© Eso Antons Benjamins, a.k.a. Jaņdžs

NOT-VIOLENT TERROR
78 Climbing Mt. Citheron (XI)
Latvia, Latvian, John, Johns, endura, self-sacrifice,

The doctrine of “dualism”—as ascribed to the arch-Christian Cathars by the neo-Christian Catholics—has enjoyed a presence in public space as a seemingly unprovocative lie and, therefore, let be. All this thanks to the once and current adoption of the lie of the neo-Christian perspective on life. The Devil’s days—though he never was—have enjoyed a virtual existence for ages and have, thus, been presumed to be as good as certain to bring humankind to the “good life”.

Then came the infamous “9/11” event that woke the world up to the fact that World War Two had never really ended or, better, can never end given the presumptions of our civilization. Lo, we are an “advanced” nation. The “terrorist” attack was and remains a shock for the descendants of the Pilgrims, especially to the people of “the melting pot”. These heirs (including the descendants of Latvian refugees arriving in the U.S., Australia and Canada after one of the early phases of this war) awoke the next morning with a different permanent imaginary inside their heads. Our grandparents—those still alive—reminded us of their mind’s imaginaries during WW2. Now their grandchildren can understand it. They can now see the twin towers collapse in New York, Sadam Hussein insulted as he is hanged in a dungeon of Bhagdad (the story “1002” of the One Thousand and One Nights); imagine a wedding party blown up in Afghanistan by rockets fired from a drone flown by a morally under-educated soldier; and a full undressing and measuring of the length of one’s penis and cleft of venus by way of scanners at all airports. Such imaginary writhes before us as material for a new myth. The resonances of two and more waves meet and occultate into existence a new era.

The neo-Christian church was originated by and came to power by doing the will of neo-capitalist princes in all but the rhetoric of “holy writ”, which has remained for ever rhetoric. It was the secular warriors (most likely sometime in the time span of the 9th to 11th centuries) and their princes who put the neo-Christian church in power and keep it there as a matter of patriotism. The arch-Christians were disenfranchised of their belongings by the usurpers declaring that any “suicide” forfeited not only a hole in the ground in the church cemetery, but his and/or her descendants would be kept from inheriting any of the “suicide’s” property. Insurance companies deny to this day life insurance benefits to the heirs of suicides, even if one has lived decades after subscribing to it but dies as a self-sacrifice. Though some changes have taken place, the onus remains on the “suicide”, who after his or her decision—be it by way of endura or with the help of morphine—become felons.

Though doctor assisted “suicide” is legalized in a number of countries these days, one is hard pressed to find a neo-Christian person who will agree to equate “suicide” with a Christian death of self-sacrifice which is never transubstantiated. After all, the crusade against the Cathars in Lanquedoc and the Children of Johns (Jāņu bērni) in Jersika (now part of Latvia) was to repress the existence of a people who believed that their individual rights included the right to do or not to do with themselves at their time of death as they wished.

Someone is likely to raise the question of terrorism at this point. Does not the argument for self-sacrifice also justify self-sacrifice as an act of terrorism? What about those who wrap around their waists a bandolier of explosives and detonate it on their body in a crowded marketplace? May one not perform two acts at the same time, yet let the act of terrorism become justified by way of giving priority to the part that is (made out to be) self-sacrificial?

The description of terror for the victims is a simple matter: they are aware of it. They carry within themselves an imaginary in their subjective mind of how it will be while they wait to die from the wounds they received in a violent blast; of the boy who for days after the earth shakes refuses to eat; it is no different than post-combat stress. Nevertheless, the question of what is terror is a complicated one for people far away, and those out of touch for never having experienced it. It is from the latter environment that there arise people who  have no problem simplifying terror to bite size. “Terror mean[s] killing and robbery and coercion by people who do not have state authority and go beyond national borders.” This is the description of terror in its Pop version as brought to us by the former president of the United States BillClinton. In any event, a more realistic imaginary communicates a state of creeping dread, but a dread not caused by a wolf behind yonder tree, but of us for want of understanding of the significance of self-sacrifice.

This is one of the reasons why I have dwelt throughout these blogs on the need to pay attention—for some a quaint idea—to return Jesus to Earth and make him and his likes become renamed John again. I am speaking of a psychological attitude inspired by a new charisma. If the descendants of the proto-Latvians of the Kingdom of Jersika (d. 1209) do not resemble their forebears in attitude to and outlook of life, nevertheless as their descendants, they may see the wisdom of renewing the Children of Johns community as a second try at creating an updated post-Jersika prototype of a Latvian.

Such a new beginning out of the old is in order for the sake of survival of proto-Latvians in a post-ethno age. After twenty years of a government that has utterly failed to rejuvenate the community spirit in Latvia (having destroyed it by letting a partidocratic zionationalism override the rebuilding Latvia for future ages) and burdened its people with a debt they are unlikely to be able to pay off ever, the situation demands that the present government is replaced with a government that has not only a perceptive vision of tomorrow’s material world, but the self-sacrificial spirit that will create the charisma without which no effort can succeed.

Given that the present government and the majority of its ‘business’ offshoots are cynical enough to expect the public to vote for it on October 2, 2010, it is the suggestion of this Child of Johns that the people come together in solidarity and not cast a vote. Moreover, not until the day that parliamentary democracy in Latvia is revoked, a new Constitution written, a referendum held, and an election of candidates for government (from party representative to the president) makes the candidates responsible to the people directly, the “populist moment” will outwait the government—under an EU supervised temporary government—for the sake of a Latvia legitimated by the people of Latvia. If the people fail to take this opportunity in October, the next winter will bring more “snow” than this one.

In a country of 2.3 million people total and the voting public a third of that number, a “not-vote” has the potential of waging a credible campaign against the rule of a partidocratic zionationalist government and win.

Asterisk & Notes of Interest:
On the theme of “more-equal-than-others” George Orwell's Animal Farm.
A recommended read: “The Theory and Practice of Oligarchical Collectivism” by Emmanuel Goldstein (A book within a book from George Orwell's "1984"). 
Of great interest to me is this and like articles. It presents some of my reasons for supporting the growing 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/