EC 501
Upon Whom the Ends
of the Ages Have Come…
a fantasy for an apocalypse
© Ludis Cuckold
(2015)
10 The Virtual
Sweat of Harvard
During the last decade of
the second millennium, all factory farms in the former Soviet Union (a kolkhoz
being a farm operated as much as possible according to the methods of a
factory), were going bankrupt, and were being liquidated by applying the shock
economic policies of the West*. Consequently, with the exception of a few, most
kolkhozes, which had been the bread and butter for the majority of the
population were being liquidated or were about to be liquidated.
*Shock
economic policy was a policy of economic violence advocated by the Harvard
School of Business on behalf of the U.S. government for ‘free’ and ‘liberated’
Eastern Europe after the fall of the Soviet Union on the cusp of the last
decade of the 20th century. This disingenuous policy was pioneered
by a disingenuously violent economics professor
who now claims that there was no other way for him to be ‘successful’. Be that
as it may, the policy abandoned the people of Russia and Eastern European
countries to confusion and such devices as it engenders, which exposed them to
fear and despair, that brought about increased alcoholism among men and women,
a huge number of suicides (mostly among men), a humongous increase in
prostitution lasting to this day, abandoned children, rampant demoralization
(thievery among the more prominent phenomena), increased domestic violence,
loss of economic assets to foreign ‘investments’ (which includes farm land and
forests), and flight of the most young and energetic part of the citizenry to
Western countries among some of the more notable consequences. Latvia lost
roughly 25% of its population due to ‘economic’ flight (about 6-700,000 out of
2.6 million), though its endemically corrupt ‘democratic’ government refuses to
admit it. ‘Shock’ economic policies continue to be applied by Western Europe by
way of greatly reduced farm subsidies to Eastern Europe (compared to farmers of
Western Europe proper), while at the same time making Western regime subsidized
public housing that encourages growth of war supporting city populations nigh
invisible. Little or no resistance to this gradual destruction of a nation and
its people is offered by any of the organized institutions of the country being
destroyed, among which the Christian Church (dominated by Catholic theology, re
Catholicism, Lutheranism, et al) is among the most lethargic*.
*The
lethargy of secularized Christianity in the post-Westphalia Peace (1648) era is
co-partner in the dismantling of Latvia as a Commons. While the forebears of
the author stem from a branch of 18th century Christians known as
Herrnhuters (Moravian Church) who today are lambasted (under the breath) as
dualists, Manicheans, and heretics,
it is undeniable that without them there would neither be an Estonia or
Latvija. The compromises of the Lutheran church against belief in God in the
post-Westphallia Peace period (in effect a period dedicated to the elimination
of Christianity as it was understood by those who still held to an allegiance
to the natural environment—the Cathars, Lollards, the Diggers. Hussites, the
Moravian Brotherhood, Herrnhuters, etc.) are among the more shameful chapters
of the ‘reform’ movement that emerged out of the corrupt practices by the
Catholic clergy. Though due to the vicissitudes of history the author was
baptized as a Lutheran, he feels no spiritual relatedness to the failures of the
Lutheran Church to live up to its once touted potential to oppose a rampant
secularist ‘freedom’ movement advocated by a Rome moved from the East to the
West. One wonders, whether the day may not come when Latvijans. Estonians, and
other Europan communities of what remains of their Commons advocate the
nullification of the Westphalian Peace Treaty in favor of a renewal of
‘religious wars’. Or, failing to do that, chose to join Islam in battle against
the Great Satan.
In an autocephalic
wood-and-garden economy (which provides with a living but a family and hangers
on, the latter which include its old, economically less fortunate family
members, and such as otherwise may be homeless) a fascist* ruling class cannot
come to power and rule over the people or succeed in encouraging them to favor a fascist
orientation. This is because in the wood there are no calls for a ‘salvation
economy’, as we hear coming from Greece today** and were heard coming from
Germany after WW1 & 2. ‘A salvation economy’ has but two ways to go: the
way of fascism (the preferred social order of a city led polity that turns
socialism into nazism), or back to nature and the wood where shortages may be
many, but where there is no 1% of billionaires to put words in your mouth; and
where poverty is unheard of, and economic equality is the norm.
*Fascist—simply
put, fascism is the exploitation of the environment (of nature and homo sapiens) for the benefit of a
self-enclosed group of homo sapiens, be it Hitler’s infamous Germany, the U.S.
secularist Empire, the deputies of the EU parliament, or the Latvian Saeima.
**The
former Finance Minister of Greece, Yanis Varoufakis, has recently called for a
return of Greece to a ‘growth’ economy. Such a ‘growth’ economy, though
desirable from the point of view of virtual reason that comes home grown of a
virtual society, is clearly no longer possible for an economy that faces thirty
or more years of debt servicing. While Varoufakis may see ‘growth’ as
salvation, salvation will come to Greece only if it returns the land to the
trees and gardens that used to cover the land before the city dwellers turned
Greece into a ‘democracy’ of which the corner stone is not a stone in the
field, but of short-term poured concrete. True, it is up to the Greeks (and Latvijans)
to figure out for themselves how best to return to an autocephalic community.
