The I in The Pyramid

Every action has an equal and opposite reaction — 

A Black Hole sucks Time and Matter out of The Universe :  

A White Hole returns it.

MENTAL GENDER

Students of psychology who have followed the modern trend of thought along the lines of mental phenomena are struck by the persistence of the dual-mind idea which has manifested itself so strongly during the past ten or fifteen years, and which has given rise to a number of plausible theories regarding the nature and constitution of these "two minds." The late Thomson J. Hudson attained great popularity in 1893 by advancing his well-known theory of the "objective and subjective minds" which he held existed in every individual. Other writers have attracted almost equal attention by the theories regarding the "conscious and subconscious minds"; the "voluntary and involuntary minds"; "the active and passive minds," etc., etc. The theories of the various writers differ from each other, but there remains the underlying principle of "the duality of mind."

The student of the Hermetic Philosophy is tempted to smile when he reads and hears of these many "new theories" regarding the duality of mind, each school adhering tenaciously to its own pet theories, and each claiming to have "discovered the truth." The student turns back the pages of occult history, and away back in the dim beginnings of occult teachings he finds references to the ancient Hermetic doctrine of the Principle of Gender on the Mental Plane-the manifestation of Mental Gender. And examining further he finds that the ancient philosophy took cognizance of the phenomenon of the "dual mind," and accounted for it by the theory of Mental Gender. This idea of Mental Gender may be explained in a few words to students who are familiar with the modern theories just alluded to. The Masculine Principle of Mind corresponds to the so-called Objective Mind; Conscious Mind; Voluntary Mind; Active Mind, etc. And the Feminine Principle of Mind corresponds to the so-called Subjective Mind; Sub-conscious Mind; Involuntary Mind; Passive Mind, etc. Of course the Hermetic Teachings do not agree with the many modern theories regarding the nature of the two phases of mind, nor does it admit many of the facts claimed for the two respective aspects—some of the said theories and claims being very far-fetched and incapable of standing the test of experiment and demonstration. We point to the phases of agreement merely for the purpose of helping the student to assimilate his previously acquired knowledge with the teachings of the Hermetic Philosophy. Students of Hudson will notice the statement at the beginning of his second chapter of "The Law of Psychic Phenomena," that: "The mystic jargon of the Hermetic philosophers discloses the same general idea" i.e., the duality of mind. If Dr. Hudson had taken the time and trouble to decipher a little of "the mystic jargon of the Hermetic Philosophy," he might have received much light upon the subject of "the dual mind"—but then, perhaps, his most interesting work might not have been written. Let us now consider the Hermetic Teachings regarding Mental Gender.

The Hermetic Teachers impart their instruction regarding this subject by bidding their students examine the report of their consciousness regarding their Self. The students are bidden to turn their attention inward upon the Self dwelling within each. Each student is led to see that his consciousness gives him first a report of the existence of his Self-the report is "I Am." This at first seems to be the final words from the consciousness, but a little further examination discloses the fact that this "I Am" may be separated or split into two distinct parts, or aspects, which while working in unison and in conjunction, yet, nevertheless, may be separated in consciousness.

While at first there seems to be only an "I" existing, a more careful and closer examination reveals the fact that there exists an "I" and a "Me." These mental twins differ in their characteristics and nature, and an examination of their nature and the phenomena arising from the same will throw much light upon many of the problems of mental influence.

Let us begin with a consideration of the Me, which is usually mistaken for the I by the student, until he presses the inquiry a little further back into the recesses of consciousness. A man thinks of his Self (in its aspect of Me) as being composed of certain feelings, tastes likes, dislikes, habits, peculiar ties, characteristics, etc., all of which go to make up his personality, or the "Self" known to himself and others. He knows that these emotions and feelings change; are born and die away; are subject to the Principle of Rhythm, and the Principle of Polarity, which take him from one extreme of feeling to another. He also thinks of the "Me" as being certain knowledge gathered together in his mind, and thus forming a part of himself. This is the "Me" of a man.

But we have proceeded too hastily. The "Me" of many men may be said to consist largely of their consciousness of the body and their physical appetites, etc. Their consciousness being largely bound up with their bodily nature, they practically "live there." Some men even go so far as to regard their personal apparel as a part of their "Me" and actually seem to consider it a part of themselves. A writer has humorously said that "men consist of three parts—soul, body and clothes." These "clothes conscious" people would lose their personality if divested of their clothing by savages upon the occasion of a shipwreck. But even many who are not so closely bound up with the idea of personal raiment stick closely to the consciousness of their bodies being their "Me" They cannot conceive of a Self independent of the body. Their mind seems to them to be practically "a something belonging to" their body-which in many cases it is indeed.

But as man rises in the scale of consciousness he is able to disentangle his "Me" from his idea of body, and is able to think of his body as "belonging to" the mental part of him. But even then he is very apt to identify the "Me" entirely with the mental states, feelings, etc., which he feels to exist within him. He is very apt to consider these internal states as identical with himself, instead of their being simply "things" produced by some part of his mentality, and existing within him—of him, and in him, but still not "himself." He sees that he may change these internal states of feelings by all effort of will, and that he may produce a feeling or state of an exactly opposite nature, in the same way, and yet the same "Me" exists. And so after a while he is able to set aside these various mental states, emotions, feelings, habits, qualities, characteristics, and other personal mental belongings—he is able to set them aside in the "not-me" collection of curiosities and encumbrances, as well as valuable possessions. This requires much mental concentration and power of mental analysis on the part of the student. But still the task is possible for the advanced student, and even those not so far advanced are able to see, in the imagination, how the process may be performed.

After this laying-aside process has been performed, the student will find himself in conscious possession of a "Self" which may be considered in its "I" and "Me" dual aspects. The "Me" will be felt to be a Something mental in which thoughts, ideas, emotions, feelings, and other mental states may be produced. It may be considered as the "mental womb," as the ancients styled it-capable of generating mental offspring. It reports to the consciousness as a "Me" with latent powers of creation and generation of mental progeny of all sorts and kinds. Its powers of creative energy are felt to be enormous. But still it seems to be conscious that it must receive some form of energy from either its "I" companion, or else from some other "I" ere it is able to bring into being its mental creations. This consciousness brings with it a realization of an enormous capacity for mental work and creative ability.

But the student soon finds that this is not all that he finds within his inner consciousness. He finds that there exists a mental Something which is able to Will that the "Me" act along certain creative lines, and which is also able to stand aside and witness the mental creation. This part of himself he is taught to call his "I." He is able to rest in its consciousness at will. He finds there not a consciousness of an ability to generate and actively create, in the sense of the gradual process attendant upon mental operations, but rather a sense and consciousness of an ability to project an energy from the "I" to the "Me"—a process of "willing" that the mental creation begin and proceed. He also finds that the "I" is able to stand aside and witness the operations of the "Me's" mental creation and generation. There is this dual aspect in the mind of every person. The "I" represents the Masculine Principle of Mental Gender-the "Me" represents the Female Principle. The "I" represents the Aspect of Being; the "Me" the Aspect of Becoming. You will notice that the Principle of Correspondence operates on this plane just as it does upon the great plane upon which the creation of Universes is performed. The two are similar in kind, although vastly different in degree. "As above, so below; as below, so above."

