Strike Me Down with All of Your Hatred, and Your Journey Towards The Dark Side Will Be Complete!
Genesis : Chapter 4
1 And Adam knew Eve his wife; and she conceived, and bare Cain, and said, I have gotten a man from the LORD.
2 And she again bare his brother Abel. And Abel was a keeper of sheep, but Cain was a tiller of the ground.
3 And in process of time it came to pass, that Cain brought of the fruit of the ground an offering unto the LORD.
4 And Abel, he also brought of the firstlings of his flock and of the fat thereof. And the LORD had respect unto Abel and to his offering:
5 But unto Cain and to his offering he had not respect. And Cain was very wroth, and his countenance fell.
6 And the LORD said unto Cain, Why art thou wroth? and why is thy countenance fallen?
7 If thou doest well, shalt thou not be accepted? and if thou doest not well, sin lieth at the door. And unto thee shall be his desire, and thou shalt rule over him.
8 And Cain talked with Abel his brother: and it came to pass, when they were in the field, that Cain rose up against Abel his brother, and slew him.
9 And the LORD said unto Cain, Where is Abel thy brother? And he said, I know not: Am I my brother's keeper?
10 And he said, What hast thou done? the voice of thy brother's blood crieth unto me from the ground.
11 And now art thou cursed from the earth, which hath opened her mouth to receive thy brother's blood from thy hand;
12 When thou tillest the ground, it shall not henceforth yield unto thee her strength; a fugitive and a vagabond shalt thou be in the earth.
13 And Cain said unto the LORD, My punishment is greater than I can bear.
14 Behold, thou hast driven me out this day from the face of the earth; and from thy face shall I be hid; and I shall be a fugitive and a vagabond in the earth; and it shall come to pass, that every one that findeth me shall slay me.
15 And the LORD said unto him, Therefore whosoever slayeth Cain, vengeance shall be taken on him sevenfold. And the LORD set a mark upon Cain, lest any finding him should kill him.
16 And Cain went out from the presence of the LORD, and dwelt in the land of Nod, on the east of Eden.
17 And Cain knew his wife; and she conceived, and bare Enoch: and he builded a city, and called the name of the city, after the name of his son, Enoch.
18 And unto Enoch was born Irad: and Irad begat Mehujael: and Mehujael begat Methusael: and Methusael begat Lamech.
19 And Lamech took unto him two wives: the name of the one was Adah, and the name of the other Zillah.
20 And Adah bare Jabal: he was the father of such as dwell in tents, and of such as have cattle.
21 And his brother's name was Jubal: he was the father of all such as handle the harp and organ.
22 And Zillah, she also bare Tubalcain, an instructer of every artificer in brass and iron: and the sister of Tubalcain was Naamah.
23 And Lamech said unto his wives, Adah and Zillah, Hear my voice; ye wives of Lamech, hearken unto my speech: for I have slain a man to my wounding, and a young man to my hurt.
24 If Cain shall be avenged sevenfold, truly Lamech seventy and sevenfold.
25 And Adam knew his wife again; and she bare a son, and called his name Seth: For God, said she, hath appointed me another seed instead of Abel, whom Cain slew.
26 And to Seth, to him also there was born a son; and he called his name Enos: then began men to call upon the name of the LORD.
Now the Priest of Midian had seven daughters: and they came and drew water, and filled the troughs to water their father's flock.
And the shepherds came and drove them away:
but Moses Stood Up and helped them.
John - Chapter 10
1 Verily, verily, I say unto you, He that entereth not by the door into the sheepfold, but climbeth up some other way, the same is a thief and a robber.
2 But he that entereth in by the door is the shepherd of the sheep.
3 To him the porter openeth; and the sheep hear his voice: and he calleth his own sheep by name, and leadeth them out.
4 And when he putteth forth his own sheep, he goeth before them, and the sheep follow him: for they know his voice.
5 And a stranger will they not follow, but will flee from him: for they know not the voice of strangers.
6 This parable spake Jesus unto them: but they understood not what things they were which he spake unto them.
7 Then said Jesus unto them again, Verily, verily, I say unto you, I am the door of the sheep.
8 All that ever came before me are thieves and robbers: but the sheep did not hear them.
9 I am the door: by me if any man enter in, he shall be saved, and shall go in and out, and find pasture.
10 The thief cometh not, but for to steal, and to kill, and to destroy: I am come that they might have life, and that they might have it more abundantly.
11 I am the good shepherd: the good shepherd giveth his life for the sheep.
12 But he that is an hireling, and not the shepherd, whose own the sheep are not, seeth the wolf coming, and leaveth the sheep, and fleeth: and the wolf catcheth them, and scattereth the sheep.
