Mahabharata of Mahadev Mahabharata 2. 0

MAHABHARATA MAHADEVA
MAHABHARATA 2.0.
DHARMAPOLITICS OF THE EAST VERSUS GEOPOLITICS OF THE WEST
Mahadev Vedaham Dorjal - Vladimir Lermontov

table of contents

1. MAHABHARATA 2.0 MAHADEVA
2. THE DARK HORDE
3. «Global deadlock.  Global deadlock: cause and effect "
4. " Ethical singularity.
5. "Axial time 2.0"
6. STRONG AND WEAK DECISIONS
7." Surrogate habitat " (Ersatz Habitat)
8. "The Tablet of a Unified World-a global Security project"
9. "Dharmanauka" and "Dharmapolitika"
10. " Russia is the hearth of the united heart of the peoples of the world, in which the fire of Truth and Justice burns." "Moscow-the third eye"
11. "Russian Truth", "Bible of Truth", "Bible of Victory",
"The Bible of the Future"
12. "Putin is the Arjuna of our time"
13. Bayern Munich and Auroville
14. "Pravdaria - Civilization of Dawn"
15. "Mission Future Plus: Charging with a Dream"
16. MISSION FUTURE + Fueled by DreamsÏÐÎÃÐÀÌÌÀ ACTION PLAN
17. V. Lermontov's Project of the Future and Ray Bradbury's dystopia "Fahrenheit 451"
18.Vladimir Lermontov "Ethics of the Heart":
THE WORLD STANDS BY TRUTH AND PRAYER
19. BOTTOM LINE:
EASTERN OVERSTAG. ZINOVYOGA AND DHARMAPOLITIKA

MAHABHARATA 2.0 MAHADEVA
This is not a book or an academic work, but an author's metaphor and part of the holistic concept of the Russian writer, traveler and researcher of spiritual traditions Vladimir Lermontov (who also uses the pseudonym Mahadev). I'll briefly explain what he means.
Lermontov draws a parallel: in the ancient epic "Mahabharata", the conflict (the battle of the Pandavas and Kauravas) exposes the issues of duty, justice and moral choice. In his version of Mahabharata 2.0, he brings this technique to the present day. In his opinion, the global contradictions of today (technological breakthroughs, ethical dilemmas of AI, biotechnology, issues of digital immortality, space exploration) also require clarification of the fundamental moral foundations. That is, modern "battles" are an occasion to rethink the ethical guidelines of humanity.
This idea is woven into the broader context of his views. For example, he talks about "axial time 2.0" — a new civilizational turning point, when humanity is faced with the need to rethink its basic values in the context of the technological and ethical explosion of the XXI century. And Mahabharata 2.0 becomes a methodology: not just an analogy, but an approach in which complex modern challenges are analyzed through the prism of eternal questions about dharma( duty, the law of being), responsibility and the search for balance.
Within the framework of his entire system of views (where there are ideas about "dharmaelites" — people with a new type of consciousness, about projects like "Pravdarium" as the core of a new world order, about the synthesis of spirituality and modernity), "Mahabharata 2.0" works as a tool for understanding the way out of the civilizational impasse.
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THE DARK HORDE
In the concept of Vladimir Lermontov (Mahadev), the word "horde" is not a historical reference to the Golden Horde, but a metaphor for the destructive, disintegrating forcethat operates in the modern world. Most often, it has the phrase "dark horde" (sometimes — "ersatz horde") and carries a pronounced evaluation load.
What does Lermontov's "dark horde" mean?
By" dark horde "he means not an ethnic or military community, but a community of carriers of a" surrogate "(fake) value system, which forms and maintains a" surrogate habitat " (Ersatz Habitat). In its texts, these are:
• Information and expert layer: bloggers, analysts, media managers, experts who, according to the author, broadcast Western ideological templates, disguising them as " progress "and"freedom".
• The power of meanings, not territories. We are not talking about a physical army, but about the dominance of certain narratives, which, according to Lermontov, block the "path of Truth" and prevent society from moving to "dharmapolitics".
• A force that opposes the "Civilization of Dawn". If Pravdaria is a project of creation, harmony and ethical breakthrough, then the dark horde is a force that pulls the world into a "global deadlock",global deadlockincreasing division and manipulation.
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How is this image integrated into the overall idea system
• "Strong and weak solutions". According to Lermontov, the" Dark Horde "promotes" weak solutions": they have a quick effect (hype, ratings, short-term political points), but they systematically destroy society.
• "Ethical singularity". At a time when ethical challenges are growing, Horde does not offer new meanings, but exploits old conflicts and fears, thereby accelerating the crisis.
• "Axial time 2.0". The new civilizational turning point is conceived as a victory of the "light" forces (carriers of Truth, "Dharmaelites") over the" dark horde", that is, as a change in the value axis.
• "The Tablet of One World" and "Pravdaria". These projects are a direct alternative to the horde: instead of substitution of meanings and manipulation, an open ethical framework; instead of competition for attention, cooperation for the common good.
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Important clarification
This is an author's, figuratively symbolic model with a strong moral and ethical coloring. The term " horde "is used here as the antithesis of the creative principle: not as a historical concept, but as a collective image of everything that prevents the"awakening of Truth". Texts with this vocabulary were published on sites like "Proza.ru" and within the framework of the initiatives of the Council of Sages of Russia "Russian Lotus".
If you can tell me which angle is more interesting (for example, an analysis of Lermontov's metaphorical language, a comparison with other concepts of the "enemy of progress" in Russian philosophy, or a connection with the topic of information warfare and AI), I will tell you in more detail.
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«Global deadlock.
Global deadlock: cause and effect"
Lermontov uses the term global deadlock ("global deadlock") as a metaphor. In IT, dedlock is a mutual blocking of processes: they wait for each other's resources and neither can move. The author transfers this idea to the scale of all mankind: the world is "stuck" in a state of helplessness and meaninglessness.
The key idea is that he sees the root of all crises (and the current planetary one) in the spiritual sphere, and their manifestations in the material world. In his opinion, all attempts to solve problems by purely human, rational methods have already been exhausted and only aggravate the situation.
The ultimate meaning of this "dead end", as Lermontov writes, is to push people to look for answers, support and strength in the spiritual, divine dimension. He refers to the teachings of the "Great Teachers of humanity" who, in his words, pointed out the "divine way" of solving problems. 
In the related materials, the author develops the topic: he talks about "Dharmapolitics" as a way out of the phase crisis, mentionsthe Global Security Projectas a global security strategy, and calls for practices of spiritual unity (for example, the "World Day of Prayer"). 
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 "Ethical singularity"is a key term in the concept of Vladimir Lermontov (aka Mahadev).
