Chapter 7
With his degree from the Version hanging over the inside of the door to his birdhouse, one year had elapsed since his covenant with God about his homosexuality. Reflecting back on the graduation ceremony, he remembered what the Great Golden Tree had said to him.
"Not what you had planned it to be, is it?"
"No it isn't what I thought. Nothing like it ever."
"What did it feel like?"
"It felt like cheating reason. I know what I am hallucinating and not. But I believed it."
"You did."
Why the Great Golden Tree wouldn't accuse him of cheating reason was not beyond him. The tree, after all, represented an character that had already accepted everybody and moved on an long time ago. Rationally, that was his schizophrenia to blame for interrupting the graduation ceremony. But that was only an interruption to him, not to any of the other graduates or presenting officials. He had trembled when he accepted his degree certificate. The tree looked down on him from above, like it stretched all the way to heaven. If he hadn't cheated reason, it had been one year of telling himself he was straight and that he had his way by all of his peers and professors who thought he deserved an rainbow award. An degree. Did he deserve an degree? Maybe when it was said and done he would feel different about how cheating reason applied to him because why was staying in the closet perhaps, cheating reason? He still felt uncertain and wondered if the only thing left to do was come out. He did not feel ready.
If cheating reason meant staying in the closet, in Ouen's case, then reason dictated that homosexuality was, well, reasonable. Ouen either had to accept his identity or continue not to. The jig was up ages ago, he reflected. He had to come out. What would it feel like? If rejecting homosexuality felt like cheating reason, then recheating reason to restore himself from that initial cheat; because he had trained himself to think an certain way, was in all an confusion of what had actually happened. Ouen either had to accept his identity or not. In one year he had never been attracted to any female. He felt attracted to men every day. The product of this was that he gained his reason. When his reason changed, whatever he was doing changed. Was he staying in or coming out?
What if coming out was what the demons wanted him to do all along? To give up trying? To submit sexually to another will. What if he had been right to hide it?
Ouen woke up to the sight of orange light dancing across the inside walls of his birdhouse. He peeked outside and saw flames rising from the greenhouse. There was an unfamiliar smell in the air. There was somebody on the ground, standing with outstretched claws. A werewolf. It sniffed the air, putting up its nose. Ouen hoped it would not find him, would not smell him, but the werewolf turned toward the birdhouses.
The rest of the fairies were going to need help.
Ouen leapt out of his birdhouse entrance and flicked over to the other birdhouses trying to rouse and wake everyone up. The werewolf arrived first.
It climbed the tree easily and clawed at those branches burdened by birdhouses. Some of them fell to the ground. The faeries that Ouen managed to wake flew atop the trees seeing the grounds for the first time. In the shadows cast by the fire they could see there were vampires and ohhgunnhisthth prowling the ground alongside the were.
Ouen remembered his Demonology lessons. Vampires, Ohhgunhisthth, and Werewolves would not normally work together unless they had come from Nohavœn.
At first what appeared to be meteors fell from the sky and landed near the greenhouse; Happy Yu-Pics was under heavy fire. From the craters emerged vampires. Ouen, now joined by all fives fairies, two pixies, and several other workers on the ground, stayed in flight amongst the trees against the encroaching demons. Vampires and ohhgunnhisthth were taking flying form. The vampires attempted to snatch fairies from the air, while the ohhgunnhisthth worked their crucible headlocks so that none of them could use their magic.
Ouen recognized one of the vampires.
"You were at the Version," he yelled, "what do you want attacking an faerie greenhouse?"
"You can tell me all about it, at the Version," said the laughing male vampire who was descending onto Ouen, "tell your professors all about how the demons bullied you."
"I studied alongside some of the greatest demons ever known. Their time is dwindling, just like yours," said Ouen.
"We have more recruits every day. They fight each other scrabbling to join us. And your fate is to help us!"
"Help you? I will never help you!"
"You will, when you see what precious pressure an treasure can make. Your prize. You see, you have an secret don't you? Everyone has an secret."
