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.

Reflections of Henry Demonford

Reflections of Henry Demonford

Nov. 9, 2014

Devious Secret Agent Wakes from a Dream of St. Augustine

 

“I am beginning to realize,” reflects Henry Demonford, as he nervously adjusts the IV needle in his vein, “that what has been going on through all of this century – we thought we had killed the Cave Bear. But this Cave Bear has survived, feeding on the same trash that we left when we were committing our genocides. In fact, since God is the totalization of everything that we have killed, the Cave Bear gets bigger and more threatening with every act of colonialist exploitation the nation commits. That is why, in spite of all of our efforts to torture him into submission, the Cave Bear keeps coming out of the Third-World forests, to chew on our civilized conscience.”

Grizzly Bear

I had not intended to go the way of the Cave Bear. It had been my belief that I lived on a better continent, under a happier sky.

Henry Demonford:

      “Why is it that it is only ourselves, the Old Soldiers who have not been able to keep any of the Commandments, who are able to see through the web of lies and deception that is woven by the Social Neurosis? Indeed, it is only now, now that I am finding myself almost at the end of this life, that I am beginning to understand, that God is actually the immense burden of obligation we have taken on, as a result of the things we have killed.ⁱ

      “It is only now, now that I wake up struggling to adjust to the effects of chemotherapy, that I am beginning to appreciate the sickness of the world, and see why it is so distressing. The world is sick, but it is only a few of us who have been shocked deeply enough to realize just how sick it is.

      “We, who have been thrown into confusion, have been sick with the sickness of the world. We have been right there for the money when the demons insisted on signing their contracts in blood. The fact that we have become post-traumatic implies that we do have a choice. The reason we are post-traumatic is that the demons really are tearing us apart, because they sense that we are reneging on those Satanic contracts by which we had been bound.

       Why is if that if is only we, the old soldiers who have managed to keep none of the commandments, who can see through the web of deception the social neurosis weaves? Can if be, one sees the design of the devil only after one has turned back oneself from a road that is leading to Satanhood?

      “This is why the choice between Heaven and Hell belongs to those of us who find that we are being torn apart by the Cave Bear. When we realize that, through our struggles with this Cave Bear, we have actually died and come back, we discover also, that when we had been immersed in the imperialistic machinations into which our societies had thrust us, we had been on the road to Satanhood.

      We then came to recognize, that if we valued the soul that we had been taught to cherish above all things, that we would need to turn back. What I am now also beginning to perceive, is that one can only perceive the design of the Devil, after one has become enmeshed within it. Those who have never made deals with the Devil are usually naive, and do not recognize the snake who is moving beneath the rustling leaves. They can continue to be innocent, because their souls have never been in danger. We, on the other hand, who are threatened by powers of demons if we should ever repent – we are the ones who have the power to change the world, but only if we learn to love our souls more than we love our own flesh.

      “But we can do this, because we have always been fighters. This is not the first time we have been threatened by creatures whose intent has been to tear us apart. The only difference is that now, if we are fighting for the preservation of our souls, we can feel resigned to the fact that our bodies are expendable.

      “This is the realization that caused Sir Lancelot to fall from his high horse, and this is the reason why you see so many old warriors begging by the side of the road.”

A Window in Need of Repair

A Window In Need of Repair

Jiang Qing -- 

By unidentified photographer [Public domain], via Wikimedia Commons

A Window in Need of Repair

Dec 4, 2004

The window casement needs to be restored. The window itself has been shattered by a cruel stone.

My force has been spent. Isis has forgiven me for wounding her cheek. I fall down at her feet. What more can a stone do?

As I feel the warmth of The Mother Who Has Forgiven, I realize that everything is different in here. A stereo phonograph is playing, “Let’s Do the Twist Like We Did Last Summer,” and the Houris and Heroes are dancing.

Outside the broken window, everything is in commotion. It’s not just the tanks in the streets.

The angry ghosts that float by, looking like mouths full of sharp teeth with hardly any bodies at all, are denouncing an alleged conspiracy between Nixon and Kissinger, and the Communist Party Chairman who wrote the Little Red Book.

a

Back in the Material World

When I look back into the material world, I can observe that my own body is trying to get some sleep. But Thieu is complaining that her cheek has been wounded, and she is demanding some answers.

I can’t give her the answers she needs, because I wasn’t there. When I look out the window, I can see that there is a cactus with very sharp spines outside the bedroom window. But the spines are not nearly so sharp as the questions that are being asked by the ghosts who have flown in from the Poison Tree.

They are asking, who buried that sheath of faggots bound with an axe, in the courtyard of the schoolyard where they died. Was it the French Foreign Legion? Was it the Catholic Church? Was it something the Samurai forgot to take with them when they went back to their homes in Japan? What is this tree that grew up from the seed, that grows hatchets and vials of poison in place of edible fruits?

a

Fleeing to the Archetypal Place

Thieu is leading me down to an archetypal place. Guided by only the moonlight, we skirt about under the cliff where the Sphinx crouches like some cruel interrogator.

