect biological informational system of a person (the brain and nerves) engages about 55% of the entire energy his physical body spends. This means that Nature, which is the unerring judge of the good and bad quality in the structure of natural systems, has "found" the best formula for controlling complex biological organisms. This is how this circumstance is manifested in the social sphere: For example, the informational revolution decreases substantially the invested capital in the manufacture of one industrial unit in the conditions of free market economy. The expenditure of huge amounts of funds for the creation of a well-developed informational infrastructure in society will, therefore, bring about a much more substantial economic effect, expressed by a radical reduction in energy use and the expenses for each manufactured product, which leads to a new phase in the improvement of the quality and the quantity with much less funds than in the period of the old organisation of society during the industrial age. The USA managed to become the biggest manufacturer of agricultural products after they cut down the employment in the agricultural sphere to 2%. Today, informational rationality in social relations imposes a drastic reduction of employment in the industrial sector, too, whereas there is a fast and effective growth of employment in informational services. The optimal numbers in a developed community will probably be the following: up to 2% of employment in the agricultural sphere, up to 20-30% in industry and about 50-70% of employment in the informational sphere. This new structure will change completely the face of society; the change, however will be painful and agonising. The advantage is that even poor countries can skip the stages of agricultural and industrial development, if they manage to introduce economically effective informational service systems. Today, says the great Italian businessman Merloni (a manufacturer of washing machines, refrigerators and other household appliances), a poor country can be in a much better financial state than five or ten years ago with the same amount of funds.

The co-ordination of the processes in this colossal informational social organism, however, can easily acquire the character of a despotic display of power, that's why the future society must take care this never happens. The main danger comes from the fact that the drastic reduction of the investments in industry and agriculture will bring about a serious reconstruction also in the world financial sphere. This will clearly weaken the positions of the big financial capital and will necessitate a serious restriction of the spheres in which it operates now. Informational systems over the world, if handled right, could help for a considerable subdual of the big and small cycles in currency rates' fluctuation, which will take away one of the main privileges of the international speculative capital. Profits in the traditional spheres will go down or completely disappear and other new spheres, which often go beyond the classical field of activity and control of contemporary international financial system, will appear. In this state, it is obvious that the increased power of the old financial system, if it prevades, can become an obstacle for the new informational society. Its chances are big, but not absolute.
CHAPTER SIX A LOOK TOWARDS THE XXI CENTURY

6.1. THE NEW DIMENSIONS OF THE DEMOGRAPHIC BOOM AND THE ECOLOGICAL PROBLEM There are serious reasons to accept the arguments in favour of the prognosis that in the years 2010-2020 the population of the Earth will reach critical dimensions, which will coincide with the stage of the growing well-being resulting from the new informational stage of development. When Malthus analysed the phenomena connected to the demographic growth in the world in "Essay on Population", he was not able to predict the results of industrialisation, the development of contemporary medical science and the agricultural revolution, which led to the extension of the possibilities for supplying the population with food and for lengthening human life. Nowadays we have at our command an analytical apparatus for prognosis, which permits us to note the effect of the informational revolution. It is natural to think that the informational revolution will create possibilities for meeting the natural needs of people on an even larger scale, will solve economically and technically the problem of clearing up and maintaining the environment, but at the same time will pose the question of the exhaustion of the Earth resources. The future growth of the population can turn out to be fatal for the development of mankind, although it seems to be provided for to a certain extent from the viewpoint of informational rationality, which spreads throughout society. A really troublesome fact is that this exceptionally important problem is treated, for the time being, in only two aspects: 1. The mythological-apocalyptical aspect, according to which the development will lead to a colossal crash, followed by cataclysm and the extinction of a substantial part of mankind. An active role in this process will play unknown "dark" forces, presented in religious legends as "Antichrist", i.e. a false image of the saviour, who pretends to be a messenger of God; a role the traditional Christian religion gives only to the recognised by it authority - Jesus Christ, the son of God. After that the age of the Acquarius will begin on Earth, with a new religion and new, higher forms of human relations, characterised by love, recognition, brotherhood and eternal peace. This model presupposes the possibility of perfecting the personality, which contradicts the quantum model of human brain activity analysed here.