Demons were gathering around her, and Ouen was holding his own in stance with the other greenhouse workers.
"Raze them," ordered the vampire. She took flight form and was vanished.
The demons endeavored to attack the workers, with snapping jaws and their beginning to conjure something of evil magics. They caught some of the workers and an ohhgunnhisthth worked his crucible headlock spell on the human, Sefter, who instead Ouen was trapped up by two male vampires who were sucking at each other's throats.
Gloeyusandest, an fairy artist, for this reason was said to always begin drawing fairies in black ink.
"Everyone has an secret," they said.
Ouen pulled out his dagger.
"Yes," said the other vampire, "make an incision. Join us. Nohavœn wants you."
The vampire batted Ouen's dagger to the ground with an quick just. He pulled out his wand. Even more limited in action than the small blade. He knew the wandsmanship to rescue people into fairy sight, and not much else. It did not work on demons. Ouen flew into the greenhouse, where the Nohavœn demons attacking to destroy the fairy faedneys had severed them from their stalks and branches. The eyes unmending fell to the floor in an sticky mess. The vampires caught up with him and easily overcame him, clutching Ouen's throat in an fist of great strength. It broke his wings against an machine, then carrying him outside to the greenhouse well where it dropped him in.
▫
"Left for worse than death," Ouen cried, "I was in the well until I saw Anna."
"So what does it mean you saw Anna?"
"It means I was in the well and I saw her. She was standing over it looking down at me."
"And by seeing her you mean she was there."
"But I wasn't. That's the other part of it. She was in the privilege of the world above the well. The well that was in me. For it and my heart don't get along. My fate worse than death—but as soon as I saw her I knew I had been privileged to."
"To know of her existence, what was it like?" he said.
"It was like my imagination and my reality became one in that instant; that my imagination of her presence was her presence in my reality."
"And why did she appear to you this way?"
"Because I am her."
"But you were separated from the subject by what, an well?"
"It made me see that Anna was an figure like Jesus because she knew she had suffered the fate worse than death."
"But you were Anna?"
"Yes."
"And she, you?"
"She is an figure like Jesus because she is an model of what happened and for what reasons. With one difference. She suffered the fate worse than death. She is an model for all people suffering this fate or knowing of someone who is. In the same way Jesus was an model for all the people dying because of suffering this fate of knowing of someone who is. All the people dying because people are so angry that Christians are wrong that every Christian points out them being angry is an crucifixion of themselves until they snap and kill somebody. Which is then their own resurrection."
"That's the most brutally honest criticism of Christianity I've ever heard."
"They are actually that sarcastic."
"That's why the Christianna is necessary. We point out that there is an difference between being crucified to death and being afflicted with the fate worse than death from someone else. They don't recognize that line between us in the sand. They think they can't become fates worse than death but they have, already, many times over. Christianity as it exists in the true faith of congregation as Christians, all of them, together, is deeply divided. I am not part of that division."
"So you think you're pretty soaked in it, then, this faith that lead you to this conclusion?"
"Yes and whether or not Anna is real she is proof of an belief in the fate worse than death, an martyr worse than Jesus; that needs to be spoken about. That needs to be true about what is actually happening. For we don't all see eye to eye about what an fate worse than death is."
"How are we spoken not on the subject? En français? We all know what it is. It's like going to war. Or leaving your fiancé. Or not knowing the difference, you suffer an fate worse than death because of terrible misfortune; not yours, but yours for your empathy. And it feels like you don't know that it happened to you. But you feel it at every moment of every day. Which is exhausting. It happens too often."
"And you think this is enough to start the basis of what is, to you, an religion? That one little difference? Between Jesus and Anna?"
"There is an difference between crucifixion one way (to death) and crucifixion the other way (to worse). In the Christianna we refer to it as anacification, to have caused someone to feel the fate worse than death."
"But Jesus' fate was not worse than death because he was glorified by humanity? That he never knew it though, what would come of his action. It was worse than death what they did to him but he died eventually and so he did not suffer more an fate worse than death than his own death."