13 The hireling fleeth, because he is an hireling, and careth not for the sheep.
14 I am the good shepherd, and know my sheep, and am known of mine.
Old English tun "enclosure, garden, field, yard; farm, manor; homestead, dwellinghouse, mansion;" later "group of houses, village, farm," from Proto-Germanic *tunaz, *tunan "fortified place" (source also of Old Saxon, Old Norse, Old Frisian tun "fence, hedge," Middle Dutch tuun "fence," Dutch tuin "garden," Old High German zun, German Zaun "fence, hedge"), an early borrowing from Celtic *dunon "hill, hill-fort" (source also of Old Irish dun, Welsh din "fortress, fortified place, camp," dinas "city," Gaulish-Latin -dunum in place names), from PIE *dhu-no- "enclosed, fortified place, hill-fort," from root *dheue- "to close, finish, come full circle" (see down (n.2)).
Meaning "inhabited place larger than a village" (mid-12c.) arose after the Norman conquest from the use of this word to correspond to French ville. The modern word is partially a generic term, applicable to cities of great size as well as places intermediate between a city and a village; such use is unusual, the only parallel is perhaps Latin oppidium, which occasionally was applied even to Rome or Athens (each of which was more properly an urbs).
First record of town hall is from late 15c. Town ball, version of baseball, is recorded from 1852. Town car (1907) originally was a motor car with an enclosed passenger compartment and open driver's seat. On the town "living the high life" is from 1712. Go to town "do (something) energetically" is first recorded 1933. Man about town "one constantly seen at public and private functions" is attested from 1734.
Kaffee:
Colonel Jessup!
Did you order the Code Red?!
Judge Randolph:
You don't have to answer that question!
Jessup:
I'll answer the question.
You want answers?
Kaffee:
I think I'm entitled to it!
Jessup:
You want answers?!
Kaffee:
I want the truth!!
Jessup:
You can't handle the truth!
Son, we live in a world that has walls,
and those walls have to be guarded by men with guns.
Who's gonna do it? You?
You, Lieutenant Weinberg?
I have a greater responsibility than you can possibly fathom.
You weep for Santiago and you curse the Marines.
You have that luxury.
You have the luxury of not knowing what I know: that Santiago's death, while tragic, probably saved lives.
And my existence, while grotesque and incomprehensible to you, saves lives!
You don't want the truth, because deep down in places you don't talk about at parties, you want me on that wall.
You need me on that wall. We use words like "honor", "code", "loyalty".
We use these words as the backbone of a life spent defending something.
You use them as a punchline.
I have neither the time nor the inclination to explain myself to a man who rises and sleeps under the blanket of the very freedom that I provide, and then questions the manner in which I provide it!
I would rather you just said "thank you", and went on your way.
Otherwise, I suggest you pick up a weapon, and stand a post.
Either way, I don't give a damn what you think you are entitled to!
late 14c., "inhabited place larger than a hamlet but smaller than a town," from Old French vilage "houses and other buildings in a group" (usually smaller than a town), from Latin villaticum "farmstead" (with outbuildings), noun use of neuter singular of villaticus "having to do with a farmstead or villa," from villa "country house" (from PIE root *weik- (1) "clan"). As an adjective from 1580s.
Village idiot is recorded from 1825.
Related: Villager (1560s).
*weik- (1)
Proto-Indo-European root meaning "clan, social unit above the household."
It forms all or part of: antoecian; bailiwick; Brunswick; diocese; ecology; economy; ecumenical; metic; nasty; parish; parochial; vicinage; vicinity; viking; villa; village; villain; villanelle; -ville; villein; Warwickshire; wick (n.2) "dairy farm."
[FAROUK CHUCKLES SOFTLY.]
This word, "Villain"
Do you know where it comes from?
C'est francais.
It means, originally,
"One Who Lives in a Village."
A peasant.
Do I seem like a peasant to you...?
You know what I mean.
No.
This is important.
Language.
The meaning of things.
You called me a Villain.
Me, the king.
[SPEAKING PERSIAN.]
For decades I rule over my country.
I'm a good king.
Strong but just.
My people, they prosper.
And then your father a white man, which is –
You tell me, important...?
He comes.
Does he speak our language?
Does he know our customs?
And he decides what?
That my people should have better.
That he knows better.
Who is he to make such choices?
LEGION :
[SETS GLASS DOWN.]
You fed off me when I was a baby.
And I'm supposed to feel, what, sorry for you?
FAROUK:
Is it such a terrible thing?
To feel sorrow for your enemy? What is he, except a brother with another name?
