Sunday, July 31, 2016
at the Head
of My Bed
This story grapples with the same theme that I have been grappling for a long time—the devolution of humankind. While earlier blogs have centered on the deliberately mis-written history that has been forced on us by centralizing liberal ideologies, the following story will look for ways by way of which humankind may return to the Neanderthal man, who—for all their denial—is their ancestor.
by © Ludis Cuckold (2016)
Mirror Mirror at the Head of My Bed
By © Ludis Cuckold
A Fairy Tale Mistold
Most of us have heard of the story of Snowwhite and the Queen, who wanted to kill her, because the mirror told that it was Snowwhite, not she, who was the most beautiful of them all.
But the mirror who spoke to the Queen was not at the Head of Her bed as the title of this book has it, but in the foyer of the castle in the wood of King Eros who wished to have sex only with such women as he found attractive and who exited him.
When the Evil Queen heard what the mirror had to say, she panicked, ran back into her bedroom, jumped into her bed, and put her feet where her head should have been. In her haste, she did not notice that her morning coat had flipped to one side and that her behind lay bare.
It was not long before the mirror at the head of her bed spoke up: “It is not your behind that I want to see! I want to see your face.”
The Queen turned around, faced the mirror, and asked: “Am I really getting old?”
“Not if you make me faces,” answered the mirror at the head of Julieta's bed.
“What kind of face?”
“The most ugly and passionate you can think of,” said the mirror, “the kind you make for the King when he sits on your behind.”
“But that kind of face makes the king go nuts,” answered the Queen.
“And don’t you go nuts as well?” wondered the mirror.
“Indeed! But only for the one who does me. You only tell me,” replied the Queen.
“That may be so. But it is I who makes both of you nuts,” laughed the mirror and stuck out its tongue and drooled horribly.
This is where the fairy tale must be explained by another kind of story. In short, the fairy tale teller must put on the frock of a teacher and become a little anthropological.
Wednesday, July 27, 2016
A Happenstance Witness and The Holy Ghost:
By © Ludis Cuckold
9 A Palm’s Pet
While I have little idea of what most people (men or women) think a prostitute does with a man who comes visiting her, I believe that most of us think that she engages him in vaginal sex. This is clearly what Brigitte Bardot, who plays a hussy in her first film “And God Created Woman” (1956), offers the young man in the warehouse in the first few minutes of the movie.
But there may be another side to it, even if the media never tires of telling its audience a one sided story; to wit, a young and rebellious girl meets a pimp at a bus station, persuades her to come to his apartment, where he rapes her, then has her fall in love with him, and then gets her to lay any man he brings to her, and therewith makes a living off her. It is not long, before the girl (having contracted the Stockholm syndrome) goes and solicits strangers on the street on her own. Of course, we believe that the strangers the girl sleeps with all have vaginal sex with her. But then, we are not there to witness the act, unless the witness is none other than the pimp himself who is the voyeur, who sits in an adjacent room with a knife or pistol in his hand, and permits his hussy to do no more than ‘pull off’ the man in her palm.
Yet a third story may be that the girl has no pimp, but learns at an early age that men will give her candy or money if she has ‘sex’ with them. She quickly learns that ‘sex’ means that the man has an orgasm, whereafter he becomes like a scalped Samson and she Delila (Judges 16). The empowered Delila (rhymes with Lolita) goes into the world and solicits men to have sex with her on her own initiative. But she is clever, experienced, and skilled enough to ‘foreplay’ and pleasure the man until he goes off before his penis ever enters her vagina. Since the orgasms of men tend to be singular in nature, he is unlikely to detain the hussy for another try.
As for the hussy, well, there may come a time when she tires of giving men thingified fucks, and goes looking for a man to fall in love with. The sex with her lover is, however, of the kind we see in the movie with Brigitte Bardot. Wanting the man to stay with her, she gives him what he (like myself) has been taught to expect sex to be, and submits to him by taking the ‘missionary’ position—whether standing up, sitting, or lying down.