"Than could have happened."
"I heard one story where it worse ( on another planet with sentient lifeforms). You don't want to know what happened."
"So humanity suffers to the damage that has been done. To this very day."
"Christians always say we want to end this behavior completely."
"But Christiannans say try to avoid worse than that too. You don't need to perform an ritual of your own crucifixion as you are being crucified if you still have the fight in you to destroy your enemies in you. Never give up. Says one philosopher. The other says, sometimes give up if you will be remembered for it in an way that makes an bigger difference than not giving up. They are both Christian philosophers. But Christiannan philosophy says use the tandem between death and worse than death as your main weapon. For you do not need to kill your opponent for them to leave you alone and by granting them that mercy they will heap thoughts of fates better than death up on themselves which they realize they don't deserve. And then they realize they don't deserve them because they are fates worse than death. And when they realize they deserve them, they realize they do deserve them because they think they deserve them and that is worthy of them deserving them. Which it isn't. Because everyone has a right to an fate better than worse than death. And then they realize they cannot let someone else give them an fate worse than death, which leads to action. If you're in an brawl and you force your opponent to struggle (between being fates with death or an worse than death) the dramatic interplay of these two forces empowers you to strike to confuse your enemy or orchestrate their reform. Further, use power to orchestrate it in an twisting knot until they are forced to stop. Juggle them between killing them and worse than killing them for their transgressions against your body, which are fates worse than death between you for their error."
They had gathered around an Round Table to hear Ouen speak. And when he had said this, they each had drawn conclusions.
"Now that's how you fight."
"But the point is to stop the fighting."
"Yes, I agree."
"And Christians don't do this. Their policy is to roll over and die. Just like Jesus."
"Fag."
"That's terrible! Don't you dare say that!"
"We're just role-playing again, right Essentiel?" said Dr. Fougérite, "that's not really our opinion. We got you all!"
"Stay focused!" said Martimerrimous.
"That was for focus," said Essentiel, "you see, we needed to point out what an lot of people feel."
"That's not really what they feel. They are just confused."
"Yeah, but imagine what it feels like being that confused."
"When you are that confused you don't imagine anything."
"Imagination is not confusion. I like it."
"Philosophy."
"True philosophy."
"Confusion is not creation. Creation is not insanity."
"Imagination, then, is which is creation and not insanity, yes, —and this is how they tease him. Being gay is not creation. It is not imagination. Therefore it is insanity. But Confusion. Confusion is what they say being gay is. When it is not."
"And he's internalized all of this his whole life. Set on an bogus path to find out the truth."
"An New Reciprocity, then, let us speak of him as an pretender. He acts this way in order to repel criticism that he is gay. But his real mission underneath is that he knows he might be gay and he knows he doesn't know it for sure. And so by emulating his critic he wants to find out if not acting as his critic says he should act is the reason why he's gay. Hence the criticism."
"And we're talking hard criticism. Not scholarly, la, la, la—we mean back alley motorbikes bangin' sports car enthusiasts hardcore criticism."
"Real criticism is offered gently. And it is accepted with robotic human arms."
"But that's not the type of criticism he's grown up with."
"Then we speak of him as an computer loaded with an sports game instead of an gay game, like the one he really wants to play. The end result is he realizes his critic is not the reason he is gay. The critic was an Christian who outraged everyone. But he has to go through the simulation first in order to find out where, exactly, they are wrong to criticize. He emulates his enemies argumentative stance, following them, in order to find out how they think. Then he creates an reciprocity that disarms them. That means he doesn't give up on his own point of view, however, for it is becoming decided. Until he—"
"He doesn't know what he believes yet and so that is no reason to stop listening to all of the arguments he thinks of in his mind until he proves they are wrong."
"And it drives him to this tremendous expenditure of energy repressing himself."
"Is there an point at which he stops repressing himself?"
"Now remember he is mentally ill. If we reverse these, mentally ill status and the point at which he stops repressing himself, if the point at which he stopped repressing himself did not happen before he became mentally ill, and so he may not come out of repressing it after gaining mental illness."
