EC 508

Upon Whom the Ends

of the Ages Have Come…

^{A fantasy for an apocalypse}

© Ludis Cuckold (2015)

17 Daisy in England

No sooner had Daisy arrived in England and worked there for several weeks at a ‘chicken factory’ (actually a chicken slaughter house where the chickens due to the hormones and chemicals added to their diets sometimes came—I was told by those who work there—both featherless and the size of turkeys), when she met a Latvijan ne'er-do-well younger than herself with aching balls, who exchanged his need of a lay for her need of love.

Having escaped from Latvija, where from the time of her birth she had received little love and had been thingified even by her mother, it is no surprise that Daisy fell in love with the first man who showed an interest in her. It was to the young stud’s advantage that he had lived in England for a decade and was able to navigate England with relative assurance. The ne’er-do-well played his advantage with skill.

Stud was smart enough to realize how lucky he was to meet a needy and eroticized young ‘thing’*. He soon persuaded Daisy to leave her job, and go with him on a sight-seeing trip through the English countryside. According one of Daisy’s friends who met him, Stud had little to recommend him. But Daisy, anxious to be swept off her feet, surrendered to his advances, and was emotionally deprived enough to interpreted the affair as ‘love’. Her naïve belief enabled Daisy to trust her emotions, even as Stud’s actions proved that she was little more than meat to him.

*In our time, Eros has become identified exclusively with sex, which perception accompanies the community in its breakdown phase and results in ‘the act of love’ being turned into porn. Pornography is an expression of the brainwashing process that accompanies human kind in its materialist descent to the underground hamburger factory, where hamburger becomes a symbol for sexual activity. All hail the M! of McDonald’s! To achieve this perverse happenstance is the purpose of ‘human rights’ doctrine, which a narcisist mindset then paradolizes into ‘individual rights’. At this point of ‘advanced’ Western civilization, the post-Victorian sexual revolution, having exhausted itself by means of oral sex* in the heterosexual realm, transmogrifies itself into a homosexual ‘rainbow’ revolution in cities.

*Oral sex—surely a cheap and transparent substitute in Newspeak for an extreme form of intimacy called cannibalism. This is not to deny the materialist created spiritual vacuum and need on behalf of which it speaks.

It was summer (2009), when I heard the story of Daisy’s ‘honeymoon’.

According to the rumor mill, the mating dance was happening while sleeping under branches of trees and on park benches. I was disconcerted.

Because when visiting London, I had walked through Kensington Gardens and Hyde Park a number of times, and these parks were my only association with English parks, I could not imagine such places as a place to make love.  Worse, my concern over Daisy and the turn her life had taken made my imagination empathize with her in a way that made me uncomfortable. The circumstances caused me become an involuntary voyeur and imagine passionate couplings and exchanges of meaningless words of love from the ne'er-do-well, even as I was sure that Daisy meant—down to the deepest crevice of her heart—every word of love she professed.

Moreover, my voyeurism did not disappear as quickly as it ought to have disappeared.  This is to say, believing the rumor and angered by the banality of the affair, I, nevertheless, envied Stud. Isolated (as well as exposed) in my role of an ‘expat’, there were occasions when I recalled Daisy, by reaching for the mitten and the sock. The result was a free floating image, a ‘thing’ that is less substantial than an image in a mirror. With the process of aging no more pleasant than described by Plato (…”When the passions have relaxed their hold, and one has escaped from not only one master, but many….”), I found myself a fly stuck to fly paper and was embarrassed to have to listen to my last dream end caught up in its own desperate buzz.

Fortunately, Plato is not completely wrong, because with age the mind has a tendency to seek relief in soberness and begins to see things for what they are. After resorting to self-discipline by way of abstinence and denial of self-gratification, I came to understand whence the angels who come to comfort monks in the desert. A pretended ‘normal’ recaptured the day—for who would not wish to meet that same angel again in the beyond and be brought to life again if only in dream?

In a way, this enabled me to make a quantum jump from the present to a time of indifference and forgetfulness. When some years later while making conversation, instead of asking Daisy about the details of her life in England, I asked whether she had ever heard of Oliver Cromwell (1599-1658), she was not shy to say that she had not.

My question was prompted by my concerns about events in the Middle East (where the U.S. and Zionist government of Israel—having come to believe their own lies—were spreading chaos to balkanize the region even further) and a desire to know whether Daisy’s ‘foreign travels’ had had an educational effect.

I became interested in Cromwellian politics for its misreading of history—just as the cause of the Russian Revolution was at a later date a misreading of history by Lenin and Stalin. As I perceived it, Cromwell’s Parliamentarian proto-Marxists were waging war on behalf of factory workers, not Robin Hood and his crew of merry men of the wood. For Cromwell the Moby Dick of his quest was some Mad Ahab on a ship named Pequod with a crew manned by men named Ishmaels. Cromwell himself was but an early example of a confused ‘mad Englishman’ that Noel Coward had in mind when he sang: “Mad Dogs & Englishmen… in the midday sun.” In short, by Cromwell’s time, the Humpty Dumpty of history in the East had fallen of the wall and could no longer be put back together again by either the East or the West.

As a consequence, Cromwell is famous (and not so famous) for a number of daring projections and misprojections concerning the future.

For one, Cromwell is known as a radical Puritan. As such, he opposed Catholicism, and drove it from England. He had much in common with Christian movements which expected the coming of the Eschaton or the Last Days. He readmitted into England the Jews (1656), because he expected their eventual conversion to Christianity. Needless to say, the latter was a consequence of the Catholics transporting the East to the West. As a consequence, neither the Jews, the Balts, or the Slavs counted for much. Of the three, the Balts have been barely heard of—often enough deaf even to themselves.

