The tragic events started in Ukraine at the end of the past, 2013, and, unfortunately, continuing to this day, have some very bright features worthy of attentive consideration.

On the one hand - bloody events in Ukraine is what can be called a rebelliousness against culture as such. On the other hand, this is another backward, the attack of Western Mira into Russian MIR. How were the European Elerts and Crowds of Primitive "Raguli", elapses and crowds of primitive "Raguli", elastically converted in a ritual dance called "Hatonskache - that Moskal?".

On the one hand, they are associated with an old and durable attitude of the Pan-Hop. This rightly pointed out in his speech on the "straight line" on April 17, 2014 (1h 26 meters) Our president Vladimir Vladimirovich Putin: "Western parts of Ukraine partially been partially In Czechoslovakia (in modern borders), partly in Hungary (Austria-Hungary), partly in Poland. And nowhere, and never residents of these regions were not full-fledged citizens of these countries.... What they were the people of the second variety in these countries somehow had forgotten. But somewhere there, in the shower, they are deeply buried. In this - the roots of this nationalism" Well, the faithful coolant - that the faithful dog, can not not fulfill the team of his master. And the teams, as everyone knows, came and repeatedly. What only "Panov" from Western Europe and America did not move in the Kiev Maidan of the Opochliness! Here and Victoria Nuland with famous cookies was an allegory of sweet western life. Here and Catherine Ashton, again, no more than allegorically, was the beauty of the same life. Here and senator-phantom from the US, John McCain Allegorically portrayed the mental power of the entire North American continent. And the Minister of Foreign Affairs of Germany Guido Westerwell, without any allegicity, revealed himself as an official pedersist, clearly indicating the path for which young Ukrainian democracy should pass.

Yes, the relationship "Pan-Hop" is obvious. But what can explain the resistance of these relationships, voluntary readiness for suicide from the Kholopov and their amazing gullibility to their Western Panam? It seems that the fact is that both the "chops" and their "panya" with all the difference in external shine are quite similar to the internally one in-depth quality, the name is "place". What it is?

Synonyms, the words "township" are such words: deafness, dense, provinciality, cavities, naivety, backwardness, peripheralness, rusticity etc .

We will not make a mistake, if we say that the township is due to the limited consciousness caused by the closure of the individual on the fact that he is already known to be a complete denial of the existence of what goes beyond the circle of concepts, they are learned.

Such an individual Gord in that he learned, more precisely, assigned. That is, only by what exists in its "place" - a closed area of \u200b\u200bspace, knowledge, interests, information, ideas, etc. In other words, he is proud to be intended for the exceptional use of "Tilki for himself", just that it seems profitable to him and serves to exalt this individual in his own eyes. This is all that, as it seems to him, confirms the rightness, righteousness, holiness, the immutability of his own opinions, views, habits. The opposite, which at least and undoubtedly indicates the opposite qualities of this subject, is declared as if not existing, false, fiction, not worthy of the attention of a sensible person who, by definition, must be agreed with the carrier of the place of the place. All dissenters - away from the road and away from life, because the knowingly "not worthy of life on Earth", as they were expected to express themselves in about 2000, Afghan theologian-rules close to Osame Ben Laden. The place of the individual seems to be that God only listens to him. In the classic framework of the township, statements of American politicians are stacked that "the proclamation of the independence of the Crimea and the proclamation of the independence of Kosovo is completely different things." Or a statement that "events in Kiev Maidan and events in the American Ferguson are not the same thing." The subject affecting the place is ready to allow himself to allow himself that for others he considers a terrible crime.

In the intellectual area, the place is manifested as a doctrine, which, according to the definition of an old dictionary, is the "narrowness of thought, a stubborn reluctance to reckon with the facts of reality; reasoning based on distracted positions and not tested on facts. "

It is the West that became the main supplier of religious sects. Not surprising - after all, in the spiritual life, the place is manifested as a sectarianism or heresy. "Sectarianism - 1. The general name of religious associations (sects), broken from the dominant church. // over. . The narrowness and closure of the views of people limiting their small group interests" The relationship of sectarianism with the doctrine is obvious. It can be said that the sectarianism is a doctrine in the field of creed. The word "heresy" originating from the Greek αἵρεσις - " choice, direction, school, teaching, sect, "says itself for himself, because explains that all these areas, schools, teachings, sects appear as a result of the fact that someone chooses the choice of the desired one of the variety of existing. An indispensable element in the technology of creation of heresie is the allocation of an endless diversity of all the ultimate part of it and ignoring everything else, which is essentially infinite. The place causes to renounce the infinite variety of the Mira in favor of its own limitations and narrow. The township is expressed in the desire to "rumble" a fierce MIR in its infinite variety under its immutable checkers and limitation.

If you look deep into this phenomenon, then the root needs to be recognized by the goggle, an attempt to alienate from God, tiring a limited and selfish creature of his infinite diversity. In the religious region, that is, in the area of \u200b\u200bhuman relations to God, the place expressed in idolatry. Instead of relations with the eternal, immense, disaffected God, the idolater chooses relationships with self-made, and therefore, before the vulgarity, a clear idol. The individual, affected by the place of religious consciousness, tedious to deal with God, which you need to obey. The place of the Individual wants to have God, who would have listened to the place of the Individual Individual. Such "God" becomes a work of the town of the town, replacing the place of the true, living God. This product is an idol, idol, idol.

Idolatry did not stand in place. Began with the manufacture of primitive Istukhans, it later developed to the creation of idols of mental, the most dangerous of which are false teachings about the true God, the false interpretations of the true divine revelation. Examples of such idols are a perverted understanding of Moiseeva of the law with the modern Christians, which served as the basis for the current Talmudism. Roman-Catholicism, who wished to replace God, who became a man, on a deified man holding the position of bishop of the city of Rome. The wisers of the protestant "theologians" continuing the tradition of Roman scholastic sorry. Human wise is "understandable" to the sinful human mind, as he learns "his" and "loves her" in them (John 15, 19), sinful understanding. These wisers are the "God," which listens in every creator. MIR, discharged from his Creator and "lying in sin", is amazed by the disease of the township and therefore he hates his Creator and everyone who he should. Christ himself speaks to his disciples: "If the world hates you, know that I have been happily for you" (John 15, 18).

