Thursday, August 22, 2013

Eso’s Chronicles 207/ 7
Soylent Death (7)
© Eso A.B.

With the arrival of the laboratory grown hamburger tasting of human flesh (if you wish to order such a flavor), the culture of the soylent urbanite is coming to an end. Curiously, no one could have guessed that it is precisely with canibalism introduced by a laboratory that the urban culture will signal its doom. There can be little doubt, that the human flavored hamburger ever so subtly (and grossly) signals the beginning of an age of famine. In other words Nature that bore humankind is no longer sufficient to sustain humankind. That is why there are monsanto seeds, laboratory raised meat, and swimming pool raised tilapia replacing salmon and tunafish.

Though heretofore urbanism has held firm control over the dreams and imagination of humankind (the Dream Time of modern aborigines) as if it still lived in a far away forest and countryside, it has now given the subsistence farmers and shantytown dwellers the advantage. Unlike urban dwellers, the latter are still able to raise their own chickens or, if you will, pigeons. Only upper-class urbanites have something that can compete with such advantages: they will soon be dechlorinating their swimming pools and raising in them a fish called tilapia. The only problem is that: other nutritional content aside, the heart disease potential (of long-chain omega-6 fatty acids) in hamburger and pork bacon is lower than the average serving of farmed tilapia. This shortcoming may, however, be forgiven the prolific fish, because at least its client will be able to die on a full stomach.

When President Obama [America’s peek-a-boo or (take your pick) luri-luri-loo President] takes a train ride with his family, he will not have to draw the curtains across the wagon windows like Stalin did when his armored train chugged Tsaritsyn (now Stalingrad) during the famine. Incidentally, Stalin deliberately caused the famine (in the 1920s) while trying to proto-urbanize the ‘backward’ white country folk by forcing them into collective farms known as kolkhoz and sovkhoz. The confused folk fought this neo-Christian raised self-created Orthodox priest by rushing up the embankment to his train to beg for food and dying of a ‘weak heart’ and malnutrition even as they were climbing the embankment of the railroad line. Today the descendants of the same people may want to climb aboard the train to get out of Washington and find a free spot in the mountains of West Virginia.

When post-capitalism comes to the consumers of death (most of the surviving human population), it will find, as it usually does, a way to make a profit. However, perhaps the one who makes the profit may not be a private entrepreneur, but a small country trying to survive, and the ‘profits of death’ may be invested, both, in survival and instituting a renewed way of life in the wood and countryside.

This is not to say that the post-post-modern age is about to cease, though it is about to radically change from what futurologists some twenty years ago predicted, and what propagandist still predict will be a ‘makeover’ This is, because, for one, those who follow American economic developments predict an end to traditional full-time employment , which is one reason to think that future futurologists will, contrary to assertions of the car industry, tell us that there may soon be a rush to breed horses to replace abandoned cars, which may replace traditional wood coffins in the cemetery. With end to full-time employment, urban life itself may only survive as islands in a a sea of a subsistence economies. What are now believed to be illegal drugs may then make some countries rich, as desperate people, seeking to escape difficult ways of dying will seek medicines that will end life quickly and painlessly. Surely such drugs will be taken before the government (if it will still exist) comes to arrest them. Traditional memorial stones and other markers may be replaced by newly planted trees, and a forest may come to stand for a city no more.

When people have to suffer life as a nightmare, they soon begin to dream of a land that has overcome the nightmare. This is the ‘Dream Time’ of the future Interestingly, the Dream Time of the past had a ruler who was seldom if ever seen.  The Dream King was the fairest King who ever was or will be: He never issued unjust orders. The Dream King made only just decisions. If for any reason his decisions hurt someone, the Just King paid for it with his life either at the end of his rule or his life. Though the King’s death could not undo the pain suffered from an injustice, it greatly diminished the anger that arose as a consequence.

One of the Kings of ‘Dream Time’ was King Arthur. Sir Gawain or Yawein (Jein-Jean-John) represented his executive power, i.e., he was his executioner. One well known story about the role of King Arthur is that of “Sir Gawain and the Green Knight” .

One way to unravel the puzzle of the story is to imagine the Green Knight as the forest. In former days, trees were believed to be spirits of ancestors and were, therefore, holy. When Gawain beheads the Green Knight at the Yule Festival, he is actually is guilty of cutting down a Yule tree or trees. The wood revenges itself on Gawain by giving him three gifts of the wood: a deer (meat and pelt), a boar (meat and leather), and a fox (a pelt). The wife of the Green Knight is actually a frog from a fairy tale we all should know well, except instead of a prince, the frog here is a princes, bewitched by the old witch, behind who hides the Sun Goddess, the Creatrix. In Swedish and Latvian the old witch is known as ‘Ragana’, i.e., a woman of wisdom, i.e., Ra=Sun/gana=herder=Yana.

When Gawain (instead of King Arthur) offers (substitutes) his head to the Green Knight, he receives only a symbolic nick or scar on his neck. In this way the wood lets him know that as long as it is left to be large enough to house the gifts given, the forest will revenge itself ‘kindly’ though the potential of decapitation will always remain.

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