LEGION :
We're not brothers.
[POPS.]
[WATER BURBLING.]
FAROUK:
You are still young.
You think justice is a glass jar.
You fill it with your hurt, your hate.
Don't you think I have my own jar? I'm a refugee.
Do you know the meaning of that word? Refugee.
Driven from my home, in exile.
Prisoner in another man's body.
LEGION :
Nobody put you in my head.
Or Oliver's.
You made a choice.
FAROUK :
[CHUCKLES.]
: Of course.
If the choice is between death or life I choose life.
LEGION :
Listen, I'll call you when I have the monk somewhere safe.
He takes us to your body, and then you are gone.
Gone.
No one ever hears your name again.
FAROUK :
Interesting, don't you think?
You're doing this for a woman you love who lives in a future you're going to destroy if you help me.
LEGION :
What do you mean?
FAROUK :
The timeline.
She lives in a future you are trying to change, and when you do, she will cease to exist.
So really you are helping her to commit suicide.
Oh, and be careful with the monk.
He is very [SPEAKS GERMAN.]
Contagious.
See, this, uh [TEETH CHATTERING.] madness.
They think it's me, that I'm infecting people.
But it's him.
He's Toxic.
He is like Typhoid Mary.
But where he goes, I follow.
So your friends think that I am the Mary.
Not so smart, your friends.
JOSEPH CAMPBELL:
I’ve been to Le Moustier, that was one of the earliest burial caves that were found.
BILL MOYERS: And you find there what they buried with the dead?
JOSEPH CAMPBELL:
Yes. These grave burials with grave gear, that is to say weapons and sacrifices round about, certainly suggest the idea of the continued life beyond the visible one.
The first one that was discovered, the person was put down resting as though asleep, a young boy, with a beautiful hand ax beside him.
Now, at the same time we have evidence of shrines devoted to animals that have been killed.
The shrines specifically are in the Alps, very high caves, and they are of cave bear skulls.
And there is one very interesting one with the long bones of the cave bear in the cave bear’s jaw.
BILL MOYERS:
What does that say to you?
JOSEPH CAMPBELL:
Burials.
“My friend has died and he survives.’
The animals that I’ve killed must also survive. I must make some kind of atonement relationship to them.”
The indication is of the notion of a plane of being that’s behind the visible plane, and which is somehow supportive of the visible one to which we have to relate.
I would say that’s the basic theme of all mythology.
BILL MOYERS:
That there is a world?
JOSEPH CAMPBELL:
That there is an invisible plane supporting the visible one.
Now, whether it is thought of as a world or simply as energy, that differs from time and time and place to place.
BILL MOYERS:
What we don’t know supports what we do know.
JOSEPH CAMPBELL:
That’s right.
The basic hunting myth, I would say, is of a kind of covenant between the animal world and the human world, where the animal gives its life willingly.
They are regarded generally as willing victims, with the understanding that their life, which transcends their physical entity, will be returned to the soil or to the mother through some ritual of restoration.
And the principal rituals, for instance, and the principal divinities are associated with the main hunting animal, the animal who is the master animal, and sends the flocks to be killed, you know.
To the Indians of the American plains, it was the buffalo.
You go to the northwest coast, it’s the salmon.
The great festivals have to do with the run of salmon coming in. When you go to South Africa, the eland, the big, magnificent antelope, is the principal animal to the Bushmen, for example.
BILL MOYERS:
And the principal animal, the master animal
JOSEPH CAMPBELL:
Is the one that furnishes the food.
BILL MOYERS:
So there grew up between human beings and animals, a bonding, as you say, which required one to be consumed by the other.
JOSEPH CAMPBELL:
That’s the way life is.
BILL MOYERS:
Do you think this troubled early man, too
JOSEPH CAMPBELL:
Absolutely, that’s why you have the rites, because it did trouble him.
BILL MOYERS:
What kind of rites?
JOSEPH CAMPBELL:
Rituals of appeasement to the animals, of thanks to the animal.
A very interesting aspect here is the identity of The Hunter with The Animal.
BILL MOYERS:
You mean, after the animal has been shot.
JOSEPH CAMPBELL:
After the animal has been killed, the hunter then has to fulfill certain rites in a kind of “participation mystique,” a mystic participation with the animals whose death he has brought about, and whose meat is to become his life.
So the killing is not simply slaughter, at any rate, it’s a ritual act.
It’s a recognition of your dependency and of the voluntary giving of this food to you by the animal who has given it.
It’s a beautiful thing, and it turns life into a mythological experience.
BILL MOYERS:
The hunt becomes what?
