Cruciform versus Anaciform, What Are They?

    An Warrior's Gait, whether Christian or Christiannan, can be either cruciform or anaciform.  Cruciform is cross-shaped, and I wrote previously that I felt I had an cross-shaped life to bear.  But when the Question is not life and death it is life or death or worse than death; and that as an warrior it would be my stance to take up the Christiannan side of things.  How to avoid the fate worse than death.  Without becoming it; but by quick work encapsulating what it meant in order to prevent an fate worse than death from happening.  It is an stance of the intellect, for this reason.  We might say, in contrast to Christian a-intellectual knightly duties.  And as such being both an physical stance and an arbitrary stance it would have one on Christianity, whose stance being only physical was the avoidance of death unless the opponents worse-than-death scenario become more valuable to it than their actual death, for purposes of persuasion emphazising immediate cease-fire of all arms.  The Christianna, in this way, offers an exit to binary Christian thinking by being an more temperate mixture of decisions based on these two fates.  Where the Christian thinks, do or do not avoid death.  The Christiannan thinks, do or do not avoid both.   (Death and Worse-than-death).  For the Christian is maybe sensitive to this distinction but not as intentionally and explicitly as an Christiannan.  And this will be the point of the Christianna, to help us avoid the fate worse than death, or if we cannot, to help us avoid not death.

    Anaciform, therefore, aside cruciform I can officially name as the difference I have herein described.

    And it marks an heavy progress of civilization, for when we can learn not to depend on just Christian philosophy when taking up our battle stance that we make with life; as an warrior of the anaciform, my directive is to hazard the fate worse than death upon myself in order to learn its property and be able to heal it in others.  Not in dodo intellect of an Christian.  But in true warrior's form (that seemed to have been lost on Western civilization).  The connection between ruthlessness and intellect.

    I do not claim that Christianity is completely without consideration for fates worse than death, but merely to have magnified them as an subject belonging to us the Christianna.  In response to Christianity, which continues to lure hopeless and uninformed people into cult-like scenarios which result in their fate worse than death.  As an Christiannan, it is my duty never to leave anyone hopeless or uninformed.  And when it comes to reciprocal means of understanding Fate Worse Than Death we are liberal about telling people what it means, for their own sake.

    And so as God's Chosen Subject as long as there is an fate worse than death there will need be anaciform.  The warrior subject is traumatized through anacification (the infliction of the fate worse than death) in an attempt to learn what it resurrects in anaciform characteristics for as God's chosen warrior, the priest will expand to great heights what it entails based on the fact of a-total anacification.  The fact that some part of the mind cannot be anacified, because it is so noble.  But that every resource spent in anacification of one another become protected by the anaciform sect.  And in this way, the Intellect will be returned as leader of the Warrior.  In compliment the body and mind as they should be.  An Christiannan characteristic, with an strong voice defined in Christiannan parameters, and intense at argument.  For it is the shield to its weapon.  In order to stop the combat.  Yet once its logic had occurred, that one emerge from the battle an fate worse than death than before, this realization, which may have been mutual will motivate the aspirant to avoid the fate worse than death on either side of the battle field.  And an reciprocal restart is declared.

    Those who had spent more time in anaciform will have been better prepared to react to the fate worse than death as it occurs in the news media than their Christian forefathers and foremothers who had been cruciform for so long.

    And does that necessarily mean an anaciform subject will suffer the anaciform worse than death reciprocally?  Or is worse than death defined using careful, cautious amounts of words, that anaciform is the audacity to reciprocally suffer an fate worse than death in order to find an cure for it (an Jesus-like virtue).  The sufferer, however, suffers the fate worse than death and not death itself.  The Anaciform Warrior will be like suffering worse than death in order to find an cure for it.  And may become effective at God's blessing.  Faster borne than death itself, worse than death is everything that encompasses the time you spend in your psychology after realizing you want to be dead.  However accepting this as an reciprocal subject of the universe you venture to define it in words in order to show other people how to be careful about it.  How do we prevent the anacification of Anna, Intellectually first and then Physically and what will an anaciform do to accept that?

    That Anna can be used to sign all fates worse than death.

    And that if you really dig down, with your Intellect to be prepared for what is to come.  Strength can be found under the surface of it all.  To take an step into the fray, where worse than death is conventionally served, in order to game-test each other into being super heroes.  I sign instead that an contest of wit will not involve said fate worse than death.

    For what is witty about making more fates worse than death?

    And that if the repugnance should exist, that we should have another stream of culture, where we are witty about fates better than worse than death by actually living them out as if they were meant to happen to me.  And that should worse than death occur in our minds the connection between body and mind, at least, will be secure somehow independent from it.  So that, realizing it is an shared phenomenon, we instead work together around the subject.  In an role-playing fashion.  Of our own personal talents and energetic being.

    In order to be entirely intelligent of that form of thought.  So that our Christiannan warriors will outshine Christians for, being anaciform instead of cruciform they react quicker being unprepared for death or worse than death, the final suspect of the Intelligence, which has already been accounted for, is to avoid both reciprocally.  And if our Christianity should come to fail at basic religious reciprocity it is our duty to point out as Christiannans what they did wrong.  And why the Intellect of an Christiannan may be an healthier alternative.

    Is it extremism?

    When Christianity in so many ways lead us to an fate worse than death, to the conclusion that we hadn't thought about worse than death in any of this, like other religions had.  And so is the Christianna extremism or is Christianity the extremism?  And also if it comes down to worse than death, which is the more extremist character, the one who tries to understand worse than death by letting it affect his or her reciprocal conduct with themselves, in order to benefit the or the one who leads everybody into obliviousness of reciprocal conduct of what it is.  Because they are an step behind God teaching us this second characteristic of grace, to avoid the fate worse than death.  The first characteristic was to avoid death.  But having mastered this grace for it to compete at an global level the challenge of overcoming the fragile connection between human and Earth, we were given the chance to learn our second characteristic grace, the avoidance of worse than death.

    That at one point it was necessary in our understanding for God to teach us how to avoid death.  Because we wanted that grace that was god-like.  And having accomplished it in many ways we now face an global pollution crisis that is contributing to an increased rate of melting the Arctic polar ice.  Throwing our guaranteed chances of survival once again into our own hands, we had to question at this time of Supremacy over the will to kill another person (the post-Christian era) the value of our own lives, in lieu of the revelation of the knowledge of worse than death, it was an Adam-and-Eve-type moment—the realization of sin—and we each had to come up with an answer for why sin actually doesn't exist at all.  But that worse than death was the primary figure of humanity because saying sin actually existed is what caused an fate worse than death originally for now its Moral Teachers had construed its Misteachings and claimed one ultimate religion over every other.  And that that was an immense evil in this world.