That is no easy task or quickly arrived at perception in a civilization
composed of greedy individualists.
A salvation economy has
little in common with the economies of capitalist and city overrun nations. The
unsustainability of a ‘growth’ economy, favored by citified and moribund nation
states, imagines that centralized hegemons offer better survival for a society
living off the laurels of a failed Industrial revolution. Unfortunately, the
latter continues to speak from a perspective of virtual reason in full bloom
and half-way to the moon, yet does not perceive its reasoning powers as skewed.
In a ‘salvation
economy’—if salvation is to work—sustainment comes from a return to the old
and, if you will, ‘primitive’ ways of economy. This is because of the nature of
homo sapiens, a creature that lived
in the wood for thousands upon thousands of years, and evolved into a creature
adapted to that environment. Though a return to a natural economy is presented
as an impossibility, the argument comes mostly from the rich whose wealth has
been increased (roughly in two hundred years) to the nth power by
the dictatorship of ‘democratic’ cities.
Even so, a paved planet
is unlikely to sustain a future for its human inhabitants (though the Chinese
regime appears to think otherwise as it apparently wishes to transfer yet
another 100
million farmers into cities), whereas life in the countryside, no matter
how traumatic a return to it may be, is where a life sustaining Commons is
likely to be rediscovered and humankind sustained.
Following the collapse of
the Soviet Union (due to a ‘victorious’ U.S.), the ‘renewal’ of formerly
sovereign nations, which had been incorporated into the Soviet Union, occurred
without any guidance from institutions with a mind of their own within the
‘liberated’ countries, simply because there were none.
It is reasonable to think
that if there had been critical minds to evaluate the conditions at the time,
these would have advised caution by pointing out that the West had exhausted
itself through over-consumption, a hubris propelled abandonment of
self-discipline, and reckless ‘human rights’ advocacy led by mindless
secularism. No one considered the consequences this would have on a people who
would be ‘forced’ by these ‘forces’ over the cliff, so to speak, without a
chance to even take a deep breath and scream.
Because of the absence of
institutions that could elicit advice from within its own Commons, Latvija was
rushed by post-Soviet ‘democrats’ pimping (and advertising) on behalf of
capitalist and ‘growth’ oriented European Union. It has taken less than
twenty-five years to bring ‘renewed’ Latvia to its Last Days.
Today, sucker fish of
Latvijan origin sit in Brussels and pimp Latvija in the name of a
cosmopolitanized monopolist European Union. A veritable council of deputies sits
in the self-elected parliament of the EU on behalf of a fascist, pseudo
‘democratic’, and dictatorial Latvian regime that succeeded the Soviet Union
with the help of Western intelligence agencies*.
*As a
Latvian who holds dual citizenship (the other being that of the U.S.), I am
profoundly disturbed by the role of the U.S. in the destruction of Latvia.
While the destruction of the Balts may have its origins with the arrival of the
first Viking raft or boat in the Dniepr River delta,
the course of that destruction—its last phase beginning roughly in the 11th
century and not yet ended in the 21st—has involved many armies and
polities, among them German, Swedish, Russian, Soviet, and U.S. While I have
great admiration for the American people and have in my time enjoyed much of
what America has to offer, I am sad to say that I began to note an overt
betrayal of the country’s ideals by its centralized authority beginning with
the assassination of President Kennedy in 1963 (some point to an earlier time),
and have been suspicious of the American regime’s goals ever since.
It will seem strange to
those who survive the coming wars that the real needs of our days are not
perceived by historians in Western universities or anywhere else. This is
because ‘history’ has become a hindrance to ‘destiny’ chosen by regimes, which
are regimenting society on behalf of an economic elite that knows the interior
of a private jet better than it knows the shade of a linden tree. As a result
of the failure of ‘historians’ to tell of past the events and their causes, the
People of cities have been reduced to limbless torsos that have fallen out of
wheelbarrows and scream for the breast of absurd benefits such as a
no-austerity economy.
Given the encouragement by
post-Soviet ‘Latvijan’ state bureaucracy to forget history, tradition,
religion, resources, and themselves, former kolkhoz hands, were expected to
drown their disappointment in an requiting consumerist West—come the Love
Festival (Yahnyi-Jāņi) of Midsummer—in alcohol.
The leader of the raid on
the electric motors was Daisy’s stepfather. It was he who had the tools with
which to unscrew, cut and separate the motors from the fans. Daisy’s mother had
a wooden plank with handles on which to lay the motors and carry them to the
trunk of their ‘Zhigul’. The small car was parked behind the barn, and the
family was sitting on concrete blocks that were threwn about. To lessen anxiety
Stefan encouraged himself with an occasional draught from a bottle of ‘krutka’
(the Latvian word for moonshine being a perversion of the name for ‘vodka’),
which he carried in his jacket pocket. On several occasions, he passed the
bottle to his wife and Daisy. Not to offend him, the women put the bottle to
their lips and took small sips.