The current revolutionary hatred in Ukraine, as well as the whole Western European civilization, is expelled in the Vatican Boiler, which is saturated with a place, which F. M. Dostoevsky outlined in the "Legend of the Great Inquisitor": "Oh, we solve them and sin, they are weak And powerless, and they will love us as children for making them to sin. We will tell them that every sin will be redeemed if it becomes from our permission; Let me sin, because they love them, the punishment for these sins, and be, take on. And take on myself, and they will devote us as benefactors who have suffered their sins before God. " Permission to sin pleases and the current Ukrainian Swidomites and West oriented "elite". Not in vain one of these "elitarians", especially characterized by his burden to the "permitted" sin, said: "... if you are not Ukrainians - then we get away! .. If you are not Ukrainians - you do not hear God! " . Therefore, it is not surprising that the Western European "Elite" and Western European "Raguli" are so unanimous in their anti-Russian hysteria. Russia, despite all the sins of his citizens, does not recognize the teachings on "permitted sin" and in the Ukrainian tragedy performs the words of God: "Sustains taken to death, and have it really to refuse the doomed for killing?" (Proverb 24, 11). The West, on the contrary, issued an evil place of Svidomites to "permission" on the unpunished murder of all who did not accept the values \u200b\u200bof the Kiev junta. It is the most Western evil township of the feet of millions of inhabitants of Novorossia to death for the fact that they do not live according to the rules of the Western "town." At the same time, it is deeply outraged by the fact that Russia opposes the desire of the executioner. This place is absolutely not ready for this place, it sincerely pertures it.

The town doctrine is not ready for the fact that tomorrow God can offer him what is not in his place, and even more so - to leave this based on the place. In this regard, he is the opposite of the opposite of the father of all believers to Abraham, who in the command of God left his country, his people and went to meet the unknown, strengthening only hope for God. The town doctrine does not want to hear from God: "Go from your land, from your kinship and from your home of your father [and go] to the ground that I will give you" (Gen. 12, 1). In the inner life, this is expressed in rejection of repentance, which means the refusal of the usual, but harmful sin, in the rejection of self-seen, which means recognizing his own imperfection and calls for efforts on its own change. In short, the spiritual place is disobedience, who calls us from a sinful sinful swamp in the sake of sake the sake of sin, a true sinner, an unknown sinner.

The diverse place permeates the entire Western culture, which grew up on the juices of Roman Catholicism, the most largely declared manifesto of the universal place, declaring the bishop of the city of Rome by anyone else, as the "head of the Church of Christ" and the "governor of God on Earth", the despite of a completely clear evidence that "Christ Church Chapter" (Eph. 5, 23). The western part of the church refused to deal with the living God, which it is impossible to enter into a hard, fixed framework of their own minds, which "does not listen to sinners" (JN9, 31), but which the sinner should obey to escape. And such a framework is the necessary requirement of a mental place, which requires that everywhere it would be "Yaku our Mistonchka", instead of a living, the unnohysh god, everywhere stood homemade, understandable and obedient to their creators of the idols. The township declares its place "above all." In Hitler's Germany, it sounded like "Deutschlandübelelles", in the unfortunate current Ukraine, this was expressed in the parody-place "Ukrainoponad mustache".

This place is not ready to meet with life, because life is not going to fit into the coffin of the framework of the town thinking. In this coffin, it is only possible to put only the corpse of life, which must be killed for this, forbidding it to move awkward schemes of town thinking. And if life is not possible to kill, it is expelled, and instead of her in the cooked coffin, an idol is put - an artificial creation, something resembling life and, unlike her, in everything consonated with any wishes of the town doctrine, heretic, sectar.

This is obviously similar to the representatives of the Western European "elite" and the Ukrainian "Raguli", which merging in a single ecstasy of hatred to Russia, which, unlike them, is always ready for changes offered by life, and has not bite in dead schemes, such a characteristic Western Doctrine thinking. "All countries bordered with each other, and Russia borders with the sky" - these words of the Western poet are probably the fact that life in Russia largely depends not from human opinions and desires, not from human contracts with its neighbors countries, But from the will of God, from the eternal covenant with Christ. In Russia, more than in other countries it is obvious that "a person suggests, and God has" what everything happens "not the way you want, and how God will give." This proximity is sometimes involuntary, unexpected, Russia to God, is very annoying the towns of doctrines. Probably, it is in this that the root of Western eternal Russophobia lies, and it is better to say RusFagy - the desires of Russia "devour", to destroy, to exclude from the conditions determining the conditions of reality that the town doctrine wants to build in his will, in its understanding.

Western doctrines were not the first to proclaim the township as a norm of life. They just gave place the paradoxical status of an universal phenomenon, declaring the bishop of the city of Rome by the Ecumenical High Priest, and after this, the universal obligation of submission to the Western so-called. "Christian Mira", headed by this "Ecumenical High Priest". They had predecessors who, blinded by the idea of \u200b\u200btheir spiritual place, refused to take their own Savior, led by the prophets, whom they were counted in words. Not only refused to accept. But also achieved a shameful, painful execution to convince themselves in what they achieved, allegedly, the death of the criminal and villain. His execution did not precisely because they were convinced of his guilt, but opposite - because they were confident in his righteousness, endlessly superior to their own homemade, place, imaginary righteousness. According to the painting of the Mira themselves created by them, they should have occupied the top of the podium champions. But, contrary to their doctrine, he appeared, whose one presence destroyed all their construction and clarification. Such an insult to the town doctrine can not withstand and always requires physical, valid, the actual destruction of the opponent's actual degree.

The root of Western hatred to Russia is the process of that root, from which the hatred of Pharisees has grown to Christ, which prompted them to make a crime that is terrible throughout the history of mankind is a bubbly. But even God who committed him does not close ways to salvation. True, the condition of his adoption for many is unbearably difficult - it is necessary to abandon what is lovingly clustered "for SEBE", that is, to abandon its spiritual place, from the sinfulness of himself in the sinful for the sake of finding himself in other words - to bring repentance in their unrighteousness before God, which before that, was falsely taken as righteousness.

Western culture, secured by the Vatican, is too deeply imbued with spiritual and intellectual place. This is also expressed in those areas that directly relate to Western religious life, both Catholic and Protestant, that is, in the relations of Western man to God. This is also expressed in relation to Western person and all Western civilization, both to the person and the Mira. What exactly is this expressed? Here are some, the most vivid examples.