2. The despotic aspect, in which the phase of government by the Antichrist is brought to an absolute within the framework of the model of despotic world government, defined as a result of the united efforts of some evolutionary forms of the world secret organisations and the world movements. Power will be concentrated in the hands of a small elite, in which there will be one supreme representative. Multiple authoritative and influential international organisations work in the style and spirit of such a model. Integrational processes, which appear naturally in the newly developed structure of informational societies over the world, are often used for the setting of unrealistic aims, which easily turn into the despotism of the dominating powers in the international society order. The fact that no serious attempts are being made to go outside these two frames limiting our thought, which determine the entire possible spectre of modelling the future development of mankind, is perplexing. The equilibrilogical point of view we suggest is a modest attempt to build a realistic model outside the framework of these two monopolistic viewpoints of human development. In it the role of the despotic centralised forms of imposing the global problem in the local structures of the government of society is repudiated, and a stress on local harmony, which should not be viewed as a development of mythological apocalyptical processes but as a systematic and purposeful structuring of the system of informativeness in the structure of society, is suggested. From an equilibrilogical point of view the model, for example, of the check of the population growth or its slowing down, with the methods the Rome club suggests, is unacceptable. The centralised, and bordering on despotism, government of the environment on Earth which they suggest is a certain way towards a deepening of the environmental crisis. The main goal should be the building of a wide net of local centres for environmental control and government of the environmental system, and we should not rely on the "wisdom" of a handful of experts - aristocrats, who will give advice on what to do for the environmental problem, even about the most distant and remote places on the face of the earth. The study of the local peculiarities of the environmental problem is the best way to solve it in a global aspect and, of course, the global problematics must always be in the range of vision of the local organs of government. The central or elite systems of government should have limited authority and play the role of a co-ordinator of the united efforts in this direction. 6.2. THE IDEA OF THE SPIRITUAL REINCARNATION OF MANKIND AND ITS DISTORTION IN THE
FRAMEWORK OF THE MODEL OF THE NEW WORLD ORDER. AN IMAGINARY DISCUSSION BETWEEN A SUPPORTER AND AN OPPONENT OF THIS MODEL.

The idea of the spiritual reincarnation of mankind, as well as its various forms in legends, religion, mythology, culture, and even science, is actually an expression of the intuitive anticipation of the principle of local harmony (PLH), manifested in the peculiarities characteristic of the human spirit - love, brotherhood, friendship, co-operation, etc. In order to understand more clearly the essential difference between the equilibrilogical viewpoint of PLH and its interpretation in the framework of the NWO model, we will describe an imaginary debate between a supporter of the equilibrilogical approach, here marked as A, and a supporter of the NWO model, marked as B: A: The encouragement of global opposition increases the violations of local harmony in human civilisation, which in the end worsens its moments of crisis.

