Charles Steiner

Warlike by Nature Weak people know nothing of the driving force of longing, weak minds feel nothing of the urgent creative power of bold thoughts, feeble and effeminate nations have no understanding of the necessities of war! The lives and deeds of important people do not have an impact through the uniqueness of any events. What is truly moving and convincing is solely the inner consistency of each individual action, which knows no chance occurrences, but only a lawfully necessary conditionality. A prerequisite for human greatness is that towering courage which is necessary for a person to remain true to themselves and to retain faith in the legitimacy and reality of their goal, even in the coldest solitude, in the face of the most contemptuous rejection by their environment, and in the face of the bitterest mockery by the "normal" people of their time. This loyalty to one's own self and to voluntarily assumed duty can—primarily in the eyes of the bourgeois, complacent observer—lead to "tragedy." The unconditionally acting, superior individual is entirely unaware of the tragedy of their situation. They may be surprised and astonished by the lack of understanding their actions and thoughts encounter. Their creative self-awareness does not suffer from such lack of understanding; indeed, it is even enhanced by the fact that the rejection from their environment brings about a significant concentration of the will to overcome that wall of incomprehension. The solitude of genius is an inevitable and even necessary phenomenon, therefore not a tragic one! Such isolation only becomes tragic when the environment—as it has often done in history—pounces on the genius as a "disturber of the peace" and destroys him. Creative solitude and heightened self-confidence are inextricably linked: a solitary person who lacks self-confidence is bound to be crushed by their solitude! The self-confidence of the creatively solitary individual, on the other hand, fills them with pride and bestows upon them that hard-edged certainty which can be oppressive to bourgeois types. This self-confidence allows the solitary person to distance themselves from their surroundings; it grants them that almost sleepwalking-like ability to navigate precipices, that absolute vertigo-free confidence that protects them from a fall even in seemingly reckless pursuits of summits. It is this self-confidence that moves—or rather, dismays—the hearts and