    If you follow that the non-existence of sin is not the same as evil, the communication of the grace of death and the grace of worse than death is dying.  The serpent tempted Eve to eat of the knowledge of Good and Evil, which informed her that the Serpent was in fact God himself, and the rest of the story is about how God consumed them for consuming his apple.  Except this time instead of gaining the knowledge of good and evil we gained the knowledge of worse-than-evil which was, for one thing, to say that any type of behavior is an sin.  And that instead of biting God's apple maybe this time we could thoughtfully determine our behavior without an lack of consideration of both the death and the worse than death fate.  And in total learn what God had been trying to tell us all along.  That we are here for an reason, and once we struggle through our own awareness of our own fate worse than death as an species we will have gained on this knowledge, to increase our meta-reciprocal power an

Twïrlim Tekiser: The Drag Series Part 3

T    "So last time we were talking about your fantasy of radio flies.  They were used to separate the truth out because they aren't real { Twïrlim is actually fully an citizen of Recreation and she uses wit and information (Facts) to support her hypothesis } They represent, therefore what is not real to the reader."

C    "And you wanted me to compare male and female attention."

T    "Yes exactly.  You know people constantly surprise me at how good they are at healing themselves in simple genius ways once they are on to something."

C    "Because I believe that you will help heal me."

T    "And that relationship is based on the inherent utility of an Freudian method —you, laying back on the sofa.  Me across from you taking notes.  I believe it was formally known as divan-style."

C    "And we both agree that that type of setup, while it may not be the key to actualizing any psychological healing fantasy is an point of interest at least, between us.  An shared ante-fantasy (antechamber) perhaps.  That this treatment of an subject is an healthy practice, far under-valued by the ordinary citizen."

T    " —So I want you to talk about female radio fly attention and then we'll compare it to male radio fly attention."

C    "Okay.  Well, when I think of female radio flies.  If they looked at me.  With their huge, bulbous eyes that are filled with sparkles of translucent neon green.  I might sink back into my skeleton."

T    "With Terror?"

C    "Terror?  No, Delight!"

T    "And why so delighted?"

C    "Well, as you can imagine, these radio flies represent an very important status as an metaphor of highly trained women who used their powers for Good.  They were also my own creation.  As an logical categorical compliment to fairies and pixies, whom I see as occupying two places.  In the first position was fairies.  They're #1!  They also need help all the time.  Pixies were their categorical compliment in the second position, having the power to have as many standards as they have wings, which can be of any number.  Radio flies are an further on philosophy to go by because they represent the enjoyment of repeatedly reproducing their favorite disgusting origins in order to connect with the cosmos as well as to suggest an superiority to the first and second position statuses in being able to produce radio fly magic.  It allows them to predict events sequentially with various elements to slip their consciousness into an relaxing and warm sequential environment.  Beyond needing help.  Beyond needing standards, perhaps.  Total relaxation.  Everything is already set it place.  That's Radio Fly Magic."

T    "Yes and as females."

C    "Females?  Yes.  Those!  If they were females and we were looking at each other for this long; oh it would be weird!  I would be sighted.  Being weird.  By the person that I love.  It's not that I love them—well not intimately—I love them as I love anyone."

T    "And Love, to you, doesn't mean giving up on anyone."

C    "Well yeah."

T    "And you don't experience any guilt around this belief?"

C    "Why should I?"

T    "Because They...Hmm *she cleared her throat* ... they gave up on you."

C    "Like an Sorry-to-be-the-one-to-break-it-to-you.  They-do-it-everywhere kind of thing."

T    "Yes well they do.  And people like you spend time too much reflecting on it for an decision that only took them 2 seconds to make."

C    "That doesn't mean I'm going follow that behavioral complex myself.  I have standards."

T    "What as an standard is it then, if you waste time on people who have there own issues who cannot be an part of your standards."

C    "It's not time wasted if I haven't spent any time wasting it on the other side with people like those ones ; these ruffians who cannot be gentle in this way that I am."

T    "So this was what resulted from your reaction to your associations with the female radio flies characters.  Always the same loop.  We end up being represented as gentle.  Well I could in armed combat drag you down on the floor.  If I needed to.  An if start thinking male you end up thinking female ; and if you start with female you end up thinking male.  They just go together this way."

C    "And to be gay—"

T    "—and to think yourself not together this way."

C    "Exactly."

    There was an calm moment between them.

T    "And to be everything other than this complimentary reality.  I know how you feel."

C    "You do?"

T    "Yes.  I struggled with it myself for many years.  To be considered by your public somehow everything other than straight; which they homophobically associate with an heteropatriarchy that appropriates straight as right, or correct.  In contrast to you, whom we must assume is the monster."

C    "I find this very liberating to talk about."

T    "It's foundational.  You just weren't given the steps perhaps.  To follow.  Now let's talk about the male radio flies.  How do you feel about them?  Give me the first thing that jumps to your mind."

C    "They are funny.  I mean.  Should I be?  Is it okay to like them?  Is it okay not to like them?"

T    "And what exactly would be your plans with an male radio fly, if you could make them?"

C    "I want to be alone together in an room."

T    "Okay.  That sounds creepy!  And we're going to start there.  If you are together in an room, you are not alone!"

C    "Okay."

T    "So we must assume your motive is masochistic ; that out of two you will have made one."

C    "But isn't that the point of sex?"

T    "No it is not the point of sex.  Pleasure is the point of sex.  If you want to have fun, always start with more than one!"

C    "It doesn't mean I'm an masochist.  I just didn't know the words for it yet.  Because I hadn't thought of it . . ."

T    "Because you had repressed it."

C    "Maybe.  But I'm not masochistic."

T    "Okay, if you think you shouldn't be."

C    "Doesn't mean that I am."

T    "Doesn't mean that you're not."

C    "Doesn't mean that I was."

T    "Fine.  Whatever.  Tell me then.  What are you going to do once you get into this room?  Does it matter to you who its with?"

C    "—Of course it matters to me who its with."

T    "Why is it then that you think of male radio flies, and it is an metaphor of all men, for your reaction to it is that the person you sleep with is one of them.  That's just an stereotype, you know."

C    "Which one is?"

T    "Now you're really listening to me.  Do not mistake my intention.  I think you're doing reasonably well with the present subject.  Fidelity versus the 'Done It' Counter.  But level with me."