What is the essence of the concept
Lermontov interprets the "ethical singularity" as a bifurcation point for humanity: a moment when the speed and scale of ethical challenges increase so much that traditional moral and legal norms can no longer cope. This is not just a crisis of values, but a systemic failure of the old ethical systems to regulate new types of relations — between people, man and technology, society and nature.
The main signs of Lermontov
• Crisis of traditional norms. Religious, philosophical, and legal systems do not have time to adapt to reality (for example, to the challenges of AI, genetic engineering, and digital identities).
• Explosive growth of fundamentally new dilemmas. There are situations without historical analogues: AI rights, digital immortality, colonization of planets, resource allocation with a radical extension of life.
• Accelerate changes. Technologies evolve faster than society has time to comprehend their consequences.
• Global effect. The ethical choices of one person or country can affect all of humanity.
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How does this relate to Lermontov's other ideas
• "Global deadlock"global deadlock. The ethical singularity is one of the facets of this impasse: rational and purely technological solutions do not work, because the problem lies in the value-spiritual plane.
• "Dharmapolitics". As a way out of the crisis, Lermontov suggests "dharmapolitika— - a policy based on the principles of duty, justice and higher meanings, and not only on pragmatics and interests.
• The Pravdaria project. In it, the ethical singularity is interpreted as a challenge that needs to be answered in advance: not to wait for society to develop norms in chaos, but to consciously form a "core of new values" and a model of harmonious development. The project focuses on educating "dharmaelites" — people with a new type of consciousness who are able to make decisions with long-term ethical consequences.
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 "Axial time 2.0"is one of the central metaphors in the concept of Vladimir Lermontov (Mahadev). It draws on the idea of" axial time", which was introduced by the philosopher Karl Jaspers, and reinterprets it in relation to the present.
What Jaspers meant (base for understanding)
Jaspers '"axial time" (approximately 800-200 BC) — this is the period when Buddha, Confucius, Lao Tzu, Socrates, Zarathustra appeared almost simultaneously in different parts of the world. Then there was a breakthrough: from myth to reflection, from blind adherence to tradition to the search for universal ethical norms. In fact, the spiritual "axis" of civilization has been formed, on which humanity has been held for thousands of years.
How Lermontov interprets "Axial Time 2.0"
Lermontov uses this term as an image of a new civilizational turningpoint, where humanity is again approaching the need to redefine its "axis", but in the context of the technological and ethical explosion of the XXI century.
Lermontov's key meanings:
• Restoring the connection between the spiritual and the material. The " axis "is the connection"between heaven and earth, God and man." In " axial time 1.0 "it was restored by great teachers; now, according to Lermontov, a new restoration of this axis is required, because society has "lost its center".
• Changing the nature of reality. If in the first axial time, a person basically comprehended the already existing world, then in " 2.0 " he creates new environments: digital, virtual, and simulation. There is an "artificial, soft world" that a person projects with technologies. This is not just progress, but a change in the very foundation where we live and operate.
• The point of ethical choice. "Axial time 2.0" coincides with the "ethical singularity": the rate of emergence of new dilemmas (AI, biotechnology, digital immortality, space colonization) The situation is such that the old norms do not have time to regulate them. This means that you need to not just "catch up" with ethics for technology, but also set a value framework in advance.
• Global nature of the transition. Like Jaspers, the shift is not local: it must affect different cultures and civilizations, so that there is no split into incompatible ethical worlds.
Connection with other Lermontov concepts
• "Global deadlock"global deadlock. "Axial time 2.0 " is a way out of the impasse: not through purely technical or political solutions, but through a return to higher meanings and the formation of a new spiritual foundation.
• "Dharmapolitics". As a way to organize society in the era of "2.0": a policy of duty, justice and higher principles instead of narrow pragmatism.
• Project "Pravdaria" and "Tablet of the One World". Practical forms in which, according to the author's idea, a new "axis" can be fixed: a set of basic values and rules that keep civilization from disintegrating in the face of accelerating changes.
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STRONG AND WEAK SOLUTIONS
In the concept of Vladimir Lermontov (Mahadev), the categories of "strong" and "weak" decisions are not about administrative or military power, but about the depth of the source from which the decision is born, and about its long-term consequences for people and civilization.
What Lermontov considers a "weak solution"
A "weak" solution is something that relies only on a limited human resource: intelligence, profit, fear, competition, and momentary logic. According to Lermontov, these solutions are:
• They decide the symptom, not the cause. For example, they try to "flood" the crisis with money or tighten control, without changing the value base.
• They create new problems. Often it's "win today-fail tomorrow": short-term gains turn into systemic damage.
• They are based on division and competition. The principle of "win at the expense of others" on a global scale leads to an increase in conflicts and deadlocks.
• They ignore the spiritual and ethical level. They do not take into account the "higher laws" and therefore, according to the author, are doomed to exhaustion and collapse.
• Typical forms: bureaucratic regulations for the sake of reporting, technological "crutches" without an ethical framework, political compromises that simply postpone the crisis.
In terms of his ideas, this is part of the very global deadlock ("global deadlock"): the world is trying to get out of the hole with the same tools that fell into it.
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What Lermontov calls a "strong solution"
A "strong" decision, on the contrary, is born from a higher level of consciousness and is based on the principles that, according to his concept, keep the system from disintegrating:
• Works with the root cause. It is aimed at changing the "axis" - values, meanings, attitudes to oneself and the world (hence the connection with the idea of "Axial Time 2.0").
• Creates stability, not a temporary effect. A strong solution lays a long-term foundation: it can be less "fast", but more reliable and scalable.
• Unites, not divides. These are decisions that take into account the interests of different parties and are based on the common good, and not on the benefits of one group.
• It has ethical and spiritual support. In Lermontov's terminology, these are decisions made from the position of "duty" and "higher meanings", and not just benefits. Hence the idea of "Dharmapolitics" as a policy of duty and justice.
• Practical forms: education of "dharmaelita" (people with a new type of responsibility), projects like "Pravdaria "and" Tablet of One World", where basic values and rules are fixed in advance so that society does not" move " into chaos when changes are accelerated.
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How to distinguish one from the other: Lermontov criteria
Lermontov suggests looking at the solution in three dimensions:
1. Source of power. Weak — out of mind, fear, competition. Strong— from the "state of the Creator", from the connection with the highest meaning (in his terminology).
2. Horizon of consequences. A weak one has a quick effect and creates new problems. ÑèëüíîåThis may take time, but it reduces systemic risks.
3. Effect on unity. What is weak increases division and strife. Strong creates the conditions for cooperation and a common goal.