minds of those critics of the lives and deeds of great people, who observe from the narrow perspective of a supposedly comforting sense of security. This self-confidence is what moves the hearts and minds of those who observe from the narrow vantage point of supposedly comforting security. The envious among the critics, driven by a never-admitted sense of inferiority, attempt to diminish the thoughts and deeds of the Great, indeed his entire personality, or—for the same reasons—to imitate his personality. The well-known Schiller quote, "How he clears his throat, and how he spits," is characteristic of these creatures! But it is something neither mysterious nor magical that allows the Great to reach their goal—namely, the pinnacle of freedom: it is rather their passionate will that conquers all obstacles and dangers, all temptations, threats, and attempts at bribery, that allows them to reach their desired end despite all gloomy prophecies. These great people act through their example: they break the spell and dissolve the enchantment, they pierce the mists of horror, and through their actions alone bring answers to the anxious questions of disheartened hearts. Many who until now have felt a dull longing for liberating action in their hearts, but have gained no clarity about the goal itself, nor about their own questions slumbering within them, are lifted up by the example they see and confronted with a decision. They recognize in these great men their forerunners and leaders, whose actions they wish to follow not as dishonorable, envious imitation, but as a duty of allegiance. It is simply not possible for every well-intentioned person to recognize and achieve their own goal; not every well-intentioned person possesses the prerequisites. The seemingly insurmountable abyss, before which even the well-intentioned recoiled in horror, appears, once one of the greatest has leaped across it in a single bound, as ultimately only an insignificant obstacle. Every danger, once overcome, loses its terrifying character. The fact that a courageous person survived a dangerous adventure diminishes the difficulties: for a difficulty arises only where the strength or the will to overcome it is less than that very resistance. A mountain may be considered insurmountable for centuries, a seat of the gods, to which approaching it would be a dangerous sacrilege. But once it has been climbed and it has been shown that neither a benevolent god nor