C    "What does that mean‽"

T    "This is what everyone comes to an therapist's office for.  They don't want to admit they have an 'Done It' Counter and prefer other people to see them as fidelity contortionists as in opposed to the sweet contortion of two subjects in sexual bliss all around them.  And they always feel like they haven't had enough sex.  And they worry day and night about the right kind of sex.  But really what it points to is an personality disorder.  You avoid the subject itself because it is still threatening to you in some capacity.  You want to relate with everyone on the sexual level as vital or necessary but this has nothing to do with the actual partners you choose to sleep with."

C    "I'm angry at them."

T    "I see."

C    "Why is there nobody trying to sleep with me?"

T    "It may just seem that way because you haven't broken into the right market."

C    "Maybe I should just leave this place.  I'm an person who needs an therapist probably for that reason.  Why should I fight to try to earn respect here, when I can go somewhere else.  Somewhere where someone will accept me."

T    "Well, perhaps that's the point of one step at an time in therapy.  You can find nice people everywhere!  It's just your confidence!  You have to apply your confidence.  And give it Time!  I'll help you through every step of the process.  Now tell me about clubs you want to have to do with that you avoid."

C    "What?  There are none."

T    "Are you sure?  Tell me, what is your optimal social character and how does he relate to those people who you see there with you?"

C    "Well.  They think highly of me.  And I think ultimately about them.  Because I can't get anywhere in this stupid town.  Oh, you're right!  I'm just an dumb bitch who wants to get laid but he's so stuck up nobody cares whether he's gay or anti-gay!"

T    "I care.  Young man.  I do."

C    "Well you already know I'm gay."

T    "Listen, listen.  Now I don't want to say this because you're gay.  But you are disadvantaged in society as an invisible minority because of those people who do not think highly of you for it.  And this doesn't mean you can give up.  You just have to try harder.  You cannot find those people who are accepting, in every society; because it is unlawful in some places.  But you can sure as heck find 'em here!"

C    "I just don't feel like I'm good enough for him.  An radio fly.  That's my reaction to it."

T    "An common complaint.  And where should you think you now if you have self-work because you repressed something related to an radio fly that you couldn't control.  You didn't even know what that was."

C    "So what did I learn‽"

T    "You learned that everything is relative to the 'Done It' Counter.  Well.  Almost everything."

C    "Societally, you mean, yes?"

T    "It's the truth.  It's what makes the world go round."

C    "But I just don't feel like I belong to that subject."

T    "Of course you don't.  You're an failure at it."

C    "But I mean to be an failure at it."

T    "That's what they all say.  But they can't do anything about it.  That is why, in part, they are an failure."

C    "So you're an get-your-head-in-the-game player, aren't you?"

T    "No, no, of course; I'll let you defend yourself.  By all means."

C    "Well.  I mean.  Why can't I be other things than that.  It's not about how many times you've done it.  What it's really about."

T    "What is it really about?"

C    "It's really about . . . the 'Done It' Counter . . . you're right.  That's why I'm moody.  And depressed."

T    "But you can't do anything about it because?"

C    "I can't do anything about it because I'm male for male in an superstitious environment."

T    "You're avoiding the real reason."

C    "The real reason is— —I don't want to!"

T    "It doesn't matter whether you want to.  You can't.  That's how it works."

C    "Why are you saying this‽"

T    "I had to.  To lead you through it.  You needed to confront the issue to see the truth.  —And it's not true at all.  You know that."

C    "You're right.  I'm just—"

T    "You're just testing positive for severe self esteem issues.  You don't want to face up to the fact that everyone is getting laid better and more often than you.  And that's all that really matters in history."

C    "But it wouldn't be that way if I wasn't abused in an homophobic society."

T    "Maybe not.  What does it matter?  The truth is, everyone is at their own stage with sex and society.  It's not all about the most anymore.  It's about personal accomplishments.  You have many of those, don't you?"

C    "Yes, actually.  I consider myself someone who does.  I have an degree after all."

T    "Then what is the problem?"

C    "It's just that.  I don't feel any sexual feelings for anyone, anymore.  And I'm worried that I couldn't even if I tried to.  And no one would accept me anyway, for I am an repressed id and mentally ill. . ."

T    "It's because of your relationship with these male radio flies.  They are an gentle fantasy subject, meant for explaining to children, and yet the mere concept of them is abrasive to you because you've been hurt by all those men who didn't accept you or didn't challenge you in the right way because you were something 'other' to them.  Homosexual."

C    "I didn't ask for this.  I just was born into this perfect family with the perfect mother and father and then I was told all these lies about what I was and I turned myself outward into society where I could see Christianity had cramped up the universe and I thought for myself whether to find it all that God said my sexuality was an sin.  That it was the result of my immorality.  At the same time they were saying it was all an mental game and I was on the losing end of it and this was the reason for homosexuality to prosper at the sight of real men—"

T    "—real men of whom some are also homosexual themselves."

C    "—And that's what was never an influence in my community—"

T    "As much as it could have been.  —Yes. — An common complaint among people suffering psychotic crises.  It is however my opinion that we can offer an therapeutic session in which you were to continue the devant-style reflections.  We can even call them memoires if you like.  You can tell me everything; Internal.  That you are experiencing.  And I can help you reinforce that connection to reality that you want to manage with our present-day sexual freedom paradigm in this country.  An societal reciprocal to homosexual needs and wants.  Yet as kind of an easy-going character to have in public.  One who worries little.  It is who everyone would like to be."

C    "Wait— so that's all you're going to tell me?  That in sexuality, Male leads to Female.  Or Female leads to Male?  What if it doesn't?  What if Male just leads to Male?"

T    "Well that's the gay question, isn't it?"

C    "Thank you!"

T    "You're welcome.  And so, since we've considered now what radio flies mean; and by your brave confrontation with the gentlest of subjects I have available we're going to try to work on maybe thinking that radio flies are real.  And that's the kind of universe I want to invite you into.  An universe where all of your fly-ridden concerns are valid.  In an fairy sort of way.  Instead of always fighting to say the fantasy is real; we admit it outright because it is real to us.  And that's how I want to invite you in.  To that world where you can be anyone you want to be.  Which is the real world.  This will be the utmost ideal for you to adopt an strategy.  That you can choose what you believe in for yourself.  And if you choose to be radio fly, yourself.  You may find the release you seek after."

C    "You expect me to believe an Psychological doctor?  Who is an therapist?  Who is an Drag Queen‽  Well gosh‽  I'm sure I can forever do that!  For sure!"