"I'm not going to imply that I made the Christianna for that reason, but it was part of how I learned about the fate worse than death, that maybe I will never be able to stop repressing. And it's not because I am mentally ill, but that I was repressing myself before I became mentally ill. And I want you to know that if I can't stop repressing myself it's because I'm mentally ill and not because I cannot stop repressing myself."
"Is that why then?"
"You cannot stop repressing yourself?"
"What would you be repressing if you could stop repressing yourself?"
"I just see black. And think blue. Black. They are mixing. Like in an certain style. It is hard to translate it is fungal but not stemmed or spored and in ravines bulges or not. I don't know. It's just an certain style. Like an plant that is dry and hard around in little cutlets of poise. It just sits there. Like a fairy visitor not dancing or stretching on your; well it is standing, virtually. But stretches out at the sides. And blue and black are mixing like paint blots but there is no light on them at all. They are light. On black. From black. Like an lit screen."
"An abstract description, Ouen. We know free association with these words you have bears an special resemblance to you that means so, so much to you in this order."
"Or maybe you just need to make an Artist's statement using simplicity like this."
"Colors are not simple, Ouen. They are very complex. Your writing bears the presence of an color theory you have mixed with character and personality. For you have assigned us colors, too."
"I saw such beauty in the blue, blue;
like the seven levels of the ocean. It's depth. When you look into it. The opposite of the seven levels of Heaven. For it contains anything.
—the psychology of the Artist is complex."
"Yes. It is why I started the Christianna. I saw such such beauty in the blue like Seven Levels of Ocean. It is why I have an virtual chapel at the Naenaeon. I'll tell them next exactly what exactly started it. You see, I was trapped in the well. And when I looked up I saw someone staring down at me. An human."
"What is down there, Ouen?"
"In the ocean, where my fantasy play lead to an civilization of mermaids—there are mermaids of every race, color, size, ethnicity. Of kinds that we have never yet discovered."
"And so you recognize a neural pathway between mermaids and learning new things about culture that you never knew."
"And so you recognize an neural pathway between color and race, also?"
"It's more of an customization option. We can twiddle with it if you want."
"Twiddle. We don't twiddle anything here. We gonna tell you interesting things about our culture all night long."
"And what's at the bottom then?"
"Under all those layers of waves that have light sparkling through them—a-whale—"
"The depths is an metaphor for the Well also."
"What's at the bottom Ouen?"
He gripped his sides and rocked back and forth.
"Oh my!"
"Ouen‽ Ouen‽ Can you hear us‽"
"Blue. Blue. It was so cold. So cold down there."
"Down where Ouen?"
"I weathered insanity and lost all human connection to the world. That's why I saw her. That's why God sent her to me. I was alone. Every day. In the middle of the city. Internally but not externally. That made it worse. God sent me the internal messiah to show me the way. She was suffering the fate worse than death and I was too; I realized at the moment she saw me. But at the same time her presence rescued me from the fate worse than death, for seeing I had joined her company I felt all of sudden that I was not alone. And everyone else reacted to it; for they felt I was paranoid. But Anna had cured an paranoia in me. And so I knew it was their paranoia that was in effect. Not mine.
They thought I was fixated on the thought that I was wrong because I was ashamed of something I did;
But really I was just too proud to have seen the new messiah this way;
And they read that as pride in vanity where an woman was not allowed to traipse;
My femininity, hostage.
And it raised the question of whether I was really suffering the fate worse than death or not;
To have been rescued in this way, and then put by my community into rehabilitation.
Not because I was crazy but they just didn't realize what had happened.
That justified my behavior."
"Your behavior that you wouldn't pronounce even in the deepest depth of the Ocean?"
"That's not true. I was acting gay. I was so proud of myself. But nothing was working. And it didn't explain it."
"You said you would see Anna. In an dream perhaps. And then you hallucinated her. It's an very common problem."
