The Glass Ele-phant
By © Anton
Vendamencsh, 2017
Chapter 9/ In The Wake Of Overt Violence 2
Nature created the sexual orgasm for the sake of
procreation. Excepting humans, this is a fact known by females of every species.
Nature limits the orgasmic experience among animals to the estrus
reproductive cycle of the
female. By the time Nature came to create human beings, it trusted itself to
have created a being able to think and act creatively enough to take pleasure
in life, yet escape the negative consequences that sexual addiction caused by
the orgasmic experience may result in. Indeed, early recorded stories concern
themselves with addiction to sex, and tell of how this or that tribe dealt with
the problem.
Contrary to Catholic theology that abrogates Christianity
for itself alone, early Christianity was universal, even if it did not always
follow the same script. In some cases, the scripts differed sharply—as Greek
and Hebrew poets prove. Sometimes the script diverged from the true path—as the
Catholic and Aztec scripts do—demanding that the narrative be rethought,
retold, and new practices be brought about.
It is obvious from the Greeks that their God-King had
enough respect from the community to be able to drive all other men to the
sidelines of the Kingdom, where they guarded its borders and practiced either
monogamous or polygamous homosexuality. The exception to the rule was when a
wife of a hetero sexual King took fancy for another King. This happened in the
case of Helen, the
wife of King Menelaus. Having become addicted to sexual pleasure and finding
little satisfaction in herself alone, Helen allowed herself to be kidnapped by a
young jackass, named Paris from Troy.
To restore Nature’s order, God-King Menelaus must act. He
has two choices in what to do. As his first act, Menelaus may pursue Helen and
her lover Paris and kill them. But because the elopement was done secretively
and is discovered too late to catch up with the elopers, King Menelous must
find some other way.
Instead of having Helen stoned, King Menelous recruits
his kingdom’s bodyguards by promising them a sexual taste of Helen if they
capture, both, Helen and Paris, and give them over to him to do as he will. To
make sure that Helen gives herself to his men of her own will (for lest a woman
gives herself to a man of her own free will, the orgasm experienced by the man may become worse than
pain and cause him to express his disappointment by becoming violent), King
Menelaus promises Helen that he will spare Paris’s life as long as she gives herself
to the men of his armada willingly*. Like it or not, Helen is, thus, forced to
make love to all of Menelaus’s supporters with smile, as it were.
*From today’s perspective this is called ‘gang rape’. However,
it is unlikely that the wisemen and women of our forebears did not understand
this. Nevertheless, they placed a higher value on avoiding aborting children, who
are the result of unrestrained and uneducated sexuality. In effect, for the
tribal elders the avoidance of an orgasm arrived at through genital contact
saved the life of a child. From this perspective the practice of child
sacrifice is a public way to punish parents who practice genital intercourse as
a way of achieving their orgasms; it is not necessarily insanity as some
historians explain it. The advocacy of abortion in our day is frowned upon by
many (a mother is offered the chance of watching a suction tube pull off the
leg of her embryo), but by many it is accepted in lieu of the ‘civilized’
collective’s failure to accept anal intercourse or heterosexual masturbation as
an alternative.
As lovers of literature know, the story of the Trojan war is
told by a cyle of epic poems, among which are the Iliad, the Odyssey, and Aenied. The story of the sack of Troy
is told by the Roman poet Virgil in the Aenied. While
academic scholars emphasize the aspects of ancient war, the ancient poets did
not hesitate to incorporate into the story other themes. For example, in the
Illiad, we discover that many of the warriors were homosexual lovers. The story
of Achilles
and Patroclus illustrates this aspect. More stories are told by the
poet Homer, who is author of the follow up story called the Odissey. The Odissey
describes addiction to sexual pleasure in a number of ways. One is represented
by the Goddess Circe (in Latvijan
‘Chirce’ or Teaser is represented symbolically by chircenis, a kriket), who can
turn men into pigs. Another story tells of King Odisseus, a friend of King
Menelaus, who ties himself to the mast of his vagina shaped ship and sails
through a strait that echoes to the Sirens’ Song. The
Sirens, sitting on the shores of the vulva,
represent the temptations of Orgasm.
Nature’s
order is restored when Odisseus return home and kills the borderguard clique
that has allied itself with numerous other unsavory characters and in the
King’s absence are besetting the King’s wife. The only guardian of Queen
Penelope is her son, Telemachus, who guards his mother against the
trespassers of the reasons for orgasm.
The famous
‘Trojan Horse’ is but a rapist’s penis and the gate of Troy, which may
symbolize the vagina of Helen. The warriors hiding within the horse are but
sperm that catalyze violence. While the classic interpretation of the Trojan
horse is a tool wherewith the enemy penetrates the walls of Troy, the more
likely story is that pelts of horses were sold to Troy, whereby access was
gained to the Mediterranean Sea by the Vikings who had come down the Danube River. Following the sack of Troy, the
Vikings oared south and sacked Jerusalem, which they then renamed Constantinople, which we know
today as Istanbul. While conventional history tells that the crusaders came by
ships from Venice, it
is likely that no less ships took advantage of the current of the Danube.
The
changing of the names of cities, especially holy ones, is not an unusual
phenomenon. Stalin changed the name of Saint Peterburg to Leningrad, and of Staritsyn (city of the Star) to Stalingrad.
Others cities may not have changed names, but acquired rewritten narratives. As
I have pointed out in the previous chapters/blogs, no one in Latvija believes
that the now disappeared city of Jersika was once named Jerusalem, or that
Madliena, the birthplace of my grandfather, stood for Magdalena; and no
writer’s fantasy has dared to oppose the Latvian government’s official version
and imagine that Magdalena escaped from Occetania, now France, to the Livonian
kingdom of Jersika. The story that tells how the church of Madliena was built
only after a maiden was cemented into its walls suggests that indeed a woman in
flight from those who would kill her in Ocetania found refuge in the northeast
of Europe.
My
granfather’s surname ‘Benjaminsh’, when subjected to Grimm’s law, may also be
spelled ‘Venda-mensch’, i.e., the Wanderer. B=V, Venda = to vend, to travel; Mensch
= sch=c or Menc, the last syllable being German for human being.
It is
obvious that when grandfather stepped off the ship that had taken him to Riga,
he—Odysseus—stepped into the arms of temptation. Because he did not tie himself
to the mast (or tie down the mast), Emilia’s Coo Coo call
was able to ware her bares and cuckold him. Grandfather’s carelessness played
into the hands of neoChristianity as well as Emilia’s. The narrative he chose for himself
had in the course of time become so confusing as to the nature of Christianity
that from the Taborite orientation of his forebears, he
became an Ultraquist, who accepted the theology of
Catholicism, without batting an eye. As a consequence, in the future, he lost
everything he had worked for. The destructive legacy (the result of crossing Catholicized
Christianity with secular programs pushed by government) of Westernized
Christianity (meditation et al) is manifest in the flim flam
that has become of Christianity today. Still, if his legacy for himself was
wormwood, grandfather’s errors became food for thought and an inspiration for
yours truly.
destructive
legacy https://ltv.lsm.lv/lv/raksts/27.01.2017-kultursoks.-latvijas-kristigais-radio-aicina-dedzinat-gramatu.id89566/
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