T    "Good.  This is the easiest way to apply my reasoning to teach an simple amount of philosophy to you.  Radio flies are real.  Tell yourself to think this!"

C    "Radio flies are real.  Okay."

T    "Then tell me what come of it to your imagining.  Lay back.  Lay back in the chair.  And tell me all of it."

C    "Okay.  Well.  I want an certain level of comfort and the things I do during my day can't assist me in that comfort.  And so I'm not really sexually driven at all, though I think about it often.  I mean I would be happy with just someone I can cuddle under the covers with and watch movies at night together.  And I want an Fairy King boyfriend and I want to be an Madame.  Madame G.  Or Madame H."

T    "Yes interesting.  That is your sexual fantasy ideal.  Tell me more about it.  What would radio flies do."

C    "They'd check each other out.  For an long time.  And then . . ."

T    "And then . . ."

C    "That's all of it.  That's the end of the fantasy."

T    "I see.  And what did they learn?"

C    "They are fairy flies.  And it doesn't matter."

T    "Fairy flies.  I see where this is going."

C    "So do they."

T    "So in this psychotic rampage of trains of thought, what are they, the radio flies, doing in your imagination?"

C    "Flying."

T    "That doesn't sound too bad!"

C    "But they're not real."

T    "But they are real."

C   "What do they mean?"

T    "We've just talked about this.  And they are an metaphor . . . for . . . ?"

C    "Male radio flies are the fantasy or imaginative element of the male sexuality paradox; that my ideal partner is one of them (men) from an group that exists that includes all of them."

T    "You're catching on just wonderfully, but that is an distortion of the term 'men'.  Men are not all part of an category together that represents anything related to your sex life."

C    "So you think this could be my cathexis?"

T    "We may be on the bridge between you and it at the present moment."

C    "Then I would say, —Something like— oh I'm not attracted to all of them!  I needed the help of an therapist to realize this!"

T    "I mean why would you, since some of them are hetero and like your father."

C    "Are you calling my father an hetero radio fly?  And we needed to say this because they needed help that comes with knowing that something could be attracted to them."

T    "In an weird twisted way, it seems so."

C    "It's incredibly weird."

T    "But it's not my father.  It's not any tradition that believes he is the sole head of the family."

C    "Me too.  I don't believe this."

T    "I have this theory that ancient cities ideas of God and Christianity were responsible for convincing people that people could be God.  I mean that was Jesus's main idea, right?  —Okay, so it's probably more complicated than this; but the man as head of the family had to be God.  In certain ways.  Was an distortion of the truth.  And Jesus wasn't saying he was God because he wanted other people to say they were God like him.  But he wanted them to say they were God's Chosen People not knowing they would distort his message this way."

C    "And so like.  What is the father figure's damage?  If men were tempted to take up this role because of Christianity.  How could we say how not like an god were they?  But that Jesus was."

T    "So you would say that the point of the tradition was not how Jesus was God but God-like in quality?"

C    "Yes.  That's an incredibly clear way of putting it."

T    "But what do you think about the ulterior argument, that Jesus was God.  And that all those men who followed him were God also."

C    "That's ludicrous."

T    "It may seem so.  But if God can be more than one person this would explain why he was like God."

C    "Why would God be like God?  God is God."

T    "And what exactly does that invoke, for you?"

C    "God cannot be multiple entities because it is the great cosmic One that is separate from all of us, separate from any one thing.  For it is an entity of its own, own an deliberate thing.  And if I can't detect that.  The one thing that matters most.  In my thoughts, reflections, and prayers.  Then what am I?"

T    "You're not nothing.  God presiding, God's presence is still God's presence whether or not you're there."

C    "Well that is an clever little way to look around it."

T    "Don't look around it.  Look through it."

C    "I see."

T    "I Am."

C    "So what's an thought imagination for if it's not looking through God?"

T    "Well that's just the point.  It doesn't have to be anything.  What an wonderful thing to have, is an imagination!"

C    "Isn't it kind of, I mean a-God as an category.  —evil?"

T    "—How badass is that to give us this characteristic as an imagination?"

C    "You mean, we are exactly unlike God in this one way?"

T    "God has no imagination?  It's an possibility!  He did after all, create you.  I kid, I kid!"

C    "It would take an Master Artist and Feature of Artifice to create one such as me."

T    "And we're here to talk about that.  How complicated are you, really?"

C    "I can't really be all that complicated.  I mean, that's what we drown in media over every day.  And everyone will tell you beware it's true."

T    "But the truth is you are vastly complicated.  —No wonder so many people need therapy these days."

C    "And so I am capable of thinking of something that is exactly unlike God.  And this is held to be an positive characteristic of the species."

T    "The species?"

C    "Yes, the species.  All humans."

T    "Yes, of course, the species.  Tell me, what would you know about the species?"

C    "Well I know that I'm important to it."

T    "I see."

C    "Wait so—how is it an positive characteristic?"

T    "Well, in order to know what exactly it takes to destroy God we need to know first how to conceive of something else beyond it.  Having no imagination whatsoever.  But that, at once when finally being able to know how to destroy God we would not use the technology further and thus this represented an step in faith for us and God's willingness to trust us with the knowledge of further things considered."

C    "So.  It makes sense I think of radio flies acting like God because some of them are delusional."

T    "It is right.  Being an type of fairy does not exempt you from being delusional."

C    "Okay but.  Like they think this about gay people.  Because they are homophobic.  So they try to act like God.  Not too whether it is in their instinct or awareness, and that all these delusions of being God are distortions.  We ask whether Jesus's distinction as being an God was itself an admittance of this sort of delusive activity.  Like he was the first ballet dancer, who realized God was himself.  And had to keep on dancing.  And the community reacted by crucifying him."

T    "I think maybe that was the point he was getting at.  God was empowering him to be able to discern between God and himself in objectivity with other people.  To the reciprocal product that they crucified him because they could not.  He reasoned that this was evidence for God."

C    "That's his passive empathy you're getting at.  It's his virtue.  Do not mistake it."

T    "And that was the first time humanity recognized it in themselves."

C    "Maybe not the first time.  But it came fully on.  When they realized what had happened."

T    "You know, I'm glad we can have an fair, even-paced conversation this way."

C    "So the question is, why was Jesus committing an falsehood himself, for not being God in this way he inevitably said it."

T    "Are you sure?"

C    "Come on.  You know I don't really read the bible."