These aspects of mind-the Masculine and Feminine Principles-the "I" and the "Me"-considered in connection with the well-known mental and psychic phenomena, give the master-key to these dimly known regions of mental operation and manifestation. The principle of Mental Gender gives the truth underlying the whole field of the phenomena of mental influence, etc.

The tendency of the Feminine Principle is always in the direction of receiving impressions, while the tendency of the Masculine Principle is always in the direction of giving, out or expressing. The Feminine Principle has much more varied field of operation than has the Masculine Principle. The Feminine Principle conducts the work of generating new thoughts, concepts, ideas, including the work of the imagination. The Masculine Principle contents itself with the work of the "Will" in its varied phases. And yet, without the active aid of the Will of the Masculine Principle, the Feminine Principle is apt to rest content with generating mental images which are the result of impressions received from outside, instead of producing original mental creations.

Persons who can give continued attention and thought to a subject actively employ both of the Mental Principles-the Feminine in the work of the mental generation, and the Masculine Will in stimulating and energizing the creative portion of the mind. The majority of persons really employ the Masculine Principle but little, and are content to live according to the thoughts and ideas instilled into the "Me" from the "I" of other minds. But it is not our purpose to dwell upon this phase of the subject, which may be studied from any good text-book upon psychology, with the key that we have given you regarding Mental Gender.

The student of Psychic Phenomena is aware of the wonderful phenomena classified under the head of Telepathy; Thought Transference; Mental Influence; Suggestion; Hypnotism, etc. Many have sought for an explanation of these varied phases of phenomena under the theories of the various "dual mind" teachers. And in a measure they are right, for there is clearly a manifestation of two distinct phases of mental activity. But if such students will consider these "dual minds" in the light of the Hermetic Teachings regarding Vibrations and Mental Gender, they will see that the long sought for key is at hand.

In the phenomena of Telepathy it is seen how the Vibratory Energy of the Masculine Principle is projected toward the Feminine Principle of another person, and the latter takes the seed-thought and allows it to develop into maturity. In the same way Suggestion and Hypnotism operates. The Masculine Principle of the person giving the suggestions directs a stream of Vibratory Energy or Will-Power toward the Feminine Principle of the other person, and the latter accepting it makes it its own and acts and thinks accordingly. An idea thus lodged in the mind of another person grows and develops, and in time is regarded as the rightful mental offspring of the individual, whereas it is in reality like the cuckoo egg placed in the sparrows nest, where it destroys the rightful offspring and makes itself at home. The normal method is for the Masculine and Feminine Principles in a person's mind to co-ordinate and act harmoniously in conjunction with each other, but, unfortunately, the Masculine Principle in the average person is too lazy to act-the display of Will-Power is too slight-and the consequence is that such persons are ruled almost entirely by the minds and wills of other persons, whom they allow to do their thinking and willing for them. How few original thoughts or original actions are performed by the average person? Are not the majority of persons mere shadows and echoes of others having stronger wills or minds than themselves? The trouble is that the average person dwells almost altogether in his "Me" consciousness and does not realize that he has such a thing as an "I." He is polarized in his Feminine Principle of Mind, and the Masculine Principle, in which is lodged the Will, is allowed to remain inactive and not employed.

The strong men and women of the world invariably manifest the Masculine Principle of Will, and their strength depends materially upon this fact. Instead of living upon the impressions made upon their minds by others, they dominate their own minds by their Will, obtaining the kind of mental images desired, and moreover dominate the minds of others likewise, in the same manner. Look at the strong people, how they manage to implant their seed-thoughts in the minds of the masses of the people, thus causing the latter to think thoughts in accordance with the desires and wills of the strong individuals. This is why the masses of people are such sheeplike creatures, never originating an idea of their own, nor using their own powers of mental activity.

The manifestation of Mental Gender may be noticed all around us in everyday life. The magnetic persons are those who are able to use the Masculine Principle in the way of impressing their ideas upon others. The actor who makes people weep or cry as he wills, is employing this principle. And so is the successful orator, statesman, preacher, writer or other people who are before the public attention. The peculiar influence exerted by some people over others is due to the manifestation of Mental Gender, along the Vibrational lines above indicated. In this principle lies the secret of personal magnetism, personal influence, fascination, etc., as well as the phenomena generally grouped under the name of Hypnotism.

The student who has familiarized himself with the phenomena generally spoken of as "psychic" will have discovered the important part played in the said phenomena by that force which science has styled "Suggestion," by which term is meant the process or method whereby an idea is transferred to, or "impressed upon" the mind of another, causing the second mind to act in accordance therewith. A correct understanding of Suggestion is necessary in order to intelligently comprehend the varied psychical phenomena which Suggestion underlies. But, still more is a knowledge of Vibration and Mental Gender necessary for the student of Suggestion. For the whole principle of Suggestion depends upon the principle of Mental Gender and Vibration.

It is customary for the writers and teachers of Suggestion to explain that it is the "objective or voluntary" mind which make the mental impression, or suggestion, upon the "subjective or involuntary" mind. But they do not describe the process or give us any analogy in nature whereby we may more readily comprehend the idea. But if you will think of the matter in the light of the Hermetic Teachings you will be able to see that the energizing of the Feminine Principle by the Vibratory Energy of the Masculine Principle Is in accordance to the universal laws of nature, and that the natural world affords countless analogies whereby the principle may be understood. In fact, the Hermetic Teachings show that the very creation of the Universe follows the same law, and that in all creative manifestations, upon the planes of the spiritual, the mental, and the physical, there is always in operation this principle of Gender-this manifestation of the Masculine and the Feminine Principles. "As above, so below; as below, so above." And more than this, when the principle of Mental Gender is once grasped and understood, the varied phenomena of psychology at once becomes capable of intelligent classification and study, instead of being very much in the dark. The principle "works out" in practice, because it is based upon the immutable universal laws of life.

We shall not enter into an extended discussion of, or description of, the varied phenomena of mental influence or psychic activity. There are many books, many of them quite good, which have been written and published on this subject of late years. The main facts stated in these various books are correct, although the several writers have attempted to explain the phenomena by various pet theories of their own. The student may acquaint himself with these matters, and by using the theory of Mental Gender he will be able to bring order out of the chaos of conflicting theory and teachings, and may, moreover, readily make himself a master of the subject if he be so inclined. The purpose of this work is not to give an extended account of psychic phenomena but rather to give to the student a master-key whereby He may unlock the many doors leading into the parts of the Temple of Knowledge which he may wish to explore. We feel that in this consideration of the teachings of The Kybalion, one may find an explanation which will serve to clear away many perplexing difficulties—a key that will unlock many doors. What is the use of going into detail regarding all of the many features of psychic phenomena and mental science, provided we place in the hands of the student the means whereby he may acquaint himself fully regarding any phase of the subject which may interest him. With the aid of The Kybalion one may go through any occult library anew, the old Light from Egypt illuminating many dark pages, and obscure subjects. That is the purpose of this book. We do not come expounding a new philosophy, but rather furnishing the outlines of a great world-old teaching which will make clear the teachings of others-which will serve as a Great Reconciler of differing: theories, and opposing doctrines.

The Last Words of Dutch Schultz

The Last Words of Dutch Schultz

 

Statements made by Arthur (Dutch Schultz) Flegenheimer were taken down by a Newark police stenographer, F. J. Lang. The notes covered a period from about 4 o'clock Thursday afternoon until Schultz died. During that period he was delirious most of the time, but lucid at intervals. A transcript of all he said follows:

Schultz at this time was irrational, suffering with a fever of 106 degrees and a bullet in his stomach. Sergeant Luke Conlon and other detectives from Newark police headquarters were at his bedside. One of the officers had a newspaper.