JOSEPH CAMPBELL:
It becomes a ritual.
The hunt is a ritual.
BILL MOYERS:
Expressing a hope of resurrection, that the animal was food and you needed the animal to return.
JOSEPH CAMPBELL:
And some kind of respect for the animal that was killed; that’s the thing that gets me all the time in this hunting ceremonial system.
BILL MOYERS:
Respect for the animal.
JOSEPH CAMPBELL:
The respect for the animal and more than respect, I mean, that animal becomes a messenger of divine power, do you see.
BILL MOYERS:
And you wind up as the hunter killing the messenger.
JOSEPH CAMPBELL:
Killing the god.
BILL MOYERS:
What does this do?
Does it cause guilt, does it cause
JOSEPH CAMPBELL:
Guilt is what is wiped out by the myth.
It is not a personal act; you are performing the work of nature, For example, in Japan, in Hokkaido in northern Japan among the Ainu people, whose principal mountain deity is the bear, when it is killed there is a ceremony of feeding the bear a feast of its own flesh, as though he were present, and he is present.
He’s served his own meat for dinner, and there’s a conversation between the mountain god, the bear and the people.
They say, “If you’ll give us the privilege of entertaining you again, we’ll give you the privilege of another bear sacrifice. ”
BILL MOYERS: If the cave bear were not appeased, the animals wouldn’t appear, and these primitive hunters would starve to death. So they began to perceive some kind of power on which they were dependent, greater than their own.
JOSEPH CAMPBELL: And that’s the power of the animal master. Now, when we sit down to a meal, we thank God, you know, or our idea of God, for having given us this. These people thanked the animal.
BILL MOYERS: And is this the first evidence we have of an act of worshipó
JOSEPH CAMPBELL:
Yes.
BILL MOYERS:
— of power superior to man?
JOSEPH CAMPBELL:
Yeah.
BILL MOYERS:
And the animal was superior,
because the animal provided food.
JOSEPH CAMPBELL:
Well, now, in contrast to our relationship to animals, where we see animals as a lower form of life, and in the Bible we’re told, you know, we’re the masters and so forth, early hunting people don’t have that relationship to the animal. The animal is in many ways superior, He has powers that the human being doesn’t have.
BILL MOYERS:
And then certain animals take on a persona, don’t they
the buffalo, the raven, the eagle.
JOSEPH CAMPBELL:
Oh, very strongly.
Well, I was up on the northwest coast back in 1932,
a wonderful trip, and the Indians along the way were still carving totem poles.
The villages had new totem poles, still.
And there we saw the ravens and we saw the eagles and we saw the animals that played roles in the myths.
And they had the character, the quality, of these animals.
It was a very intimate knowledge and friendly, neighborly,
relationship to these creatures.
And then they killed some of the. You see.
The animal had something to do with the shaping of the myths of those people, just as the buffalo for the Indians of the plains played an enormous role. They are the ones that bring the tobacco gift, the mystical pipe and all this kind of thing, it comes from a buffalo. And when the animal becomes the giver of ritual and so forth, they do ask the animal for advice, and the animal becomes the model for how to live.
BILL MOYERS:
You remember the story of the buffalo’s wife?
JOSEPH CAMPBELL:
That’s a basic legend of the Blackfoot tribe, and is the origin legend of their buffalo dance rituals, by which they invoke the cooperation of the animals in this play of life.
When you realize the size of some of these tribal groups, to feed them required a good deal of meat. And one way of acquiring meat for the winter would be to drive a buffalo herd, to stampede it over a rock cliff. Well, this story is of a Blackfoot tribe long, long ago, and they couldn’t get the buffalo to go over the cliff. The buffalo would approach the cliff and then tum aside. So it looked as though they weren’t going to have any meat for that winter.
Well, the daughter of one of the houses, getting up early in the morning to draw the water for the family and so forth, looks up and there right above the cliff were the buffalo. And she said, “Oh, if you’d only come over, I’d marry one of you.” And to her surprise, they all began coming over. That was surprise number one. Surprise number two was when one of the old buffalos, the shaman of the herd, comes and says, “All right, girlie, off we go.” “Oh, no,” she says. “Oh, yes,” he says, “you made your promise. We’ve kept our side of the bargain, look at all my relatives here dead. Off we go.”
Well, the family gets up in the morning and they look around, and where’s Minnehaha, you know. The father, and you know how Indians are, he looked around and he said, “She’s run off with a buffalo.” He could see by the footsteps. So he says, “Well. I’m going to get her back.” So he puts on his walking moccasins, bow and arrow and so forth, and goes out over the plains. He’s gone quite a distance when he feels he’d better sit down and rest, and he comes to a place that’s called a buffalo wallow, where the buffalo like to come and roll around, get the lice off, and roll around in the mud.