B: The abstention from global claims opens the way to the advance of the strong side in the global conflict. This upsets global equilibrium in another, much more effective way. A: This, in a sense, is not really the case. The solution of the global problem lies only in the strengthening of the positions of every one of the sides participating in the world debate, looked at only from the viewpoint of local interpretation of global problematics and the considerations for local harmony and equilibrium. B: The powerful players in world politics have the chance to control the growth of new powers in the world political scene. They wouldn't let in competition. That's only natural. A: Yes, but if that is established as a lasting tendency, we are ready for the NWO. The solution in this case would be more difficult. Our only chance is freedom in the political sphere and speech in the very system of already established world political leaders, who in free public debates will reach conclusions, rejecting the establishing of a despotic world order. A world power fond of freedom would never permit the establishing of a despotic order under its aegis. Maybe, the freedom of the American society will one day become a major factor in the struggle against the NWO. B: You pleaded for an obscure, dim model of local harmony. The NWO gives a realistic method for its introduction in real life. We proceed from the fact that people with instincts of a bad character are a lot more than the good-natured and therefore the most effective way to govern the world is an appropriate dose of limitations of their free will, realised by a strong, centralised world governmental structure. A: The despotic forms of government create a multitude of miserable people. Such people always create relations in society, which in the end upset its equilibrium. The common reaction to despotism requires that government in this form must be secret. B: World government cannot be other than secret, hidden. It stands at too high a place to be seen by the ordinary man. Besides, if it is open to world chaos, it will soon lose its significance because of the wave that will sweep over it from below. It is possible because it is secret. If it is open, it would lose its significance. A: The world power hidden from our eyes inevitably leads to the concentration of world riches in the hands of a few. This was acceptable within the borders of one country, because the bankruptcy of one country is a drop in the ocean in comparison with world bankruptcy. The united conspiracy system of government will actually serve those who want to control the world riches. Modern electronic informational systems of finance and financial relations will help them strengthen their positions. In the end, the world despotic government will create a world, in which the interests of the governing minority will be defended. B: The concentration of the world riches in the hands of a few is an illusion. This is a delusion and I can say that the rumour about it is spread by the staunch opponents of world unity, which is the only way of salvation. This is how they arouse the interest of the people towards groundless alternative models and at the same time makes us cautious and suspicious of the only possible model. A: Your model of government was put to practice in the system of some totalitarian forms of government of society. What I have in mind is the communist totalitarian model. It, as we know, failed completely in the framework of the separate state system. What makes you think it will be successful in the entire world system? B: If communism had triumphed all over the world, it would never have failed. People should be happy and protected on all levels. That's why they should voluntarily give up some of their freedom. Communism is over in some countries but there is a powerful potential in the world for its rebirth on a world-wide scale. The world order in this form

will actually be a specific mechanism for the check of population growth, which, if not controlled, will destroy us. The stagnant phenomena in communism said by some to be a disadvantage, can tomorrow turn into an advantage. Besides, in some more modern forms, communism can work in co-operation with nationalism, thus freeing itself from the limitations of Marxism and primitive internationalism. A: Marxist economists, like many representatives of the classical economic science, have defined as "non-productive" the intellectual workers. Some even say that a high form of intellect is rather a special kind of human malice. Intellect is not, according to them, a characteristic of the noble and good man. Noble mind, however, gives birth to wisdom. The cattle-herd mentality cannot give superior intellectuality an impetus, but it also can't develop the forms of wisdom. Wisdom and intellect - these are two entirely different states of the mind. The stagnant phenomena in a global communist order would change above all the human intellect to a rather unpleasant form. In it the wish for secrecy will be born, which is a human trait which reflects our hidden strive for power and riches, independence and the wish to escape the terror others may bring on to us - a terror born by the system. Communism creates conditions for destroying wisdom and terrorism of the malicious and contemptuous average intellectuality, which as a more frequently met phenomena among people acquires, in this case, particularly monstrous forms. This terror creates a specific form of self-control in regards to the ideas, spontaneously born in our thinking. People in these circumstances seem to put a taboo on important and useful truths of life. The intellectual taboo is the most dreadful phenomena, which starts to manifest itself in our thoughts in connection with the NWO. In the USA, for example, all publishers of books which criticise this model, put one and the same warning in the introduction of such publications: "The publisher bears no responsibility for the ideas and outlook of the authors." This is the new form of intellectual taboo, which is growing in the element of the coming NWO. Experience shows us that most successful are the societies which appreciate nonstandard thinking. This kind of thinking is rejected by communism. The amplitude of local freedom is reduced with the growth of the importance of the role of the average intellectual level, characteristic of communism. Different peoples and cultures form different limits in the minimal extent of the individual's freedom, beyond which chaos sets in the society. There are communities where the great degree of local freedom does not reflect on the overall equilibrium (such are, for example, the northern peoples in Europe). In them people are self-disciplined and try to make their own destiny. Others wait for the solution of their problems to come from the outside, from the foreign to them government interference, from a foreign authority, etc. Such people readily agree to the various forms of despotic government, including that of the NWO. In the middle intellectual level a multitude of details, born in complex, non-standard thinking, which reflect life-important information, are lost. The simplification even of the criticism against the NWO creates conditions for its triumph. We have lived through the establishment and the downfall of communism in the framework of individual countries and the NWO means communism in the entire world social system, which will spread its despotic forms of oppression over the national state structures and local peculiarities (religion, culture, language, nationality, tradition, etc.). This means terrorism over people in an even greater degree than terrorism in the national forms of such a government, which took away their property by force. B: There are two main viewpoints, which describe world social crisis: The viewpoint "from above" explains things through a purposeful and subversive activity and interference by high government in the countries, and viewpoint "from below", which