In church life:

An ancient desire to attribute the bishop of the city of Rome unique properties, allegedly towering it not only over any other archpastric, but also over the entire completeness of the Church of Christ, which subsequently expressed in the adoption of dogmas on the championship and infallibility of the bishop of the city of Rome;

Unfortunately inclusion in the text of the Symbol of the Faith Additives of the Spine of the Holy Spirit not only from God Father, but "and from the Son" (Filioque), which subsequently, despite the legal resistance of the prudent part of the Western Church, was imposed of political motives as an official creed and laid The beginning of the Western Snow-Friendly Theology, based on human momentum refers;

Scholastic theology, based on the considerations of the human mind more than on Divine Revelation. In addition to the well-known hobbies by Aristotle and other ancient scientific accounting, Thomas Akvinsky, for example, in "his writings refer to" Rabi Moses ", discovering his deep acquaintance with the" mentor ". We are talking about the famous Talmudic scientist of the XII century Rabi Moshe Ben Maymon (1135-1204), also known under the names of Maimonide or Rambam and his famous work, "The wonderful philosophical manifest of Judaism" Maenenevukhim "(" Naval ")";

Protestant theology, which was chosen by the basic principle that it is enough to read the SOLASCRIPTURA and "sound mind" for the knowledge of the truth (!) To the right (!) His understanding. What was actually the adequacy of human sinful forces for knowing God was proclaimed. In fact, it was expressed in creating a huge number of different opinions about God, that is, mental idols - "Bogozrimets", adapted for one or another aicular mind;

In secular life, these distortions of Western church life have consistently led to the following phenomena, the root of which is the same as in Western church deviations - the exaltation of a person and his mental abilities and the oblivion of the fact that the person and his abilities lose all importance in the separation from Source of life, mind, truth - God:

Humanism that generated the Renaissance and Enlightenment Age. In essence, lobelobodes, the soil of which served as a scholastic way of reasoning with impurities of frankly alien to Christianity, of which scholasts did not disappear to learn the muddy Miro wisdom;

Western European philosophy, whose largest representative of which Immanuel Kant expressed the manifesto of the religious place in the famous phrase: "God is not a creature outside of me, but only my thought";

The evolutionary philosophy, which was adopted as an allegedly "scientific" theory, which, as a long-scientific philosophical paradigm, was subordinated to the Western European science, which became the "servant of evolutionism";

The current concept of T. n. "Universal values", which the most important "values" proclaimed the entire totality of the gogotless perversions of human nature.

And last time with a stroke, drawing a picture of the universal place, is the ugly staged action, now on the long-suffering Ukrainian land, around which everything of a godless universal place is performed by a vile ritual dance of death, stating its autonomy from God and unwillingness to live according to his laws, calling for the kingdom Antichrist - the Universal Place God, to whom these town doctrines are ready to pay all the honor and worship, thanks to the fact that he "allowed them to sin," without thinking about the fact that this "resolution" there is nothing but a bait, fascinating not Wishing to abandon the sin of a person in the terrible puchin of eternal death.

Archpriest Alexy Casatikov , abbot of the temple in the name of the icon of the Mother of God "Allorrow's joy" of Krasnodar, the confessor of the Scientific and Missionary Missionary Center under the Ekaterinodar and Kuban diocese


Ragul, Rogul (MN. H. Raguli, Roguli, Women. Ragulich, Rogulich) - a slanging word, dismissing nickname with the meaning of a "primitive person, non-chief seliner." (Wikipedia).

ASIS Synonyms Dictionary. V.N. Trishin. 2013.

A full dictionary of foreign words included in Russian. - Popov M., 1907.

Explanatory dictionary of the Russian language edited by T. F. Efremova

"An outstanding master of abuses over classics and obscenities on the stage, Honored Artist of the Russian Federation Roman Viktyuk, feeding with mold in Moscow - or representing this mold, requires DPR and LNR citizens, due to his own high Svidomota as Lviv:" .. . If you are not Ukrainians - then you wipe away! .. If you are not Ukrainians - you do not hear God! ". (Yuri Serb. To the issue of healing the head of the brain. Russian folk line)

"Vasily Nikolayevich Muravyov, a successful entrepreneur, a millionaire, commercial affairs went abroad. After one of the trips, he met in St. Petersburg. Personal Kucher and visiting the apartment. On Vasily Nikolayevich Street saw her sitting on a pavement peasant, who repeated loudly: - Not as you want, but how God will give! Vasily Nikolayevich learned that he sold the last horse in the city, but he was taken away from him, since he was weak from hunger and could not resist offenders. In the village there were seven children, wife and father, patients with typhus. Deciding to die, the peasant sat on the bridge and repeated as if himself: - Do not like you, but how God gives! I went to Vasily Nikolayevich with him, bought a couple of horses, the cart, loaded it with the products, tied a cow to her and handed it all the peasant. He began to refuse, not believing his happiness, to which he received the answer: - Not as you want, but how God will give! Vasily Nikolaevich arrived home. Before going to his wife, caused a hairdresser. He invited him to sit in a chair, but Vasily Nikolayevich excitedly walked around the room, uttering aloud: "Not the way you want, and how God will give." Suddenly the hairdresser fell on his knees and admitted that he wanted to kill him and rob. After that, Vasily Muravyov, in the future, the old man of Seraphim, distributed most of the state and made his contribution to the Alexander Nevsky Lavra, "so there was an appeal to the monastic path of Rev. Seraphim.

Rabi Yosef Tylushkin. Jewish world / lane. from English N. Ivanova and Vl. Vladimirov - M.: Jerusalem: Culture Bridges, Gesharim, 2012 - 624 p., Il., S. 144.

In the same place, with. 142.

Kant I. Religion within the limits of only mind (per. N. M. Sokolova, A. A. Stolyarova) // Kant I. Treaty. St. Petersburg., 1996., P. 216.

Where from 15-16 centuries. Representatives of the local nobility invited the Jews to settle in the villages belonging to them and cities at relatively favorable conditions. Most of these towns were in the mastered eastern territories - in the current Ukraine and Belarus.

Many of these settlements gradually turned into a kind of Jewish towns, most of whose inhabitants by the nature of their activities (rental of landlord estates and subleases of individual objects in them - shirts, mills, workshops, buying for agricultural products, troburacy, various crashes), as well as The lifestyle was closely connected with the village.

Peak development of the town - time after the 1650s, after the end of the crown and the Swedish invasion. The nobility took concerted efforts to restore their economic situation by creating new market cities. The development of these towns coincided with the huge demographic growth of Polish Jewry. In 1500, the Polish-Lithuanian Jewish population was probably 30,000 people, and by 1765 it grew to 750,000.