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Link to other key concepts
• "Ethical singularity". At a time when ethical challenges are growing faster than society can respond to them, "weak" solutions are particularly dangerous: they only accelerate the decay. "Strong" decisions should be proactive: set the ethical framework in advance.
• "Global deadlock". According to Lermontov, humanity is stuck precisely because it is used to "weak" solutions and is not ready to move to "strong"ones.
• "Axial time 2.0". The new civilizational turning point presupposes a paradigm shift: from weak to strong solutions, from competition to co-creation based on higher meanings.
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 "Surrogate habitat" (Ersatz Habitat)is one of the key concepts in the concept of Vladimir Lermontov (Mahadev).
What does this mean for Lermontov
"Ersatz" is German for "substitute", "surrogate". In other words, Ersatz Habitatis literally a "surrogate, substitute habitat", an incomplete substitute for authentic reality.
In Lermontov's interpretation, this is not just a metaphor about technology or media, but an image of the modern state of civilization: a world where there are external forms of life, but there is no inner content, "soul" and meaning. It is an environment that imitates the fullness of being, but in fact deprives a person of authentic experience.
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What phenomena does Lermontov refer to as a "surrogate environment"?
• Digital simulation instead of live interaction. Social networks, feeds, and algorithms that create a "fake" picture of the world and replace real connections with a stream of content.
• Ersatz culture and ersatz values. Entertainment designed for an instant emotional response, and values reduced to consumption, status, and likes.
• Formal institutions without moral support. Bureaucratic and legal structures that work like "boxes with rules", but do not keep society at the level of meaning and duty.
• Ideological filters and "soft" censorship. Systems that do not so much prohibit as imperceptibly narrow the range of acceptable thoughts to "safe" and convenient.
Lermontov contrasts this with the idea of a genuine living environment, where a person is connected with higher meanings, with duty and with a living tradition, and not with "ersatz versions" of these things.
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How does this relate to his other ideas
• "Ersatz man". In Lermontov's logic, the "surrogate environment" forms an "ersatz person": one who lives according to patterns, is focused on external stimuli, and is not capable of genuine creativity and responsibility.
• "Global deadlock"global deadlock. Ersatz Habitat-this is part of the impasse: society is plunging deeper into fake realities and trying to solve problems with tools created inside the same ersatz system.
• "Axial time 2.0". Getting out of the surrogate environment is the task of a new axial time: to rediscover the "axis" between the material and the spiritual, so that the environment becomes real again, and not an imitation.
• "Dharmapolitika" and "Pravdaria". Practical projects that, according to the author's plan, should create conditions for the transition from the surrogate to the authentic: through the education of the "dharmaelite", the formation of new value frameworks and global initiatives for the security of meanings.
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 "Tablet of the One World — The Global Security Projectis one of the key initiatives in the concept of Vladimir Lermontov (Mahadev), promoted, among other things, through the Russian Lotus Council of Sages of Russia.
What is the essence of the project
Lermontov uses the image of the "tablets" as a metaphor for the fundamental, unshakable principleson which human security should be built. According to him, this is not a technical or military agreement, but a spiritual and moral framework for a new world order: a set of basic rules and values that should work on top of political and economic differences.
Main project ideas and elements
• "One Truth — one way". The central slogan is to unite different civilizations (primarily Russia, India, China, and the United States) around a common ethical core, where "Truth" is interpreted as a universal moral principle common to all religions and worldviews.
• Spiritual unity as a guarantee of security. Security here is understood not only as the absence of war, but also as protection from the "internal disintegration" of society — from surrogate values, substitution of reality and loss of meaning (in the logic of the Ersatz Habitat concept).
• World Day of Prayer/Spiritual Unity. Practical measure within the project: a proposal to celebrate the Day of World Spiritual Unity (in the materials it appears on January 15 and/or the 15th day of each month), when people of different traditions pray or perform spiritual practices for peace and salvation of civilization.
• Formation of "dharmaelita" and "Aham". The project involves educating a special stratum of society — people with high ethical responsibility, who are able to make decisions taking into account long-term consequences. The term "Aham" in this system is an image of a new type of personality, focused on duty and higher meanings.
• Appeals to world leaders and institutions. As part of the project's promotion, messages were sent to the UN, to heads of state (including Donald Trump) with a proposal to support the initiative and create supranational structures (for example, the "Peace Council") for its implementation.
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How does this relate to other Lermontov concepts
• With a "global deadlock"global deadlock. The project is an attempt to break the deadlock not by increasing competition and power, but by restoring the "axis" of values.
• With "Axial Time 2.0". The " tablet "is the new" axis": the basic principles that should keep civilization in an era of accelerating changes and ethical challenges.
• With "Dharmapolitics". If " Dharmapolitics "are a way of governing based on duty and justice, then the" Tablet "is the" constitution " for such a policy: a set of rules without which it cannot work on a global scale.
• With the Pravdaria project. Pravdaria is a broader model of the "civilization of dawn" and the new truth order; the "Tablet" acts as a basic document of security and moral harmony.
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 "Dharmanauka" and "Dharmapolitika"are key concepts in the author's concept of Vladimir Lermontov (Mahadev). These are not academic disciplines, but philosophical and spiritual models: they synthesize ethics, traditions and futurology.
What is Lermontov's "dharma science"?
According to Lermontov, "dharma science" is a repository of the highest wisdom and many thousands of years of human experience, and not science in the usual scientific sense. Its essence is to combine spiritual knowledge with the practice of transforming the world.
Main features:
• Reliance on sacred texts of different traditions. The Vedas, Upanishads, the Bhagavad Gita, the Bible, the Koran, the Tao te Ching, and other texts are considered as sources: they are interpreted as different expressions of the single core of truth.
• Knowledge as the power of transformation. Dharma science is not just a description of reality, but a tool for changing people and society: it provides not only insight, but also ways to act "in accordance with higher laws."
• Practicality and verifiability through results. "Reliability" here means not laboratory verification, but practical effectiveness.: the ability to lead to harmony, sustainability, and ethically strong decisions.
• Connection with yoga and states of consciousness. An important part of dharma scienceis practices that change the quality of perception and decision-making (in the author's terminology — "yoga", "third eye", "state of the Creator").
In Lermontov's logic, dharma science is the "heart" and "foundation" of his entire system: principles are drawn from it, which must then be implemented in public life.
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What is Lermontov's "dharma of politics" ?
"Dharma politics" is a way of governing and making decisions based on duty, justice, and higher meanings, rather than on momentary gain, competition, or ideology.
Main principles:
• A policy of duty, not interest. Decisions are made not for the sake of one group's victory over another, but for the common good and long-term balance.