So he sits down there and is thinking what he should do now, when along comes a magpie. Now, that’s a beautiful, flashing bird, and it’s one of those clever birds that has shamanic qualities.
BILL MOYERS:
Magical qualities.
JOSEPH CAMPBELL:
Magical. And the man says to him, “Oh, beautiful bird, my daughter ran away with a buffalo. Have you seen, will you hunt around and see if you can find her out on the plain somewhere?” And the magpie says, “Well, there’s a lovely girl with the buffalos right now, over there just a bit away.” “Well,” said the man, “would you go tell her that her daddy’s here, her father’s here at the buffalo wallow?” Magpie flies over and the girl is there among the buffalo; they’re all asleep. I don’t know what she’s doing, knitting or something of the kind. And the magpie comes over close to her and he says, “Your father’s over at the wallow waiting for you.” “Oh,” she says, “this is very terrible, this is dangerous, I mean, these buffalo, they’ll kill us. You tell him to wait, I’ll be over, I’ll try to work this out.”
So her buffalo husband’s behind her and he wakes up and takes off a horn, he says, “Go to the wallow and get me drink.” So she takes the horn and goes over and there’s her father. And he grabs her by the arm and he says, “Come.” She says, No, no, no, this is real dangerous. The whole herd there, they’ll be right after us. I have to work this thing out, now let me just go back.” So she gets the water and goes back and he, “Fe, Fi, Fo, Fum, I smell the blood of an Indian.” You know, that sort of thing. And she says, “No, nothing of the kind.” And he says, “Yes, indeed.” So he gives a buffalo bellow and they all get up and they all do a slow buffalo dance with their tails raised, and they go over and they trample that poor man to death, so that he disappears entirely, he’s just all broken up to pieces, all gone.
The girl’s crying, and her buffalo husband says, “So you’re crying.” “This is my daddy.” He said, “Yeah, but what about us? There are children, our wives, our parents, and you crying about your daddy.” Well, apparently he was a kind of sympathetic compassionate buffalo, and he said, “Well, I’ll tell you, if you can bring your daddy back to life again, I’ll let you go.” So she turns to the magpie and says, “See, peck around a little bit and see if you can find a bit of Daddy.” And the magpie does so, and he comes up finally with a vertebra, just one little bone.
And the little girl says, “That’s plenty. Now, we’ll put this down on the ground,” and she puts her blanket over it, and she sings a revivifying song, a magical song with great power. And presently, yes, there’s a man under the blanket. She looks, Daddy all right, but he’s not breathing yet. A few more stanzas of whatever the song was, and he stands up, and the buffalo are amazed. And they say, “Why don’t you do this for us? We’ll teach you now our buffalo dance, and when you will have killed our families, you do this dance and sing this song, and we’ll all be back to life again.”
That’s the basic idea, that through the ritual, that dimension is struck which transcends temporality and out of which life comes and back into which it goes.
BILL MOYERS:
And it goes back to this whole idea of death, burial and resurrection, not only for human beings, but for…
JOSEPH CAMPBELL:
But for the animals, too.
BILL MOYERS:
So the story of the buffalo’s wife was told to confirm the reverence.
JOSEPH CAMPBELL: That’s right.
BILL MOYERS: What happened when the white man came and slaughtered this animal of reverence?
JOSEPH CAMPBELL: That was a sacramental violation. I mean, in the eighties, when the buffalo hunt was undertaken, you know, with Kit Carson…
BILL MOYERS: The 1880s, a hundred years ago.
JOSEPH CAMPBELL: — and Buffalo Bill and so forth. When I was a boy, whenever we went for sleigh rides we had a buffalo robe. Buffalo, buffalo, buffalo robes all over the place. This was the sacred animal to the Indians. These hunters go out with repeating rifles, and then shoot down the whole herd and leave it there. Take the skin to sell and the body’s left to rot. This is a sacrilege, and it really is a sacrilege.
BILL MOYERS: It turned the buffalo from a “thou-”
JOSEPH CAMPBELL: To an “it.”
BILL MOYERS: The Indians addressed the buffalo as “thou.”
JOSEPH CAMPBELL: As a “thou”.
BILL MOYERS: As an object of reverence.
JOSEPH CAMPBELL:
The Indians addressed life as a “thou,” I mean, trees and stones, everything else. You can address anything as a “thou”, and you can feel the change in your psychology as you do it. The ego that sees a “thou” is not the same ego that sees an “it.” Your whole psychology changes when you address things as an “it.” And when you go to war with a people, the problem of the newspapers is to turn those people into its, so that they’re not “thous.”