A distinctive feature of this Jewish population was its strong dispersion. In the 1770s, more than half of Polish Jews lived in hundreds of private cities owned by the nobility; Approximately one third lived in the villages. In many Polish cities, Christian guilds and the Catholic Church fought for a reduction in the right of Jews per month.

After the sections of Poland.

This unity was disturbed with the sections of Poland (after 1772) under the influence of the socio-economic and cultural characteristics of the states that the Polish lands were departed. In Prussia, the lifestyle characteristic of the site gradually disappeared, and in Austria, later Austria-Hungary (Galicia, Transcarpathia, Bukovina, Slovakia, in a lesser extent - Actually, Hungary and Bohemia, acquired a peculiar feature for each of the areas.

The construction of railways and the growth of major urban centers helped to create new regional and national markets that competed with the economic base of many places. New peasant movements questioned a Jewish role in agriculture; There were cooperatives that competed with the townships. In addition, the growing urbanization of peasants and the movement of the Jews in large cities that began in the second half of the 19th century led to the fact that the Jews became a minority in many cities where they previously prevailed.

In the territory of the Russian Empire, the distinctive area of \u200b\u200bthe town has developed within the range of settling, including the Kingdom of Polish (from 1815), as well as Bessarabia (joined Russia in 1812), whereas in the rest of the Moldovan Principality (Moldova) developed from 1862 G. As part of Romania. Not only former private towns of Polish gentry, and all small settlements of this type in Eastern Europe began to be called the places.

In Russia itself, small cities were primarily administrative centers, not by market cities that many Russian officials considered the sinister bridgeheads of Jewish corruption in rural areas. Russian policy with respect to Jews often spinning between the desire to change the Jews through the assimilation and determination to limit their contacts with the indigenous population of Russia.

In 1791, Catherine II established a Jewish settlement feature (formalized in 1835 decree), limiting the Jewish population of Russia mainly by the former Polish provinces. Poland Congress has a separate legal status. While some categories of Jews eventually get permission to depart out of a settling feature, the boundaries of which were somewhat expanded in Ukraine, these stay restrictions remained in force until 1917. On the eve of the First World War, about 94% of Russian Jews (about 5 million people) still lived within the range of settling.

In Tsarist Russia in the late 19th - early 20th century

Polish uprisings 1830-1831 and 1863 seriously weakened the Polish gentry, and thus its Jewish partners. The nobles also suffered from the abolition of serfdom. The economic base of the place received a serious blow.

Legally and politically, there was no such thing as a place. The fact that the Jews called the town could be a city, town, village, village according to Polish, Russian or Austrian law. In 1875, the Russian Senate established the law category of the "place" (a small town), which, unlike the village, had a legal organization of citizens, known as meshanskoe society. The status of the town was determined by the Russian authorities at the provincial level. In a number of towns, urban self-government operated, others submitted to the administrations of the nearest city.

The question of recognition of the village of the township acquired for the Jews of Russia is of great importance after the publication of the "temporary rules" (May 1882; did not apply to the kingdom of Polish), who forbidden to settle the Jews, and also acquire and rent real estate in rural areas, that is outside urban settlements, who belonged to the town.

Local administration (mainly the provincial rule), seeking to restrict the place of residence of the Jews even more, began to arbitrarily rename the place in rural settlements. I went a stream of complaints in the Senate. The Senate in a number of decrees opposed the local government of the local authorities and established the criteria for distinguishing the towns of Selections. The Senate also recognized that the natural growth of town settlements expands, at the same time, and the territory accessible to the settlement of the Jews (Decree on June 14, 1896 in the case of Livvitsa).

But under these decisions, many villages did not fall (officially considered even by the villages), which sometimes existed during the centuries and known as the place among the local population, as well as the new ones who arose in the distillation feature in the places of busy trade. These villages, inhabited almost exclusively with Jews, were outlawed, and their fate depended entirely of the arbitrariness of the lower bodies of the police power.

To learn these villages, the government decided to remove them from the action of "temporary rules" and to admit the free residence of the Jews. According to the Russian census of 1897, 33.5% of the Jewish population lived in "small cities", but the population of the town was probably much higher, since many formally cities were actually places.

Opening of the Jewish Hospital in Balta in 1899.

On May 10, 1903, the Government allowed Jews to live in 101 villages, which actually became the places. The list of such settlements was complemented several times, and in 1911 their number reached 299. But many more villages have remained outside the list, which acquired the nature of trading and industrial places.

In the 19th century, the center of gravity of Jewish life began to shift in the city. But legal barriers to free movements in Russia, along with the rapid demographic growth of Eastern European Jewry, led to the fact that the population of the town continued to grow on the verge of 19 and the 20th centuries, despite mass migrations in new city centers (Odessa, Warsaw, Lodz, Vienna) and emigration in the USA and other countries. Many sites adapted to changing circumstances, becoming centers of specialized production. In the towns, the social and property inequality, one of the reasons for which there was a severe competitive struggle caused by the recurrency of the sharply increased population.

At the end of the 19th century - early 20 century. Emancipation of Jews, as well as industrialization and urbanization processes, weathered the socio-economic foundations of the place of the town. In Russia, where restrictive laws against the Jews continued to operate, the decay of the town was accelerated by anti-European repression, economic constraints and pogroms.

A. Subbotin in the study of the economic state of the Western and South-Western part of the Russian Empire for 1887 ("within the Jewish Smeal Difference", in 2 hours, St. Petersburg, 1888-90) showed a distinguished economic situation of Jewish artisans and merchants in Places. The economic and socio-political difficulties, the conservatism and the sideways of life in the town did it less attractive for the younger generation, among which the passion for revolutionary ideologies and movements grew up.

It was in the towns that the self-consciousness of the wide Jewish masses was strengthened and national and socialist Jewish movements were born. Young people from the town rushed into large cities of a sidewality, and often emigrated (a bowl of everything in the United States of America). Many Leaders of Zionism came from the townships of Eastern Europe, among them D. Ben-Gurion, B. Katznelson, I. Tabenkin, H. Weizman, M. Dizengif and others.

After the start of five years in 1928, the Soviet regime began to offer Jews more social mobility and opportunities for education. New legislation has changed many restrictions on "Lishevtye". Many Jews, especially young, began to leave the towns for work and study in large cities, including Moscow and Leningrad.