explains this phenomenon through the redundant people, over-population and overunification, as the natural consequence of this. Both viewpoints are partially correct. The truth is somewhere in between. The NWO is before all a model for the control over people's thinking, which will be a new form of complete submission on their side, so that there will not be the need of brutal force, repression and hard totalitarian government. The ideal of the secret community organisations are people, who will, with readiness and conviction, submit to their fate, convinced it's for their own good. The new world totalitarian state will not resemble the old one. In the successful forms of such state organisation, slavery will not be a humiliation, and the government will control the population with the help of their beliefs, so that people won't have to be forced to do anything since they will voluntarily accept their situation. The organised large-scale change in human thinking in this direction can be helped by occult techniques, combined with psychology. The paradigms of the mind will change in such a way that the paradoxes of substance in the conditions of society will become a wonder-power of a new social spirit, steered by a wise world elite. And then all problems of mankind could be solved in the divine unanimity of a new kind of harmony, gradually establishing the new world order, in which the universal hate and wars will give way to love, brotherhood and justice among people. A: The multiple connections in a complex system create conditions for the spontaneous appearance of a counter connection in it. This presupposes the appearance of some spontaneous form of self-government inside the very system, which in a sense repudiates the NWO model youve just described. B: What do you mean? A: The human brain is structured in such a way that it will always oppose the outside monotony, imposed by the NWO. Contemporary brain science has found a connection between the phenomenon of "reduction of entropy in the material environment of the rubber" and the mechanisms of thinking. I will clarify with the following example: The brain, like the ordinary rubber have one characteristic in common. External influences on them lead to the reduction of entropy in these systems. In the case of the rubber this is manifested by its elastic reaction - when we press it, it bends and then it resumes it original form. The force used on the rubber does not result in the chaos of destruction in its system, although its external shape obviously changes, but on the contrary, leads to the growth of the internal resistance forces, which restore its original state after the external force ceases its influence. This, in the terms of science means that the external influence leads to an increase in its order(or to a decrease of its entropy, which is the same thing). The following processes take place in the brain: external influences which enter it in the form of electrical signals and biochemical impulses lead to the creation of new connections. The brain of a 7-year old is like a blank sheet of paper, on which the structure of the neuronic connections - a result of the influence of the senses, conceptions and the educational process, is gradually filled in. The phenomenon of "asymptotic freedom"(confinement) in the physics of elementary particles is similar. The forces between the nuclear particles, called quarks, are of such nature that the application of external energy directed towards their division leads to a proportional increase of the force connecting them. External influence on them through an increase of the energy, leads to multiple new-born particles from the physical vacuum. The external uniformity, which is imposed on us by voluntary slavery in the NWO, changes the nature of the spectre of external stimulants and, therefore, changes our brain's structure. We have all noticed the change in the behaviour of tamed animals, the difference in character between pets and wild animals and other similar phenomena. They are all the