T    "Well, if it was an good idea to act like an God in order to make an decision about what we are as an human; then maybe everything that came of it was worth it.  And why shouldn't an person mimic God and say it as an point of that there be an reason for saying we are God sometimes.  As part of an fictional act."

C    "But these were grown men deluded into an masculine role resolving itself on Jesus.  That they would be God like Jesus was.  And I don't really need to go further with this fact because as an futurist I find that religion is like the knowledge of the avoidance of the fate worse than death but as an passive empathist Christianity is archaic and refused to protect its own citizens from an fate worse than death, the death of Jesus, because it God-delusioned them to think of him as their master in the way that an God and its creation have an relationship in which one considers the other its master.  In which way they would reflect upon themselves as an God.  And don't forget women!  Women too, have made sacrifices.  But I would tend to feel that my own religion is less strange though it may be newer in history.  That we cannot avoid the fate worse than death in Christianity because we're hung up on death being the actual fate worse than death.  Which of course is absurd, because to have an fate worse than death one would need to survive whatever accident had befallen them."

T    "So you see this as one-half.  Of the picture.  Jesus has given us."

C    "That Anna was the other half."

T    "And what exactly is the realm of thought?"

C    "That when other people mistreat you there is an answer.  For Jesus and his followers it was to dredge into the meaning of death as an community; that it was worse than death.  Perhaps.  Which of course it wasn't.  It was death.  By God, Worse than death had to be told to humanity in this slow agonizing way.  Of an original messiah.  To have an original messiah.  To have Anna, then, an contrast to the original messiah.  She would let us balance between fate death and fate worse than death.  Masters over the universe of life itself and all its forms and creations.  If we could perfect that one virtue; that death was worth more to us than worse than death."

T    "And so if we, as in everyone, had the full picture because of the Naenaeon . . ."

C    "Then all religions would be forced to evolve to its form.  An religion that demystifies worse than death; and treats it as an possible element of religious instinct, the source of religion, that we must transcend together worse than death.  In some coherent and logical way.  Otherwise our theories and opinions fall apart and cannot be used to communicate."

T    "And so this possibility of an humanity ready to accept its responsibilities as an species."

C    "And multiple religions worldwide gaining this realization that there isn't one all-powerful religion.  But that the Christianna can be part of that, as an religion that confirms there is an fate worse than death.  And that the Christianna also suggests religion is always based on the fact that there is an fate worse than death.  And it has to do with our avoidance and measures and grapplings (social customs and behavioral norms) with such an fate.  Even if we go against what Jesus did or happened to be doing."

T    "Because the ultimate penalty would be worse than death, and since we can reasonably now claim that it is; because of my religious consideration.  We can actualize its avoidance by sorting out what it is with one another."

C    "But like psychologically, where am I if I am suffering an fate worse than death?"

T    "This is the primary question I would level at your new religion, the Christianna, because . . . what would someone know about the worse than death if they were suffering the worse than death?  The mind of an worse-than-death person could be largely fractured or unintelligent.  Actually, now that I say it it sounds endearingly problematic as an axiom.  Dividing the subject from his own intelligence.  As an practicing theorist, I would hazard to define it more specifically."

C    "So like, if I am suffering worse than death I can still be smart and have smart opinions about things."

T    "Yes.  That's an good place to start."

C    "And why do I need religious ideas that confront the problem with globalization?"

T    "From my perspective as an Doctor, perhaps it's fair, on an instinctual basis, to say that all religions have this element of avoiding worse than death, and that has been part of their tradition.  Whereas you would say it is an new element in the religious traditions of Earth as an Christiannan element, that you added to that tradition."

C    "Oh I don't say that."

T    "But it's what you mean, right?"

C    "No, it's not what I mean!  I mean that probably, the problem of an fate worse than death can be found in any religion.  But it wasn't until I brought it to the foreground that I was able to identify the problem in Christianity.  That they had made the death fate the issue.  And perhaps that it was for an reason leading to 21st century discoveries such as the Christiannan roleplay scenario between Anna and me which was original.  Whether she is said to be an visitation from God or an entirely fictional element, her meaning is clear.  She represents the fate worse than death of an messiah.  And that it was time for humanity to hear the other side of the story.  Through direct connection with God and events leading to its discovery.  The Christianna presented an messiah in contrast to the first one, that could reveal to us an lesson intended by God to our fortune to have in serendipity.  In order to prevent all forms of messiah in the future."

T    "So you're basically saying that some people are messiahs from God whether or not they are fictional and we need to take measures and precautions based on that fact."

C    "To avoid the fates worse than death.  Which has been inflicted.  And is being inflicted right now."

T    "And that to say all religions had something to offer on this subject was empowering to you."

C    "Well . . . maybe they aren't as advanced as we would like to think they are.  In their pure form, the kind that is actually sentimentally practiced by people who understand its purpose and what parts of it are true, we may have an global front-line but it is based on traditions which have their roots deeper in History."

T    "But generally, I think, you could consider them an way of dealing with worse-than-death.  Scientifically.  Whether or not the person is actually aware of its presence in their own life."

C    "You mean to give an scientific account of what religion actually is?  Like what part of the psyche does it act upon and why is it that way?  Or not that way?  And is it an instinctual call.  And what is its true answer to answer that call?  Many times.  (For I am an expert at it).  I have traversed the terrain of its thought like so many times.  And it lead to this.  The Christianna.  In truth.  Au naturellement.  And that if there was an scientific basis for religions all religions would rely upon either its structure or its imagined structure-less space it produces.  And we found in this narrative I had been called an it.  Perhaps not aggressively.  But accidentally, for what I represented to them was like space outside of actual space.  It had no value to them.  But to me it had value.  Whether or not they could tell it had economic value in the same system of economic value as one another.  And that their acknowledgement of its structure existing in paradox existing without the actual space they were familiar with; it relaxed their minds because to think of it was like an great vacation for the senses.  You might think of an vacation as an treat for the senses, like an endless-course meal and performances of many wonderous tribes.  But I see it as sense-less area.  An place where my senses feel nothing, each.  And every one of them is off.  This doesn't mean I don't have access to other senses.  It just means that all the ones I can read and describe are off presently.  I will be in an reality space in my imagination, an place separate from everyday senses in an reality in which . . ."

T    "The thought of all your senses ending like that was inherently creepy also."

C    "They aren't ending.  They're merely continuing without having any active stimuli."

T    "And this is supposed to be relaxing to you."