Despite the persecution, many places retained their Jewish character. In Ukraine and Belarus, local communist authorities supported ESEECTION policies about the promotion of Idisch to schools for Jewish children, and until the mid-1930s, Jewish children in these small towns could not only speak idiis at home, but also to receive primary education. Regardless of the shortcomings of the Communist Schools on Yiddish, they provided some reinforcement against assimilation, but their parents realized that the path to higher education and promotion lies through Russian schools.

By the mid-1930s, many former sites began to adapt to the new socio-economic reality created by collectivization and five-year plates. They became centers for local handicraft production or served the neighboring collective farms. Despite the fateful changes that these places have passed, the Jews who lived in them will mostly speak idiis and much less often to join mixed marriages than their contemporaries in large cities.

In interwar Eastern Europe

Place Lyuba Brest region, 1926.

The disintegration of the Austrian and Russian Empires after World War I divided most of the Jewish population between the Soviet Union and several new states, the largest of which was the revived Polish Republic.

Holocaust

Jewish inhabitants of most places were destroyed during the Catastrophe of European Jewry. Residents of the town were harder to evacuate than residents of large cities. Their destruction has changed the entire nature of the Soviet Jewry by eliminating its most nationally conscious and less absorbers the surrounding culture of elements.

Only minor remains of the Jewish towns after the Second World War remained for several decades in Romania, Moldova, Transcarpathia, Lithuania and some other areas of Eastern Europe.

Life in towns

With all their diversity, the place in Eastern Europe differs markedly from previous species of the Jewish Diaspora settlement in all countries - from Babylonia to France, Spain or Italy.

Concentration of Jews in one settlement

In other countries, the Jews lived, scattered among the entire population or, on the contrary, inhabited a certain part of the city or the Jewish street. Rarely they formed the majority. It was not so in the towns, where the Jews sometimes accounted for 80% of the population or more. In many places, the Jews took most of the city, especially on the streets grouped around the central market. Poor Jews were to live on from the center, and often farmers - non-Jews were focused on the peripheral streets, in order to be closer to the Earth they cultivated.

Jewish life in compact settlements had a huge psychological impact on the development of Eastern European Jewry, as well as the city language - Yiddish. Despite the inclusion of numerous Slavic words, Yiddish the town is noticeably different from the languages \u200b\u200bused in the main Slavic neighbors of the Jews. Although it would be a big mistake to see the shttl as a completely Jewish world, without an opinion, nevertheless, it is true that Yiddish strengthened the deep feeling of psychological and religious differences from non-Jews. Immoved by hints to Jewish traditions and religious texts, Yiddish developed a rich reservoir of Idie and sayings reflecting the bright folk culture, inseparable from the Jewish religion.

Jews had their own classification of settlements. The shooter (שטעטל) differs in Yiddish - the town, Shttela (שטעטעלע) - a very small town, rod (שטאָט) - the city, Dorf (דאָרף) - the village and Yishev (ישעוו) - a tiny settlement in the countryside. The director was called a settlement, large enough to support the main network of institutions necessary for the Jewish community life: at least one synagogue, microwa, cemetery, school and a set of public associations that performed the main religious and community functions. It was a key distinction between the place and the village, and the towns of Jews were joking a lot at their village fellow.

The place was also marked by a professional diversity. While other Jews of the Diaspora often focused on a small set of professions, often defined by political restrictions, in the towns of Jewish professions passed the whole range from rich contractors and entrepreneurs to shopkeepers, carpenters, shoemakers, tailors, agents and water carriers. In some regions, Jewish farmers and rural residents lived nearby. This striking diversity of professions has contributed to the viability of the township and its cultural development. It also led to class conflicts and often painful social differences.

The experience of life as the prevailing culture at the local level, large numbers, its language and professional diversity emphasized the special place in the form of the Jewish settlement of the diaspora. The age-old alienation from the surrounding non-Jewish environment, the economic and household entry of the town with its limited opportunities for trade and handicraft activities, with its sustainable commitment to traditions and local community authorities, the peculiar appearance of the Eastern European Jewry, which is peculiar to the psychological warehouse and the features of his spiritual self-expression. The life of the Jew in the town was limited to the house, synagogue and market.

The city was distinguished from the town that in the town everyone knew each other, and in the city people were somewhat more anonymous. In the satirical story of Isroel Askenfeld "Dos Sterniatichl" (headband), the city was distinguished from the town that "everyone boasts that he welcomed someone from the neighboring street, because he accepted him for the arrival." The new railway could quickly turn the coat to the city, and the Big City of Berdichev could become a "crucible place," because it was bypassed the railway.

Problems of everyday life

Sanitary conditions were often poor. Spring and autumn turned the soil streets in the sea of \u200b\u200bdirt, and in the summer there was a terrible system from untreated wastewater, surplus buildings, as well as hundreds of horses arriving in a market day.

Often, the presence of family farms on the outskirts of the town limited the available space for expansion and led to the impossible density of buildings. Construction standards and rules did not exist. The town buildings were usually wooden, although the local " gvir"(Rich) could occupy and" moyer"(Brick building) on \u200b\u200ba market square. The fires were distributed and were the main theme of the town's folklore and literature on Eidis about the towns.

Educational institutions, especially for children from poor families, could be shocking bad.

"Place"

The place was quite small so that everyone got a nickname. Society as it would establish for each of his place within himself. According to the memories of one woman about the 1930s, there were people with nicknames of redheads, icon, lousy, belly, hernia, hunchback, hook, copper beard, crutch (single-legged), sortier (man with an unpleasant odor). There was a libege Old Virgin - a married woman with children, which could not forget that she was married late.

The house (that is, the family with its patriarchal-traditional implications) was the main social unit of the town. In it, with the greatest fit, Jewish love for children and pride for their successes, the Sparedness of the family, enjoying the performance of religious rites. Family events (birth, circumcision, Bar Mitsva, Wedding, Death) became the property of the whole community, which expressed approval or renewing to any act of their members.

This community control has become one of the main regulatory factors of self-government, during the centuries supported compliance with the prescriptions of ѓAlah and ensuring the public order, bypassing without its own bodies of coercion and without resorting to the intervention of the police. But the same control began to be perceived as oppression and suppressing personality with a change in social conditions, with the penetration of the visions of the external world in 19-20 centuries.