result of a poor-quality change in the brain structure of biological species. Our fate will be very much the same, if we accept the model of the NWO. B: You, however, are forgetting the factor called supreme government in this system. It is a specific form of the supreme mind of nature, which will not allow in its actions such an absurd position of the ordinary man. A: There is in science the model called "Maxell's demon". It consists in that every collecting of information about the system's condition is equivalent to the growth of chaos in it. This also means that a government based on the exchange of information has limitations. The supreme reason in society (and in nature, too) is in principle impossible. From the high position it occupies, the world elite would not be able to govern the system efficiently, because it would spend energy enough for its entire chaotisation. The creator will destroy his creation if he asks to govern it. B: Today there is in the world a process of intellectualising the ignorant (let's arbitrarily call it educated profaneness). You have mentioned a prevalence of the average intellectual level in the framework of the classical state communism. But it is said in the Bible that ignorance is sacred. Expanding our knowledge about the world through a determined encouragement of the non-standard way of thinking leads, from the point of view of the abovementioned Maxell's demon, to a complete chaotisation of the world. Knowledge is a specific form of exchange of information, i.e. of energy, and as we know, the collecting of information about the condition of the world around us is equivalent to its chaotisation. To escape this absurdity, we must accept the obligatory model of "the new way of thinking" the secret community of the elite insists on. Nowadays, whichever way we turn the educated profaneness invites us to create "a new style of thinking". In UNESCO's Charter, for example, it is written that people must change their way of thinking. "If wars begin in the human mind, that's exactly where we must give peace a chance", is what it says. M. Gorbachov's famous book "The perestroika - a new style of thinking about our country and the world" is quite illustrative in this respect. In it he explains that Perestroika expects the world to be reconstructed and people are obliged to support the creation of a "global mind", which will give mankind "a new way of thinking". This revolution, he adds, must start in the brain of everyone of us. A: Many critics of the NWO define the role of the world freemasonry as a creation of a revolutionary (i.e. upsetting the existing order) state of thought and not as the immediate action. Educated profaneness is susceptible to a surprising degree to precisely this side of the revolution in thinking. Destroying old order is the chief aim and method of reaching the next, higher stage, of which only the educated profane is capable. And this means love towards the wise and all-seeing elite, love towards the system it imposes. That's how ignorance is turned into power and substance - into spirit. This is a conflict between the religious idea of God and the idea of the people who want (but can't) raise themselves to the position of deities. To seek perfection inside, and not outside us, in God - such is the philosophy of these people. Such a philosophy can really change the world in just a few years, but the consequences will be terrifying. B: The communist system, according to some observers, failed due to the inefficiency of the mechanisms for its renewal, as a result of which it turned out to be unprepared for the challenges of time. On the other hand, the highlighted advantage of the dynamically self-renewing free democratic systems demands a great consumption of resources and energy. In a global aspect, this is disastrous. Intensive self-renewal in a global sense is paradoxical at least as much as the incapability of self-renewal in the classical communist order was. This disadvantage can be overcome only in the framework of the model of the NWO.