a terrible demon dwells on the snow-covered summit, then the mountain is henceforth considered one of the countless known and harmless ones. Once all the high peaks of the world have been climbed, the fact arises that gods or demons dwell nowhere in the world. With this realization, the fear of gods and demons also vanishes! The same law applies in the realm of thought: once a bold new thought has proven that it could be pursued to its conclusion "without punishment", then even the well-intentioned are free to consider the thought and make it their intellectual property. It is always the great, the solitary, the pioneers who, through their bold example, give strength, courage, and inspiration to the well-intentioned. Thus, the history of human development is primarily the history of outstanding individuals. These individuals, in turn—for they will not achieve breakthrough and advancement, success and worthiness in any other way—are Warlike by Nature. They must take up the fight against the state of their environment; they must attack, coerce, and shape this environment; indeed, they must invade, destroy, and shatter outdated and inherited worlds to make way for new ones. Contemporaries almost always see great figures only as destroyers. The noise of collapse fills the hearts and souls of the weak with terror and horror. Only a later age, having gained a cosiderable distance from the horror of the downfall of old worlds and gradually beginning to intellectually occupy that space which yesterday was the revolutionary prelude to new ideas, will do justice to the deeds and aspirations of these great forerunners. These forerunners mostly already live in the future, while contemporaries—incapable of consciously living even in the present—live in the past out of "tradition." Therefore, the great always have their true contemporaries in the future. It is harrowing to retrospectively experience the loneliness in which the great pioneers had to live, think, and fight; to discover the ingratitude they recieved; to recognize the hatred, envy, and sheer stupidity that was erected against the daring as a wall of rejection. Later times tend to acknowledge the stupidity of their contemporaries and attempt, at least belatedly, to redress the injustice, to undertake a belated "rehabilitation." But later historiography takes no further notice of the petty envious and the hateful slanderers, the defamers and the spineless cowards. They vanish