Daisy, who was fourteen
years old at the time, was chosen for the job of unwinding the copper coils,
and finding a hiding place for the unwound wire behind the family’s shack in
the wood.
The
month was June, the year 2000 and nine years after the ‘liberation’ of the Northeastern
Balkan states from the Soviet Union. Internet chronology tells this time as the
time when Italy pardoned the Turkish gunman who in 1981 tried to kill Pope John
Paul II (the would be assassin had incubated within him an Eastern sense of
history all too well); while Israel pulled its troops from Lebanon; and
Scotland repealed the laws outlawing homosexuality (the Scots had, at last,
turned, cosmopolitan, a state of being that put sex into overdrive to survive
boredom). The 9/11 event is still a year away.
As Stefan went over the
scenario of how the raid was to proceed, the siren of a fire engine was heard
in the distance. Post-Soviet Latvijan Johns Day merry makers apparently had
built a bonfire too high, and the sparks, carried by a wind, had ignited the
roof of an abandoned hay barn. Such relics of once auto-cephalic farmsteads,
dotted the Latvian countryside, where homes were being abandoned and left empty
en masse by its fleeing inhabitants. Many farmers sold whatever woodland they
owned and then took a plane for Ireland, England, or wherever someone offered
and paid a wage one could survive on and did not have to pay value added taxes
(VAT) to clothe themselves.
Daisy looked at her
mother. Her mother said nothing. Then Daisy looked at Stefan, her stepfather.
He blinked an eye in a reassuring way, then got up and walked over and sat down
beside her. He took her hand and stroked it as if to calm her.
Daisy pressed her head
against Stefan’s shoulder (she later told that she had so wanted him to become
her real father). Young as she was, she knew from hearsay that the money they
would earn from the theft would soon be gone. The money would buy them little
more than a few sacks of potatoes, gas for their ‘Zhigul’, and maybe a used
sofa to sleep on, and, hopefully, enough would be left for a new television
set. Daisy was not sure that what they were doing was worth the trouble they
could get into. She knew enough history to know that if Stalin were alive and
they were found out, he would surely sentence them to the gulag and perhaps
even have them shot.
Then Stefan did something
that shocked Daisy so much that she lost her voice. He abruptly seized her
shoulders, pulled her half-way into his lap, where he had her lie staring up at
his face. Just as unexpectedly, he put his hand between her legs, and began to
stroke her thighs, even as he murmured: “Don’t worry. Everything will be all
right”.
Daisy’s mother who sat
close by, did not blink an eye and stared at her husband and what was going on
as if through a window of an empty store. After a few minutes of sitting there,
long enough to show that she was not intimidated by her husband, she rose and
went to sit in the Zhigul.
Daisy was confused and
shocked, but because Stefan made no other aggressive moves, she remained silent
and unresisting. Then without saying a word Stefan unbuttoned the fly of her
jeans and pushed his hand deeper between her thighs. He continued to pet her
and reassure her that everything would be alright. After a while, he added:
“Now you know what St. Johns’ eve is for.”
Daisy did not reply.
Perhaps this was because her head was in Stefan’s lap and her neck felt
Stefan’s cock swell and become rigid.
Stefan continued to
stroke her, until Daisy’s vagina began to feel funny and began to contract.
When orgasm came, Daisy was so surprised (she had never had one before) that
she thought God was punishing her, and involuntarily urinated on Stefan’s hand.
For his part, Stefan used the happenstance as a distraction, had Daisy sit up,
and quickly unbuttoned his fly. Them he took Daisy’s hand and put it on himself
and told her to: “Jerk (mauc) me off!”
When the brief sexual
entanglement was over, there was no time to waste. Daisy wiped Stefan’s semen
off her hands into the grass. Stefan wiped his hands with a handkerchief, and
went and began to dismantle the fans, which were just a few meters away from
them. It was clear from the way he handled the wrench that this was not the first
time he had done this.
When the first electric
motor was unloosed, Stefan told Daisy to ask her mother to bring the carry
litter. When the motor (with the casing removed) was placed on the plank, he
and his wife carried the motor to the car and placed it in the trunk. Since St.
Johns’ eve has the shortest night of the year, there was no problem in seeing
what they were doing. It took several hours to dismantle all four motors, and
their work progressed in an atmosphere of silence. They all breathed a sigh of
relief when they were finally in the Zhigul and on their way home. Indeed, it
was as if Daisy no longer remembered what had happened to her.
Yet when I asked her if
she could remember when her attacks of vegetative dystonia (sudden heart
palpitations, shortness of breath, sweating, headaches) had begun, she
mentioned this very event.
