Child of Fortune (3 page)

I was not unaware that a truly impressive tantric performance for Robi -- especia1ly if, as I suspected, he was still a virgin -- would speedily become common lore among the boys of our mutual acquaintance, thereby establishing my mystique as a lover of puissance from my premiere performance.

Enticing Robi into my bower was a simple matter of issuing an unambiguous invitation in the presence of his fellows, though once we retired to my garden playhouse, his tentativeness was all too limply apparent despite his attempts at verbal bravado.

Undaunted by this phenomenon, which was well reported in the word crystals I had perused in preparation, I applied a simple sequence of digital and oral remedies which at first seemed to further discombobulate the pauvre petit with their no-doubt-unexpected level of tantric sophistication, but which soon enough transferred his attention from the uncertainties of the virgin psyche to the naturally firm resolve of the youthful lingam.

Once the natural man in Robi had been properly aroused, he became an enthusiastic if rather hasty and clumsy participant, achieving his own satisfaction in the most basic of tantric configurations with all too much ease, and then satedly supposing that the performance had reached an esthetica1ly satisfying resolution.

When of course it had hardly properly begun, for I was determined to essay certainly no less than a dozen basic positions with several variations of each, to enjoy several tantric cusps of my own in the process, and not to relent until I was entirely satisfied that he was thoroughly, totally, and finally exhausted beyond any hope of further arousal.

Though I lost count somewhere after the first four or five movements of the tantric symphony and probably did not achieve the first of my artistic goals, and though my still barely pubescent physiology left me far short of anything approaching platform orgasm, there was no doubt that the poor boy had been properly exhausted, for I was only persuaded to relent after his moans of pleasure had long since become pleas for surcease and his manhood openly confessed its surrender to the protoplasmic impossibility of rising to further challenge.

To say that Robi was constrained to crawl from our erotic encounter would be to descend to hyperbole, but in truth he staggered from the garden in something less than a triumphant strut, though to judge from subsequent events, his version of the affair would seem to have gained considerably more machismo in the telling.

For I was soon the smug recipient of numerous displays of male courting behavior, from which smorgasbord of possible swains I chose carefully, venturing not to offer up my tantric performances to older, more experienced, and hence more critically acute connoisseurs of the art until my mystique was well established and my store of experience sufficient to insure that it would survive congress with boys whose dedication to the mastery of the tantric arts was no less serious and diligent than my own.

Then, at last, I was able to enter into liaisons in which the pleasure 1 sought and ofttimes received was equal to that which I offered up in the service of my continued lofty self-appraisal, and genuine mutual affection was thereby enabled to bloom on the tree of passion, though I was still far too enamored of my reputation as a tantric adept and still far too hungry for new experience to even contemplate entering into any compacts of undying love or sexual exclusivity.

Thus through the sexual realm did the dimension of male companionship enter my life and with it the dyadic explorations of the possibilities of adventures and passions beyond those of the boudoir, for just as even the most avid and athletic of lovers can scarcely pass more than a few hours daily in actual embrace, so the passionate adolescent spirit cannot confine its sphere of attention and its hunger for novelty and adventure to the erotic realm alone.

In this manner did the boudoir door also open into the wide world around me, for each lover was also a person entire, possessed of interests, passions, and even obsessions beyond the object of his amorous desire, and more than willing to share them with a venturesome friend.

And so did the kleine Moussa, without noticing the transition, cease to be a child content to frolic in a child's world and become a true adolescent whose garden was no longer that of the parental menage but Nouvelle Orlean itself and the countryside beyond.

With Genji did I begin to appreciate the variety of cuisinary styles to be found in Rioville and learn to distinguish the masterworks of the true chef maestro from mere cuisine ordinaire; so too did I gain some modest sophistication in the products of the vintner's art. Pallo was fairly obsessed with music, and with him I must have visited a hundred or more concert halls, tavernas, al fresco performances, and the like. My passage with Cort was a stormy and brooding one and my parents were not at all displeased when I grew tired of his company, for he was an afficionado of psychoactive chemicals with much more enthusiasm and reckless courage than accurate lore or tasteful discrimination. Ali flew Eagles -- great helium-filled gliding wings of gossamer, which took us over land, sea, and river with the magical exhilaration of unpowered flight, but not without a certain peril to life and limb. Perhaps the swain that my parents regarded with the most dubious eyes of all was Franco, who took me on expeditions, sometimes for three and four days at a time, into the Bittersweet Jungle, with only our feet for locomotion, stunners for protection against the more bellicose fauna, and simple covers over piled mosswort for a bed.

Let it not be said that I became merely the mirror of my lovers' passions, for I too had interests of my own which I shared with them, though none of them reached the heights of overweening obsession. To be my companion was to frequent galleries of the graphic arts and become conversant with the styles of worldbubbles, to power-ski the Rio Royale for a hundred kilometers and more upstream and become something of a jesting pest to the boat traffic thereon, and to play endless games of rather inexpert chess.

Moreover, there was much cross-fertilization of adolescent passions and interests in the circles in which I moved, which is to say Pallo gained cuisinary sophistication from dining with me, Franco was introduced to new psychochemicals, and even Cort was constrained to try his hand at gliding through the skies beneath an Eagle. In short, by the time I was seventeen I was a member of a society of my own, a circle of friends, lovers, rivals, former and future swains, which modestly mirrored the social coherence, shifting interests and relationships, and independent life of my parents' salon society, if hardly the seriousness of purpose, artistic and scientific attainment, or depth of scholarship to be found therein.

