4. As for the push initiating impetuous development of community (ethnos), of course, without internal readiness any external influence, for example, some non-fatal radiation, can remain just unnoticed, or the life of community, having suddenly agitated by war or an earthquake, for some time, again will enter the former course, that is, external impacts or influences in themselves can at best accelerate or slow the movement of the community forward, but this movement is possible only if they interact with some inner essence of the person (his communities) , however they cannot replace this essence, that finds its external expression, for example, in lack of the corresponding reaction of community, if this essence has no adequate readiness, more precisely, fullness.

So, for example, all efforts of Léonard da Vinci to implement own inventions, among which there was even a helicopter, remained unnoticed by the community, unlike his pictures.

We need only to find this initial essence of the person, which he transmits to own communities, and which influences to a certain extent on all happening to him including on his development, and on development of his communities.

3. The driving force of the development of society.

Of course, Gumilev's the energetical passionarity has nothing to do with the reason for the development of human communities, because we all know perfectly well that our life is led by nothing else like our own consciousness, which certainly present in every person, and – not by an incomprehensible energy-passionarity or the unconscious will of Schopenhauer.

The problem, however, is to understand what consciousness really is, and how it changes itself and changes the entire world motion. In other words, it is necessary to understand what in consciousness is directly the driving force of development, and what is the primary source of development, and, in general, – the primary source of the indispensable activity of any living being.

We note first of all that to give such definition is not easy, as the root essences that constitute the driving force of the development of human societies at any stage, put on itself different masks, which are taken for the initial causes of the development because of the limitation of the human mind and at the same time – its self-conceit.

However, we will look that we know of consciousness under own point of view.

First we will try to find and define the driving force of the development of society, since the source of development is common to man and other living beings and it should be designated as a source of activity, which, in fact, distinguishes living beings from inanimate matter.

Idealists and materialists quite clearly note the basis of being – matter and consciousness, distributing them, nevertheless, in the hierarchy of beingness oppositely.

Be that as it may, all living beings are different from other objects of being by the presence of consciousness in them, which, in fact, makes them alive. This means that, unlike inanimate objects, they acquire new properties that allow them to replicate themselves through reproduction thanks the genetic code available in them; to be merged with the environment through metabolism; thanks to mutations, to be distributed on different types of living organisms, and, at the same time, with greater or less success, to be modified in accordance with changes in the environment, in particular, to become more complex, etc.

However, these beings in the form of flora and fauna have no subjectness. They manifest themselves in the environment only in the form of dynamic components of the environment that do not conscious themselves, although and act to give development to this environment, but act instinctively-reflexively, i.e. their consciousness is limited consumption of sensations, and it does not go beyond the environment, and the development itself is very slow in comparison with conscious actions. Therefore, such initial type of consciousness can be qualified as the lowest consciousness, the only inherent to all living beings, except for the person who has some kind of complement to it.