• Non-ideological and supra-confessional. Dharma politics is not built around one religion or one political doctrine, but is based on universal ethical constants common to different cultures.
• Advanced design of meanings. Since the world is in a state of "ethical singularity" and "global deadlock", it is impossible to react after the fact: you need to set the value framework for new technologies, the economy, and international relations in advance.
• Education of the "dharmaelita". To implement such a policy, we need people with a special type of responsibility and consciousness, who are able to see the consequences over a long horizon.
Lermontov interprets dharma politics as a" guide " of dharma science to the material world: if dharma science gives principles, then dharma politics is a mechanism for their implementation in state and international affairs.

How do these concepts relate to each other and to other ideas of Lermontov
• Foundation and action. Dharma science is the "diamond foundation" and dharma politics is the "body" that builds on it. Without a foundation, politics becomes pragmatic and destructive; without politics, science remains abstract and does not change reality.
• "The Tablet of the One World". This is an attempt to fix the basic principles of dharma science as a "constitution" for dharma politics: a set of universal rules for security and cooperation.
• "Axial time 2.0". A new civilizational turning point is conceived as a transition to a society where knowledge and power are again connected with higher meanings, and not separated.
• "Strong and weak solutions". Dharma policy focuses on "strong solutions": they start from deep principles, solve the root cause, and create a sustainable system. "Weak solutions" rely on limited human motives and only exacerbate the impasse.
• "Surrogate habitat" (Ersatz Habitat). According to Lermontov, modern politics and science often operate within this surrogate environment and reproduce its logic. The dharma approach aims to move society beyond the boundaries of ersatz reality to genuine meanings and responsibilities.
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 "Russia is the hearth of the united heart of the peoples of the world, in which the fire of Truth and Justice burns."
"Moscow — the third eye".
You have touched upon a very characteristic metaphor for Vladimir Lermontov (Mahadev)ìåòàôîðèêó! I would say this: this is not a dry theory, but a complete figurative framework of his concept — the "Ideology of Truth" (also called "Pravda-centrism"). Let me explain what's behind it.
"Russia is the hearth of the united heart of the peoples of the world, in which the fire of Truth and Justice burns." Within the framework of his teaching, Russia is conceived not just as a state, but as a spiritual center capable of offering humanity a universal ethical reference point. The idea is to become an assemblage point: not to oppose yourself to others, but to become a catalyst for a new world order, where moral principles are at the core, and not just strength or profit. Lermontov even puts it in the form of a "Code of Russia" within his system. 
• "Moscow — the third eye". Here a mystical image is used: the "third eye" in various traditions symbolizes the ability to see beyond ordinary vision — to destroy illusions, comprehend higher truths, and gain spiritual insight. In Lermontov's concept, Moscow as the" third eye " performs a special function: it harmonizes the two hemispheres of the "brain of humanity" — the Western (USA) and Eastern (China). That is, the capital acts not just as a political center, but as a place where the "planetary spiritual matrix" is formed, where balance is born and where the idea of unity is born.
• "Third-eye Politics". This term is directly related to the image of Moscow. Lermontov develops the idea ofäõàðìàïîëèòèêè"dharmapolitics — - a policy based on duty, justice and higher meanings, and not on short-term benefits. The "third eye" in this context means the ability of leaders to see the true essence of problems, to separate truth from lies, and to make decisions that lead to harmony, rather than to escalation of conflict. 
In general, this whole imaginative system works for one purpose: to show that the way out of the global civilizational impasse lies through a spiritual turn. Lermontov calls for making the principle of Truth a universal core that can unite people of different cultures and beliefs. In his logic, Russia, with Moscow as the "third eye", takes on the mission of offering the world an ethical framework that will become an alternative to the logic of confrontation. 
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 "Russian Truth", "Bible of Truth", "Bible of Victory", "Bible of the Future"- this is a single semantic block in the author's system of Vladimir Lermontov (Mahadev). These are not separate books, but rather metaphorical names of a single concept ("Ideology of Truth" / "Truth-Centrism"), where the word" Bible "is used as an image of the" main sacred body of truth", and not as a reference to the Christian canon.
What is behind these names
• Lermontov's "Russian Truth" is not about nationality, but about a special type of spiritual service: the ability of the people (in its interpretation — Russian as a "spiritual category") to preserve and bring the principle of Truth to the world. Truth here is an essential property of God and the main law of the universe: "The feeling of Truth in the human heart is the feeling of God."
• The " Bible of Truth— is an image of an absolute, universal moral code that should become the basis of the new world order. It is a "tablet" of meanings common to all religions and cultures.
• "The Bible of Victory — - an emphasis on overcoming the impasse: victory is understood not as a military one, but as a spiritual and civilizational one: getting out of the "global deadlock" through the adoption of higher principles.
• The " Bible of the Future— is a projection of this code for the future: these are the values and rules by which, according to the author, the "Axial Time 2.0" society should be built, so as not to collapse under the pressure of technology and ethical challenges.
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How do these images work in the system of Lermontov's ideas
• Connection with the "Tablet of the One World". The "Bible of Truth/Future" is actually the "Tablet": a set of basic principles (duty, justice, service to Truth) that should form the basis of global security and "dharmapolitics".
• Contrasting the "surrogate environment". In the world of ersatz values (substituted values, simulations, formal institutions), the " Bible of Truth "is an attempt to restore the true axis: not" what is profitable", but"what is true and fair".
• Practical expression. In the framework of initiatives (including the Council of Sages of Russia "Russian Lotus") This "Bible" is implemented through practices: for example, "Days of Universal Spiritual Unity" ( the 15th day of each month) as a form of collective spiritual action for the salvation of civilization.
• Action formula. The key instruction in this system is: "Live with your heart — do what is right, you will come to the Light." That is, the "Bible" here is not so much a text as a life principle and practice.
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 "Putin — Arjuna of our time "is an image that Vladimir Lermontov (Mahadev) actively uses in his philosophical and mystical system.
What is the meaning of the comparison with Arjuna
Arjuna is the hero ofÁõàãàâàä the BhagavadGita: a great warrior who falls into a moral crisis before a decisive battle. He sees relatives and teachers in the ranks of the enemy and does not want to fight, because he does not understand how it is possible to kill loved ones for the sake of power. Then his charioteer, Krsna, gives him instructions about duty (dharma), how to act without attachment to the fruits of one's actions, and how to fulfill one's destiny.
Lermontov's interpretation of the comparison " Putin — Arjuna of our time " is not about military strength, but about the gravity of ethical choice and the fulfillment of duty in a splitenvironment. The key meanings are as follows:
• The burden of difficult choices. Just as Arjuna must enter a battle that he does not welcome inwardly, so the modern leader, according to this logic, is forced to make decisions where there is no "pure" morality, but there is a need to act in order to preserve order and justice.