(Schultz noticed newspaper and spoke) - Has it been in any other papers? George, don't make no full moves. What have you done with him? Oh, mama, mama, mama. Oh stop it, stop it; eh, oh, oh. Sure, sure, mama.
Now listen, Phil, fun is fun. Ah please, papa. What happened to the sixteen? Oh, oh, he done it, please. John, please, oh, did you buy the hotel? You promised a million sure. Get out. I wished I knew.
Please make it quick, fast and furious. Please. Fast and furious. Please help me get out; I am getting my wind back, thank God. Please, please, oh please. You will have to please tell him, you got no case.
You get ahead with the dot dash system didn't I speak that time last night. Whose number is that in your pocket book, Phi1 13780. Who was it? Oh- please, please. Reserve decision. Police, police, Henry and Frankie. Oh, oh, dog biscuits and when he is happy he doesn't get happy please, please to do this. Then Henry, Henry, Frankie you didn't even meet me. The glove will fit what I say oh, Kayiyi, oh Kayiyi. Sure who cares when you are through? How do you know this? How do you know this? Well, then oh, Cocoa know thinks he is a grandpa again. He is jumping around. No Hobo and Poboe I think he means the same thing.

Q. (from Sergeant Conlon) - Who shot you?

A.- The Boss himself. 

Q.- He did?

A.- Yes, I don't know.

Q.- What did he shoot you for?

A.- I showed him boss; did you hear him meet me? An appointment. Appeal stuck. All right, mother.

Q.- Was it the boss shot you?

A.- Who shot me? No one.

Q.- We will help you.

A.- Will you help me up? O.K. I won't be such a big creep. Oh, mama. I can't go through with it, please. Oh, and then he clips me; come on. Cut that out, we don't owe a nickel; hold it; instead, hold it against him; I am a pretty good pretzler -Winifred- Department of Justice. I even got it from the department. Sir, please stop it. Say listen the last night!

(Statement by Sergeant Conlon) - Don't holler.

A.- I don't want to holler.

Q.- What did they shoot you for?

A.- I don't know, sir. Honestly I don't. I don't even know who was with me, honestly. I was in the toilet and when I reached the -the boy came at me.

Q.- The big fellow gave it to you?

A.- Yes, he gave it to me.

Q.- Do you know who this big fellow was?

A.- No. If he wanted to break the ring no, please I get a month. They did it. Come on. (A name, not clear) cut me off and says you are not to be the beneficiary of this will. Is that right? I will be checked and double-checked and please pull for me. Will you pull? How many good ones and how many bad ones? Please I had nothing with him he was a cowboy in one of the seven days a week fight. No business; no hangout; no friends; nothing; just what you pick up and what you need. I don't know who shot me. Don't put anyone near this check~ you might have -please do it for me. Let me get up. heh? In the olden days they waited and they waited. Please give me a shot. It is from the factory. Sure, that is a bad. Well, oh good ahead that happens for trying. I don't want harmony. I want harmony. Oh, mamma, mamma! Who give it to him? Who give it to him? Let me in the district -fire-factory that he was nowhere near. It smoldered No, no. There are only ten of us and there ten million fighting somewhere of you, so get your onions up and we will throw up the truce flag. Oh, please let me up. Please shift me. Police are here. Communistic...strike...baloney...honestly this is a habit I get; sometimes I give it and sometimes I don't. Oh, I am all in. That settles it. Are you sure? Please let me get in and eat. Let him harass himself to you and then bother you. Please don't ask me to go there. I don't want to. I still don't want him in the path. It is no use to stage a riot. The sidewalk was in trouble and the bears were in trouble and I broke it up. Please put me in that room. Please keep him in control. My gilt edged stuff and those dirty rats have tuned in. Please mother, don't tear, don't rip; that is something that shouldn't be spoken about. Please get me up, my friends. Please, look out. The shooting is a bit wild, and that kind of shooting saved a man's life. No payrolls. No wells. No coupons. That would be entirely out. Pardon me, I forgot I am plaintiff and not defendant. Look out. Look out for him. Please. He owed me money; he owes everyone money. Why can't he just pullout and give me control? Please, mother, you pick me up now. Please, you know me. No. Don't you scare me. My friends and I think I do a better job. Police are looking for you allover. Be instrumental in letting us know. They are English-men and they are a type I don't know who is best, they or us. Oh, sir, get the doll a roofing. You can play jacks and girls do that with a soft ball and do tricks with it. I take all events into consideration. No. No. And it is no. It is confused and its says no. A boy has never wept nor dashed a thousand kim. Did you hear me?

Q. (By Detective) - Who shot you?

A.- I don't know.

Q.- How many shots were fired?

A.- I don't know.

Q.- How many?

A.- Two thousand. Come one, get some money in that treasury. We need it. Come on, please get it. I can't tell you to. That is not what you have in the book. Oh, please warden. What am I going to do for money? Please put me up on my feet at once. You are a hard boiled man. Did you hear me? I would hear it, the Circuit Court would hear it, and the Supreme Court might hear it. If that ain't the pay-off. Please crack down on the Chinaman's friends and Hitler's commander. I am sore and I am going up and I am going to give you honey if I can. Mother is the best bet and don't let Satan draw you too fast.

Q. (By Detective) - What did the big fellow shoot you for?

A.- Him? John? Over a million, five million dollars.

Q.- You want to get well, don't you?

A.- Yes.

Q.- Then lie quiet.

A.- Yes, I will lie quiet.

Q.- John shot and we will take care of John.

A.- That is what caused the trouble. Look out. Please let me up. If you do this, you can go on and jump right here in the lake. I know who they are. They are French people. All right. Look out, look out. Oh, my memory is gone. A work relief police. Who gets it? I don't know and I don't want to know, but look out. It can be traced. He changed for the worse. Please look out; my fortunes have changed and come back and went back since that. It was desperate. I am wobbly. You ain't got nothing on him but you got it on his helper.

Q. (By detective ) - Control yourself.

A.- But I am dying.

(Statemnt by detective) - No, you are not.

A.- Come on, mama. All right, dear, you have to get it.

At this point, Schultz's wife, Frances, was brought to his bedside. She spoke.

(Statement by Mrs. Schultz) - This is Frances.

Schultz began to talk again, saying: Then pull me out. I am half crazy. They won't let me get up. They dyed my shoes. Open those shoes. Give me something. I am so sick. Give me some water, the only thing that I want. Open this up and break it so I can touch you. Danny, please get me in the car.

At this point Mrs. Schultz left the room.

(Sergeant Conlon questioned Schultz again) - Who shot you?

A.- I don't know. I didn't even get a look. I don't know who can have done it. Anybody. Kindly take my shoes off. (He was told that they were off.) No. There is a handcuff on them. The Baron says these things. I know what I am doing here with my collection of papers. It isn't worth a nickel to two guys like you or me but to a collector it is worth a fortune. It is priceless. I am going to turn it over to... Turn you back to me, please Henry. I am so sick now. The police are getting many complaints. Look out. I want that G-note. Look out for Jimmy Valentine for he is an old pal of mine. Come on, come on, Jim. Ok, ok, I am all through. Can't do another thing. Look out mamma, look out for her. You can't beat him. Police, mamma, Helen, mother, please take me out. I will settle the indictment. Come on, open the soap duckets. The chimney sweeps. Talk to the sword. Shut up, you got a big mouth! Please help me up, Henry. Max, come over here. French-Canadian bean soup. I want to pay. Let them leave me alone.