into the night of anonymity. In judging the deeds and struggles of the great, the first question to be examined is which powers, which worldviews, were valid at the time and which were the prevailing forces that these solitary individuals had to contend with in their struggle for survival. Only then can we fully appreciate the magnitude and significance of their truly warlike achievement. Only then will it become clear to us how bold the overthrow of the present was, which these solitary figures, believing in the necessity of the future, set out to undertake. When the German Copernicus fully developed his bold and revolutionary idea that the sun was the center of the Earth's orbit, he was deeply aware that this new thought, born from his searching, restless mind, would shatter an entire worldview, indeed, destroy a spiritual and religious world. While the majority of his contemporaries were unable to understand these lines of reasoning, or even perceive the threat to their own world, the pundits of Catholic doctrine felt threatened by the ideas of this solitary figure, and Luther and Melanchthon also declared their opposition to his revolutionary theory. While Copernicus's contemporaries, due to their lack of understanding of the implications of his discovery, were relatively reserved towards him, after the great scientist's death they turned on Galileo with even greater fury and a more brutal will to destroy him. Galileo had to bear the full hostility of an aging world fighting against its own demise, yet unwilling to die. What drives the great minds to enter into the dangerous struggle for the right of their ideas and not even to fear being burnt at the stake? Is it merely ambition, the thirst for innovation, merely the sacrilegious rebellion against the tiresome constraints of an old habit, so beloved and comforting to so many? Or is it not rather the demon of necessity, that irresistible, passionate compulsion of the blood, that unsilent voice of the heart, that drives these people to put their newfound knowledge into action? Though the idea may well germinate, protected and cherished, quietly in the heart and mind, according to its own inherent law, it grows into a will that, at the appointed hour, manifests itself in an irrevocable decision. Bridging the gap between decision and execution is then a question of character, which the creative genius possesses. The deeper the passion and the more genuine the awareness