© Eso Antons Benjamins, a.k.a. Jaņdžs

NOT-VIOLENT TERROR
69 Climbing Mt. Citheron (II)

There is only one thing that is sufficiently inspired to bond a dysfunctional and dying old community that wants to yet live and see a better day. And there is only one thing that will bond a community that wants to rise. It is death. I am thinking of death as a willful occasion for self-sacrifice to create and/or maintain a community. I said so in the previous blog, and I repeat it here.

I propose that in order to survive as a community that will outlast a government that cultivates corruption as part of its root system, Latvians (and every people) need to discover some means to counter this regressive phenomenon. One means is through the application of a not-violent terror or, if you will, a way of death that will serve the will to live as it is given not only by Nature, but by the Nature of a psyche that has the power to will itself into being as a community. The alternative, as always, is death in bed.

A community cannot survive for long on the credits it imagines it has earned from a society that for some time has been dumbed down by capitalist interests. Such a dumbing down is often not admitted to by the first generation experiencing it, which is why a community may survive long enough for the next generation to grow up in complete unawareness of the facts. Sadly, the Latvian community’s seed pod has been so infiltrated by individualist rot and divisiveness (Latvians observe this divisiveness in themselves as “a manifestation of materialistic jealousy among outselves”) that it no longer knows that individuation and not individualization is what makes a community possible. Why is individuation preferable to individualism? Well, for one, it enables one to listen to all the intrusive advertising with a critical ear and know that behind it stands not a presumably infallible God, but a God whose Word was, is, and will remain unsubstantiated.

Unfortunately, Latvians today are bound to a string of Gods. There is the God of Ostentatious Cars; the God of Hunters and Hunters’ Orgies in Finnish style saunas; the God of Illegal Fishermen; the God of Chainsaws which buzz down trees. The next to last God is called Money. Money is bound, in turn, to the last of the Gods, God. What this last God looks like no one knows. Some say that for $10,000 anyone can call him, and God will turn the video on himself. However, the poor do not have such money, and the wealthy are not telling. When this writer went to search the internet, the rumored price was close to $100,000 per minute of looking. I decided to save up another $100,000, because the ads claim that for just $200,000 a seat, in a few years all that have such a sum can visit outer space in “SpaceShipTwo” rocket, made by a company named Virgin Galactica, which is owned by Richard Branson the Perpetual Youth. I imagine that for the money, Branson will also introduce us to God, who will come dressed in light reflecting armor made of a thousand fractured mirrors and issue some profound question such as “How now brown cow?”

The reader may not find my jokes funny, but anyway one looks at it, it tells of one of the reasons why today there are so many Latvians who are into individualism, and why the individualist’s secret (they will deny it) dream job is to be a politician. It is the perception that counts and, of course, the power to cause lies to levitate long enough to be forgot they are lies. If the population is dumbed down by an education system that makes no attempt to teach history, it helps put most lies in the past tense and have it serve as a long-term tool of social control. When the lie is discovered—and the day is sure to come—the pyramid of power collapses and we all die under the falling rubble.

Such a day of reckoning is facing most of the world today. On the world stage, it is revealed by the crumbling American dollar. Absent life and death controls and given over to manipulations of private financiers, the dollar has been the beneficiary of a virgin birth ever since the creation of the Federal Banking system. Nevertheless, suddenly, we discover that virgin birth has been nothing more than a charade, an act by government printing machines. True, the system still levitates, but then again, I have heard tell of the woodcutter who saw the tree falling straight toward him, and was so amazed it should happen that he never moved.