• An action without attachment to the result. In the spirit of karma yoga from theBhagavad Gita, a leader should perform his duty without being driven by personal gain or clinging to success or popularity.
• Duty as dharma service. In Lermontov's system, this is the essence of "dharmapolitics": power is not a privilege, but a service to the highest order and truth.
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How is this integrated into Lermontov's overall concept
• "Bible of Victory" and "Tablet of One World". Victory here is interpreted as overcoming the "global impasse" not at the expense of strength, but through loyalty to principles. The image of Arjuna is needed to show that sometimes "winning" requires difficult decisions that society is not immediately ready to make.
• "Axial time 2.0" and the ethical singularity. We live in an era when old moral guidelines do not work, and new ones have not yet been formed. At such a moment, the role of leaders is not just to manage, but to keep society from disintegrating, acting according to the "higher law".
• "Dharma politics" as a practice of duty. The comparison with Arjuna emphasizes that politics should not be a struggle of interests, but the fulfillment of duty, where personal will is subordinated to service.
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Vladimir Lermontov's (Mahadev)" Pravdaria — The Civilization of Dawn " and Auroville ó Âëàäèìèðà Ëåðìîíòîâà (Ìàõàäåâàare really understood by analogy with Auroville ("The City of Dawn") in India, but they are interpreted not as a local experimental city, but as a global project of the century— a large-scale civilizational model.
What are the similarities with Auroville?
Auroville (founded in 1968 under the auspices of UNESCO and Sri Aurobindo's Mother) It was conceived as an international community outside politics and religions, where people seek "conscious evolution" and the unity of humanity. Lermontov's idea scales well:
• The image of "dawn". Both Auroville and Pravdaria use the metaphor of dawn as an awakening: in Auroville-consciousness and human evolution, in Lermontov-the awakening of the "sense of Truth" as the highest law.
• Supranationality and supra-confessionality. Auroville is a city for people of all countries and faiths. Pravdaria is positioned as a space where different civilizations (Russia, India, China, the United States, etc.) unite around "one Truth — one way".
• Spiritual mission instead of political struggle. Both projects oppose themselves to the logic of competition: Auroville relies on internal development and collective experiment, "Pravdaria" - on "dharmapolitics" and a way out of the "global impasse" through ethical principles.
• Symbolic center. In Auroville—Matrimandir (the spiritual heart of the city). In Lermontov's concept, the role of such a center is assumed by Russia (as the "hearth of the united heart of peoples"), and Moscow — as the "third eye", the point of harmonization of the West and East.
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How does Bayern differ from Auroville
Parameter Auroville " Pravdaria "(according to Lermontov)
Scale Real City experiment in India (several thousand inhabitants) Metaproject of a planetary scale, "civilization of dawn"
Goal Evolution of consciousness, search for a new way of life Overcoming the "ethical singularity" and"global deadlock"through the spiritual and political system
Tools Communal life, education, eco-practices, meditation "Dharmapolitics", "Tablet of One World", education "dharmaelites", World Day of Spiritual Unity
Institutionality Real infrastructure, recognized by UNESCO Author's philosophical and futurological model, disseminated through texts and public initiatives
Description language Mainly integral yoga, evolution of consciousness Synthesis of Hindu symbols (dharma, karma), Russian Messianic rhetoric and futurology
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How "Pravdaria" is integrated into the system of Lermontov's ideas
• "Axial time 2.0". "Pravdaria" is an attempt to meet the challenge of a new civilizational change: not just to live differently, but to re-set the "axis" of values so that technology and society do not destroy themselves.
• "Surrogate habitat" (Ersatz Habitat). Auroville was created as an alternative to consumer civilization; Lermontov's Pravdaria was created as a way out of the ersatz reality through "pravdu-centrism": not a substitution of meanings, but a restoration of the true axis.
• "Strong and weak solutions". Auroville is an example of" strong " choice at the micro level (a community looking for meaning). Pravdaria suggests scaling this principle to the macro level: from local practices to the global policy of debt and equity.
• "The Bible of Truth / Future". If the " Bible "is a code of principles, then" Pravdaria " is their practical embodiment: a civilization built on these rules.
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Practical forms of "Pravdaria" in Lermontov's interpretation
In public materials (including on "Proza.ru" and in the initiatives of the Council of Sages of Russia "Russian Lotus"), the project manifests itself through:
• World Day of Spiritual Unity ( 15th day of each month) as a regular practice that unites people of different traditions for the sake of "saving civilization".
• Appeals to world leaders and institutions to adopt the "Tablet of One World" as the basis for global security.
• Nurturing "dharmaelites"— people who are able to make "strong decisions" and take responsibility for long-term consequences.
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 Pravdaria - The Civilization of Dawn is not just a utopian dream, but a holistic model, where he tries to connect what in the modern world often exists in isolation from each other. His idea is really built as a synthesis of ethics, technology, culture, art and science — but with an important emphasis: ethics is at the center of everything. Let's see how this works in practice. 
How does this synthesis work out
Lermontov builds Pravdaria as a single ecosystem of several interconnected blocks. 
• Ethics as the core. It is based on the idea of forming a universal ethical core, where the principle of "Truth" becomes a universal measure. Lermontov talks about the upbringing ofäõàðìàýëèòû" dharmaelites — - people with a new type of consciousness, where truth, mercy, duty and harmony come first. The goal is that spiritual values do not oppose other areas (business, politics, science), but guide them. Separately, he raises the topic of "ethical technology": for example, to develop algorithms that help people open up, rather than manipulate them, or to create digital tools for spiritual practices and mindfulness. 
• Science. Science in this model is not rejected, but is included in the general search for answers to the challenges of time. We are talking about an interdisciplinary dialogue: scientists together with philosophers, theologians and politicians are looking for ways to solve complex problems (ecology, medicine, AI development). Lermontov introduces the concept of "dharmanauka" - an attempt to synthesize a modern scientific method with thousands of years of spiritual experience of mankind. 
• Technologies. Technology is seen as a powerful tool, but only if it serves a higher ethical and spiritual purpose. These include "ethical IT", platforms for global scientific cooperation, and tools for education in the spirit of new values. 
• Culture and art. Here Lermontov focuses on a new paradigm. Art (film, music, literature) should inspire ideas of unity, meaning of life, ecology of consciousness. He suggests holding festivals and biennales to bring together artists from different countries. Art acts as a "soft power": through emotionally charged forms, it communicates project ideas to people. 