of responsibility, the more ruthlessly a person will wage war for their idea, the less they will concern themselves with hostilities, the less they will value their own life, whose worth they can only measure by the goal to be achieved, in the ultimate stakes. However, they will always have to bear in mind that with their life, the struggle for the realization of their idea also ends. Thus, precisely for the sake of realizing his idea, he finds himself compelled to proceed with a calculated approach, risking his life, and to rein in the revolutionary force of his passion with the ruthlessness of foresight. However, he by no means becomes one of those overly cautious tacticians of life for whom the idea means nothing, but personal success everything. Great people are always revolutionaries because the very new ideas they bring into the world are bound to cause unrest and upheaval. They will inevitably find themselves at the center of the hatred of those who crave peace and all those circles that have a vested interest in maintaining the status quo. Conversely, great people—if they do not wish to become traitors to their own ideas—must not take into account the existing order and its defenders. Great people must remain driven by the will to bring the new ideas they have conceived into effect. The intellectual struggle they consciously undertake is initially about translating their own thought, recognized as personally good and necessary, from the ego to the collective, that is, implanting this thought as their personal intellectual and spiritual longing and will in as large a community of people as possible, with the aim of ultimately filling the entire nation with this thought and thus giving it a new perspective and perhaps even a new order. In this way, the universally binding law is found, and the historical moment for a new order of life for the nation has arrived. The hostility that was just recently private, which the individual creative person has encountered through their own bold thoughts, now expands into the hostility of entire peoples and groups of nations against the nation filled with this thought. With this, the hour of war draws near. If every innovation is already a sacrilege for the traditionally bound, then a nation filled with creative restlessness must appear ripe for annihilation to a world of either complacent peoples or those raped by tyrants. Therefore, every idea, if it is to live, must contend