A common stereotype about the place as a harmonious community is misleading. Those who had a low level of education and little money, constantly reminded the absence of their status. In this regard, women out of poor families were in a particularly disadvantageous position. Nevertheless, it would also be incorrect to accept non-critical accusations and a wide range of criticism from Maskilim, Zionists, Soviet Jewish scientists, that the place was a dying society, a split hypocrisy, a fierce tradition and fierce class conflicts. The reality is much more complicated, and the historical context and regional differences should be taken into account.

Social differences that shared the towns of Jews were felt everywhere, from the synagogue to the market. At the top of the social staircase were "Shaine Idn" - the wealthy elites, which contained the agencies of the town and controlled their policies. In the synagogue, they usually sat at the East Wall. A little lower "Shaine Idn" were "Balebatim" - "middle class", whose shops and enterprises did not make them rich, but they gave them a certain measure of respect for society. Further on the social staircase was qualified artisans, such as watchmakers and especially qualified tailors. In the lower part there were ordinary tailors and shoemakers, and then water carriers and cabings. Even lower there were beggars and marginal types that were in every place.

Gender roles in the town were, at first glance, quite simple. Men kept powerful positions. They controlled the community and, of course, the synagogue, where women were sitting separately. Girls from poor families came across the gloomy prospects, especially if they could not find her husband. Behind the scenes, women, especially from prosperous families, often played key roles in the public and economic life of the town.

Women actually had some opportunities to learn to read and write. Religious and secular literature on Yiddish for them (and for poor, less educated men) included such foundations as "price-renee" (figurative transfers and legends based on pentateuch), private individual prayers called "TKINES" and romances. The most popular Jewish writer of the 19th century in Eastern Europe was Maskil Izic Meyer Dick, who wrote did not read the doysh stories, and women were pretty much read.

Socio-political situation in the townships

The numerical superiority of Jews in the towns rarely led to their political power in the field. They never controlled local self-government, although there were many ways they could bargain for their interests. In the Russian Empire, laws prohibited the Jews to occupy senior positions in local councils.

Place and the world around them

Market in Lubbin (Grodno region) at the beginning of the 20th century.

The presence of the market was the decisive characteristic of the township, and in the market day, the peasants began to flock in the town early in the morning. Hundreds of cart arrived, and the Jews surrounded them to buy products that the peasants had to sell. With money in his pockets, the peasants then went to Jewish shops and shine.

Basal day was full of noisy cavities of screams and negotiations and fuss. Often after the sale of a horse or cow, the peasants and the Jews shook her hands and drank together. Sometimes a fight broke out, and everyone flew to it. The presence of hundreds of horses standing around, especially on a hot summer day, attached an unforgettable smell. But the market day was the life of the town.

The market (Market Square) in the towns was not only a source of earnings of merchants, artisans and intermediaries, but also a place where a meeting was taken with a non-Jewish-peasant - alien and often hostile place of the world. Jews, with their cult of scholarships, magnificently competent, faced with a dark illiterate mass. The village and the place have different, sometimes difficult-to-educational ethnographic features.

In hundreds of small Jewish communities surrounded by the Slavic rural depth, many customs - cooking, clothing, sayings and the eastern Dialect of Idisha reflected the influence of the non-Jewish world. This is especially noticeable in the Jewish folklore of Ukraine, Moldova and Poland (sayings and songs are full of Ukrainians, polonism and smallness of these regions).

Jews and non-Jews, belonging to various religious and cultural worlds, also had personal connections that were often lacking in big cities. While each side kept many negative stereotypes of another, these stereotypes were violated by the reality of specific good-neighborly connections. It was almost usually for non-Jewish to speak in Jewish, and even less unusual for the Jews to speak on a mixed language (Yiddish plus local).

The Jews of the town with domestic dignity transferred insults and contempt of non-Jewish environment, paying for him the same contempt. Even when the relationship with the neighbors were friendly, the Jewish of the town was constantly being concerned (supported by the memory of past disasters) of an unexpected pogrom. Typically, the pogrom began on the market square, and then shouted at home and synagogues.

Place in Jewish culture

In Jewish literature and art, the Topic Theme takes central place. From the mid-19th century, the place has become a cultural and literary term. This "image of the township", unlike the "real place", often solely Jewish, the community of face to face, which lived in the Jewish space and time and which retained the traditional Jewish life. In the literature, in the political and cultural speech, the "image of the town" caused many different reactions, which ranged from parody and contempt before praising as an alleged bastion of pure "Idiskita" (Jewry).

As a brief symbol, the attitude to the "area of \u200b\u200bthe town" was an indicator of a Jewish meeting with dilemmes and injuries of modernity, revolution and disasters. After the destruction of Eastern European Jewry, the place became frequent, unless the only, designation for the entire lost world of Eastern European Jewry.

A purely negative image of the place in the new literature on Idisch and in Hebrew developed during the Huscala period. Izic Meyer Dick, Isroel Aksenfeld and Atzok Yoel Linetsky became extremely popular with their parodies and criticism of the place of life. I. L. Gordon, Mechper Sfarim and other senior-generation writers in their (mainly satirical) works depicted the ugliness and mission of the place of the township, impaired, poverty and obscurantism; ridiculed the rich, seeking "good Jews".

Unambiguous adjectives in Yiddish "Kleinshtetldik" (literally `Small-timer`) and in Russian" Place "gained negative connotation as symbols of provincialism and limited.

On town thinking

In Chapter 4, looking at the disappearance of previous civilizations, I easily came to disappointment in what I do, what I am doing all my life.

As not to come to disappointment and do not become a pessimist, when all 4 races of man-like creatures disappeared before us, and according to the logic of things, when our 5 race should disappear, and we have already 7 billion people.

In vain life, works are in vain,

Everything will disappear and so everything is clear.

It's amazing how easily and simply manipulates and speculates the feelings and emotions of man a tricky time.

It is only a person to live in the past and past, as he becomes a pessimist and disappointed in the present and present.

I was worth it only for a moment to look into the past and see the disappearance of previous civilizations, as I immediately came to a hopeless conclusion that our civilization would soon disappear. Disappointment began to appear and began the pessimistic syndrome of speculation of my non-controlled mind and logical conclusions in this direction instantly turned me into a weak, helpless, insignificant, pessimistic creature, bore and nodik.

Each temporary moment has its own space, i.e. Specific place of manifestation, so every time moment is specifically a place, and thinking about a particular temporary moment becomes the place. The place of thinking has a place thinking at least about the time, at least about the place of manifestation of a particular time point.

An ordinary person has a place of thinking and to have global, transcendental thinking, it is necessary to become unusual.