• International cooperation. The key synthesis mechanism is the creation of a neutral platform where people from different countries interact directly, bypassing political barriers. Joint projects in science, culture, and education help build trust and common interests. Lermontov calls for the unification of key powers (Russia, India, China, the United States) to work together on a new world order. Its slogan is "One truth — one way". 
What is the point of such a synthesis?
Lermontov describes the modern era as a time of" ethical singularity " — a bifurcation point when technological progress has created so many complex ethical dilemmas (especially around AI) that society risks plunging into chaos if it does not consciously develop new norms. Pravdaria is the answer to this challenge: a strategy that allows you not to wait for the spontaneous formation of values, but to lay their core in advance and show a viable model of harmonious development. The goal is to build a "trueorder": a new world order where the spiritual is given priority over the material, justice and multipolarity are established. "Pravdaria" is seen not as an isolated "ark", but as a core that gradually transforms the entire system of international relations. 
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 "Mission Future Plus: Charging with a Dream".
Vladimir Lermontov builds a holistic system, where philosophy sets the image of the future, and practice — specific mechanisms for its implementation. Taking into account your previous requests about the" Future Plus Mission", "Pravdaria", "axial time 2.0" and other concepts, I will analyze the "philosophy — practice" link in the logic of his projects.
Philosophy: basic framework
Lermontov's key philosophical pillars are as follows:
• Surrogate habitat (ersatz habita). This is one of the central diagnoses: the modern world is perceived as a "fake" reality, where authentic meanings and connections are replaced by functional substitutes (imitations of culture, communication, values). Hence, the task is not just to improve the current one, but to get out of this "surrogate" logic.
• Ethical singularity and "axial time 2.0". We are talking about a turning point, when moral criteria become the main technological and political factor. Not "what we can do", but "what we should do". "Axial time 2.0 " is an attempt to call the current historical moment the era of a new value choice.
• Dharmapolitics and the "truth order". Politics is understood not as a struggle of interests, but as the realization of truth and duty (in the spirit of dharma). Hence the Pravdaria project: not just a territory, but a model of society where values become institutions.
• The Mahabharata 2.0. This is a metaphor and methodology: Just as in the Mahabharata, conflict reveals the nature of duty and action, so now global contradictions should be a reason to clarify the ethical foundations.
• Global Deadlock (ãëîáàëüíûé òóïèê). A statement that the usual models (market, power, technocratic) have reached a dead end, and the exit is possible only through a change in the value framework.
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Practice: how this translates into actions
Lermontov's philosophy is immediately translated into project and organizational forms:
• "Mission Future Plus: Charging with a Dream". This is not an abstract slogan, but a program of working with the image of the future: through educational and creative workshops, youth projects," assembly points " of meanings. The point is to make the future not scary, but attractive and "gathering" people.
• "Pravdaria" as a prototype. In it, the philosophy of "truthorder" gets a spatial and infrastructural form: the core (Western Siberia, Altai) and " lotus petals "( clusters of settlements connected by high-speed lines). This is an attempt to show that values can be "touched" through planning, transport, and education.
• Formation of the "dharmaelita"("Aham"). We are not talking about a closed caste, but a network of people who make decisions with long-term consequences and the common good in mind. Practices include leadership schools, interdisciplinary laboratories, and horizontal collaboration networks.
• Creative workshops and "planetary workshop of creativity". The idea is that art and design visualize the future before analysts can describe it. Therefore, in practice, a lot of attention is paid to images, narratives, and symbols that make the project understandable and emotionally attractive.
• Horizontal networks instead of just vertical diplomacy. Not only meetings of leaders are important, but also constant connections between communities: volunteer camps, educational projects, scientific collaborationswhere people from different countries work side by side.
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How philosophy and practice connect in a mission statement
The bundle works like this:
1. The diagnosis (surrogate environment, Global Deadlock) sets the need for changes.
2. The value framework (dharmapolitics, ethical singularity) determines the direction.
3. Image of the future (Mahabharata 2.0, axial time 2.0) makes the goal clear and motivating.
4. The prototype and infrastructure ("Accident", clusters, transport links) translate the image into reality.
5. A network of people and practices (workshops,dharmaelita) ensures sustainability and scale.
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CHARGING WITH A DREAM-MISSION FOR THE FUTURE PLUS
MISSION FUTURE+ Fueled by Dreams

Öåëü Mission objective:
1. Russia NEEDS to offer the world a GLOBAL SECURITY PROJECT: the ethical, socio-cultural and technological project of the century - "Pravdaria", as a common cause, as a planetary dream, as an image of a single, universal bright future that needs to be created in the union of creators of all countries.
2. To show the world, especially the world's youth, the true Face of Russia, its intention-to live in co-creation,
harmony with the whole world.
3. Show humanity the Path to a Brighter Future and call on the creators of all countries to unite in collective work to create Their own Future.
4. Block the world wave of division, degradation, aggression-A Wave of Soft Power-Creation, Design, Implementation of The Dawn Civilization.
5. Broadcast the idea that if we ourselves are the Creators of the World, do not create Our own Bright Future for ourselves, then we will have to live in someone else's world, in which joy, happiness, harmony are not provided.
6. Invite the Rulers of the superpowers: Russia, India, China, and the United States to be honorary Chairmen of the New Dawn Civilization.
7. To hold constituent conferences in turn: in Russia, India, China, the USA and other countries-civilizations.
8. Initiate the organization of Creative Workshops in the countries of the world, which will immediately develop projects, strategies, and plans for building the Dawn Civilization on the spot.
9. These Creative Workshops become ethical, socio-cultural and technological Puzzles of the new Dawn Civilization, which will then form a single Model-an Attractor of a Bright Future*.
10. Creative Workshops will develop their own Module of the Future, a Cluster-Province that will represent their state-civilization in Bavaria. There are eight Provinces in Bavaria, each of which represents its own State-Civilization.  Each Province has 12 settlements and hamlets.
Strategy and plan for spreading the idea of building the Dawn Civilization in eastern Russia under the name - "Pravdaria", as an integral planetary center of creativity, culture, technology, a Martian settlement on earth:
1. create an initiative working group in Russia called MISSION FUTURE+ by Fueled by Dreams
2. Create a project presentation to present it to the world.
3. Start broadcasting and demonstrating the ideas of Truthfulness through social networks.
3. Visit the USA, China, India and other countries where you can meet young people, students, and creative intelligentsia live and talk about the project. 
4. Creators who will be inspired by the Project of the Century of Pravdaria will organize Creative Workshops on the ground, in their own countries, in teams where they will develop technological, social, creative projects, and a plan for the construction of Pravdaria.