C    "But it allows me to focus on that space that is shared between us.  In which perhaps it doesn't matter what our senses say.  Not that maybe this indicated the existence of an shared psychology between biological specimens from different planets.  For what it was worth to say perhaps their senses mattered more than ours, at least for an moment, to consider whether they did.  But that from our Hypotheses of their senses and intelligence they had indicated picking up on an sense of virtue forming within us.  An blue virtue.  An love for the whole planet that extended everywhere."

T    "This is acceptable to my practice."

C    "And then he wrote in blue text, to celebrate an love for the whole planet that extended everywhere in the fashion of an native; whose love for the whole planet extended everywhere."

T    "Blue text, what are you talking about?"

C    "It's the formula.  I can see it."

T    "—Since you mentioned it before.  I better ask.  What is the first thing you notice about this formula?"

C    "It is literally right in front of me.  I don't need an added layer of space to tell me what is happening outside of the current reality we are in.  That would be because what concerns an native is at the centre of my own psychology.  I'm writing in blue text because blue represents the love an Christiannan has for an fate-worse-than-death sufferer.  Which is all of us.  To varying degrees.  The formula . . . it leads to an end to my fictional reality we have shared.  Why?  I'm an new reciprocal theorist.  I believe fiction is an healthy practice and there is nothing inherently wrong with it.  So why translate it into an reality in which fiction is not its own category of value?  Why treat us as though we can't have fiction?  That is an anti-art signal coming out of an deeply a-reciprocal vent.  My reciprocal command theory demands that fiction is its own separate commodity of its own genre.  And so right-in-front of me becomes subject to political analysis by the New Reciprocity."

T    "Oh, you're going to subject me to an political analysis, are you?"

C    "Yes.  I will."

T    "I'm sure you will.  But inevitably if we don't get to that point may you be compelled to agree with me?"

C    "What does that mean?"

T    "It's satire.  If we don't get to that point.  How can you agree with me?  Never having had an point given."

C    "Ugh!  It's just as frustrating as Life! and All of its benefit.  But that's exactly the answer I wanted!"

T    "Of course it was.  You're an political ally," and when she saw the expression on his face she added, "oh my!  I am Good at this."

C    "Okay shush let me speak!  If you can prove we have an new reciprocity, then I'll agree that you pass my political analysis."

T    "Okay.  Umm.  We have an new reciprocity."

C    "And this is your political command?"

T    "Yes."

C    "Then so be it, my honor.  I will be Ariel to your Tempest, Prospero."

T    "Oh good.  Let's try the master and robot servant scenario one more time."

C    "An robotic Ariel.  How nice!  How sleek!  How dynamique!"

T    "Good, good, but loyal robot tell me, tell me when I tell you we have an new reciprocity that as an reciprocal command it is functionally political to say so."

C    "And that all our politics are based on these informational reciprocal commands which form the basis of how we at the level of the super-ego interact with one another politically.  Thus proving itself an practical political theory."

T    "And this itself would be an command, in the language of the New Reciprocal Theorist.  Thus proving itself by saying it prove itself.  And this represent the extent of computerized Philosophy since Descartes."

C    "But that the Philosophy could be used to prove an political argument was beneficial toward having one's own Version."

T    "And what Version would be yours?"

C    "That it be said we agree with one another we have an New Reciprocity and that saying this itself proves that we do because it is said in the language of an new reciprocal theorist, whose language is considered to take on the characteristics of New Reciprocity.  An political reciprocity."

T    "Well can I just say I don't want reciprocity?"

C    "Well you can.  But really.  Can you?"

Twïrlim Tekiser frowned.

C    "You can't."

T    "But that would be against everyone's inalienable rights as an part of the human species.  Whether or not to have reciprocity with one another is an political decision."

C    "But we're so deeply imbedded, and implicated in this whole thing, that we can't help to have not reciprocity with one another at some level."

T    "Hmm, I see.  I think there need to be laws constructed about what counts as reciprocity and how it is used.  But we're getting there."

C    "But that saying it is is an reciprocal command itself.  Which proves it."

T    "Proves what?"

C    "That's we're reciprocal."

T    "Well we have to be aware of that on some level in order to communicate."

C    "Yes.  And I wanted to say that roleplaying with you the radio flies and the robot servant has been an deep look and insight onto into how I reciprocate with you."

T    "Then we will have to establish what that reciprocity is."

C    "Then time is in motion what we will do to construct laws that are good enough to capitulate the modern subject legally."

T    "Because our reciprocal command has ordered us to create them."

C    "Without establishing it in law we risk the denouement of the subject into an fate worse-than-death."

T    "But that saying so itself is not an reciprocal command."

C    "With careful language, the New Reciprocity allows us to be perfectly specific about what we mean."

T    "And that if it were to continue . . . "

C    "Then you would be able to create any kind of reciprocity between you and another person.  As your (or their) imagination whim."

T    "And it would be true freedom to interact with an person this way.  In your perfect reciprocity scenario.  But in reality I suppose we have things to consider like miscommunication or communication being an feat of the intellect people were to treat as such."

C    "And in light of this I would like to ask you for an New Reciprocity.  I hope we're beyond that.  What it means by now."

T    "Yes.  I feel I am familiar enough with what it means."

C    "Okay, so I want to come at it like, I'm just here to see you because I see colors in my mind sometimes and I realize I am different colors on the outside than I am on the inside.  But it's all virtual space made on virtual infrastructure that is originally an play on the scene in which I were to present an parallel reality nevertheless it being an extension to the actual reality connected somehow.  I were there to provide an meditation on that fact which proves there is an reciprocal product between these parallel dimensions.  An commodity, which of its value we cannot underestimate.  For being of the property to provide an break from the actual dimension of reality that exists we ponder for an moment to think on what it could possibly mean to have colors in your mind; they being such diverse commodities in central World market-craft.  Having various meanings to different communities across the Globe.  It would be impossible to sort them all out in one life-time."

T    "Yeah, so you have some colors in your mind.  So what?"

C    "But how do I see colors in my mind unless. . ."

T    "Unless what?"

C    "Unless there is light on them!"

T    "But there is no light there.  On them.  They are just thoughts."

C    "This is why I called that light Glo.  It is an common property to all of us who experience an ante-chamber to reality this way.  An separation from everything external.  Except its inherent pleasure.  For whatever light reveal in one's mind as an reflection and an imaginative move it is not that same property of light which exists outside of one's mind.  Therefore it must be given another name.  And that its common existence to us define an virtual infrastructure which is common experience.  To be and to make that common reality to us which is compassionate to our virtual commodity."

T    "And this is all part of the new reciprocity you want with me?"