To think globally, I need to clearly see myself in all the moments of the past, present and future time and not to argue only separately about the past and see only a hopeless past, which of me makes an insignificant, weak, pathetic pessimist, nodik and bore.

In order for me to become an absolute optimist again, I must clearly see all the pictures of my optimistic future, clean, spiritual, immortal, which fills me with the novelty of the new spiritual immortal life.

Only and everything?

Yes, only and everything!

Everything I do in the present, I do for the past and for the future, but for the past is no longer useful, therefore it is pointless, and for the future it will be useful, so my business has a great meaning.

For the present, in the past, all 4 races disappeared and from the past strongly pulls hopelessness, and for the future they did not disappear in the present, but they have changed and continue to live in our fifth race. Our fifth race also will not disappear anywhere, it will simply be changed and will continue to exist in the sixth race. My whole information is not needed by people of the past, but to people of the future, so What I write and download the Internet to people of the future, i.e. The same earthlings, but only younger, very young, specifically the first one who has noded generation.

For people of my generation, my information is not needed, because they have on all their institutional opinion, based on personal experience in sampling and mistakes and convince such people in the opposite, it is difficult and, in fact, do not do this. So, I download the information for the future of the future, and not for the people of the present.

Thinking about the people of the future, and this is still only children, I infect optimism and the desire to live and create for them, help them, although they don't know about it yet, they are still small.

People of my generation make it easier for me to understand how to understand that, in fact, and happens, for this reason I do not communicate with them. Children so far in virtue of their immaturity understand me either can not, so I still find yourself in deaf isolation, that for me a great good, because it helps me to quietly write, print, download on the Internet and fully engaged in yourself, live for yourself, but For the sake of people.

It turns out to be a pessimist or an optimist need the causes that make a person such is the past and future time from the person's position.

And what to do with the present time?

Currently - the essence of the uncertainty of manifestation of oneself for the causes of the past and future time. In present, you can simply live like that without bothering for the reasons of the past and future time, but you must first understand these reasons.

I will say in secret: all people in present live just like that, unfortunately and causes appear only for the past and future time, if the look goes from the present.

And if from the past?

And if from the future?

A person can feed himself to memories from the past and, thinking about the future to feed itself with dreams, plans, goals for the future and for the future, so on live like pessimist or optimist, i.e. Constantly to be on an emotional feedback of a negative or positive plan.

A person can know the essence of pessimism and optimism and he has enough of these knowledge, whatever to be, nor anyone for himself and for his surroundings. He will simply create something that he does, knowing why he does everything for whom, being significant, not to be significant for his future.

It becomes only nothing here and now for everything, like anything.

At this point, it acquires a comfortable, comfortable, cozy place of stay, where nothing and no one bothers him, where it is always quiet, calmly. Everything is harmonized, balanced, balanced.

Tell me and understand how your feelings and emotions affect the past, present and future time? How much are you affected by these time moments?

What influence do they have in your mood and well-being?

What point of time do you make a pessimist or an optimist? I think it does not interfere with this to figure it out to become a master of time, its lord and cannot be born on provocations of a tricky time.

In history with A.E. Unitsky for me is most noteworthy two points: faith in the right point of one's own ideas and at the same time - the inability to realize these ideas at home for decades.

We are talking about scientist and inventor Anatoly Eduardovich Unitsky (1949). At one time, by the genus of a journalistic activity I had to meet with him. In the pre-maintenance times, his idea of \u200b\u200bcreating a kind "ring" around the earth in the near space, at which all the main industrial production could be placed, caused most people, to put it mildly, grin and bewilderment. True, it was then not only a regional press, but also such authoritative popularizers of science as "young technique" or "inventor and the rationalizer" about the brave draft of UNITSKY. In general, the special type of transport was also mentioned, which today was called Stu - Unitsky's string transport.

I will not go into the details of the content of the idea itself - who is interested, can easily find information about it on the Internet. The main thing here, in my opinion, is that this is not a fantastic draft of the crazy inventor in the style of Jules Verne, but, judging by the estimates of expert councils, a completely calculated and worthy implementation of scientific development with a huge economic effect. And Anatoly Eduardovich himself has two higher education, a member of the Russian Academy of Sciences, the author of 150 patented inventions. That is, a completely hardened fighter for his rights to intellectual property is still in those apparer times.

But one thing is drawings and calculations, completely different is a real pilot project. As soon as the opportunity appeared, Unitsky in the second half of the 1980s creates a sensational scientific and technical enterprise to promote his idea. Even running into deputies of local authorities. Then for decades of such commercial and semi-commercial structures on their money or target grants will be many.

But to build a landfill for practical testing of your string transport so that in practice to prove all its advantages, Anatoly Eduardovich never succeeds - in the 1990s in Belarus on the personal farm area under Mozremire in the Gomel region, nor already in the current century in Russia Lake of the Moscow region. Yes, projects and Sochi, and Khabarovsk, and for Stavropol, and for the Khanty-Mansiysk District, and, finally, for Moscow with St. Petersburg. But these were only projects - "Intention contracts".

And in parallel, as stated in one of the press releases by Stu, "for the period 2005-2009. The developments of STU showed interests such as Australia, UAE, Canada, South Korea, Libya, Pakistan, Saudi Arabia, China, Finland, Germany, Indonesia, Azerbaijan, Ukraine, Kazakhstan, etc.

But why not Russia? Doesn't "house" do not need "fast" and cheap roads? Do not be spent billions of rubles for transportation of goods from one end of the country to another? Or just too many people interested in the fact that actually effective development is not implemented - ranging from local "budgets" to real monsters - transnational corporations? ..

In general, a sixty-year-old scientist by and large "surrenders": a company that owns all the copyright developments of the inventor of UNITSKI appears in the end in 2011 in Cyprus to manage the exercise of an effective transport project for transnets worldwide. "Daughters" immediately begin to "grow up" in Australia, in Tver, still somewhere.

The story with Unitsky seems to be nearing logical and not very joyful - from the position of public and public good! - Final.

Therefore, it is noteworthy personally for me in this "eternal" theme "Unrecognized genius" two characteristic points. The first is the purposefulness of Anatoly Eduardovich and his faith in the fact that "the good (and, the main, economically beneficial) case of his whole life" sooner or later happens. And the second is a kind of "place" thinking of the "environment", aimed at satisfying almost shortened needs. Moreover, sometimes it seems that this "township" is simply imposed on the outside. Maybe the same transnational corporations to extend more brains from this territory?