Schultz sank into unconsciousness then. It was 6:40 P.M. He died less than two hours later, without saying anything else. Some say this is everything from the ravings of someone on the brink of death to poetry to secrets of the mob world. You be the judge.

lloigor

 

Ulysses Klaue:

Yeah. The Enhanced. Strucker's prize pupils. 

[picks up a dish of candies from his desk] 

Want A Candy? 

Oh, sorry to hear about Strucker. 

But then, he knew what kind of World he was helping create.

Human Life, not a growth market.

 [The Twins look at each other] 

You...you didn't know? 

Is this your first time intimidating someone? 

I'm afraid that I'm not that afraid.

Wanda Maximoff: 

Everybody's afraid of something.

Ulysses Klaue: 

(Immediately)

Cuttlefish. 

Deep sea fish. 

They make Lights. Disco Lights. 

Whoom, whoom, whoom! 

To hypnotize their prey, then whoom! 

I saw A Documentary, it was terrifying. 

[Pietro speeds over to pick up a candy from Klaue's desk, and Klaue jerks at the sudden movement] 

So if you're going to fiddle with My Brain, 

and make me see a giant cuttlefish, 

then I know you don't do Business, 

and I know you're not in charge, 

and I only deal with The Man in Charge.

Hans Stefan Santesson points out the basic similarity of Mayan and Egyptian investiture rituals, as previously indicated in Colonel Churchward's insightful but wrongheaded books on the lost continent of Mu. As we have demonstrated, Churchward's obsession with the Pacific, based on his having received his first clues about our lost ancestors in an Asiatic temple, led him to attribute to the fictitious Mu much of the real history of the actual Atlantis. But this passage from Santesson's Understanding Mu (Paperback Library, New York, 1970, page 117) needs little correction :

“Next he was taken to The Throne of Regeneration of the Soul, and the Ceremony of Investiture or Illumination took place. Then he experienced further ordeals before attaining to The Chamber of the Orient, to The Throne of Ra, to become truly A Master. 

He could see for himself in the distance the uncreated light from which was pointed out the whole happiness of the future ... In other words, as Churchward puts it, both in Egypt and in Maya the initiate had to "sustain" (i.e., survive) "the fiery ordeal" to be approved as an adept. The adept had to become justified. The justified must then become illuminate

The destruction of Mu was commemorated by the possibly symbolic House of Fire of the Quiche Mayas and by the relatively later Chamber of Central Fire of the Mysteries which we are told were celebrated in the Great Pyramid.”

Substituting Atlantis for Mu, Churchward and Santesson are basically correct. The god, of course, could choose the shape in which He would appear in the final ordeal, and, since these gods, or lloigor in the Atlantean language, possessed Telepathy, they would read The Initiate's mind and manifest in the form most terrifying to the specific individual, although the shog-goth form and the classic Angry Giant form such as appears in Aztec statues of Tlaloc were most common. To employ an amusing conceit, if these beings had survived to our time, as some occultists claim, they would appear to the average American as, say, King Kong or, perhaps, Dracula or the Wolf-Man.

The sacrifices demanded by these creatures evidently contributed significantly to the fall of Atlantis, and we can conjecture that the mass burnings practised by the Celts at Beltain and even the Aztec religion, which turned their altars into abbatoirs, were minor in comparison, being merely the result of persistent tradition after the real menace of the lloigor had vanished. 

We, of course, cannot fully understand the purpose of these bloody rituals, since we cannot fathom the nature, or even the sort of matter or energy, that comprised the lloigor. That the chief of these beings, is known in the Pnakotic Manuscripts and the Eltdown Shards as lok-Sotot, "Eater of Souls," suggests that it was some energy or psychic vibration of the dying victim that the lloigor needed; the physical body was, as in the case of the corpse-eating cult of Leng, consumed by the priests themselves, or merely thrown away, as among the Thuggee of India.

Mary

By promulgating the Bull Munificentissimus Deus, 

1 November, 1950, Pope Pius XII declared infallibly that 

The Assumption of the Blessed Virgin Mary 

was a dogma of the Catholic Faith. 

Likewise, the Second Vatican Council taught in the Dogmatic Constitution Lumen Gentium that "the Immaculate Virgin, preserved free from all stain of original sin, was taken up body and soul into heavenly glory, when her earthly life was over, and exalted by the Lord as Queen over all things (n. 59)."

Infancy Gospel of James

BOOK OF JAMES, OR PROTEVANGELIUM

From "The Apocryphal New Testament"

M.R. James-Translation and Notes

Oxford: Clarendon Press, 1924

Introduction

Origen mentions the Book of James (and the Gospel of Peter) as stating that the ' brethren of the Lord' were sons of Joseph by a former wife. This is the first mention of it, and shows us that the book is as old as the second century. To collect later references to it is unnecessary.

It is generally agreed that the story of the death of Zacharias (chs. xxii-xxiv) does not properly belong to the text. Origen and other early writers give a different account of the cause of I~is death: it was, they say, because, after the Nativity, he still allowed Mary to take her place among the virgins in the Temple.

Difficulty is also caused by the sudden introduction of Joseph as the narrator in ch. xviii. 2 sqq. We cannot be sure whether this means that a fragment of a 'Joseph-apocryphon' has been introduced at this point; or, if so, how far it extends. We are sure, from a sentence of Clement of Alexandria, that some story of a midwife being present at the Nativity was current in the second century.

We have the book in the original Greek and in several oriental' versions, the oldest of which is the Syriac. But, oddly enough, there is no Latin version. The matter is found in an expanded and altered form in the 'Gospel of Pseudo-Matthew', but we have yet to find an old Latin translation of the present text. Such a thing seems to have existed, for a book identifiable with ours is condemned in the Gelasian Decree.

In the early chapters the Old Testament is extensively drawn upon, and imitated; but the author is not familiar with Jewish life or usages.

The best recent edition of this book is a French one, by Amann. There is as yet no really critical edition of the text, in which all manuscripts and versions are made use of. I follow Tischendorf's in the main.

Text

I. I In the histories of the twelve tribes of Israel it is written that there was one Ioacim, exceeding rich: and he offered his gifts twofold, saying: That which is of my superfluity shall be for the whole people, and that which is for my forgiveness shall be for tile Lord, for a propitiation unto me.

2 Now the great day of the Lord drew nigh and the children of Israel offered their gifts. And Reuben stood over against him saying: It is not lawful for thee to offer thy gifts first,-forasmuch as thou hast gotten no seed in Israel. 8 And Ioacim was sore grieved, and went unto the record of the twelve tribes of the people, saying: I will look upon the record of the twelve tribes of Israel, whether I only have not gotten seed in Israel. And he searched, and found concerning all the righteous that they had raised up seed in Israel. And he remembered the patriarch Abraham, how in the last days God gave him a son, even Isaac. 4 And Ioacim was sore grieved, and showed not himself to his wife, but betook himself into the wilderness, and pitched his tent there, and fasted forty days and forty nights, saying within himself: I will not go down either for meat or for drink until the Lord my God visit me, and my prayer shall be unto me meat and drink.