BILL MOYERS:
That was an incredible moment in the evolution of American society, when the buffalo were slaughtered.
That was the final exclamation point behind the destruction of the Indian civilization, because you were destroying…
JOSEPH CAMPBELL:
Can you imagine what the experience must have been for a people within 10 years to lose their environment, to lose their food supply, to lose the object of the… the central object of their ritual life?
Q : What did you think of Manson when that thing happened?
A : "I don't know what I thought when it happened.
I just think a lot of the things he says are True, that he is a Child of The State, made by Us, and he took their children in when nobody else would, is what he did.
Of course he's cracked, all right."
-John Lennon, (December 1970)
What about the eyewitness report of the suspect being a man in a clown mask?
Well, it makes total sense to me.
What kind of a coward would do something that cold-blooded ?
Someone who hides behind a mask.
Someone who is envious of those
more fortunate than themselves, yet they're too scared to show their own face.
And until all those kind of people change for the better....
Those of us who've made something of our lives, will always look at those who haven't as nothing but clowns.
JOSEPH CAMPBELL:
This is why clowns are good.
BILL MOYERS:
Clowns?
JOSEPH CAMPBELL:
Clown religions, because they show that the image is not a fact, but it’s a reflex of some kind.
BILL MOYERS:
So does this help explain the trickster gods that show up at times?
JOSEPH CAMPBELL:
They’re very much that, yes.
Some of the best trickster stories are associated with our American Indian tales.
Now, these figures are clownlike figures, and yet they are the creator god at the same time, very often.
And this makes the point, I am not the ultimate image.
I am transparent to something.
Through me, through my funny form, and mocking it, and turning it into a grotesque action, you really get the sense which, if I had been a big sober presence, you get stuck with the image.
BILL MOYERS:
There’s a wonderful story in some African tradition of the god who’s walking down the road, and the god has on a hat that is colored red on one side and blue on the other side.
So when the people, the farmers in the field go into the village in the evening, they said,
“Did you see that fellow, that god with the blue hat?”
And the others said,
“No, no, he had a red hat on,”
and they get into a fight.
JOSEPH CAMPBELL:
Yes. He even makes it worse by first walking along this direction, and then turning around and turning his hat around, so that again, it’ll be red and black or whatever and then when these two chaps fight and are brought before the king or chief for judgment, this fellow appears and he says,
“It’s my fault, I did it.
Spreading strife is my greatest joy.”
BILL MOYERS:
And there’s a truth in that…
JOSEPH CAMPBELL:
There sure is, yes.
BILL MOYERS:
Which is?
JOSEPH CAMPBELL:
No matter what system of thought you have, it can’t possibly include boundless life.
And when you think everything is just that way, the trickster comes in and it all blows, and you get the becoming thing again.
Now, Jung has a wonderful saying somewhere that,
“Religion is a defense against a religious experience.”
BILL MOYERS:
Well, you have to explain that.
JOSEPH CAMPBELL:
Well, that means it has reduced the whole thing to concepts and ideas, and having the concept and idea short-circuits the transcendent experience.
The experience of deep mystery is what one has to regard as the ultimate religious experience.
BILL MOYERS:
Well, there are many Christians who believe that to find out who Jesus is, you have to go past the Christian faith, past the Christian doctrine, past the Christian church.
And I know that’s heresy to a lot of people, but…
JOSEPH CAMPBELL:
Well, you have to go past the image of Jesus.
The image of God becomes the final obstruction.
Your God is your ultimate barrier.
This is basic Hinduism,
basic Buddhism.
You know, the idea of the ascent of the spirit through the centers, the chakras, as they call them, or lotuses, the different centers of experience.
The animal experiences of hunger and greed or just the zeal of reproduction or the physical mastery of one kind or another, these are all stages of power.
But then when the center of the heart is reached, and the sense of compassion on another person, mercy and participation, and I and you are in some sense of the same being this is what marriage is based on there’s a whole new stage of life experience opens up with the opening of the heart.
And this is what’s called the virgin birth, actually, the birth of a spiritual life in what formerly was simply a human animal, living for the animal aims of health, progeny, wealth and a little fun.
But now you come to something else: to participate in this sense of accord with another, or accord with some principle that has lodged in your mind as a good to be identified with, then a whole new life comes.
And this is in Oriental thinking, the awakening of the religious experience.
And then this can go on even to the quest for the experience of the ultimate mystery, that is, the ultimate mystery can be experienced in two senses, one without form and the other with form.