The tragedies brought on by the ‘missionary’ position are endless in their variations. Most of the emotional tragedies are borne by women because vaginal sex sooner or later gets them pregnant and they bear children, who carry the tragedy further into the world. One such second generation tragedienne was the famous French singer Edith Piaf, who was familiar with the lowlife of Paris, and likely died of the consequences of the experience.
My encounter with sex as a ‘pulling off’ experience occurred when I met Daisy (I write of the relationship at length in a number of earlier blogs) after she had borne her third child (possibly by her younger than she English-Latvian pimp) and came to me for help. Even as I had a suck of her mother’s milk, she endeavored to pull me off, and the experience caused me to see her with emotion and fall in love with her. But when, subsequently, I tried to persuade her to have a more permanent relationship, she not only refused, but introduced me to her ‘cousin’, a ruse which I refused to recognize for what it was—the ever so much younger cousin was none other than a lover and pimp in Latvia.
Only gradually and by writing a rather long series of confessionary blogs and thought pieces did it dawn on me that not only had I been ‘pulled off’, but ‘taken in’ as well. The final episode of my enlightenment happened after Daisy’s last visit.
When Daisy came to visit, she brought her youngest child with her, to (so I later surmised) prevent intimate contact between us, and to tell me that my time for starting a family was not only long past, but that I had sacrificed a ‘family’ to have my intellectual revenge—which is to doubt the history of our civilization as presented in current academic institutions—for naught. She informed me that she wished to be ‘free’, and that the Will in which I left my property to her would remove her and her children out of the entitlement class, which is why she had no wish to hold on to it.
For my part, I suspected that these statements were a consequence of a consultation with a third party—perhaps a prostitute friend, perhaps a second rate psychologist (Latvija has many such pseudo priests and priesteses), perhaps a fortune teller. Given that any such consultation—other than with one’s own self—brought our relationship a step closer to public exposure (other than revealed here through my blogs), I was shocked into perceiving that my interest in Daisy had become a grave danger to my inner fish. I was seized by fear that I would be discovered naked not only before God, but before Laughter. For that reason, I seconded Daisy’s wish to no longer have contact with me—unless of course I won the lottery and several million euros came my and her way, and we become dominants and had the last laugh—she no longer the submissive woman of the Story of O , and I all O as the o in God.
Saturday, July 23, 2016
A Happenstance Witness and The Holy Ghost:
By © Ludis Cuckold
8 Why Circumcision?
When I first heard of circumcision, it was associated with Jewish males, which is what prompted me to think of the scarring of penises as a way for Jewish men to identify themselves when at Roman public baths. When I began to read books of anthropology, I learned of its use among archaic tribes as an initiation of young boys into manhood.
Truth be said, none of the reasons for circumcision convinced me of its legitimacy. Only after I recently wrote a blog (The Sorrows of Young Werther) that argued that Latvijan women used to knit woolen mittens (the Liv women knit woolen socks) for their dowry, because these were used as a primitive birth-control device to ‘pull off’ a man before he got to demanding vaginal intercourse, did I begin to wonder whether my argument was quite right.
One thing that bothered me about my reasoning was that wool against naked skin is not a pleasant feeling, especially not when the skin may happen to be that of genetalia. I comforted myself by arguing that Latvijan damilies were not known to practice circumcision, and therefore the wool of a mitten never came in contact with anyone’s glans penis. Indeed, a mitten—depending on one’s social status—could come with an invertable linen or silk lining. Also, a mitten may be knit with both ends open and, thus, be like a muff, which, moreover, is a slang name for the vulva.
Be that as it may, a natural ‘muff’ is a man’s own foreskin, which protects the glans from abrasions. When the foreskin is removed and the glans is exposed and comes in harms way, it must forego sexual methods that may expose it to abrasions, and seek sexual contacts in ways it finds less threatening. With the foreskin removed, masturbation becomes unpleasant (I have heard from Jewish friends that they have used raw liver, butter, Vaseline, and soap to make pleasuring one’s self more pleasant.) However, the most interesting fact is that the removal of the foreskin encourages the glans to seek warmth of the vagina, rather than engage the clitoris with an external approach or be caressed by a palm.