Every system dies because of some paradox in its development. The reduction of the dangers of the dynamic potential for self-renewal in the global social system can be done only with the unified efforts of a new world reason. A: Every actual structure in objective reality represents a special kind of "mould" on the world chaos, which is necessary for the creation of any kind of order. It is impossible, however, to apply a unified "universal mould" on the entire world chaos, which means a complete restriction of one of the most important properties of existence - variety. Therefore, it is not accidental that one of the most important myths in the Bible is that of the Antichrist. The Antichrist has become a representation of the world conspiracy power. Unfortunately, in the Holy scriptures a temporary success of this form of government is prophesied, which is a regrettable fact. Even more regrettable is the prophecy of the Apocalypse that will follow. It will lead to a colossal catastrophe, which is actually quite truthful for a such, incorrect, from the point of view of natural laws, form of government. 6.3. DOES MANKIND HAVE A CHANCE TO SURVIVE? THE TWO MAIN PROGNOSES ON THIS QUESTION. The world conspiracy system of government has as its prime objective, above all, to destroy the western forms of culture and spirituality. The NWO rejects the ideas of the Christian religion, in which the anthropomorphic model of God dominates, and directs its attention to the eastern religions as a trustworthy model for mankind's future spirituality. But why are in the model of the NWO adopted eastern religious systems and not the religions based on the idea of the Unified and Great Personified God. The specific principle of cross-action is at work in this case - the world unity governed by a unified conspiracy elite is incompatible with the Christian idea of the Unified God. Why? Because these people claim to be God here on Earth. Unfortunately, however, if the world has to take the road of the new harmony and the main new way of revolutionary thinking, it is obvious that some elements will have to be subordinated by force or destroyed. The proponents of the "new way of thinking" claim that people who do not want or are unable to change, will be unable to survive. The opposite view is that the truth about mankind's salvation lies precisely in the system of the non-standard thinking (i.e. opposing the NWO) man. The inferior species of human kind is incarnated in the supreme forms of non-standard thinking, of complex abstract thinking, in the ability to formulate new and original ideas which are above the average level, or, this is the species that is content with the conventional and standard, simplified way of thinking, of the educated profaneness and the greatly deformed average intellectual level. For his book "The Armageddon Scenario", Peter Lemesurier says that the strive to put into practice the new standpoint of the NWO will have to be carried out through riots and wars the world has never seen before. Because of their opposition, the people who don't want to enter the New age of well-being and world harmony, and consequently do not adapt their views and oppose the "new way of thinking" will face a calamity of monstrous dimensions. The Apocalypse will go through the stage of the extermination of those who have always, with their empty "philosophising", brought confusion to the world. Still, the unified forces of the Old Age will be able to control the aggressiveness of the forces of the New Age. The two types of forces to a great extent will destroy each other in huge, outbursts of long-growing aggression... The old ones will surrender and the carriers of the new outlook will remain.'29 In my opinion, this is what the two main prognoses about the future of mankind in the 21st century come down to. We leave it to the reader to decide what place to take in the emerging colossal world conflict.

CONCLUSION The coming informational age is determined by an interesting fact - human behaviour in society is acquiring new, global dimensions. There is, in a sense, a contradiction in this statement due to the fact that some global cycles and factors, of which he is the source and generator, are beginning to influence man's life. The following question arises: to what degree can we truthfully prognosticate future events connected with the fate of mankind, if the factors that determine them depend on the chance element in man's free activity? Far-reaching connections which serve the complex processes in global society can take a favourable direction, which permits rational interference by the human factor only on the condition that every element in this complex structure obeys its specific local harmony, reached in its historical development, and, at the same time, the information it is supposed to carry about the condition of the entire system. In this sense, it must be taken into consideration that the carriers of governmental and global information are the so-called "long" waves. However two more questions arise: 1) Can we have at our disposal the information about the entire picture of things in global cyclic and irregular processes in the world system? 2) How can we encode this information in people's minds so that it will become an organised act, which does not restrict their free will beyond the limits permissible by human dignity? Obviously, the new cultural paradigm of information can be oriented towards universal values, thus enriched with the universal code of global fatality, practised as early as the pre-Christian cultures. In our historical development, the development of the local harmony in human relations has been formed under the influence of the ideas of the great moral systems, developed and preached by mankind's great personalities such as Confucius, Buddha, Moses, Jesus Christ, Mohammed, Socrates, Epicurus, etc. What these personalities have given to the world has left its marks as multiple formed paradigms in the local harmony, at the same time combining traits of the local organisation of human communities such as national culture, state policy?, language, religion, manners and customs, etc. If the contemporary code of the local harmony in culture, which reflects the deep roots of our historical tradition, is suddenly destroyed by the brutal and violent interference of a global despotic power, then disaster is inevitable. The main question, which arises if we look at the issue from this point of view, is: Can the cyclic fatality of wars and calamities in human society be overcome in a way different from, the unacceptable for us, model of the NWO? It is our belief that the informational stage of development of human society can be used not only for the aims, set in the framework of the model of the NWO, but also for the nobler aims of our overcoming the crisis, depending most of all on the traditional cultural code in the local harmony in human relations. Mankind today stands at a crossroads: one road leads to despotism and inevitable disaster, the other is the path of hope. What's new in the equilibrilogical point of view, described in this book, is the alternative to the model of the NWO. This is the stress on local harmony, with the additional information about global cycles and processes. Its actual dimensions are rather an analogue of the traditional code of the great moral systems, which at the same time define some new dimensions of the human behaviour in society. How will mankind change if every one of us, in his behaviour, starts to consider the different forms of equilibrium in the society we live in? Here are some sample items from this new moral code: 1. Never look for the solution of our own problems in other forces, authorities or the power, which is far from us.