The Big Problem for Latvians is money as well. While money was to be had, it did not matter that the people, demoralized by several centuries of social instability and repressions of various sorts, no longer knew who they were. Naked life or what the Greeks called Zoe, and having a language were all that was thought to be necessary to form a government. For its part, the government maintains various old myths, the favorite being that of BearJawBreaker (Lahchplehsis), who, we are told, is a true Latvian. Having replaced the old community totem, Jahnis (John) with BearJawBreaker (the figure of Samson in Luther’s Illustrated Bible) over a hundred years ago, Latvians lost their sense of having had a past marked by their own traditions of the sacred. God, once a signifier signifying All or Allness, became filled with blood-red jelly, which was so real that it was removed to a place somewhere beyond the skies where it has been bleaching into pink ever since. The Holy days or Johns Days, culminating on Midsummer Eve or Johns Eve, became a ‘Family Day’ for some, but a day to get drunk for most young men. The songs of Johns or ‘Lihgo’, which once served to project the individuated skills of the participating singers (one was the leader, another the quick wit, yet others the sopranos and tenors, etc.) were forgotten. The people stood naked, so to speak, while the moneyed among them started going to ‘concerts’. Then, suddenly, Boom! yesterday, today, and tomorrow no more money; people leaving in droves for Ireland, England, wherever; suicides and alcoholism again on the increase. Who in such a ‘time of troubles’ has time to remember the Kingdom of Jersika of 1209 with its proto-Latvian inhabitants, most of who probably knew themselves as “Johns Children”, who visited and were visited by the Cathars of Languedoc, France, and who round about that time were chased into the swamps? Came 1209, the Pope put an end to the Jersika (Jerusalem) and the Cathars of Languedoc. Today the overwhelming feeling pervading Latvia is that of lost identity, even of the little that was believed to belong to ‘native’ traditions until about a century ago. [No, I am not speaking of ‘kultur’, which came with the 20th century.]

One often hears the phrase that when attacked, the best form of defense is a counter-attack. Perhaps the first thing that Latvians ought to remember is that they do not need to be cowering when it comes to saving their community—either in foreign chanceries or with regard to their own politicians. This is not to say that Latvians need war, nor could Latvians win a war as war is conventionally defined. Nonetheless, the community needs a war, or, to twist Clausewitz’s famous phrase that “war is diplomacy by other means”, the community needs to resist the annihilation it is facing by more effective means than the ludicrous positivism Latvian politicians campaign on in a nation they have stolen. The loaning of a people’s sovereignty to the corrupt and implicitly violent ones by politicians for the purpose of having a well paid job raises a nauseous stench. Latvia is not the only place this is happening. This is why the cardboard president of another country bows his head before the Nobel Peace Prize. This is why the sermon by the President of Latvia for Latvians: “Do not be afraid of the birth of Jesus” (24-12-2009). Still, the sponsorship, the exiling of John to welcome Jesus, does not fit well with the Latvian people’s historical character, which has little to do with the ruling partidocratic ‘kultur’ occupying the chairs in Saeima and Cabinet Ministers’ room.

Surprise of humiliating surprises! The Latvian peoples historical character is to be sought in the colloquial endearing word [Ieviņa for Ieva (Eva), Jahnihtis for Jahnis (John), for example], and the Latvians are grateful that every minority in their country originates in a language that knows and uses it.

The question of how to deal with the theft of their sovereignty and meager material resources is a question of survival for all cultural entities that have found domicile in Latvia. This is why Latvia needs a domestic and foreign policy all its own. However, alas! Latvians also know that their Foreign Ministry officials will not find the endearing word worthy of foreign policy. They know that the endearing word cannot be found in either today’s public media or among the documents of a government that neither speaks, writes or knows of such words. However, they know that for the lack of knowing it, we are having today’s revelations.


Asterisk & Notes of Interest:

On material deprivation in Latvia.
On the theme of “more-equal-than-others”, re: Animal Farm.  
Of great interest to me this and like articles. It presents some of my reasons for supporting the cultivation of Johns Grass in Latvia.

These blogs tend to be a continuum of an idea or thought, which is why—if you are interested in what you read—you are encouraged to consider reading the previous blog and the blog hereafter.

Partial entries of my blogs may be found at LatviansOnline  + Forum Home + Open Forum –ONLATVIANPOPULISM vs LATVIJASLABEJIE. If you copy this blog for your files, or copy to forward, or otherwise mention its content, please credit the author and http://esoschroniclnes.blogspot.com/