By readmitting the Jews into England, Cromwell set the stage for events that were to come more than two hundred years later, when the founder of Jewish Zionism, Theodore Herzl, began to agitate for a new homeland for the Jews. There were many reasons for advancing the idea, the primary one most likely being the advanced stage of Western colonialism in the 19^th century. If the Great Powers could occupy foreign lands to extract from them economic wealth, why not a homeless people find a new homeland in the same manner?

Herzl did not propose to establish a ‘new’ Israel in Palestine as so many historians allege, but initially suggested Uganda or perhaps Argentina. Palestine proposed itself when it became apparent that Mideastern energy supplies would be vital for the West, and that it could use a client state in that area to speak for its interests. Because Herzl had many contacts among Western intellectuals and British politicians, he soon understood which way the winds of the future were going to blow, which is why he created the Jewish Agency, which began to invest in land and real estate in Palestine and established Jewish colonies where none had ever been before.

Thus, began a complicated and bloody effort to establish an island of Western Expansionist Capitalism using the offices of a people who had once been part of an Eastern Autocephalic Continuum. As a result of a chaotic series of false flag events—today that Continuum sides with the Capitalist order.

What makes the confusion interesting is that by some unknown force the conflicts informing our day align themselves not all that differently from the way they aligned at the time of the Viking invasions and the resistance that rose in opposition. The resistance created itself out of a sense of parousia not of one millennium, but of thousands of millenniums, and involves the very nature of Homo sapiens as created by whoever the Creator may be.

It is for this reason why Eastern Christianity formulated the battle as an Eschaton that involves the entire human species. It is for the same reasons why Western Christianity has proposed that it was created by God through an Amendment to Creation known as the Taxation Amendment, thereby placing Homo sapiens into the hands not of Nature, but of an oligarchy of governments. It is for reasons of the failure of the latter that the American country singer Johnny Cash sang—The Man Comes Around.

Today Zionism (read subhead ‘What is Zionism?’) has come to stand for a high order of political cynicism, with its next phase being carried out at this very time in Eastern Europe, especially in the Baltic countries*.

*Estonia, Latvija, Lithuania, Poland, and Ukraine all play to the US/NATO fiddle without nary a perception that their mutual interests in joining the Baltic and Black seas into one economic zone are being sabotaged by the purveyors of a pseudo history. It may be a sign of good things to come that the Polish and German differences may, in due course, bring the Polish-Ukrainian zionists to replace their roles as proxies for the West into foreign policy roles of their own.

At the beginning of the politically engineered rise of secularism (following the Westphalian Peace Treaty), the people of the Commons (as noted in the previous section) were illiterate. There was no framework in the mind of common man and woman that included history, let alone history with a geographic component, except what they heard through the Holy Word. For many of the Commons time was still told by naming kingly dynasties, a false flag geography centered them on neo-Christian Jerusalem, and belief was based on a screed likely written in the Carolingian era that made ‘East’ read ‘West’.

In that same context, the word ‘Roman’ does not originate in a city or empire on the European peninsula known as Italy, but derives from ‘Romania’ (the name, as I have been suggesting, of a country meaning ‘nest’ or ‘heart land’*), which was a large area of land once part of Byzantium.

*The name for Ukraine may well derive from Romania. While today it is accepted that the name stands for ‘borderland’, the question remains: borderland to what geographical entity? As Russia was not yet in existence, it may be that the Ukraine was borderland to Romania.

The name ‘Rom’ likely originates in the word ‘nest’, which is closely tied to the Latvijan word for the core of the wheel, ‘rumba’ (English ‘round’ and ‘room’; German ‘rund’, Latvian ‘runcis’—the latter a Tom cat making his rounds to his lady friends in spring), the core of the wheel, which holds ‘olas’ (eggs=bearings), which ‘roll’ or ‘roam’ with the turn of the wheel.

Though some may find my derivation curious, it is no more so than the arguments expended by western historians. In former times, when one ‘roamed’, one went visiting nests or ‘Romas’ in the wood (quite a few farm households in Latvia are still called “Roma”) and countryside.

The people of proto-Livonia (later to become Estonia and Latvija) had all been reindeer herders, who when their freedom to roam was denied by the princes and boyars, established themselves residences in the wood, which they created by slash and burn methods.

Latvijans called these clearings in the wood ‘sokles’, whence the word ‘soka’, meaning ‘success’. The farmstead where I spent my time during most of WW2 was called “Soklēni”, meaning: a household growing slowly, but moving on. A ‘sokle’ held a log house and a vegetable garden. In the garden grew a wild cherry or apple tree. The latter grew small sour cherries or apples, which were dried and eaten for their vitamins in the harsh winters of the region.

Beginning about the fifteenth century the gardens of sokles began to cultivate potatoes, which fruit of the roots came from then newly discovered South America—whence these were shipped to Livonia via Amsterdam or Hamburg. This is how the Latvijan word for bread came to be called ‘maize’, clearly a derivative of maze (corn), now called kukuruza (cukur/sugar+uza/oats).

When a boy, I was fascinated to see that farm workers, many of who came from Poland, made and ate potato pancakes almost every day, while our Latvijan household made them seldom. The difference in diet was due to the Latvijans farmers having switched their diet to winter wheat in the intervening four or five hundred years.

After Daisy discovered that she was pregnant, a sense of reality repossessed her. Having suffered an abortion in Latvija in earlier years in order to avoid bearing her stepfather three children, she was against aborting a child of her own responsibility. As a result of the plight of the child in her womb, she was reminded of and became deeply concerned about the two children she had left behind in Latvija.

Daisy went to seek help among her Latvijan friends, Inta, her mother, their boyfriends, and children, the same who had invited her to come to England, the same who I had befriended some years earlier.