2. Never over-impose our will on others, thus offending their dignity, beliefs and property. 3. Hostility and animosity are due above all to the lack of protection of the national interests, to the lack of a well-organised and just justice, to the excess of crime in society, to the weak and incomplete democracy, to the excess of poverty. 4. The factors which give birth to these evils are the aggressive financial powers, corrupt politicians, organised crime, the system of secret services which often interferes in an "inadequate" way, and the various secret forms of organisation in society. 5. Every secret human organisation is an expression of the struggle against some form of despotism (in culture, science, politics, knowledge, etc.). These organisational structures are subject to evolution. Despotism is an organised restricting of people's freedom, with the purpose of controlling them by the method of imposing somebody else's will on their behaviour and activity. 6. Nowadays, the restriction of freedom in the world has acquired huge dimensions. For example, the excessive influence of the media is a form of despotism in human society. The establishment of a common financial, legal and economical order in the world makes it easy for the big financial and political players. The advantages of this for the people will be insignificant if some point of equilibrium is not found, so that the grown aggression of these forces is neutralised through the efforts of international and national institutions, created specially for this purpose. 7. Elites, no matter how much they are educated, cannot build the new civilisation. The energy coming from the local harmony is much more important in the building of the new order. This energy exists and we must find a way to release it. The solution lies in the creation of alternative political institutions, based on the abovementioned principles: nonviolent reduction of the population of the Earth, local cleansing and optimising of the environment, a harmonious introduction of informational criteria in the society, organised in the framework of the new institutions, a restricting of the activity of the financial elites, international Mafia, organised crime and the spreading corruption among politicians. 8. The new institutions require a new kind of constitutional system in the democratic societies, a new kind of representation of the peoples in the supreme political power, which reflects the increasing fragmentation of the informational society, a new principle in the division of power, variety in the forms of supreme state system, changed periodically through the election of the participants in the social process, as well as new human rights and obligations, which will include global problematics. These steps will undoubtedly help for the gradual disappearance of the Mafia and other secret forms of organisation, as an alternative to the official social order - an alternative that will go beyond the framework of the established law. The new political institutions will improve the legal basis and the essence of the activities of social government, which in the traditional democratic model leave a field of activity for organised crime. 9. Global equilibrium in society will create long-lasting "climate" areas, in which "the weather" will be unpredictable. In the local sense, it will always be able to surprise us. Turbulence in the social atmosphere, caused by changes in the local "weather" could always be restricted to dependable limits, if the control over them does not upset the local harmony. 10. There must be various forms of government in the world. Even more despotic systems may develop in some places, but the world as a whole must be governed by the equilibrilogical model. This new moral code faces us with the daunting requirement of a reconstruction of the social order in dimensions mankind has never known. To leave this reconstruction in

the hands of a small secret financial and political elite, itself a source of great grief and suffering, the greatest crime that can be committed against us and against those after us.

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23. B. Palushev, "The World Equilibrium and a Theory of Knowledge" 24. N. Nikolov, B. Palushev, "World Conspiracy - 2", Sofia, 1995. 25. Robinson, "Proofs of a Conspiracy" p. 64 26. F. Fukujama, "The End of History and the Last Man", Sofia, 1993. 27. G. Bliznakov, "Where to, man?", Sofia, 1995, p. 116 28. R. Maduro, R. Schauerhammer, "Who owns the Environmental Movement?", 1992. 29. P. Lemesurier, "The Armageddon Script".