with the sword; therefore, every nation, if it is to embrace growth, must cultivate the martial spirit that yearns for weapons. The protest of the more sedate environment is fundamentally directed against the creatively restless "heretic," and this protest is just as fundamentally expressed with euphonious, often religiously tinged phrases. Bismarck says: "When I hear of moral discontent, I know I am on the right path." Great people cannot be pacifists for the sake of their ideals; they would have to forgo putting their ideals into practice, but in doing so, they would lose their character as great humanity and settle for the fool's garb of the dreamer. Every reality, on the other hand, involves some form of struggle and war. Life simply does not know absolute peace. Our generation has gone through collapses of unprecedented proportions: for more than a decade, it has experienced and suffered what it means to do without great, warlike figures who shaped history and to fear bold, revolutionary ideas. Only in the Führer was the nation given again that great figure who could become a symbol and source of strength for all of life. With him, however, the nation received a new will to live, which had to express itself in the struggle for the right to life. This struggle for the right to life, in turn, encounters the warlike hostility of an entire world. The people of the nation who consciously live in this historical moment and profess their allegiance to the law of the nation are filled by the source of strength, the will of the Führer. In fulfilling their duty, they pledge themselves to loyalty, which exists only where people, with their minds and hearts, are willing and able to reflect upon and empathize with the thoughts of the Great One. In them, bold thought brings about the great change that transforms and overturns an entire life. But this new life submits to the law of war! Nietzsche says: "I welcome all signs that a more masculine, a more warlike age is dawning, one that will above all restore valor to its former glory! For this, many brave people are now needed in preparation, people who cannot spring from nothing: people who understand how to be content and steadfast in silent, solitary, resolute, and unseen activity; people who, with an inner inclination, seek in all things what can be overcome; people who possess cheerfulness, patience, simplicity, and contempt for great vanity as well as magnanimity in victory and