As we continue, we encounter Isis. Thieu asks her why her cheek has been bruised by a stone. I see the bloody bruise on her cheekbone, and realize that I have made a rather ugly impression.

“It all has to do with a jealous little Godling named Set,” declares Isi s. “He has been trying to get me stoned to punish me for an alleged act of adultery.”

“Don’t worry about the paint remover,” the Sphinx calls down from her cliff. “I know that the Men of the World shall do everything they can to restore the glamour of the Jealous God’s monument. . Everything, that is, except to make meaningful reparations to those whom their controlling ways have wounded. And so, since the foundations are crumbling, I am going to let the tower fall.”

a

Voices on the Lawn

Thieu and I are hearing voices out there on the lawn. A furious argument has broken out between a man and a woman. The howling is becoming a violent fight. The spirits who are angry at the way that they died at Tuol Sleng have pulled down the curtains, so that we can no longer see the angels who are singing the Song of the Spheres.

The man and woman are chasing each other around the saguaro cactus that stands guard over the corner of the lawn.

“Don’t get involved,” advises Thieu. “They might be dangerous people.”

The angry spirits, who still burn in shame over the way that carnal agony seduced them into betraying those whom they held most dear, roll back the turf from the lawn. The man and the woman both look down in shock, because the bright light that is shining from below has clearly been generated by Hellfire.

Down there, Richard Nixon, Chairman Mao, Chou en Lai, Pol Pot, and various other figures whose features are obscured by the shadows, are being summoned to something that certainly looks like the Court of the Last Judgement. In the background we hear a discussion about why Henry Kissinger is taking so long to respond to the summons that was delivered to him.

Except for Henry, who is still pleading diplomatic immunity, these souls are in the custody of devils in uniform, who have them all handcuffed together. The Sphinx, who is enthroned in the Judgement Seat, is taking depositions from Tibetan monks who were tortured. The painters are scraping off the paint remover from the walls, and all the scenes of horror the great leaders had hoped would be forgotten forever are coming back to life.

We see the cities burning. We see the napalm falling on the peasant, and on the water buffalo. We watch the Bouncing Betties rise up from under the soil like horrible apparitions to blow off the feet of the children. We watch the crocodile swimming in the big rain-filled crater that the B-52’s have made.

“You must learn how to be able to speak about the pain,” I find myself consoling Thieu. “It’s obvious, these ghosties will not stop tormenting the people of the earth, until they have been given voices with which they can scream.”

a = a

The Pregnancy of Chairman Mao

“These horrors shall be repeated, until they are remembered, and their significance has been assimilated,” declares an intellectual in glasses, who died of torture when Phnom Penh was purged.

“We shall never be able to give a form and a voice to the Theater of Cruelty, unless we are able to sustain each others’ spirits with a little bit of carnal tenderness,” declares Thieu, with a sad little sigh.

I feel a pang so acute that all that I can do is to kiss her tittie. General George Armstrong Custer gallops up from the hole in the ground, to arrest both the man and the woman for creating a domestic violence incident.

Custer empties his Colt revolver into the sky, as a police car arrives to haul off the victims.

“It’s hard to give birth to a Revolution,” declares Chairman Mao. “That’s why I became too heavy to be sent to Hell.”

“Like everything else that you have ever said, that is an out and out lie,” declares a tortured Tibetan monk. “Your waistline attained it’s legendary size, because you were caught eating everyone else’s dinner.”

“And people thought I was the Lord of the Shadow,” declares Adolph Hitler, with a frown.

“Don’t worry, my son,” Custer comforts him. “People will still remember you as the Father of Genocide.”

a = a

“Mao Turned Me Into a Bad Dog”

The man who is chasing the woman about the Saguaro cactus has become a fat Chinaman, who wears a Red Star on a uniformed hat. The woman also has Chinese features, but her body is much more graceful.

“You turned me into your bad dog,” Jiang Qing accuses the fat Chinaman. “I wanted to change the national culture by transforming our relation to the arts, but you were an old pervert who just wanted blood. Every time I had just about gotten all of the stage props in place, you would say, ‘go sic ‘em bitch!’ and I would need to bite someone. But I put up with it, because I believed that you were the world’s greatest revolutionary hero.

“All of this I could put up with, until I noticed all the young girls you were going to bed with in your old age. College girls I could understand; I would be jealous, but then I would think, that perhaps it was good for them to learn revolutionary theory from the Grand Master. But you had a thing about virgins! It wasn’t until I found myself alone in bed, wondering why it always had to be a virgin, that I began to realize just what you were, and what you had always been. You never really listened to anyone who had enough education to give you a proper critique of your theories. You think it is only a little thing, but it was the principal reason why we had to bury so many Red Chinamen in so many shallow graves.”

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