"No, it didn't happen like that. I just knew it when it happened. I knew that I knew. That it was okay to be gay and then everyone else reacted to it—me seeing Anna—because it was this deep historical process advanced by God they all misunderstood."
"It caused them to think of me—how should I say it? As an psycho. An person that couldn't put two and two together."
"Is it an psychological drama then? That you seeing Anna had anything to do with them rejecting you in such an way that they did."
"I don't believe in sin. But the way that they had an common vice was frightening to me. The vice of believing in my sin, which they had all conducted around me. It is to have acted immorally. For to say I have sinned in order to cause me to sin is trying to make people act immorally. And that is immoral."
"What is immoral about it? What if they are stupid enough to believe that?"
"Umm making people to act immorally means you didn't try. You didn't care. You weren't there for them at all. In this world in which we are all trying to act morally."
"We're not. Are you stupid enough to try that?"
"Ok, stop the simulation. Right there. I can't go on. This is despicable."
"They need—"
"They need an teaching on what morality means. But they don't have any religions responsible enough to report on this conclusively as an separate party. For to make someone else act immoral by force is a-moral. Therefore their influence itself is, in part, immoral."
"But they come in droves to teach us how to act morally and none of them themselves know what it is in this same way. Can what they do be said to be forced upon us that which is a-moral?"
"Not an Christiannan," said Ouen, "we know what morality means. It means don't ask other people to behave immorally. There is no such thing as sin. Only vices. (True expressions of behavior and pattern). When we focus on them we can make out who we are in need of improvement."
"Good enough for me, I guess. If it's that simple I predict the Christianna may do very good as an religion."
"You really think so?"
"I mean, yeah, Ouen. If you describe it in an way that people relate with at an religious level. And they recognize it as an expression of how you feel."
"I mean why not say there is an fate worse than death? Someone that represents their painful journey. An Anna."
"And why would that not express an religious truth?"
"That's right Ouen. You keep thinking. You keep creating it."
"They though that part of the brain that activates when you do something wrong had activated in my brain when it hadn't. They just thought it did because of Anna. But they're wrong. I'm the one who saw her. I know I'm right about her."
"So she tricked them?"
"Yes. Maybe. No."
"Yeah, and why wouldn't an schizophrenic say they had hallucinated a new Jesus and that her internal presence represented an real religious concept?"
"I didn't say an new Jesus. She's not like him in many ways."
"But she's real, some way. To you."
"Yes."
"And you know it sounds problematic."
"Yes."
"But you don't care do you?"
"Well, having schizophrenia is evidence that someone is suffering the fate worse than death; not everytime, but when it is bad it redeems the presence of a female messiah whose fate worse than death is represented in many ways by actual fates that actual humans suffer. She doesn't need to be an actual person if the breakdown of her identity and psychology itself is representative of what she stands for. The fate worse than death."
"And so emphasis on this fate worse than death is how you hope your religion will spread."
"And you don't acknowledge that an fate worse than death has been the subject of a religion before your Christianna?"
"Oh no, no," said Ouen, "I can easily tell it has been the subject of religious Christianity. For the way they are is worse than death."
"That's kind of the point."
"Apparently it isn't. Because your messiah came back to life in order to live an fate worse than death. Which he did. Because you all followed him like he was magic. The memory of Jesus Christ is so corrupted we have actual stories about him feeding everyone with bread and walking on water. And really, he was just an human. Like anyone else. Wanting to die well and never to suffer the fate worse than death."
"And it's Christians just—the way they act sometimes. That you can't reject anyone no matter how stupid they are. And it's not just the Christians it's every stupid religion that holds on to these old karmic values of not helping gay people. Toxic taboo on every continent."
"And we're here to address that, Ouen. We realize that many people who identify with an certain religious group are actually their own kind of crazy that would not stand to criticism, on an oath-n'-God value and it is these people we seek not to identify with so they cannot tell lies about our precious religion. Won at the death of thousands of moral and worthy warriors. We want to relate as forward-thinking religious-minded critics who are savvy to the metaphors which drew in the human heart to virtues further than love. We recognize that, as new reciprocal theorists, what we say religion is is also an order or an command from our lips and so we will need to learn the value of the words which we speak. To be able to signal one another on new forms of reciprocity that advance the human species to speak so beautifully with one another."