forbearance towards the petty vanities of all the vanquished; people with a sharp and free judgment of all victors and of the role of chance in every victory and glory; people with their own festivals, their own workdays, their own times of mourning, accustomed and sure in giving commands and equally ready when it is necessary to obey, equally proud in one as in the other, serving the same cause: more vulnerable people, more fearsome people, Happier people; because believe me! To reap the secret of existence means: to live dangerously!" ~Kurt Eggers~ Vater Aller Dinge. Page 21. Franz Eher Nachf Verlag Berlin. 1942.

This book, titled 𝘞𝘩𝘢𝘵 𝘵𝘩𝘦 𝘊𝘩𝘳𝘪𝘴𝘵𝘪𝘢𝘯 𝘋𝘰𝘦𝘴𝘯'𝘵 𝘒𝘯𝘰𝘸 𝘈𝘣𝘰𝘶𝘵 𝘊𝘩𝘳𝘪𝘴𝘵𝘪𝘢𝘯𝘪𝘵𝘺, was approved by the Reich Office for the Promotion of German Literature. The Reich Office for the Promotion of German Literature reviewed the book as follows: "𝘈 𝘤𝘭𝘦𝘢𝘳, 𝘧𝘢𝘤𝘵𝘶𝘢𝘭, 𝘢𝘯𝘥, 𝘪𝘮𝘱𝘰𝘳𝘵𝘢𝘯𝘵𝘭𝘺, 𝘶𝘯𝘪𝘷𝘦𝘳𝘴𝘢𝘭𝘭𝘺 𝘶𝘯𝘥𝘦𝘳𝘴𝘵𝘢𝘯𝘥𝘢𝘣𝘭𝘦 𝘱𝘳𝘦𝘴𝘦𝘯𝘵𝘢𝘵𝘪𝘰𝘯 𝘰𝘧 𝘵𝘩𝘦 𝘪𝘯𝘯𝘦𝘳 𝘦𝘴𝘴𝘦𝘯𝘤𝘦 𝘰𝘧 𝘊𝘩𝘳𝘪𝘴𝘵𝘪𝘢𝘯𝘪𝘵𝘺, 𝘸𝘪𝘵𝘩𝘰𝘶𝘵 𝘵𝘩𝘦𝘰𝘭𝘰𝘨𝘪𝘤𝘢𝘭 𝘫𝘢𝘳𝘨𝘰𝘯. 𝘛𝘩𝘦 𝘢𝘶𝘵𝘩𝘰𝘳 𝘪𝘴 𝘳𝘪𝘨𝘩𝘵 𝘵𝘩𝘢𝘵 𝘮𝘰𝘴𝘵 𝘱𝘦𝘰𝘱𝘭𝘦 𝘢𝘳𝘦 𝘤𝘰𝘮𝘱𝘭𝘦𝘵𝘦𝘭𝘺 𝘶𝘯𝘧𝘢𝘮𝘪𝘭𝘪𝘢𝘳 𝘸𝘪𝘵𝘩 𝘊𝘩𝘳𝘪𝘴𝘵𝘪𝘢𝘯𝘪𝘵𝘺, 𝘪𝘵𝘴 𝘧𝘢𝘪𝘵𝘩. 𝘏𝘪𝘴 𝘢𝘵𝘵𝘦𝘮𝘱𝘵 𝘵𝘰 𝘴𝘵𝘪𝘮𝘶𝘭𝘢𝘵𝘦 𝘳𝘦𝘧𝘭𝘦𝘤𝘵𝘪𝘰𝘯 𝘥𝘦𝘴𝘦𝘳𝘷𝘦𝘴 𝘴𝘶𝘤𝘤𝘦𝘴𝘴." This book is also written in a highly mocking style and is, at times, thoroughly entertaining. The passage discussing Ezekiel 4:12 and 15 is hilarious, to say the least. 𝗘𝘇𝗲𝗸𝗶𝗲𝗹 𝟰:𝟭𝟮 𝗮𝗻𝗱 𝟭𝟱: 𝗢𝗻𝗰𝗲, 𝗚𝗼𝗱 𝘄𝗮𝘀 𝗮𝗻𝗴𝗿𝘆 𝘄𝗶𝘁𝗵 𝗜𝘀𝗿𝗮𝗲𝗹. 𝗛𝗲 𝗶𝗺𝗽𝗼𝘀𝗲𝗱 𝗮 𝗽𝘂𝗻𝗶𝘀𝗵𝗺𝗲𝗻𝘁 𝗼𝗻 𝗘𝘇𝗲𝗸𝗶𝗲𝗹, 𝗶𝗻𝗰𝗹𝘂𝗱𝗶𝗻𝗴: "𝙔𝙤𝙪 𝙨𝙝𝙖𝙡𝙡 𝙚𝙖𝙩 𝙗𝙖𝙧𝙡𝙚𝙮 𝙘𝙖𝙠𝙚𝙨 𝙩𝙝𝙖𝙩 𝙮𝙤𝙪 𝙗𝙖𝙠𝙚 𝙬𝙞𝙩𝙝 𝙝𝙪𝙢𝙖𝙣 𝙙𝙪𝙣𝙜 𝙞𝙣 𝙩𝙝𝙚𝙞𝙧 𝙥𝙧𝙚𝙨𝙚𝙣𝙘𝙚." 𝗘𝘇𝗲𝗸𝗶𝗲𝗹 𝗿𝗲𝘀𝗼𝗿𝘁𝘀 𝘁𝗼 𝗽𝗹𝗲𝗮𝗱𝗶𝗻𝗴, 𝗰𝗼𝗻𝗳𝗿𝗼𝗻𝘁𝘀 𝗚𝗼𝗱 𝘄𝗶𝘁𝗵 𝘁𝗵𝗲 𝗶𝗻𝗷𝘂𝘀𝘁𝗶𝗰𝗲 𝗼𝗳 𝘀𝘂𝗰𝗵 𝗮 𝗰𝗼𝗺𝗺𝗮𝗻𝗱, 𝗮𝗻𝗱 𝗚𝗼𝗱 𝗿𝗲𝗮𝗹𝗶𝘇𝗲𝘀 𝘁𝗵𝗮𝘁 𝗵𝗲 𝗵𝗮𝘀 𝗮𝗰𝘁𝗲𝗱 𝘄𝗿𝗼𝗻𝗴𝗹𝘆. 𝗧𝗵𝗮𝘁 𝘁𝗵𝗶𝘀 𝗶𝗻𝘀𝗶𝗴𝗵𝘁 𝗶𝘀 𝗯𝗿𝗼𝘂𝗴𝗵𝘁 𝘁𝗼 𝗵𝗶𝗺, 𝗚𝗼𝗱, 𝗯𝘆 𝗮 𝘁𝗿𝘂𝗹𝘆 𝘄𝗿𝗲𝘁𝗰𝗵𝗲𝗱 𝗵𝘂𝗺𝗮𝗻 𝗯𝗲𝗶𝗻𝗴, 𝗱𝗼𝗲𝘀𝗻'𝘁 𝗽𝗮𝗿𝘁𝗶𝗰𝘂𝗹𝗮𝗿𝗹𝘆 𝗿𝗲𝗴𝗶𝘀𝘁𝗲𝗿 𝘄𝗶𝘁𝗵 𝗵𝗶𝗺. 𝗧𝗵𝗮𝘁 𝘁𝗵𝗲 𝘀𝗲𝗻𝘀𝗲 𝗼𝗳 𝗷𝘂𝘀𝘁𝗶𝗰𝗲, 𝗮 𝗱𝗶𝘃𝗶𝗻𝗲 𝗮𝘁𝘁𝗿𝗶𝗯𝘂𝘁𝗲, 𝗺𝗮𝗻𝗶𝗳𝗲𝘀𝘁𝘀 𝗶𝘁𝘀𝗲𝗹𝗳 𝗺𝗼𝗿𝗲 𝘀𝘁𝗿𝗼𝗻𝗴𝗹𝘆 𝗶𝗻 𝘁𝗵𝗲 𝗰𝗿𝗲𝗮𝘁𝘂𝗿𝗲 𝘁𝗵𝗮𝗻 𝗶𝗻 𝘁𝗵𝗲 𝗖𝗿𝗲𝗮𝘁𝗼𝗿—𝘀𝗼𝗺𝗲𝘁𝗵𝗶𝗻𝗴 𝗾𝘂𝗶𝘁𝗲 𝘂𝗻𝘁𝗵𝗶𝗻𝗸𝗮𝗯𝗹𝗲 𝗶𝗻 𝗶𝘁𝘀𝗲𝗹𝗳—𝗶𝘀 𝗮𝗰𝗰𝗲𝗽𝘁𝗮𝗯𝗹𝗲. "𝗦𝗲𝗲, 𝗜 𝘄𝗶𝗹𝗹 𝗮𝗹𝗹𝗼𝘄 𝘆𝗼𝘂 𝗰𝗼𝘄 𝗱𝘂𝗻𝗴 𝗶𝗻𝘀𝘁𝗲𝗮𝗱 𝗼𝗳 𝗵𝘂𝗺𝗮𝗻 𝗱𝘂𝗻𝗴, 𝘀𝗼 𝘁𝗵𝗮𝘁 𝘆𝗼𝘂 𝗺𝗮𝘆 𝗺𝗮𝗸𝗲 𝘆𝗼𝘂𝗿 𝗯𝗿𝗲𝗮𝗱." 𝗜𝗻 𝘁𝗵𝗶𝘀 𝘄𝗮𝘆, 𝗚𝗼𝗱 𝗿𝗲𝗰𝘁𝗶𝗳𝗶𝗲𝘀 𝗵𝗶𝘀 𝗿𝗲𝗰𝗼𝗴𝗻𝗶𝘇𝗲𝗱 𝘄𝗿𝗼𝗻𝗴𝗱𝗼𝗶𝗻𝗴. 𝗘𝘇𝗲𝗸𝗶𝗲𝗹 𝗲𝗮𝘁𝘀 𝗰𝗼𝘄 𝗱𝘂𝗻𝗴 𝘁𝗼 𝗽𝗹𝗲𝗮𝘀𝗲 𝗚𝗼𝗱. 𝗜𝗺𝗮𝗴𝗶𝗻𝗲 𝗮 𝗵𝘂𝗺𝗮𝗻 𝗯𝗲𝗶𝗻𝗴 𝗮𝘀 𝘁𝗵𝗲 𝗶𝘀𝘀𝘂𝗲𝗿 𝗼𝗳 𝘀𝘂𝗰𝗵 𝗮 𝗰𝗼𝗺𝗺𝗮𝗻𝗱. 𝗪𝗼𝘂𝗹𝗱𝗻'𝘁 𝗮 𝗺𝘆𝗿𝗶𝗮𝗱 𝗼𝗳 𝗲𝘅𝗽𝗿𝗲𝘀𝘀𝗶𝗼𝗻𝘀 𝗰𝗼𝗺𝗲 𝘁𝗼 𝗺𝗶𝗻𝗱 𝘁𝗼 𝗱𝗲𝘀𝗰𝗿𝗶𝗯𝗲 𝘀𝘂𝗰𝗵 𝗯𝗲𝗵𝗮𝘃𝗶𝗼𝗿? 𝗜 𝘄𝗼𝗻'𝘁 𝗮𝘁𝘁𝗲𝗺𝗽𝘁 𝘁𝗼 𝗹𝗶𝘀𝘁 𝘁𝗵𝗲𝗺. 𝗕𝘂𝘁 𝘄𝗵𝗮𝘁 𝘁𝗲𝗿𝗺 𝗰𝗼𝘂𝗹𝗱 𝗯𝗲 𝗮𝗽𝗽𝗿𝗼𝗽𝗿𝗶𝗮𝘁𝗲 𝗳𝗼𝗿 𝗚𝗼𝗱 𝗶𝗻 𝗵𝗶𝗺𝘀𝗲𝗹𝗳? 𝗔𝘁 𝗯𝗲𝘀𝘁, 𝗽𝗲𝗿𝗵𝗮𝗽𝘀: 𝗺𝗲𝗿𝗰𝘆. 𝗕𝘂𝘁 𝘁𝗵𝗶𝘀 𝗼𝗻𝗹𝘆 𝗳𝗶𝘁𝘀 𝗶𝗻𝘁𝗼 𝗮 𝗦𝗲𝗺𝗶𝘁𝗶𝗰 𝗰𝗼𝗻𝗰𝗲𝗽𝘁𝗶𝗼𝗻 𝗼𝗳 𝗚𝗼𝗱. 𝗧𝗵𝗲 𝗚𝗲𝗿𝗺𝗮𝗻 𝘀𝗲𝗻𝘀𝗲 𝗼𝗳 𝗚𝗼𝗱, 𝗼𝗻 𝘁𝗵𝗲 𝗼𝘁𝗵𝗲𝗿 𝗵𝗮𝗻𝗱, 𝗸𝗻𝗼𝘄𝘀 𝗼𝗻𝗹𝘆 𝗶𝗿𝗼𝗻𝗰𝗹𝗮𝗱 𝘀𝘁𝗿𝗮𝗶𝗴𝗵𝘁𝗳𝗼𝗿𝘄𝗮𝗿𝗱𝗻𝗲𝘀𝘀. 