BOTTOM LINE:
Now, to remove the threat of a global nuclear war, it is necessary to create a Mission in Russia, and travel around the world to promote the ideas of creating a Dawn Civilization, Pravdaria in eastern Russia.
Meet with young people, students, creative intelligentsia, businessmen and encourage cooperation and co-creation.
It is necessary not only to show Russia's peacemaking intentions, but also to create Creative Workshops in India, China, America and other countries to promote the ideas of the Dawn Civilization and design a new world.
The start-up project of Bavaria is worth 100 billion rubles.rub. – the same amount as invested in the "Krasnaya Polyana".
* "Attractor" - a strict interdisciplinary term (from dynamical systems theory, synergetics): this is the state to which the system naturally "pulls together". In the humanitarian sense — it is an image of a goal that is not imposed, but attracts processes and people to itself. For a philosophical and project-based language (as at conferences "Philosophy of the Future", in foresights, at SPIEF), this immediately sets a high level of consistency.
* "Bright future" is a clear value reference that removes the excessive abstractness of the term "attractor" and returns the meaning to the human scale.
* "Pravdaria" as a project name becomes not just a name, but a point of attraction: it does not "build the future by force", but acts as the very semantic center that various initiatives, dreams and "puzzles"strive for.
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Lermontov's project and Ray Bradbury's dystopia"Fahrenheit 451"

Vladimir Lermontov is the author of a rather specific, synthetic concept (he combines spiritual traditions, such as ideas from Kashmiri Shaivism, with projects of technological and social development), and "Fahrenheit 451" is a classic dystopia by Ray Bradbury. Therefore, the similarity is not in the details, but in a deep alarm signal: both texts strike at the same point — the danger of losing the true human in the pursuit of comfort and progress. I would point out several parallels.
• Danger of replacing content with a form. Lermontov often describes the current state of the world as an era of "false reality": people live in a surrogate environment, where empty forms (rituals, technologies, social practices) displace authentic, deep content. In Bradbury's novel, society also lives in a world of substitution: deep thoughts and books are replaced by entertainment shows, screens in all walls absorb attention,and live communication is replaced by virtual. In both cases, the problem is that form (technology, entertainment, rituals) begins to dominate meaning, spiritual development, and authentic human connections. 
• The importance of internal transformation. Lermontov emphasizes that the key challenge of our time is not just to solve technical problems, but to make an internal, spiritual turn of humanity. He talks about the need to raise "dharmaelita" - people with a new type of consciousness, where truth, mercy, and harmony come first. In Bradbury's novel, the path of the main character, Guy Montag— is also a story of inner fracture. At first, he blindly performs the role of a "fireman" burning books, but after meeting Clarissa and other characters, he begins to ask questions, rethink values, and eventually takes the path of resistance. That is, both Lermontov and Bradbury see the way out in the transformation of consciousness, and not only in external reforms. 
• Anxiety about the degradation of the ability to think deeply. In Lermontov's concept, there is an idea that without inner work, without expanding the horizon of perception, a person is not able to see a complete picture of the world. In Bradbury's dystopia, society deliberately cultivates superficiality: information is served fragmentary, complex ideas are forbidden (books are burned), people avoid thoughts that cause discomfort. Both approaches agree that the loss of the ability to reflect, analyze, and deeply experience leads to serious risks - both for the individual and for society as a whole. 
Of course, the approaches are different: Lermontov offers a specific program (a synthesis of the spiritual and material, projects like "Pravdaria"), and Bradbury warns about the danger through an artistic image, without giving ready-made recipes. But they have one common nerve: progress and technology alone do not guarantee happiness and harmony — it all depends on where the human consciousness is directed, what values are at the core. 
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Vladimir Lermontov "Ethics of the Heart":
PEACE STANDS BY TRUTH AND PRAYER
We are really talking about the concept of a modern author-Vladimir Lermontov (he also uses the pseudonym Mahadev). I would describe his ethics this way: at its center is the idea that the world is supported by two pillars: Truth and prayer.
The essence of the concept
Lermontov calls his approach "Ethics of the Heart — the Path of Truth" (there is also the term "truth-centrism"). His key commandment is: "Live with your heart — do what is right and you will come to the Light." That is, the basis of personal and public life should be a universal ethical principle-the pursuit of Truth, Righteousness, and Truthfulness. The author sees this as a "meta-ideology": it is able to unite people of different cultures and beliefs around a common moral core.
What does this mean in practice?
• For the individual: it is necessary to develop internal sensitivity in order to hear the voice of conscience and not replace personal moral guidelines with external manipulations. It is important to strive for honesty in words and deeds, not to compromise with lies. The concept also focuses on the education of such virtues as justice, mercy, and compassion.
• For the company: The truth is needed not only in your personal life, but also in politics, economics, and education. Lermontov calls for building a more just, moral way of life, penetrating the principle of truth in all spheres. One of his ideas is the formation of a "dharmaelita": people with a new type of consciousness, where truth, mercy, duty and harmony come first. Such an elite, in his opinion, will be able to lead humanity to harmony through a moral example.
The role of prayer
The second part of the formula is " the world stands still... prayers." Lermontov develops an idea that goes back to the Christian tradition (for example, to the words ïðåïîäîáíîãî of St. Silouan of Mount Athos: "peace stands by prayer"). He sees in prayer the power that:
• connects a person with God, opens the way to grace that transforms the heart;
• promotes social harmony: prayer for neighbors and even for enemies helps to overcome hostility and divisions;
• acts as a" pillar " of peace — the prayerful standing of people saves the world from destruction.
Therefore, he suggests a specific collective practice: people of the Earth, regardless of religion, unite for a common prayer for the salvation of the world and the spiritual transformation of humanity. For this purpose, he initiated the Day of World Spiritual Unity — the 15th day of each month.
How everything is connected
In Lermontov's concept, Truth and prayer do not exist separately. Prayer is not only a personal practice, but also a way to maintain a craving for Truth in oneself and in society, to ask for the strength to follow it. And the desire for Truth, in turn, fills prayer with deep meaning: a person prays not only for personal benefits, but also for justice and harmony to reign in the world.
A few nuances
It is worth noting that this is an author's, rather holistic, but sometimes mystical concept. It is sometimes criticized for utopianism or for reducing complex social and political issues to mere metaphors. At the same time, Lermontov does not reject the material world and technology: he stands for their "spiritualization", that is, for technology to serve the highest ethical and spiritual laws (in his terminology, the laws of Dharma).
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result
 
"Eastern overstay" – movement on Dharma sails against the winds of the west.
The mad, stormy winds of the west are driving the ships of civilization into the abyss.