Circumcision, thus, is a device that encourages the sexul act to be limited to vaginal sex, which increases the likelihood of pregnancy, increases the population of the tribe, and creates a civilization that thinks nothing over a holocaust of abortions. Since intercourse by 'missionary position' during pregnancy is not advisable, the circumcised male is forced to seek 'unfaithful' means of sexual satisfaction (possibly by engaging a prostitute), which—one would imagine—increases his sense of guilt over being born a sexual being.
Tuesday, July 19, 2016
A Happenstance Witness and The Holy Ghost:
By © Ludis Cuckold
6 Fantasy As History*
*The link fairly accurately reflects my own perspective. Still, the author of the link, links the problem of history on “a superior power”, with which perspective it is hard to disagree; except as to the nature of this power. While the link links history to Hegel, I link it to a coup d'etat against Original Christianity (see EC541), a late manifestation of which coup was the Westphalian Peace Treaty. I would place less blame on post Enlightenment secret societies, as on self-poisoning by post hypnotic suggestion of which the words that awaken have been forgotten, and whence the self-poisoning.
History was not always perceived in terms of a linear sequence that moved from a -1 to a hypothetical zero to an infinite point in the future. Before the advent of the concept of time as espoused by our ‘scientific*’ age, history was composed by and sung by poets, and limited itself to the time of a king and his dynasty.
*The pretention of science to objectivity is a fantasy of the Ego.
Because the rule of a king (and possibly queen) was seen as a self-sacrificial event (God as a projection of human imagination dies in the process of creating the world), he could do no wrong, even if his rule could end tragically (Oedipus). When a king died, his-her entire retinue died with him. We can see this in the reproductions of the painted Chinese terra cotta courts of Emperor Qin Shi Huang (note that the name ‘Huang’—just as the Spanish name of Huan—rings to Yuang or John or herder), which were discovered in recent times. In other words, in past times history was not necessarily viewed as an endless chain of ‘progressive’ events, but as a segment of a given lifetime to which the next period was not necessarily related. We may remember the phrase: “In my father’s house are many mansions.”* (John 14:2)
*When a period of history is seen as a mansion instead of a road without end, it makes sense that historians are poets, who celebrate their time and praise their kings. In our time, academic historians pretend to be apolitical and even ignorant of politics, but for these same reason invent false histories. To wit: a linear history is violent because it is unnatural.
The epics of Homer, the Illyad and Odysey, said to have been composed in the 8 century BC (I would project the epic much closer to our time, perhaps the 3rd century AD) describes a historical event that apparently was of great significance to the time and region. However, an Italian writer believes that these epic events do not take place in the region of the Bosphorus, the Black or Mediterranean seas, but in the Baltic.
What makes history so confusing is the aggressive ‘fake’ that no one notices—at least not for a time. While the fake is a virtue in basketball, when applied to history, it may result in a major catastrophe. We are living such a catastrophe today in the East vs West conflict that is being pressed (with plenty of fakes) by the United States of America, but was started a long time ago by its Viking predecesors.
The fake history was introduced by the West with a play of words that involved ‘naming’ something for what it is not. This happened when the West began to call the Vikings Mongols. The Viking invasion of the Black Sea region—via the numerous rivers that flowed into the Black and Caspian seas from the north and northwest—was renamed the Mongol invasion of Genghis Khan (John the King) from the barren steppes of the Far East and worse.
To this day the Mongol invasion is explained as search by the Mongolian people for more hospitable living space. This explanation ignores the likelihood that the invaders were Vikings, whose predecessors had been herders of wild animals from the Black Sea region who had practiced animal husbandry by driving a species of elk deer north during the summer months, and returning home (and sometimes—as the Finns and Yenniseyans prove—not returning) with the herds came winter time. Following the Storrega earthquake in the North Sea that created a tsunamis that flooded much of northwestern and northern Europe, the herders became trapped in the north, and could not find their way home. When they did return several centuries later, they had largely forgotten their origins, and, pressed by circumstances, had turned from gentle herders of an autocephalic society into hunters and thieves ruled by a violent king of thieves.