Community and society. Geydar Dzhemal
Now let’s take such a wonderful example illustrating the situation of how new Americans come to the land of America, to the giant prairies, to the territory where buffaloes run and Indian tribes gallop. Firstly, all the Americans who came out to explore the Wild West were people who already had social experience. These are social creatures, well, let’s say with a minus sign — they fled from society. But the fact is that they have been impregnated with that special social energy, which we will talk about further, they are carriers of certain social energies. Further, having moved away from society, they created an alternative structure, which we are discussing today, and we point out that it can exist, and it exists — the community. Because society and the community are completely different structures, but in a sense they can be competitive, because society does not depend on nature, and the community does not depend on nature. A community does not depend on nature for a completely different reason than a society, but a community is also not a tribe dependent on nature, because a tribe is a natural phenomenon, and a community is a phenomenon associated with superhuman energies, superhuman capabilities, the same ones that are otherwise used in society. The community and society are two poles that fundamentally oppose each other, and conduct a kind of metaphysical and political dispute-dialogue. The community in our Islamic case is a Jamaat, but the community model, in principle, may not necessarily be strictly Islamic, but it will definitely be Abrahamic, because those people who in America were communities in the Wild West were Protestant Christians, and, in a sense, they were Abrahamic. It is impossible to imagine a community consisting of Buddhists or Hindus, although a Buddhist community, theoretically, sometimes monks, for example, in a Buddhist monastery, but this is not a Jamaat or a community in the Abrahamic sense, but some kind of collective or structure of a much more serious system on which they depend. There are no Buddhists who oppose Buddhist society, there are no Buddhists who are isolated from Buddhist society, committed Hijra, threw a revolutionary challenge and so on. Any Tibetan or Buddhist monastery is like a standard family in a standard society. While the Abrahamic community is an independent element that consciously opposes society, because from its point of view, society is evil. The American community of people who went out into the Wild West is, firstly, really a community, secondly, these are people who have experience of social energies, and, thirdly, these are people who immediately came into conflict with society as such, and the Civil War of 1861 in America put an end to their experience as communities. Their communal activities, a community that refreshes its opposition to the cosmos, nature, tests its theological potential, and so on, all this was put to an end quite early.
2006. Geydar Dzhemal