Through the winds of the west, on the sails of Dharma, we make our way to a Brighter Future.

The phrase "Eastern Overstay" in the concept of Vladimir Lermontov (Mahadeva) — it's a metaphor that connects marine terminology with his philosophical , political, and spiritual vision.
What does "overstay" mean in maritime affairs?
Overstag (from the Dutch. overstag) — turning a sailing ship's nose through the wind line: the ship crosses the area where the wind blows directly into the bow (leventic), and moves from one tack to the other. This is a key maneuver for moving against the wind in zigzags (tacking).: the ship cannot go strictly against the wind, but by changing tacks through the overstays, it gradually moves "to the wind".
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How does Lermontov rethink this image
In the phrase "sailing the Dharma against the winds of the West" the term gets a symbolic meaning:
• "Sails of Dharma — - moral, spiritual and ethical principles (in the spirit of"Dharma of science"and" dharma of politics " by Lermontov): relying not on" pure " pragmatics or strength, but on an ethical basis.
• "Against the winds of the West — is a contrast to the Western model of development (which in his concept is often interpreted as focused on technology without ethics, competition," surrogate habitat", etc.).
• Vostochny Overstay - a sharp but controlled turn in the course of civilization: not an escape from the "wind", but a strategic movement towards the challenge with a change in the"tack", that is, a change in the very logic of development. This is Axial Time 2.0 and the ethics of singularity: a high-quality transition, not just a policy change.
• "Through the winds... into a Brighter Future — - a statement of the possibility of breaking through to a new type of civilization (hence the terms close to the author like "Pravdaria-Dawn Civilization", "axial time 2.0").
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Thus, the "Eastern Overstay" is an image of a civilizational turn: Russia (or" East "in the broadest sense) is heading for an ethically verified future, using spiritual principles as" sails "to move where the" western wind " is trying to keep out.
 "Overstay" here is not just a nautical term, but an image of a strong-willed, risky, but necessary turn: society must "shift sails" and take a new course, even if the elements (the pressure of external trends) actively prevent this.

ZINOVYOGA AND DHARMAPOLITICS

Alexander Alexandrovich Zinoviev (1922-2006) did not offer a "bright" utopia about the future — his concept is ratherpredictive-critical: he analyzed trends and showed what they lead to, without idealization.
Zinoviev's key ideas about the future
• "Chelovekeynik" and "super-community". In books like The Global Human» Collar, Zinoviev describes the future as the expansion of gigantic social systems — he called them "human guards": super-dense, bureaucratized, technologically equipped structures where a person becomes an element of the system. At the global level, he singled out the formation of a" super-society " (primarily of the Western type), which subordinates other societies through economic, informational and political mechanisms.
• "Westernism" as a model of the future world. For Zinoviev, "Westernism" is not just the West, but a special social system and ideology that seeks to become the global norm.

Here it is important to immediately clarify: "zinovyoga"(sometimes written "zinovyoga") — this is not a concept of the future, but a personal system of rules of life of Alexander Zinoviev, which his students jokingly called so. But his concept of the futureis a separate, rather gloomy forecast based on social logic.
"Zinovyoga": what is it
"Zinovyoga" is a set of ethical and behavioral principles for the survival of an individual within a hostile social system. Zinoviev himself described it as a way to preserve dignity and inner peace while living in an ordinary Soviet society.: do not participate in the performances of the authorities, keep your distance, do not humiliate yourself, do not sycophan, maintain independence of behavior. This is not about the future, but about the strategy of an individual "here and now".
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Zinoviev's concept of the Future
His view of the future is a dystopian sociology: he did not build an ideal image, but deduced what real social trends lead to. Key elements:
• "Cheloveynik". This is the basic category: society as a huge impersonal structure, where a person becomes a functional element. In the future, according to Zinoviev, "humancollars" grow and become more complex, and the personal is dissolved in the system.
• "Super-society" and "Westernism". In books like The Global Humanist», he describes the formation of a Western-style global "super-society" that subjugates other societies not so much by force as by economy, information, and culture. His "Westernism" is not just a Western country, but a model of social organization that claims to be universal.
• Technologization and bureaucratization. The future for Zinoviev is an increasingly dense network of control, reporting, algorithms, and rules; technology enhances the manageability of the masses, not frees the individual.
• Degradation of values. He predicted an increase in cynicism, the substitution of formal indicators for meaning, and the transformation of culture and education into tools of management and consumption.
• Genre: "sociological novel". Zinoviev designed his forecasts in an artistic form (for example, "Yawning Heights", "Global HumanCollar"), in order to show not abstract theories, but how these trends look in everyday life and behavior of people.
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What is the difference?
• Approach to analysis. Alexander Zinoviev approached the topic of the future from the standpoint of social analytics and logic. He made predictions by identifying hidden mechanisms: how bureaucratic systems ("humancollars") are growing, how a global "super-society" is being formed, how technologies are strengthening control. His work is a harsh critique of trends rather than a recipe for an ideal society. Vladimir Lermontov, on the contrary, offers not only a diagnosis, but also a specific program of action. His " Doctrine of the Future "is a complete author's system with projects (for example, Pravdaria), where there are clear goals and tools.
• Stunt. Zinoviev focuses on structures and mechanisms — how the social machine works, what current trends lead to. Lermontov shifts the focus to consciousness and values. His key challenge to modernity is spiritual degradation, "false reality", when forms displace content. Therefore, he relies on internal transformation: the formation of"dharmaelites"(people with a new type of consciousness, where truth, mercy, harmony come first) and the introduction of spiritual principles into politics ("dharmapolitics").
• Tools. Zinoviev uses analytical, sometimes satirical language (including in the genre of "sociological novel"). Lermontov adds practical and metaphysical elements to the analysis: collective spiritual practices (for example, the Day of World Spiritual Unity), the idea of synthesizing spiritual heritage with technology (so that technology serves the highest laws, and not only strengthens power).
What is the unity?
• Predictive nature. Both do not just describe the present, but draw the contours of the future and try to outline the vector of human development.
• Critique of modernity. Both Zinoviev and Lermontov see serious problems in the current state of the world. Zinoviev - in the growth of depersonalized systems and control. Lermontov - in a spiritual void, replacing the true content with formal shells, leading to a crisis.
• Search for an exit. Despite the different focus, both critics have a desire to suggest a way to overcome the contradictions. For Zinoviev, this is more of an analytical "risk map"; for Lermontov, it is a normative" road map " with value orientations.
It turns out that Zinoviev answers the question "what is happening and why", and Lermontov — "what to do with it and what to strive for". But both agree that the modern world needs major changes — they just have fundamentally different approaches to these changes.


AHAM