And in this Oriental thinking, you experience God with form here, this is heaven, that’s the identification with your own being, because that which God refers to is the ultimate mystery of being, which is the mystery of your being as well as of the world, so it’s…this is it.
A State of Being or Manner of Life characterised by a ready willingness to throw some other poor bastard (albeit possibly guilty, you just don't know) completely Under The proverbial Bus, in favour of sparing your own worthless hide.
c.f. "Don't Do it to Me, Do it to Julia! To JULIA!!"
History lesson for you, Vinnie.
I know you're not well-educated, so, uh- let me enlighten you —
The term "dildo" was first coined in around 1400 AD.
It originates from the Latin ‘dilatare’, which means 'open wide'.
The Dick, Vincent.
The Penis, The Slongker, The Cock, The Old Fella....
Has been revered and replicated since the start of humanity.
And now, you ...
and you...
are about to lose yours.
Boss Falcone :
Yeah, Dr. Crane, l can't take it anymore.
lt's all too much.
The walls are closing in.
Blah, blah, blah.
A couple of days of this food, it'll be true.
Dr. Crane :
What do you want?
Boss Falcone :
l wanna know how you're gonna convince me to keep my mouth shut.
Dr. Crane :
About what?
You don't know anything.
Boss Falcone :
l know you don't want the cops to take a closer look at the drugs they seized.
And l know about your experiments
with the inmates of your nut house.
See, l don't go into business with a guy without finding out his dirty secrets.
And those goons you used.
l own the muscle in this town.
Now, l've been bringing your stuff in for months, so whatever he's planning, it's big, and l want in.
Dr. Crane :
Well, l already know what he'll say.
That we should kill you.
Boss Falcone :
Even he can't get me in here.
Not in my town.
Vinnie :
Ay up, Si.
Do you want it after all?
Vin, where did you get them antiques?
You know the rules.
Ask me no questions, I'll tell you no lies.
Si, listen, you know —
Fuck The Rules.
I'm in deep shit here.
You just tell me where you nicked them antiques from.
I didn't nick —
Well, I did.
I nicked a car, and the antiques, they were in the boot.
What's going on?
Just get down here.
Why?
Just get down here now.
Don't tell anyone you're coming.
All right.
Si, what's going - Si?
Black Skinhead Oi!
Get up, you little fucker.
Get up!
History lesson for you, Vinnie.
I know you're not well-educated, so, uh- let me enlighten you.
The term "dildo" was first coined in around 1400 AD.
It originates from the Latin ‘dilatare’, which means 'open wide'.
The Dick, Vincent.
The Penis, The Slongker, The Cock, The Old Fella.... has been revered and replicated since the start of humanity.
And now, you ...
and you...
are about to lose yours.
No.
Please.
It was in —
Shut it.
Where's my antique dildo?
On a farm.
Which farm?
Jim's farm.
I can get it back, though.
Who stole 'em?
I don't know.
Who was driving the car you nicked?
I don't know Oh, fuck! A young guy.
Fuck, I didn't really see him.
He might have had brown hair.
Told you, didn't I? In the hospital, do you remember?
I said, "If our paths cross again."
I know, but all this —
I didn't know it had your things in it, and I'll get 'em back!
I'll fuck I'll get you whatever you want!
Cut his dick off.
No, no, no! Give me an hour!
Give me one hour!
I know where it is.
This is just a mistake, this.
All right, you, trousers off.
What?!
I could find out the owner of that car.
I fucking can I'll find out I'll get it back.
My friend's a mechanic.
Fucking trousers off!
My friend's a mechanic —
Boxers.
Fuck
Boxers.
Mr McCann No! Wait, wait!
Just - Just - Don't —
All right, now, say bye-bye to it.
Why? Why?
Say bye-bye.
Fuck - This is fucking madness, man.
Say it!
Bye, bye, byebye.
Properly.
You can't do this.
Don't - Please don't cut my dick off in a pawn shop, man.
Don't - Don't - Fuck.
Vin! You will always remember the moment before you become dickless.
It's The End of One Life and The Start of Another.
Pre and post-dick.
I have been •BADLY• betrayed, and the only people with knowledge of my antiques are people that know my house, people who come and go, people with regular access.
I want to fucking know.
I •have• to fucking know.
I can find out.
I fucking can.
I can find out.
OK - You find out who took that dildo, you keep your dick.
You don't, it comes off.
Do we understand ourselves?
Yeah.
Do we fucking understand each other?!
Yeah, yeah, yeah, yeah.
Yes.
SLATER :
You and young Rodney are going down for at least a year apiece!