If I have given the impression that eroticism, intoxicants, athletics, adventure, and entertainment were far more central to our lives than were our academic studies, it is also true that the requirements of same, both in time and effort, were quite deliberately loosened by the mavens of the academy after one's sixteenth birthday. For the natural inclination of the adolescent spirit is to seek out just such pleasures as dominated our attentions, and to tie its wings to the nest of arduous study would be to teach only the entirely counterproductive lesson that scholarship is a grim and bitter task imposed by one's parents and one's society, rather than a joy and intellectual adventure to be avidly pursued as a heart's desire.

Indeed, by the age of sixteen one's childhood education is all but drawing to a close; having learned to read, compose word crystals, comprehend basic mathematics, having gained some facility in shifting fluidly among the infinitely varied sprachs of human Lingo, having been acquainted with the history of the species and the various sciences, having been at least exposed to the variety of possible spiritual disciplines and physical arts available for individual development, und so weiter, there is really little else of lasting value for the nonself-motivated student to learn. One has been given the tools with which to develop the mind, body, and spirit, but until one finds one's own inner light, one's own self-generated image of what one wishes to become as an adult of the species, one's own true intellectual passions, more serious and specialized learning thrust upon the still immature mind is as pearls cast before swine.

Which is not to say that my friends and I were not slowly learning an important lesson as our schooling trailed off into an endless summer of ease and self-indulgence. Though some learned it more rapidly than others, and I was not to achieve this satori until I was eighteen, the lesson that our parents, teachers, and society were so wisely allowing us to teach ourselves at our own leisure was that the young adolescent's ideal existence of entertainment, intoxication, eroticism, sport, and easy adventure, unhampered by work, arduous study, or hardship, eventually becomes as cloying as an exclusive diet of the pastry chefs art. Through a surfeit of this endless frolic, one finally learns boredom, and once this karmic state is attained entirely by one's own efforts, one is ready to contemplate the next quantum leap of spiritual development, the wanderjahr.

Naturellement, I had learned something of the history of the wanderjahr in the academy, and had known from early girlhood onward that some day I too would take my turn at the vie of the Child of Fortune.

The first clear records of the wanderjahr as a conscious stage in human development come from medieval Europa, where students -- alas, in those days only the male of the species -- were set to wandering afoot along the highways and byways, either as subsidized Children of Fortune or as mendicants, before embarking on their studies at the universities, though some authorities claim more ancient and universal origins, such as the wandering monks of Hind and Han, the name- quests of would-be Indian braves, the years that Masai boys spent as tribal wanderers before their puberty rites, the Walkabouts of the Abos, und so weiter.

Be that as it may, the wanderjahr seemed to disappear for a time with the coming of the industrial phase of the Terrestrial Age, when the spiritual education of the young came to be regarded as an indolent frivolity in the light of what was seen as the practical economic necessity of processing idle youth into productive members of the workforce via an uninterrupted passage from the schoolroom through the university and into gainful employment as rapidly as possible.

Nevertheless, the wanderjahr, long-suppressed, reemerged at the dawn of the Age of Space in the rather chaotic form of youthful rebellion against this very concept. Alas, these Children of Fortune, far from being wisely granted a period of wandering freedom between schooling and serious study by their society in which to discover their adult callings and true names, fled from their parental venues ofttimes at a far too tender age, or on the other hand had already embarked on serious university study before realizing that they knew not who they were, and broke off in media res in a state of karmic crisis and confusion.

The unfortunate result was turmoil, angry conflict between youth and maturity, the spiritual and the social realm, between the universal quest for spiritual identity and the restraints of formal education, and between endocrine imperatives and the body politic. Many educations, having been interrupted in midstream, were never properly completed, others were never fairly begun, and those who had been restrained from ever following the vie of the Child of Fortune often awoke as if from a trance in their middle years to find themselves strangers to their own beings.

Once more the wanderjahr fell into social disrepute, for precisely the wrong lesson was learned by the unfortunate results of forcing the youthful spirit into chaotic rebellion rather than nurturing the Child of Fortune from whom the spiritually self-motivated adult of the species must emerge. Only the Arkies carried the torch forward into the First Starfaring Age.

But when the development of the Jump Drive reduced the duration of interstellar voyages from decades and generations to weeks, the wanderjahr reemerged again as the rite de passage of youth into maturity.

Naturellement, in our Second Starfaring Age, the Children of Fortune wander not afoot from town to town nor across the continents and seas of a single planet, but throughout the far-flung worlds of men, in the timeless sleep of the dormodules of the Void Ships, or as Honored Passengers in the floating cultura if parental fortune permits.

For the Children of Fortune of our age do not flee from home in rebellious defiance of parents and body politic; rather do they depart with the blessings, not to say necessary largesse, of same, since those who bid bon voyage have themselves lived out their wanderjahr's tales before choosing their freenoms in homage to the adults they have become.

To learn this sociohistorical lore as a young student in the academy is an abstraction of the mind, but the moment when you realize that the time has come to set your own feet upon the wanderjahr's path is a satori of the spirit, which can be neither arbitrarily determined by the passage of time nor forced upon the spirit from without.

Nevertheless, the decision is almost always made between the sixteenth and nineteenth year of life, and it cannot be denied that society plows and fertilizes the ground in which this flowering of the young spirit blooms. For it is the policy of society to ease off serious studies after the sixteenth year, and it is the endless idle summer resulting therefrom which teaches the lesson that this child's dream of perfect paradise is not the ultima Thule of the human spirit, that the time must come when of our own free will we must move on.