II Now his wife Anna lamented with two lamentations, and bewailed herself with two bewailings, saying: I will bewail my widowhood, and I will bewail my childlessness.

2 And the great day of the Lord drew nigh, and Judith her handmaid said unto !;er: How long humblest thou thy soul? The great day of the Lord hath come, and it is not lawful for thee to mourn: but take this headband, which the mistress of my work gave me, and it is not lawful for me to put it on, forasmuch as I am an handmaid, and it hath a mark of royalty. And Anna said: Get thee from me. Lo! I have done nothing (or I will not do so) and the Lord hath greatly humbled me: peradventure one gave it to thee in subtilty, and thou art come to make me partaker in thy sin. And Judith said: How shall I curse thee, seeing the Lord hath shut up thy womb, to give thee no fruit in Israel ?

3 And Anna was sore grieved [and mourned with a great mourning because she was reproached by all the tribes of Israel. And coming to herself she said: What shall I do ? I will pray with weeping unto the Lord my God that he visit me]. And she put off her mourning garments and cleansed (or adorned) her head and put on her bridal garments: and about the ninth hour she went down into the garden to walk there. And she saw a laurel-tree and sat down underneath it and besought the Lord saying: O God of our fathers, bless me, and hearken unto my prayer, as thou didst bless the womb of Sarah, and gavest her a son, even Isaac.

III. 1 And looking up to the heaven she espied a nest of sparrows in the laurel-tree, and made a lamentation within herself, saying: Woe unto me, who begat me ? And what womb brought me forth for I am become a curse before the children of Israel, and I am reproached, and they have mocked me forth out of the temple of the Lord? 2 Woe unto me, unto what am I likened ? I am not likened unto the fowls of the heaven, for even the fowls of the heaven are fruitful before thee, O Lord. Woe unto me, unto what am I likened ? I am not likened unto the beasts of the earth, for even the beasts of the earth are fruitful before thee, O Lord. Woe unto me, unto what am I likened ? I am not likened unto these waters, for even these waters are fruitful before thee, O Lord. 3 Woe unto me, unto what am I likened ? I am not likened unto this earth, for even this earth bringeth forth her fruits in due season and blesseth thee, O Lord.

IV. 1 And behold an angel of the Lord appeared, saying unto her: Anna, Anna, the Lord hath hearkened unto thy prayer, and thou shalt conceive and bear, and thy seed shall be spoken of in the whole world. And Anna said: As the Lord my God liveth, if I bring forth either male or female, I will bring it for a gift unto the Lord my God, and it shall be ministering unto him all the days of its life.

2 And behold there came two messengers saying unto her: Behold Ioacim thy husband cometh with his flocks: for an angel of the Lord came down unto him saying: Ioacim, Ioacim, the Lord God hath hearkened unto thy prayer. Get thee down hence, for behold thy wife Anna hath conceived. 3 And Ioacim sat him down and called his herdsmen saying: Bring me hither ten lambs without blemish and without spot, and they shall be for the Lord my God; and bring me twelve tender calves, and they shall be for the priests and for the assembly of the elders; and an hundred kids for the whole people.

4 And behold Ioacim came with his flocks, and Anna stood at the gate and saw Ioacim coming, and ran and hung upon his neck, saying: Now know I that the Lord God hath greatly blessed me: for behold the widow is no more a widow, and she that was childless shall conceive. And Ioacim rested the first day in his house.

V. 1 And on the morrow he offered his gifts, saying in himself: If the Lord God be reconciled unto me, the plate that is upon the forehead of the priest will make it manifest unto me. And Ioacim offered his gifts and looked earnestly upon the plate of the priest when he went up unto the altar of tile Lord, and he saw no sin in himself. And Ioacim said: Now know I that the Lord is become propitious unto me and hath forgiven all my sins. And he went down from the temple of the Lord justified, and went unto his house.

2 And her months were fulfilled, and in the ninth month Anna brought forth. And she said unto the midwife: what have I brought forth ? And she said: A female. And Anna said: My soul is magnified this day, and she laid herself down. And when the days were fulfilled, Anna purified herself and gave suck to the child and called her name Mary.

VI. 1 And day by day the child waxed strong, and when she was six months old her mother stood her upon the ground to try if she would stand; and she walked seven steps and returned unto her bosom. And she caught her up, saying: As the Lord my God liveth, thou shalt walk no more upon this ground, until I bring thee into the temple of the Lord. And she made a sanctuary in her bed chamber and suffered nothing common or unclean to pass through it. And she called for the daughters of the Hebrews that were undefiled, and they carried her hither and thither.

2 And the first year of the child was fulfilled, and Ioacim made a great feast and bade the priests and the scribes and the assembly of the elders and the whole people of Israel. And Ioacim brought the child to the priests, and they blessed her, saying: 0 God of our fathers, bless this child and give her a name renowned for ever among all generations. And all the people said: So be it, so be it. Amen. And he brought her to the high priests, and they blessed her, saying: 0 God of the high places, look upon this child, and bless her with the last blessing which hath no successor.

3 And her mother caught her up into the sanctuary of her bed chamber and gave her suck.

And Anna made a song unto the Lord God, saying:

I will sing an hymn unto the Lord my God, because he hath visited me and taken away from me the reproach of mine enemies, and the Lord hath given me a fruit of his righteousness, single and manifold before him. Who shall declare unto the sons of Reuben that Anna giveth suck ? Hearken, hearken, ye twelve tribes of Israel, that Anna giveth suck. And she laid the child to rest in the bed chamber of her sanctuary, and went forth and ministered unto them. And when the feast was ended, they gat them down rejoicing, and glorifying the God of Israel.

VII. 1 And unto the child her months were added: and the child became two years old. And Ioacim said: Let us bring her up to the temple of the Lord that we may pay the promise which we promised; lest the Lord require it of us (lit. send unto us), and our gift become unacceptable. And Anna said: Let us wait until the third year, that the child may not long after her father or mother. And Ioacim said: Let us wait.

2 And the child became three years old, and Ioacim said: Call for the daughters of the Hebrews that are undefiled, and let them take every one a lamp, and let them be burning, that the child turn not backward and her heart be taken captive away from the temple of the Lord. And they did so until they were gone up into the temple of the Lord.

And the priest received her and kissed her and blessed her and said: The Lord hath magnified thy name among all generations: in thee in the latter days shall the Lord make manifest his redemption unto the children of Israel. And he made her to sit upon the third step of the altar. And the Lord put grace upon her and she danced with her feet and all tile house of Israel loved her.

VIII. 1 And her parents gat them down marveling, and praising the Lord God because tile child was not turned away backward.

And Mary was in the temple of the Lord as a dove that is nurtured: and she received food from the hand of an angel.

2 And when she was twelve years old, there was a council of the priests, saying: Behold Mary is become twelve years old in the temple of the Lord. What then shall we do with her ? lest she pollute the sanctuary of the Lord. And they said unto the high priest: Thou standest over the altar of the Lord. Enter in and pray concerning her: And whatsoever the Lord shall reveal to thee, that let us do.