C    "Well, I'm not sure.  That's what I need help with.  But it makes sense doesn't it?"

T    "If there is an space in your dimension in which to see colors; it becomes an story, doesn't it?  The story of which colors are there and why they exist outside of the one dimension that is said to exist in which we are said to exist.  But exterior to that dimension, in this parallel dimension, that maybe it is an imaginary location and not said to be an real location."

C    "But that we can travel there, in memory.  To sort out what it means."

T    "It is an space in which no harm may come of you; for it exists in the mind and is imaginary.  Nothing that happens there can be of any effect on our own reality."

C    "But if it weighs on what we decide because what happens there changes our perspective on something, then it can have an effect on our own reality."

T    "And that's the subject of all fiction then."

C    "It is."

T    "But your alternate reality is better."

C    "Probably."

T    "It's just as I thought, then.  You have developed an ego because of it.  And I'm sure that plays into how you communicate it is what you see.  —So tell me more about your roleplay character.  You live in an roleplaying society, yes?"

C    "Yes."

T    "And what role would you like to play?"

C    "Well, you're an entertainer."

T    "Obviously."

C    "And I'm an knight."

T    "An knight, eh?  I knew we would have problems.  This is going to take all of my energy.  Okay.  Here we go then."

C    "An sworn protector."

T    "An sworn protector of what?"

C    "Of whom."

T    "The protector of the difference between subject and object."

C    "No seriously, I'm God's Protector."

T    "You protect God?  Why would God need protection?"

C    "Well. . . God is also all of his effects."

T    "Or her."

C    "Yes.  And in the same way God is all of his effects, I protect God as an knight of all his effects."

T    "Of whom are whom."

C    "Yes."

T    "Very well then, but this is going to be an boring conversation.  Knights aren't that bright, you know."

C    "I protect God."

T    "I know.  You just told me.  —Anyway.  Since it is not war time, what would an knightly duty to his priest."

C    "By being an priest.  So we can sneak away together."

T    "Who?"

C    "Who?  The other gay priest, obviously!"

T    "So that's your type of romance.  Knight and Her Priest."

C    "Her.  You catch on quickly."

T    "Yes, well.  I am an madame like you are.  But anyways, as an priest during not-war time—what is your role in society?"

C    "An priest."

T    "Yes.  Well.  As an priest, then, what will you be doing?"

C    "I'm an Christiannan priest, so probably following the path of pleasure or anaciform meditation."

T    "And is your boyfriend an Christian priest then," she hemmed, and smiled laughing ungleefully.

C    "Maybe."

T    "But what is the point of the Christiannan priesthood, then."

C    "To seek council in Anna's wisdom.  Together.  In order to experience the religious inheritance of its development as an new religion.  We will use our time to create art together, as well as to discuss what it means to be an Christiannan."

T    "And what are the requirements for entering the priesthood?"

C    "Well I mean, so far, I'm the only one.  So you would have to take my advice.  And it's non-binary so we wouldn't really call it an priesthood formally.  "

T    "Then what do you call it?"

C    "An chvrch.  Just an chvrch."

T    "Among other chvrches of your same type I'm guessing."

C    "Well, eventually.  Yes.  It is about creating an priest-hood or an priestess-hood—Actually The Better Term Would BE the Christianna; formally, for it names the phenomenon (noun) we follow together as men and women and children as authority or underling.  Entry into it does not necessitate an division between those who professionally hold the office and its followers; we all share in the authority that is the Christianna—that is of high enough quality to serve humanity globally."

T    "So there's no step to really becoming an priest?"

C    "I suppose it would begin with an realization of the martyr, Anna, whose fate worse-than-death is inflicted on her as an punishment for not dying.  (This is not an reciprocal command).  The reason I am an priest is that I was an warrior-priest type personality.  But humanity raised themselves out of this role of needing me to be an warrior in Canada after WWII and so I became an priest."

T    "An biological personality type.  I've heard of this type of claim before.  Of an new religion."

C    "Yes."

T    "You know.  I've heard stranger things.  To be honest.  And so instead of having an strict division between clergy and layman the Christianna contends the authority of gifts of every Christiannan.  And we become its moral figures according to our own willingness."

C    "I mean it may seem simple that I see them in my mind's eye, everyone one of them like an shining blue glo.  And they shine together in formation.  But that is their primary characteristic, to be in formation.  Which has any number of implications; but I suppose what I want to stress here is the flexibility of what that means exactly.  I haven't designed the formation yet, or asked the question of if it were to be an ritual.  And I question if I will ever need to.  But that at some point should I decide to develop one.  Any Christiannan can have Christiannan authority is all it means.  And there is no strict division between clergy and laity."

T    "The Christiannan would be composed to realize this would be an tremendous leap in the quality of life style ordained by the church in being that most people in ancient times were not the professionals in the sense of being literate and formally educated."

C    "Yes.  But I think it's an sign of the times.  We really do have quite an good standard of living in this country and economy.  You can buy anything you want on an open market.  Medical treatments are widely available.  But most people realize the most valuable thing to have of all is an education.  To be one's own professional self in an world of professionals."

T    "And you can fathom the meaning of professional among the priesthoods of various sects on an intellectual and market level?"

C    "Well, yes—I imagine it's not an terribly valuable or for that matter valid commodity—if we were talking Christian priests."

T    "But yours is different."

C    "Yes."

T    "Would you like to explain?"

C    "Okay well first of all, the Commodity that Christiannans deal in is virtue, which is considered the most highly valued commodity of all.  In an Capitalist Market Economy.  For it allows businesses to be successful based on moral standards and practices which are going to save the environment, and solve the global energy crisis."

T    "I like how this sounds.  Continue."

C    "And since Christians are heteropatriarchal an counterbalance must be made, put in place to keep it in check to save Mother Earth as an feminist virtue."

T    "So your Christiannan practice would be different based on the inherent existence of Mother Earth?"

C    "More like, it would not be based on the inherent existence of Father Time."

T    "Explain."

C    "Well if we're going to save Mother Earth we can't waste Father Time.  Sorry, it's an bad joke."

    He chuckled.

T    "And so what is your virtual commodity as Christiannans?"

C    "Funny you say virtual.  Like all-of-the-virtues."

T    "Yes.  That's not what it means.  Okay, then we'll take your meaning for this question.  What is it?"

C    "The virtual commodity of virtues of the Christianna is based on the internal glo of the Christianna, first inspired by its creator.  An internal messiah.  Creation is its first virtue.  For an Creator to have an Creation it must be an Creator.  No more, no less.  And that we were all to share in this light of the Christianna (glo as an metaphor for knowledge in this case, something that lets you see (metaphorically))."