Unless you give me the name of the mush who nicked the microwave.
DEL BOY :
Oh, leave it out Slater.
You know I can't do that.
It's against my principles!
My Mum'd turn in her grave if she knew I'd become a copper's nark!
SLATER :
Well, you're gonna have a lot of time to think about your principles!
I hope the porridge ain't too lumpy!
I'll get the charge sheets typed up.
DEL BOY :
Now, just a minute - Roy.
Let's not be hasty!
I think we can make a deal.
SLATER :
I don't like deals!
DEL BOY :
You're gonna like this one!
If I give you the name of the bloke that stole that oven,
you let Rodney and Grandad go - no charges.
SLATER :
Yeah, alright.
I'll let them go.
And you'll also drop all charges against me!
SLATER :
Oh come on Del, I'm looking forward to that!
You don't seem to understand what I'm saying Slater!
Once I give you the name, I'll be one of your grasses.
SLATER :
Oh Del, Del Boy, that is beautiful!
You would be one of my Merry Men!
I'd have you in my pocket, I could bounce you about and make you dance whenever I felt bored!
And if you ever stepped out of line, I'd let it be known on the streets that you're an informer!
DEL BOY :
Yeah! I know!
SLATER :
The deal's on my old hoppo.
I'll drop the charges against you, you have My Word.
DEL BOY :
Your Word!
Your Word means about as much as the guarantee on that hooky microwave!
No, I want immunity from prosecution.
And I want it in writing and I want it signed, sealed and delivered.
SLATER :
I'll get it arranged right away Derek.
Oh, we're gonna have a good future together you and me, I can feel it.
What's up Del? Cursing the day you crossed me?
DEL BOY :
No, I'm cursing the day I made them stop at your belly button!
Why's he keeping Del Boy in there?
That's about the 38th time you've asked me that in the last 'alf hour!
And for the 38th time Grandad, I'm telling you, I don't know.
I thought he'd just charge Del with receiving, he'd get a fifty pound fine, and then it would all be forgot about!
That's what I thought!
So did I! So why's he keeping him in there?
Gawd bless my old brown I don't bloody know Grandad.
Well, Rodney —
PC HOSKINS :
Look I thought I told you two you were free to go!
Oh, we thought we'd hang on for a while.
Yeah, it's good here, innit?
SLATER :
Still here?
We're waiting for Del.
GRANDAD TROTTER :
Will he be long son?
SLATER :
Only as long as it takes him to tell me who nicked the microwave.
Better get our heads down till the morning then!
Oh, no, Del's seen the light.
He's decided to cooperate.
No, you're pulling our legs!
SLATER :
D'you reckon?
Why don't you come in and see for yourself.
Come on.
Alright Hoskins, away you go, canteen's open now.
PC Hoskins :
Oh, thank you very much, sir.
SLATER :
There you are, Del Boy, your immunity from prosecution, signed by the Superintendent himself.
What are you playing at, Del??!!
DEL BOY :
What're they doing 'ere?
SLATER :
Oh I thought it'd be interesting for them to see you in your real light.
The Great Del Boy, the man who could talk his way out of a room with no doors, reduced to this, grassing.
DEL BOY :
I've gotta tell him Rodney.
He's got me all ends up — I've got no choice.
But you don't know his name Del.
He was just a bloke in the market!
DEL BOY :
Oh leave it out, Grandad.
If Mr Slater was to believe our descriptions he'd have his men searching for a someone who's a cross between Tom Thumb and the Jolly Green Giant!
SLATER :
With a deaf-aid!
DEL BOY :
With a deaf aid!
Rodney, I wasn't doing it just for myself.
He threatened to plant something on you and set you up for a bit of bird.
But, but that's against the law!
SLATER :
Well phone the Police!
Don't tell him Del.
DEL BOY :
Look, I've got to Rodney.
Otherwise it'll mean you and me will go down the road and Grandad's gonna be left alone on the estate, see?
I've got no choice, I've got no choice!
Alright Mr. Slater let's get down to business.
SLATER :
Oh Del, Del Boy, those words are music to my ears.
I will cherish this moment!
Righto Del, who nicked it?
DEL BOY :
They are free to go ain't they?
SLATER :
Yeah, they're free to go - no charges, they can leave whenever they like.
OK, give me his name.
DEL BOY :
You've got nothing on me either?
SLATER :
No! You've got an immunity from prosecution.
You've got less chance of a pull than the Queen.
DEL BOY :
Long as I know.
SLATER :
Right, for the third and last time of asking, who nicked the microwave off the back of the lorry?
[ Del signs the document guaranteeing his immunity from prosecution. ]