3 And the high priest took the vestment with the twelve bells and went in unto the Holy of Holies and prayed concerning her. And lo, an angel of tile Lord appeared saying unto him: Zacharias, Zacharias~ go forth and assemble them that are widowers of the people, and let them bring every man a rod, and to whomsoever the Lord shall show a sign, his wife shall she be. And the heralds went forth over all the country round about Judaea, and the trumpet of the Lord sounded, and all men ran thereto.

IX. 1 And Joseph cast down his adze and ran to meet them, and when they were gathered together they went to the high priest and took their rods with them. And he took the rods of them all and went into the temple and prayed. And when he had finished the prayer he took the rods and went forth and gave them back to them: and there was no sign upon them. But Joseph received the last rod: and 1o, a dove came forth of the rod and flew upon the bead of Joseph. And the priest said unto Joseph: Unto thee hath it fallen to take the virgin of the Lord and keep her for thyself. 2 And Joseph refused, saying: I have sons, and I am an old man, but she is a girl: lest I became a laughing-stock to the children of Israel. And the priest said unto Joseph: Year the Lord thy God, and remember what things God did unto Dathan and Abiram and Korah, how the earth clave and they were swallowed up because of their gainsaying. And now fear thou, Joseph, lest it be so in thine house. And Joseph was afraid, and took her to keep her for himself. And Joseph said unto Mary: Lo, I have received thee out of the temple of the Lord: and now do I leave thee in my house, and I go away to build my buildings and I will come again unto thee. The Lord shall watch over thee.

X. 1 Now there was a council of the priests, and they said: Let us make a veil for the temple of the Lord. And the priest said: Call unto me pure virgins of the tribe of David. And the officers departed and sought and found seven virgins. And the

priests called to mind the child Mary, that she was of the tribe of avid and was undefiled before God: and the officers went and fetched her. And they brought them into the temple of the Lord, and the priest said: Cast me lots, which of you shah weave the gold and the undefiled (the white) and tile fine linen and the silk and the hyacinthine, and the scarlet and the true purple. And the lot of the true purple and the scarlet fell unto Mary, and she took them and went unto her house.

[And at that season Zacharias became dumb, and Samuel was

in his stead until the time when Zacharias spake again.]But Mary took the scarlet and began to spin it.

XL 1 And she took the pitcher and went forth to fill it with water: and lo a voice saying: Hail, thou that art highly favoured; the Lord is with thee: blessed art thou among women.

And she looked about her upon the right hand and upon the left, to see whence this voice should be: and being filled with trembling she~ went to her house and set down the pitcher, and took the purple and sat down upon her seat and drew out the thread.

2 And behold an angel of the Lord stood before her saying: Fear not, Mary, for thou hast found grace before the Lord of all things, and thou shalt conceive of his word. And she, when she heard it, questioned in herself, saying: Shall I verily conceive of the living God, and bring forth after the manner of all women ? And the angel of the Lord said: Not so, Mary, for a power of the Lord shall overshadow thee: wherefore also that holy thing which shall be born of thee shall be called the Son of the Highest. And thou shalt call his name Jesus: for he shall save his people from their sins. And Mary said: Behold the handmaid of the Lord is before him: be it unto me according to thy word.

XII 1 And she made the purple and the scarlet and brought them unto the priest. And the priest blessed her and said: Mary, the Lord God hath magnified thy name, and thou shalt be blessed among all generations of the earth. 2 And Mary rejoiced and went away unto Elizabeth her kinswoman: and she knocked at the door. And Elizabeth when she heard it cast down the scarlet (al. the wool) and ran to the door and opened it, and when she saw Mary she blessed her and said: Whence is this to me that the mother of my Lord should come unto me ? for behold that which is in me leaped and blessed thee. And Mary forgat the mysteries which Gabriel the archangel had told her, and she looked up unto the heaven and said: Who am I, Lord, that all the generations of the earth do bless me ? 8 And she abode three months with Elizabeth, and day by day her womb grew: and Mary was afraid and departed unto her house and hid herself from the children of Israel. Now she was sixteen years old when these mysteries came to pass.

XIII. I Now it was the sixth month with her, and behold Joseph came from his building, and he entered into his house and found her great with child. And he smote his face, and cast himself down upon the ground on sackcloth and wept bitterly, saying: With what countenance shall I look unto the Lord my God ? and what prayer shall I make concerning this maiden? for I received her out of the temple of the Lord my God a virgin, and have not kept her safe. Who is he that hath ensnared me ? Who hath done this evil in mine house and hath defiled the virgin ? Is not the story of Adam repeated in me ? for as at the hour of his giving thanks the serpent came and found Eve alone and deceived her, so hath it befallen me also. 2 And Joseph arose from off the sackcloth and called Mary and said unto her O thou that wast cared for by God, why hast thou done this ? thou hast forgotten the Lord thy God. Why hast thou humbled thy soul, thou that wast nourished up in the Holy of Holies and didst receive food at the hand of an angel? 3 But she wept bitterly, saying: I am pure and I know not a man. And Joseph said unto her: Whence then is that which is in thy womb ? and she said: As the Lord my God liveth, I know not whence it is come unto me.

XIV. I And Joseph was sore afraid and ceased from speaking unto her (or left her alone), and pondered what he should do with her. And Joseph said: If I hide her sin, I shall be found fighting against the law of the Lord: and if I manifest her unto the children of Israel, I fear lest that which is in her be the seed of an angel, and I shall be found delivering up innocent blood to the judgement of death. What then shall I do ? I will let her go from me privily. And the night came upon him. 2 And behold an angel of the Lord appeared unto him in a dream, saying: Fear not this child, for that which is in her is of the Holy Ghost, and she shall bear a son and thou shalt call his name Jesus, for he shall save his people from their sins. And Joseph arose from sleep and glorified the God of Israel which had shown this favour unto her: and he watched over her.

XV. I Now Annas the scribe came unto him and said to him: Wherefore didst thou not appear in our assembly ? and Joseph said unto him: I was weary with the journey, and I rested the first day. And Annas turned him about and saw Mary great with child. 2 And he went hastily to the priest and said unto him: Joseph, to whom thou bearest witness [that he is righteous] hath sinned grievously. And the priest said: Wherein ? And he said: The virgin whom he received out of the temple of the Lord, he hath defiled her, and married her by stealth (lit. stolen her marriage), and hath not declared it to the children of Israel. And the priest answered and said: Hath Joseph done this ? And Annas the scribe said: Send officers, and thou shalt find the virgin great with child. And the officers went and found as he had said, and they brought her together with Joseph unto the place of judgement. 3 And the priest said: Mary, wherefore hast thou done this, and wherefore hast thou humbled thy soul and forgotten the Lord thy God, thou that wast nurtured in the Holy of Holies and didst receive food at the hand of an angel and didst hear the hymns and didst dance before the Lord, wherefore hast thou done this ?

But she wept bitterly, saying: As the Lord my God liveth I am pure before him and I know not a man. 4 And the priest said unto Joseph: Wherefore hast thou done this ? And Joseph said: As the Lord my God liveth I am pure as concerning her. And the priest said: Bear no false witness but speak the truth: thou hast married her by stealth and hast not declared it unto the children of Israel, and hast not bowed thine head under the mighty hand that thy seed should be blessed. And Joseph held his peace.