R.S.: But, if you think about, then the situation with the domestic creative pedagogy (the same TRIZ G. Altschulller) is similar ...

Many, including the highest rank officials, are sinned by town thinking. Education, science, politics, economics suffer from him. The township takes care of their own, egoistic interests, hiding behind the care of the interests of the public. All the time some companies are organized, without understanding the essence of the problem. They begin to fight smoking - the number of alcoholics increases, the fight against alcoholism leads to an increase in drug addicts, the fight against drug addiction, leads to an increase in Internet-dependent, gamers, lovers of Selfie. The struggle with the investigation is carried out, and not with the cause. And the reason is the fear with which a person cannot cope and from which he tries to escape. It is necessary to make a normal society so that a person felt in him protected and his future was predictable, then there will be no reason to run away from the "terrible" reality. Very few people thinking integrity, no one teaches this, because there is no knowledge of the topic. The Internet - addiction becomes the problem of the century all over the world. People, plunging into the virtual world, cease to develop and stupid. This also applies to politicians who are sitting in social networks for a long time. There is a brokenness from reality and its misunderstanding. It's even worse than the place of the town thinking, because it is not at all. From the place thinking there is benefits when it solves problems on the household level, and when it comes to solving global tasks, it causes irreparable damage to their decision. Development occurs, but very slowly and with drops from extreme to extreme. With the help of the place of thinking it is easy to lead the country from the right path of development by sending along a false path, through the giving any place an increased importance. And it is difficult to resist this, because most people do not think with holistic categories. They prefer to think others for them .... The chaos reigns in the economy, because each "place" the figure drags the blanket against himself, striving to grab his interest and take a little taking care of the interests of the state. Even if he wanted to take care of the interests of the state, because of his place of thinking, could not make it. Each economist has its own truth that he seeks not to prove with conviction, but to transfer opponent with its "iron" arguments. The same applies to medicine and education. Everything, it seems, try to introduce some innovations, but there is little sense from them, because the development and refusal .... Politicians, entrepreneurs, managers, scientists, diplomats, ministers from the health sector, education, it is necessary to learn the ownership of equilibrium thinking, allowing not only to thoroughly think, but also be highly spiritual to work for the country's benefit. In the most equilibrium thinking, the spirituality was initially laid, which a person is really beneficial, therefore it is not necessary to agitate for it .... Stabilizes the equilibrium vision, which includes the concentration of attention and its dispersal (two in one). Vision forces to see and recognize the truth, and to follow it. Not because "so necessary", and because the truth allows you to perceive the reality directly, without distortion and avoid mistakes. Recognition of truth allows you to correct the mistakes of the past and with understanding reality, not to make huge unproductive work, which is performed when self-deception is used. Equilibrium thinking allows you to think the essence and it makes time in one, which significantly increases the possibilities of the brain to comprehend reality (the mechanism for increasing the CPD of the brain is described in many articles). Holistic thinking allows you to cover everything at once, feel the relationship of everything with everything and at the same time to be at any particular point, penetrating the consciousness before its essence, without losing relationships with reality. This is completely different thinking, the potential of which is laid in man in nature. With holistic thinking, the interests of the ego and altruism are not divided, and intertwined and complement each other .... A person who owns equilibrium thinking will see a holistic picture of the economy, politics, health care, science, army, sports, education, and everything is built in such a way that everything has brought maximum benefit for privately. Sustainable attention (vision), allows you to stop the emotional movement in the head and then the phenomenon of "over conductivity" occurs, in which the thought can instantly move in space - memory. Information becomes neutral and it can fit in the head in any amounts and hang in any combinations, and instantly. Fully liberated emotions, adapting to the situation, with a pure, not tinted emotional chaos, consciousness. Let the world spinning, turns, explodes, for consciousness it will be all the time staying still and perceived without distortion. Such perception excludes charaghans from extremes to extremes. Vision allows you to constantly dispersed emotional fixations (crumpled emotional puzzles) so that emotions all the time are in the state of "emotional broth" from which they will be removed under the situation. It can be clearly possible on the example of a lion, tiger, predators who have no dominant fear. They are completely relaxed and at the same time clearly control the situation and act where it is necessary and evenly as needed. Not one extra movement. They act on meaningful intuition, which reads information directly, without preliminary calculations. People, for the most part, have learned so thinking ... Schoolchildren accused that they read little and that the level of education falls. One of the reasons is uncertainty in tomorrow, fear of future and real and running away from fear of social networks, where you can realize your desires and increase self-esteem. As a result, communication with reality decreases, attention becomes unstable, and therefore school material is absorbed bad. Sustainably disturbed equilibrium weakens the immune system, from which the health deteriorates and stress resistance decreases. Pay attention to adolescents how many of them are dependent on selfie, gadgets, phones. It is always necessary to call someone to say something "nothing" and all the time take pictures of yourself a loved one to felt your pride. If you still make a good picture, put it on the Internet and get a lot of likes for it, then this is the limit of happiness. "I saw me, I became famous, I received fame .... And if you try and become popular, you can make a lot of money. Why try to learn when you can earn and without any knowledge? ". Youth, conversations about the dangers, which makes an excessive passion for social networks, not convince. She needs to be in a trend, in a ripple, in a shared bundle, otherwise you will not be interesting and you will be outcast. It is necessary to be on the crest of the wave. Why think about bad, you have to live here and now, and have fun too, and not once. In reality, everything is bad, disgusting, terrible, and in the virtual world you can be God, therefore, do not care about adult adults and live as you want .... To save a teenager from the Internet - dependence (or what other), it is necessary to offer an alternative. Moreover, you need to act on ahead, and not wait when it falls into dependence. And an alternative is an equilibrium, holistic thinking that allows you to live a real, full-fledged life. It makes a person strong, humane, with high self-esteem, strong will, benevolent, highly spiritual, emotionally saturated, stress-resistant, healthy soul and body, reasonable. For this, it is enough to redirect the attention from its invented Mirka - shells, in reality and learn to see it, and not to represent, dragging through the world of fear. What are you relaxed, the concentrated and vice versa. Sustainable attention does not bother, but relaxes, since the reality becomes clear, predicted and controlled, and therefore not terrible. You can truly relax, only in a state of security .... The town, by and large, is not profitable. Thought holistic, quickly achieve the desired and you will not be able to constantly with you and the outside world, as the confrontation will give way to cooperation. 05/30/2016