𝗧𝗵𝗶𝘀 𝗕𝗶𝗯𝗹𝗲 𝗽𝗮𝘀𝘀𝗮𝗴𝗲 𝗶𝘀 𝗮𝗯𝗵𝗼𝗿𝗿𝗲𝗻𝘁 𝗮𝗻𝗱 𝘆𝗲𝘁 𝘃𝗮𝗹𝘂𝗮𝗯𝗹𝗲. 𝗙𝗼𝗿 𝗶𝘁 𝗽𝗿𝗼𝘃𝗶𝗱𝗲𝘀 𝗶𝗺𝗽𝗼𝗿𝘁𝗮𝗻𝘁 𝗲𝘃𝗶𝗱𝗲𝗻𝗰𝗲. 𝗡𝗮𝗺𝗲𝗹𝘆, 𝗼𝗳 𝗵𝗼𝘄 𝘀𝗵𝗮𝗺𝗲𝗹𝗲𝘀𝘀𝗹𝘆 𝘁𝗵𝗲 𝗕𝗶𝗯𝗹𝗲 𝗵𝗮𝘀 𝗯𝗲𝗲𝗻 𝗳𝗮𝗹𝘀𝗶𝗳𝗶𝗲𝗱 𝗿𝗶𝗴𝗵𝘁 𝘂𝗽 𝘁𝗼 𝘁𝗵𝗲 𝗽𝗿𝗲𝘀𝗲𝗻𝘁 𝗱𝗮𝘆. 𝗧𝗵𝗮𝘁 𝗚𝗼𝗱 𝗵𝗮𝘀 𝗱𝗶𝘀𝗴𝗿𝗮𝗰𝗲𝗱 𝗵𝗶𝗺𝘀𝗲𝗹𝗳 𝗶𝗻 𝘁𝗵𝗲 𝗺𝗮𝗻𝗻𝗲𝗿 𝗷𝘂𝘀𝘁 𝗱𝗲𝘀𝗰𝗿𝗶𝗯𝗲𝗱 𝘁𝗵𝗿𝗼𝘂𝗴𝗵 𝘁𝗵𝗲 𝘄𝗼𝗿𝗱𝘀 𝗽𝘂𝘁 𝗶𝗻𝘁𝗼 𝗵𝗶𝘀 𝗺𝗼𝘂𝘁𝗵 𝗵𝗮𝘀 𝗴𝗿𝗮𝗱𝘂𝗮𝗹𝗹𝘆 𝗯𝗲𝗲𝗻 𝘂𝗻𝗱𝗲𝗿𝘀𝘁𝗼𝗼𝗱 𝗯𝘆 𝘁𝗵𝗲 𝗖𝗵𝘂𝗿𝗰𝗵 𝗮𝘀 𝘄𝗲𝗹𝗹. 𝗛𝗼𝘄𝗲𝘃𝗲𝗿, 𝘀𝗶𝗻𝗰𝗲 𝗶𝘁 𝗶𝘀 𝗻𝗼𝘁 𝗰𝗼𝗻𝗰𝗲𝗿𝗻𝗲𝗱 𝘄𝗶𝘁𝗵 𝘁𝗲𝗮𝗰𝗵𝗶𝗻𝗴 𝘁𝗵𝗲 𝘁𝗿𝘂𝘁𝗵 𝗼𝗿 𝗲𝘃𝗲𝗻 𝗱𝗿𝗮𝘄𝗶𝗻𝗴 𝘁𝗵𝗲 𝗰𝗼𝗻𝘀𝗲𝗾𝘂𝗲𝗻𝗰𝗲 𝗼𝗳 𝗿𝗲𝗷𝗲𝗰𝘁𝗶𝗼𝗻 𝗳𝗿𝗼𝗺 𝗶𝗻𝗰𝗼𝗻𝘃𝗲𝗻𝗶𝗲𝗻𝘁 𝗼𝗿 𝘂𝗴𝗹𝘆 𝘁𝗿𝘂𝘁𝗵𝘀, 𝗶𝘁 𝘀𝗶𝗺𝗽𝗹𝘆 𝗳𝗮𝗹𝘀𝗶𝗳𝗶𝗲𝘀 𝘁𝗵𝗮𝘁 𝘄𝗵𝗶𝗰𝗵 𝗹𝗲𝗮𝗱𝘀 𝘁𝗼 𝗰𝗼𝗻𝘀𝗲𝗾𝘂𝗲𝗻𝗰𝗲𝘀 𝗶𝘁 𝗱𝗲𝗲𝗺𝘀 𝘂𝗻𝗱𝗲𝘀𝗶𝗿𝗮𝗯𝗹𝗲. 𝗪𝗵𝗶𝗹𝗲 𝘁𝗵𝗲 𝗽𝗮𝘀𝘀𝗮𝗴𝗲 𝗾𝘂𝗼𝘁𝗲𝗱 𝗮𝗯𝗼𝘃𝗲 𝗰𝗮𝗻 𝘀𝘁𝗶𝗹𝗹 𝗯𝗲 𝗳𝗼𝘂𝗻𝗱 𝗶𝗻 𝗼𝗹𝗱𝗲𝗿 𝗕𝗶𝗯𝗹𝗲 𝗲𝗱𝗶𝘁𝗶𝗼𝗻𝘀, 𝗶𝗻 𝗹𝗮𝘁𝗲𝗿 𝗮𝗻𝗱 𝗶𝗻 𝘁𝗵𝗲 𝗹𝗮𝘁𝗲𝘀𝘁 𝗕𝗶𝗯𝗹𝗲 𝗲𝗱𝗶𝘁𝗶𝗼𝗻𝘀 𝘁𝗵𝗲 𝘄𝗼𝗿𝗱 "𝘄𝗶𝘁𝗵" 𝗵𝗮𝘀 𝗯𝗲𝗲𝗻 𝗰𝗵𝗮𝗻𝗴𝗲𝗱 𝘁𝗼 "𝘂𝗽𝗼𝗻", 𝘀𝗼 𝘁𝗵𝗲 𝗯𝗶𝗯𝗹𝗶𝗰𝗮𝗹 𝗚𝗼𝗱 𝗹𝗶𝘁𝗲𝗿𝗮𝗹𝗹𝘆 𝗱𝗲𝗺𝗮𝗻𝗱𝘀 𝗼𝗳 𝗘𝘇𝗲𝗸𝗶𝗲𝗹 𝘁𝗵𝗮𝘁 𝗵𝗲 𝗯𝗮𝗸𝗲 𝗵𝗶𝘀 𝗯𝗿𝗲𝗮𝗱 𝗼𝗻 𝗵𝘂𝗺𝗮𝗻 𝗱𝘂𝗻𝗴 𝗿𝗶𝗴𝗵𝘁 𝗯𝗲𝗳𝗼𝗿𝗲 𝘁𝗵𝗲𝗶𝗿 𝗲𝘆𝗲𝘀. 𝗜𝘁'𝘀 𝗶𝗺𝗺𝗲𝗱𝗶𝗮𝘁𝗲𝗹𝘆 𝗼𝗯𝘃𝗶𝗼𝘂𝘀 𝘁𝗵𝗮𝘁 𝘁𝗵𝗲 𝗱𝘂𝗻𝗴 𝗱𝗼𝗲𝘀𝗻'𝘁 𝗯𝗲𝗰𝗼𝗺𝗲 𝗮𝗻𝘆 𝗺𝗼𝗿𝗲 𝗱𝗶𝗴𝗲𝘀𝘁𝗶𝗯𝗹𝗲 𝗮𝘀 𝗮 𝗿𝗲𝘀𝘂𝗹𝘁. 𝗧𝗵𝗲 𝗕𝗶𝗯𝗹𝗲 𝗳𝗼𝗿𝗴𝗲𝗿 𝗵𝗮𝘀 𝗰𝗹𝗲𝗮𝗿𝗹𝘆 𝗰𝗼𝘂𝗻𝘁𝗲𝗱 𝗼𝗻 𝗵𝗶𝘀 𝗳𝗼𝗹𝗹𝗼𝘄𝗲𝗿𝘀' 𝗵𝗮𝗯𝗶𝘁 𝗼𝗳 𝘀𝗸𝗶𝗺𝗺𝗶𝗻𝗴 𝗼𝘃𝗲𝗿 𝘁𝗵𝗲 𝘁𝗲𝘅𝘁 𝘄𝗶𝘁𝗵𝗼𝘂𝘁 𝘁𝗵𝗶𝗻𝗸𝗶𝗻𝗴; 𝗼𝘁𝗵𝗲𝗿𝘄𝗶𝘀𝗲, 𝗵𝗲 𝘀𝘂𝗿𝗲𝗹𝘆 𝘄𝗼𝘂𝗹𝗱𝗻'𝘁 𝗵𝗮𝘃𝗲 𝗺𝗶𝘀𝘀𝗲𝗱 𝘁𝗵𝗲 𝗳𝗮𝗰𝘁 𝘁𝗵𝗮𝘁 𝘁𝗵𝗲 𝘄𝗼𝗿𝗱𝘀 𝗼𝗳 𝗚𝗼𝗱, 𝗶𝗻 𝘁𝗵𝗲𝗶𝗿 𝗳𝗮𝗹𝘀𝗶𝗳𝗶𝗲𝗱 𝗳𝗼𝗿𝗺, 𝗻𝗼𝘄 𝗮𝗹𝘀𝗼 𝗹𝗲𝗮𝘃𝗲 𝗚𝗼𝗱 𝗰𝗹𝘂𝗲𝗹𝗲𝘀𝘀 𝗮𝗯𝗼𝘂𝘁 𝘁𝗵𝗲 𝗺𝗼𝘀𝘁 𝗯𝗮𝘀𝗶𝗰 𝘁𝗵𝗶𝗻𝗴𝘀. 𝗙𝗼𝗿 𝗮𝗻𝘆 𝗯𝗼𝘆 𝘄𝗼𝘂𝗹𝗱 𝗽𝘂𝘁 𝘁𝗵𝗶𝘀 𝗕𝗶𝗯𝗹𝗲 𝗳𝗼𝗿𝗴𝗲𝗿 𝗶𝗻 𝘁𝗵𝗲 𝗴𝗿𝗲𝗮𝘁𝗲𝘀𝘁 𝗲𝗺𝗯𝗮𝗿𝗿𝗮𝘀𝘀𝗺𝗲𝗻𝘁 𝗶𝗳 𝗵𝗲 𝗮𝘀𝗸𝗲𝗱 𝗵𝗶𝗺 𝘁𝗼 𝗲𝘅𝗽𝗹𝗮𝗶𝗻 𝘁𝗵𝗶𝘀 𝗯𝗮𝗸𝗶𝗻𝗴 𝗽𝗿𝗼𝗰𝗲𝘀𝘀 𝘁𝗲𝗰𝗵𝗻𝗶𝗰𝗮𝗹𝗹𝘆! 𝗧𝗵𝗲𝗻 𝘁𝗵𝗲 𝗕𝗶𝗯𝗹𝗲 𝗳𝗼𝗿𝗴𝗲𝗿 𝗺𝗶𝗴𝗵𝘁 𝗿𝗲𝗮𝗹𝗶𝘇𝗲 𝘁𝗵𝗮𝘁 𝘁𝗵𝗲 𝗶𝗻𝗮𝗱𝗲𝗾𝘂𝗮𝘁𝗲 𝗵𝗲𝗮𝘁𝗶𝗻𝗴 𝗽𝗼𝘄𝗲𝗿 𝗼𝗳 𝗵𝘂𝗺𝗮𝗻 𝗲𝘅𝗰𝗿𝗲𝗺𝗲𝗻𝘁 𝘄𝗶𝗹𝗹 𝗹𝗲𝗮𝗱 𝗵𝗶𝗺 𝘁𝗼 𝘁𝗵𝗲 𝗿𝗲𝗮𝗹𝗶𝘇𝗮𝘁𝗶𝗼𝗻 𝘁𝗵𝗮𝘁 𝗵𝗶𝘀 𝗰𝗼𝗻𝗰𝗲𝗿𝗻 𝗳𝗼𝗿 𝗘𝘇𝗲𝗸𝗶𝗲𝗹'𝘀 𝗺𝗲𝗻𝘂, 𝘄𝗵𝗶𝗹𝗲 𝗾𝘂𝗶𝘁𝗲 𝗹𝗼𝘃𝗶𝗻𝗴, 𝘄𝗮𝘀 𝘂𝗹𝘁𝗶𝗺𝗮𝘁𝗲𝗹𝘆 𝗼𝗳 𝗹𝗶𝘁𝘁𝗹𝗲 𝘂𝘀𝗲, 𝗯𝗲𝗰𝗮𝘂𝘀𝗲 𝗘𝘇𝗲𝗸𝗶𝗲𝗹 𝘄𝗼𝘂𝗹𝗱 𝗻𝗼𝘁 𝗵𝗮𝘃𝗲 𝗯𝗲𝗲𝗻 𝗮𝗯𝗹𝗲 𝘁𝗼 𝗯𝗮𝗸𝗲 𝗵𝗶𝘀 𝗯𝗿𝗲𝗮𝗱 𝗮𝘁 𝗮𝗹𝗹 𝗱𝘂𝗲 𝘁𝗼 𝘁𝗵𝗲 𝗹𝗮𝗰𝗸 𝗼𝗳 𝗵𝗲𝗮𝘁𝗶𝗻𝗴 𝗽𝗼𝘄𝗲𝗿 𝗼𝗳 𝗵𝗶𝘀 𝗱𝗶𝘃𝗶𝗻𝗲𝗹𝘆 𝗼𝗿𝗱𝗮𝗶𝗻𝗲𝗱 𝗳𝘂𝗲𝗹. 𝗖𝗮𝗻 𝗼𝗻𝗲 𝗶𝗺𝗮𝗴𝗶𝗻𝗲 𝗮 𝗺𝗼𝗿𝗲 𝗰𝗹𝘂𝗺𝘀𝘆 𝗳𝗼𝗿𝗴𝗲𝗿𝘆? 𝗕𝘂𝘁 𝘁𝗵𝗲𝗿𝗲 𝗮𝗿𝗲 𝗰𝗼𝘂𝗻𝘁𝗹𝗲𝘀𝘀 𝘀𝘂𝗰𝗵 𝗳𝗼𝗿𝗴𝗲𝗿𝗶𝗲𝘀. 𝗧𝗵𝗶𝘀 𝗼𝗻𝗲 𝗶𝘀 𝗹𝗶𝗸𝗲𝗹𝘆 𝘁𝗼 𝗯𝗲 𝗼𝗻𝗲 𝗼𝗳 𝘁𝗵𝗲 𝗹𝗮𝘀𝘁. 𝗡𝗼𝘁 𝗮𝗹𝗹 𝗮𝗿𝗲 𝘀𝗼 𝗰𝗵𝗶𝗹𝗱𝗶𝘀𝗵𝗹𝘆 𝘁𝗿𝗮𝗻𝘀𝗽𝗮𝗿𝗲𝗻𝘁, 𝘀𝗼 𝘂𝘁𝘁𝗲𝗿𝗹𝘆 𝗿𝗶𝗱𝗶𝗰𝘂𝗹𝗼𝘂𝘀𝗹𝘆 𝗲𝗱𝗶𝘁𝗲𝗱. 𝗕𝘂𝘁 𝗼𝗻𝗲 𝘀𝗲𝗲𝘀, 𝗲𝘃𝗲𝗻 𝗶𝗳 𝗼𝗻𝗲 𝗿𝗲𝘀𝗶𝘀𝘁𝘀, 𝗵𝗼𝘄 𝘁𝗵𝗶𝗻𝗴𝘀 𝘀𝘁𝗮𝗻𝗱 𝘄𝗶𝘁𝗵 𝘁𝗵𝗲 𝗲𝘁𝗲𝗿𝗻𝗮𝗹 𝘁𝗿𝘂𝘁𝗵𝘀 𝗼𝗳 𝘁𝗵𝗲 𝗕𝗶𝗯𝗹𝗲 𝗮𝗻𝗱 𝗵𝗼𝘄 𝘁𝗵𝗲 𝗖𝗵𝘂𝗿𝗰𝗵, 𝘄𝗵𝗶𝗰𝗵 𝗶𝘀 𝗿𝗲𝘀𝗽𝗼𝗻𝘀𝗶𝗯𝗹𝗲 𝗳𝗼𝗿 𝘁𝗵𝗲 "𝗲𝗱𝗶𝘁𝗶𝗻𝗴," 𝗱𝗲𝗮𝗹𝘀 𝘄𝗶𝘁𝗵 𝘁𝗵𝗲 𝗲𝘁𝗲𝗿𝗻𝗮𝗹 𝘁𝗿𝘂𝘁𝗵 𝗲𝗻𝘁𝗿𝘂𝘀𝘁𝗲𝗱 𝘁𝗼 𝗶𝘁. 𝗜𝗳 𝗚𝗼𝗱'𝘀 𝘄𝗼𝗿𝗱 𝗰𝗮𝗻𝗻𝗼𝘁 𝗯𝗲 𝗿𝗲𝘃𝗲𝗿𝘀𝗲𝗱 𝘁𝗵𝗿𝗼𝘂𝗴𝗵 𝗶𝗻𝘁𝗲𝗿𝗽𝗿𝗲𝘁𝗮𝘁𝗶𝗼𝗻, 𝘁𝗵𝗲𝗻 𝗮 𝘀𝗺𝗮𝗹𝗹 𝗳𝗼𝗿𝗴𝗲𝗿𝘆 𝗼𝗳 𝘁𝗵𝗲 𝘁𝗲𝘅𝘁 𝘄𝗶𝗹𝗹 𝗱𝗼 𝘁𝗵𝗲 𝘁𝗿𝗶𝗰𝗸! 𝗬𝗼𝘂 𝗯𝗲𝗹𝗶𝗲𝘃𝗲𝗿, 𝘆𝗼𝘂 𝗵𝗮𝘃𝗲 𝘁𝗵𝗲 𝗺𝗲𝗮𝘀𝘂𝗿𝗲 𝗼𝗳 𝘀𝗽𝗶𝗿𝗶𝘁𝘂𝗮𝗹 𝗽𝗼𝘃𝗲𝗿𝘁𝘆 𝗿𝗲𝗾𝘂𝗶𝗿𝗲𝗱 𝗯𝘆 𝘁𝗵𝗲 𝗚𝗼𝗱 𝗼𝗳 𝘁𝗵𝗲 𝗕𝗶𝗯𝗹𝗲; 𝘆𝗼𝘂 𝘄𝗶𝗹𝗹 𝗲𝘃𝗲𝗻 𝗳𝗶𝗻𝗱 𝘀𝗮𝗹𝘃𝗮𝘁𝗶𝗼𝗻 𝗶𝗻 𝘁𝗵𝗲 𝗳𝗼𝗿𝗴𝗲𝗱 𝘁𝗲𝘅𝘁! 𝗜 𝗷𝘂𝘀𝘁 𝘄𝗮𝗻𝘁 𝘁𝗼 𝗲𝗺𝗽𝗵𝗮𝘀𝗶𝘇𝗲 𝘁𝗵𝗮𝘁 𝘁𝗵𝗶𝘀 𝗶𝘀 𝗻𝗼𝘁 𝗮 𝗽𝗿𝗶𝗻𝘁𝗶𝗻𝗴 𝗲𝗿𝗿𝗼𝗿. 𝗩𝗲𝗿𝘀𝗲 𝟭𝟱 𝗶𝘀 𝗳𝗮𝗹𝘀𝗶𝗳𝗶𝗲𝗱 𝗶𝗻 𝘁𝗵𝗲 𝘀𝗮𝗺𝗲 𝘄𝗮𝘆 𝗮𝘀 𝘃𝗲𝗿𝘀𝗲 𝟭𝟭. 𝗔𝗻𝗱 𝘄𝗶𝘁𝗵 𝘁𝗵𝗮𝘁, 𝗜 𝗰𝗮𝗻 𝗹𝗲𝗮𝘃𝗲 𝘁𝗵𝗶𝘀 𝗼𝗯𝗷𝗲𝗰𝘁𝗶𝗼𝗻𝗮𝗯𝗹𝗲 𝗯𝗶𝗯𝗹𝗶𝗰𝗮𝗹 𝗽𝗮𝘀𝘀𝗮𝗴𝗲. teapawt.net/i/status/2038976272693… Lol.