XVI 1 And the priest said: Restore the virgin whom thou didst receive out of the temple of the Lord. And Joseph was full of weeping. And the priest said: I will give you to drink of the water of the conviction of the Lord, and it will make manifest your sins before your eyes. 2 And the priest took thereof and made Joseph drink and sent him into the hill-country. And he returned whole. He made Mary also drink and sent her into the hill-country. And she returned whole. And all the people marvelled, because sin appeared not in them. 3 And the priest said: If the Lord God hath not made your sin manifest, neither do I condemn you. And he let them go. And Joseph took Mary and departed unto his house rejoicing, and glorifying the God of Israel.

XVII. 1 Now there went out a decree from Augustus the king that all that were in Bethlehem of Judaea should be recorded. And Joseph said: I will record my sons: but this child, what shall I do with her ? how shall I record her ? as my wife ? nay, I am ashamed. Or as my daughter? but all the children of Israel know that she is not my daughter. This day of the Lord shall do as the Lord willeth. 2 And he saddled the she-ass, and set her upon it, and his son led it and Joseph followed after. And they drew near (unto Bethlehem) within three miles: and Joseph turned himself about and saw her of a sad countenance and said within himself: Peradventure that which is within her paineth her. And again Joseph turned himself about and saw her laughing, and said unto her: Mary, what aileth thee that I see thy face at one time laughing and at another time sad ? And Mary said unto Joseph: It is because I behold two peoples with mine eyes, the one weeping and lamenting and the other rejoicing and exulting.

8 And they came to the midst of the way, and Mary said unto him: Take me down from the ass, for that which is within me presseth me, to come forth. And he took her down from the ass and said unto her: Whither shall I take thee to hide thy shame ? for the place is desert.

XVIII. I And he found a cave there and brought her into it, and set his sons by her: and he went forth and sought for a midwife of the Hebrews in the country of Bethlehem.

2 Now I Joseph was walking, and I walked not. And I looked up to the air and saw the air in amazement. And I looked up unto the pole of the heaven and saw it standing still, and the fowls of the heaven without motion. And I looked upon the earth and saw a dish set, and workmen lying by it, and their hands were in the dish: and they that were chewing chewed not, and they that were lifting the food lifted it not, and they that put it to their mouth put it not thereto, but the faces of all of them were looking upward. And behold there were sheep being driven, and they went not forward but stood still; and the shepherd lifted his hand to smite them with his staff, and his hand remained up. And I looked upon the stream of the river and saw the mouths of the kids upon the water and they drank not. And of a sudden all things moved onward in their course.

XIX. I And behold a woman coming down from the hillcountry, and she said to me: Man, whither goest thou ? And I said: I seek a midwife of the Hebrews. And she answered and said unto me: Art thou of Israel ? And I said unto her: Yea. And she said: And who is she that bringeth forth in the cave ? And I said: She that is betrothed unto me. And she said to me: Is she not thy wife? And I said to her: It is Mary that was nurtured up in the temple of the Lord: and I received her to wife by lot: and she is not my wife, but she hath conception by the Holy Ghost.

And the midwife said unto him: Is this the truth? And Joseph said unto her: Come hither and see. And the midwife went with him.

2 And they stood in the place of the cave: and behold a bright cloud overshadowing the cave. And the midwife said: My soul is magnified this day, because mine eyes have seen marvellous things: for salvation is born unto Israel. And immediately the cloud withdrew itself out of the cave, and a great light appeared in the cave so that our eyes could not endure it. And by little and little that light withdrew itself until the young child appeared: and it went and took the breast of its mother Mary.

And the midwife cried aloud and said: Great unto me to-day is this day, in that ! have seen this new sight. 3 And the midwife went forth of the cave and Salome met her. And she said to her: Salome, Salome, a new sight have I to tell thee. A virgin hath brought forth, which her nature alloweth not. And Salome said: As the Lord my God liveth, if I make not trial and prove her nature I will not believe that a virgin hath brought forth.

XX. 1 And the midwife went in and said unto Mary: Order thyself, for there is no small contention arisen concerning thee. Arid Salome made trial and cried out and said: Woe unto mine iniquity and mine unbelief, because I have tempted the living God, and lo, my hand falleth away from me in fire. And she bowed her knees unto the Lord, saying: O God of my fathers, remember that I am the seed of Abraham and Isaac and Jacob: make me not a public example unto the children of Israel, but restore me unto the poor, for thou knowest, Lord, that in thy name did I perform my cures, and did receive my hire of thee. 3 And lo, an angel of the Lord appeared, saying unto her: Salome, Salome, the Lord hath hearkened to thee: bring thine hand near unto the young child and take him up, and there shall be unto thee salvation and joy. 4 And Salome came near and took him up, saying: I will do him worship, for a great king is born unto Israel. And behold immediately Salome was healed: and she went forth of the cave justified. And Io, a voice saying: Salome, Salome, tell none of the marvels which thou hast seen, until the child enter into Jerusalem.

XXI 1 And behold, Joseph made him ready to go forth into Judaea. And there came a great tumult in Bethlehem of Judaea; for there came wise men, saying: Where is he that is born king of the Jews ? for we have seen his star in the east and arc come to worship him. 2 And when Herod heard it he was troubled and sent officers unto the wise men. And he sent for the high priests and examined them, saying: How is it written concerning the Christ, where he is born ? They say unto him: In Bethlehem of Judaea: for so it is written. A~d he let them go. And he examined the wise men, saying unto them: What sign saw ye concerning the king that is born ? And the wise men said: We saw a very great star shining among those stars and dimming them so that the stars appeared not: and thereby knew we that a king was born unto Israel, and we came to worship him. And Herod said: Go and seek for him, and if ye find him, tell me, that I also may come and worship him. 3 And the wise men went forth. And lo, the star which they saw in ~he east went before them until they entered into the cave: and it stood over the head of the cave. And the wise men saw the young child with Mar~, his mother: and they brought out of their scrip gifts, gold-and frankincense and myrrh. 4 And being warned by the angel that they should not enter into Judaea, they went into their own country by another way.

XXII. 1 But when Herod perceived that he was mocked by the wise men, he was wroth, and sent murderers, saying unto them: Slay the children from two years old and under. 2 And when Mary heard that the children were being slain, she was afraid, and took the young child and wrapped in swaddling clothes and laid him in an ox-manger.

3 But Elizabeth when she heard that they sought for John, took him and went up into the hill-country and looked about her where she should hide him: and there was no hiding-place. And Elizabeth groaned and said with a loud voice: 0 mountain of God, receive thou a mother with a child. For Elizabeth was not able to go up. And immediately the mountain clave asunder and took her in. And there was a light shining alway for them: for an angel of the Lord was with them, keeping watch over them.

XXIII. I Now Herod sought for John, and sent officers to Zacharias, saying: Where hast thou hidden thy son? And he answered and said unto them: I am a minister of God and attend continually upon the temple of the Lord: I know not where my son is. 2 And the officers departed and told Herod all these things. And Herod was wroth and said: His son is to be king over Israel. And he sent unto him again, saying: Say the truth: where is thy son ? for thou knowest that thy blood is under my hand. And the officers departed and told him all these things. 3 And Zacharias said: I am a martyr of God if thou sheddest my blood: for my spirit the Lord shah receive, because thou sheddest innocent blood in the fore-court of the temple of the Lord.

And about the dawning of the day Zacharias was slain. And the children of Israel knew not that he was slain.