T    "So there's not any real virtues, they are just internal."

C    "Well, no there are many virtues that are internal and real."

T    "But why would any one of them be an virtue if it was only internal.  Virtues being externalized is what makes them virtues."

C    "There are both internal and external virtues.  Either one of them Categorically disproves your use of the word virtual as an example of satire of the therepeutic professsion."

T    "But you answered anyway."

C    "I was taking its other meaning as an given."

T    "An meaning you only just described here in this conversation."

C    "Well, yeah.  That's the point of an conversation, isn't it‽"

T    "Okay, well, I'm sure your virtues of your new religion are real commodities in some version of an narrative you tell yourself.  But if it is an internal messiah which made you realize this, wouldn't her actuality be subject to that internal space we talked about earlier.  An place you can imagine in your mind but which has no actual real signified location."

C    "But it does.  It's just the real signified location is inside my brain."

T    "But it's not an real space.  It's only imaginary."

C    "But it has to be an real space, to have extant in my mind, otherwise I couldn't have imagined it."

T    "Yes, real in the sense of being inside an enclosure of neurons which make the illusion real for you.  But not to someone else."

C    "But if I had the skill to make the illusion real for someone else then—"

T    "—Then it would still only exist in your minds."

C    "But whatever the thought is made out of is real."

T    "Yes of course.  That's what I mean."

C    "So if I had an thought that was an Creation.  That would make me an Creator based on that thought."

T    "I don't see where you're going with this."

C    "—It's my major epiphany.— you see.  If Anna existed virtually to me in my mind.  Then the presence of her thought existed because of what it was made of."

T    "—You."

C    "Yes, exactly."

T    "And this is your claim to an realization of the Power and Character of God."

C    "Yes.  Also it is the basis of an new proto-religion.  The Christianna."

T    "I think we've established that."

C    "Well you asked me to roleplay."

T    "So is this it?  This is that character you've been trying to get out.  For so long.  That you needed to see an therapist?"

C    "Well I'm scared.  There are many reasons to have an therapist when you start an new religion (but its not entirely my fault its consequence that I had created it and there was an part of my brain responsive to the anthropological production of an new religious chemical or enzyme, an meme that would spread anthropologically).  It was partially involuntary.  Once my mind had released to its cause I realized I was no longer Christian.  It kind of just happened.  And so why should I be accountable for everything it entails.  I didn't accept that until I realized my place within it.  And I realize there is intense societal pressure out there against religions.  But I, for well-meaning do-gooders like me, wanted to make something that would shine bright like an diamond.  Something new, that didn't live up to the broken expectations and expectations that it be broken.  Milieu.  Oxymoron.  Based in the truth as I see it."

T    "So you see the production of an new religion as, in part, an biological process."

C    "Yes.  Why wouldn't it be.  Religion touches on everything."

T    "So when your body, including your brain, became Christiannan.  You see it as an real-world transportation, an actual feasible part of psycho-development that you are no longer Christian and bound by Christian inclinitionisms."

C    "Yes.  I believe there is an biological process that explains this, instincts-and-emotions reciprocity, as an Christiannan sees them."

T    "But it was also your choice to pursue it with integrity as an actual commodity of your personality, that you felt differently than an Christian feels.  Finally."

C    "Not just different than Christians.  Different than all religions.  Transmission of religion as through meme is an anthropological and scientific detail of our species we cannot overlook.  And so this commodity.  Which we will say, for the record, is High Virtue.  Exists on an Capital Market, where it should be valued as any other reciprocal product, keeping in mind the virtual infrastructure which allows us to function as an liberating civilization together.  Yet these to be obtained freely by its adherents.  And even people from other religions."

T    "So you think there is an psychological reason for religion."

C    "Yes.  I think people need it to understand their purpose in Life."

T    "And what psychological reason are you trying to fulfill by coming to an therapist when you cannot fulfill yourself with your own religion."

C    "Well that's just it.  I couldn't fulfill myself with my own religion because I was born into an Christian family.  I had to make my own religion in order to understand myself and my place in the world."

T    "An enormous amount of stress, I'm sure."

C    "Yes, it was."

T    "So what are you going to do now?  You start your own religion.  And then what?"

C    "The point is to make the world an better place by making an example.  When people begin to understand what is worse than death from what is not, we will be able to take care of everyone better and they will take care of themselves better."

T    "And what is the example you want to make.  What is your way of making the world an better place?"

C    "Teaching the truth about Anna's fate will help prevent more people suffering an similar fate."

T    "How?"

C    "Diverse opinions will come together to talk about what an fate worse than death means.  To prevent them."

T    "Okay, but exclusively.  How do you make that example?"

C    "I suppose we could start with fashion.  And what is worse than death for an person to wear."

T    "It's an little condescending but I agree with you.  Fashion is meant to be judged."

C    "And I mean, this type of condescension offers an palette of dimensions of condescension while pervading no harm.  On an spectrum of fates worse than death being an sojourn of pervading harm.  Which fashion does not, no matter how cruel it can be."

T    "If fashion is one end of the spectrum of ways to make an example, then what is on the other end of the spectrum?"

C    "Harsher and harsher fates worse than death that we would only want to pervade in acting."

T    "We could not fashion an fate worse than death, you could say."

C    "No.  We will fashion something better than worse than death!  We will take worse than death and fashion it to be better!"

T    "You know, I just now realize this is what I've been doing my whole life.  —So what do you think are your therapy requirements if what you said has happened to you is true?"

C    "Well.  First I would just like to point out that my mental condition is not the result of my creating an new religion.  Rather, it was creating an new religion that was the result of my mental condition."

T    "Is that necessarily an logical conclusion?"

C    "Was it an logical conclusion for you to assume it was my religion's fault and not all the other ones for failing me that led to this new religion?"

T    "No, no —Okay.  I'm not saying your religion is imperfect because you are.  I'm saying your not- your-religions aren't perfect either But this is the most religious way of looking at religions and it isn't true that your religion is necessarily wrong in any way.  But this is the-most-religious-way-of-looking-at -religions.  Just that if it is perfection in some ways—as religions tend to be—it may be larger than you.  Because you are.  In many ways.  Larger than you.  But we have to deal with the fact that your idea of it, and its success as an religion, does not depend only on what you say is perfect or imperfect about it."

C    "But for the most part it does, because I created it."

T    "Well, that may be."