The Reason for Lent: Part 2

The Books of St. Paul's Jihad

Mar. 6, 2016

      “According to St. Paul’s manual of arms,” Thieu impresses upon me, “we fight not flesh and blood, but Powers and Principalities -- the hosts of a Quipothic realm.

      “In fact – forgive me for my impertinence, but I have a feeling that Henry Demonford is speaking through me. He is telling me that these Powers and Principalities, which we call nations, cartels, and corporations, are truly great demons who thrive by driving us to commit those boundary violations through which our sense of humanity becomes humiliated and debased.

      “Does not your Christian Augustine inform us, that most of the Gods who were worshiped by the pagan Romans were once men or women who gained such renown that, just like Henry here, they came to represent the same virtues for which they came to be remembered? And in the same way, were not these corporations which have become the godlike demons of our modern world, once simply the idea of a person or a small group of persons, whose bodies have now become ashes and wormfood, but whose economic engine has attained to a state of virtual immortality?

      “There is one thing more, I feel that Henry wishes to remind me of the reason for the season. Lent is a time to remember those who did not survive the winter. In the olden days, when social services such as we have now were non-existent it was more common – but even now, there are many who find the dark days oppressive and the rigors of the winter too extreme. And so even now, we shall find reason to pause in remembrance of those who did not live through the winter.

      “But now I feel, that Henry is admonishing me. He is telling me that we should not mourn them – it is far more accurate to say that they mourn us, because they see us committing the same mistakes of which they have now repented. They want to be remembered, not because they still need us but rather, because when we remember them, they shall be able to lead us, so that we can be more free and can avoid some of the pitfalls which they fell into when they were alive on this earth.”

The Architecture of Belief

Are we not in the suburbs of St. Augustine’s City? When we look about us, do we not perceive the architecture of both Heaven and Hell? Heaven perceives in outworn Gods, a mirror of those sicknesses which have corrupted the people. But then, instead of chaining these demons in ways that compel them to heal their victims, the architecture of Hell shall force the soul to wear the concrete boots of dogma, and thus imprison the new vision in a prison of unyielding stone.

      Here is the church. Here is the steeple. Here is an ideological superstructure designed to impede progress and confine your spiritual experience to the world of names and attributes only.

      Religions have been born from the dreams of those whose flesh has now become ashes and wormfood. It is said that their souls have ascended into the empyrean Realm, and they are therefore called Malakutis.

      We contemplate the architecture of Hell. Hell is rooted in the flames of our rebellion, those flags of treason raised by our own jealousy against our Creator. We are empowered to represent God, as servants of the Creative Will. But unfortunately, the Brother who’s drunk on Crude Oil cannot be satisfied with the role of a servant.
      Those who are drunken on Wormwood shall try with all their might and main, to construct an ideological or economic machine which can become everyone’s master, and walk like a God on the earth.

      We have seen how, on account of the reluctance of normal men to rob the sanctuaries, the temples of the Old Gods have become the centres of the banking system. The Old Gods of Rome became imprisoned with the golden ingots stored within the sanctified vaults of their temples. Men of discernment had long ago lost faith in these Gods. But the Old Faith could not be allowed to die, because if the temples of the Old Gods became deserted, the banking system also would collapse.