XXIV. 1 But the priests entered in at the hour of the salutation, and the blessing of Zacharias met them not according to the manner. And the priests stood waiting for Zacharias, to salute him with the prayer, and to glorify the Most High. 2 But as he delayed to come, they were all afraid: and one of them took courage and entered in: and he saw beside the altar congealed blood: and a voice saying: Zacharias hath been slain, and his blood shall not be wiped out until his avenger come. And when he heard that word he was afraid, and went forth and told the priests. 3 And they took courage and went in and saw that which was done: and the panels of the temple did wail: and they rent their clothes from the top to the bottom. And his body they found not, but his blood they found turned into stone. And they feared, and went forth and told all the people that Zacharias was slain. And all tile tribes of the people heard it, and they mourned for him and lamented him three days and three nights. And after the three days the priests took counsel whom they should set in his stead: and the lot came up upon Symeon. Now he it was which was warned by the Holy Ghost that he should not see death until he should see the Christ in the flesh.

XXV. 1 Now I, James, which wrote this history in Jerusalem, when there arose a tumult when Herod died, withdrew myself into the wilderness until the tumult ceased in Jerusalem.

Glorifying the Lord God which gave me the gift, and the wisdom to write this history.

2 And grace shall be with those that fear our Lord Jesus Christ: to whom be glory for ever and ever. Amen.

Power is Ephemeral

William Shatner :

Power is an ephemeral;

it's What is Perceived. 

In order for Power to exist it 

has to be acknowledged by the 

people who are involved in

The Work. 

What I began to see 

was Gene Roddenberry, 

The Creator of Star Trek, 

aging and in diminishing 

health trying desperately 

to hold on to his creative vision, 

his legacy, and ultimately, 

His Power. 

Hurley:

Roddenberry had an incredible Loyalty, 

he was very loyal to his friends. 

David Gerold :

No, Gene screwed over all his friends 

as well as his enemies. 

You know, he had a lot of demons. 

He was very perceptive, 

had a high IQ. 

Gene was a Historical Revisionist. 

Creative and contributive

and collaborative. 

Very intimidating guy.

His good nature. 

He could be a bully. 

But he was a nice man and 

was a generous man. 

Gene had a way of making you feel really good about yourself. 

He could inspire people to do better than they believed they were capable of. 

Sir Patrick Stewart :

I just found him a decent man. 

And had a lot of worldly experience. 

A bomber pilot in the Pacific, decorated 

Pan-Am pilot world wide. 

I had great arguments about philosophy 

and all sorts of things. 

He was a really remarkable man, I thought. 

Gene was fun... but then later as things were 

not going as well I think he got sour. 

There's this twenty years

in The Desert for Gene. 

He's the forgotten man. 

D.C. Fontana:

The things that didn't happen 

were disappointing 

and very saddening.

 

His wife Majel would go to the conventions 

and they would sell memorabilia 

and make some money that way 

and that money helped sustain him. 

When you're out of work as a writer 

in Hollywood and you can't find it,

it's a difficult life. 

I guarantee you he had a difficult life 

between Star Trek and the first movie — 

We get back together for Next Gen and for him 

it's like he's been called back 

out of The Desert and given 

A Position of Power again. 

At the time Gene Roddenberry was considered 

somewhat of a pain in the neck, 

he was kind of a blustery guy 

who was not very agreeable. 

Everybody else forgot him after

Star Trek : The Motion Picture, this epic disaster. 

Every aspect of it got out of hand, 

this was a runaway train. 

He wasn't trusted with anything. 

He had been relegated to being 

the executive consultant on the movies. 

They paid him very well. 

I think that may have been enough. 

He had a big corner office in the Hart building. 

He pretty much spent his days in correspondence with people 

from all over the world who had become Star Trek fans. 

So they gave him this emeritus status, 

and he was a Has-Been.

First Impressions

Q.: 

Thou are notified that Thy Kind 

hath infiltrated The Galaxy too far already. 

Thou art directed to return 

to Thine Own Solar System immediately. 

PICARD: 

That's quite a directive. 

Would you mind identifying 

What You Are? 

Q.: 

We call ourselves The Q. 

Or Thou Mayst Call Me That. 

It's all much the same thing. 

I Present My Self to Thee as a fellow Ship's Captain, 

that Thou Mayst better understand me.

 

Go Back whence Thou camest. 

PICARD :

I've got something here to take care of. 

[KNOCKS ON DOOR] 

Renée? 

She's fine. All quiet. 

No sign of Q or the new one. 

For now. 

PICARD :

Soong. 

Picard. You saved her. 

PICARD :

I feel you and I just made a quantum leap past personal boundaries. 

Well, mine, without doubt. 

Well... How about I give you this much? 

PICARD :

Romulan..!!I knew it! 

You could be an ancestor. 

Usually, we're recruited to watch over our own. 

But, on occasion, a similar species. 

PICARD :

That technology could be very useful. 

It has its limitations — 

Once I switch it off, I can't use it again for eight hours. 

Now, I've gotta walk around all day 

Hiding My Truth. 

Are you all right? 

PICARD :

Oh, yeah. We're losing time. 

Doing more harm than good.

The Mission, Renée... 

I'm not talking about The Mission. 

All of that was part of Q's plan? 

That you experience that? 

That you relive those memories? 

PICARD :

I have to take that onboard. 

You know there's more 

to That Story, don't you? 

PICARD :

Whatever it is, it is irrelevant with what we are trying to fix. 

Not if he wants you to know it. 

PICARD :

"There is no better teacher than one's enemy". 

But I've been letting Him 

control The Lessons. 

"Know thyself". 

That's what he wanted. 

Know myself. 

What if The Lesson I take is... 

Know Him. 

I'm not sure I'm following. 

PICARD :

I always filed Q. as ‘unknowable’. 

But here he is, so late in My Life, 

still fixated on me. 

He needs this trial to happen. 

He's saying it's about me, 

but it's deeply personal and urgent to him. 

If we understand why that is, 

we can go on offense. 

That sounds like you wanna summon Q.

Two Always Leads to Three

 

Dillinger made contact with the mind of Richard Belz, forty-three-year-old professor of physics at Queens College, as Belz was being loaded into an ambulance to be taken to Bellevue Hospital where X rays would reveal severe skull fractures. Shit, Dillinger thought, why does somebody have to be half dead before I can reach him? Then he concentrated on his message: Two universes flowing in opposite directions. Two together form a third entity which is synergetically more than the sum of its two parts. 

Thus two always leads to three. Two and Three. Duality and Trinity. Every unity is a duality and a trinity. A Pentagon. Sheer energy, no matter involved. From the pentagon depend five more pentagons, like the petals of a flower. A white rose. Five petals and a center : six. Two times three. The flower interlocks with another flower just like it, forming a polyhedron made of pentagons. Each such polyhedron could have common surfaces with other polyhedrons, forming infinite latticeworks based on the pentagonal unit. They would be immortal. Self-sustaining. Not computers. Beyond computers. 

Gods. All space for their habitation. Infinitely complex.

The howl of a siren reached the unconscious ears of Professor Belz. Consciousness is present in the living body, even in one that is apparently unconscious. Unconsciousness is not the absence of consciousness, but its temporary immobility. It is not a state resembling death. It is not like death at all. Once the necessary complexity of brain-cell interconnections is reached, substantial energy relationships are set up. These can exist independently of the material base that brought them into being.

All of this, of course, is merely visual structural metaphor for interactions on the energy level that cannot be visualized. The siren howled.