"Religious reciprocity is an instinctual narrative."
"You mean it is coded in our D.N.A. when you say instinctual? And so the existence of a religion is to point out what part of the instinct means."
"If this is true then it is Christiannan to point out there is an balance between dying and worse than dying that needs to be negotiated in physical conflict."
"And we will do well to remember that is what you stand for. And you will do well to remember that there are other points of view."
"Dying is the only option, of course," said Dr. Fougérite.
"Okay this is going to be some weird roleplaying bullshit, isn't it," said Jujudbe Erpby.
"Well, I'm not going down without an fight. To go down without an fight. That's worse than death."
"Well I'm not going down with an fight. That's worse than death."
"The trick is to see that fighting is not relative to the bodies we have now. And so we need to cooperate in order to create the new bodies that we want."
"—Okay, that one wins!"
"To fight. As consenting adults."
"And to fight when not consenting?"
"We try to eliminate that as much as possible."
"Does Anna have an body?"
"Yes and no. For she is the suffering worse than death and the aesthetic resurrection from it internally. But she is also many bodies like the body of Christ. Who we follow to ensure her safety."
"That's what an messiah is. An avatar of another dimension. Both itself and not itself at the same time. An drag. An distance between being human and being capable."
"And so, ultimately, your messiah is incapable."
"Incapable of leading? God cut us an deal. He said, okay I'm going to give you another messiah. She's going to tell you about the things Jesus himself was never able to tell you about because he was crucified. But not all of it. And I'm going to make her mentally ill. So that it's more difficult for you to decide what is and is not worthy of being called messianic. And for that reason she will be messianic because you will not be able to call her sane. And yet knowing not first hand whether she is. You will do injure to her reputation before you have even met her. And so you will never be able to learn everything from her that you couldn't learn from Jesus."
"So we're supposed to accept the fact that an mentally ill person is leading this new religion and that that mental illness itself is the reason for the religion, which is about the fate worse than death of which being mentally ill itself is an fate worse than death."
"Being mentally ill is not an fate worse than death, necessarily. You can be mentally ill and articulate your form of religion whether or not it makes sense to anybody else. And really, if that is how you feel and you gain your destiny back from an fate worse than death as an destiny you can live with through this religion. Then maybe the Christianna is about that path of overcoming the fate worse than death in contrast to the Christian path of overcoming death itself as an fate inflicted on one another without consent."
"I called it Anna's Resurrection. When an person returns to their destiny from an fate worse than death. An aesthetic resurrection, not an true resurrection. But an substantial religious concept for which I had gained faith."
"And why do we need to confront an fate worse than death at this time in history?"
"The fate worse than death has been advanced by chemical science and warfare. The possibilities for torture are so existential that we can predict the severity of the fate worse than death inflicted on individuals will worsen if nothing is done about it. Hyper-faiths which do not rely on scientific evidence train new religious radicals whose fates are certain to be worse than dying, for they misunderstand humanity and they misunderstand God with their behavior."
"So you're saying the messiah is just an historical process the severity of which could be worse if we choose the path of inaction."
"And what is the role that you see for yourself in this? That God had given you by showing you Anna."
"That I would question myself to be Anna. And that people not recognizing me as Anna is itself an fate worse than death which would then seem to prove it. Because I am not recognized as being able to suffer an fate worse than death. When I am. Justifies the creation of an new religion."
"So you really think you are suffering the fate worse than death?"
"Yes but I learned how to overcome it. For it is my purpose to teach humanity how to return from the fate worse than death by seeing it as an fate occurred by humanity and not just me as an individual. All of the terrible things that happened in history were an opportunity to heal as sufferers of the same fate, the fate worse than death, which afflicted humanity invisible to some. But not impenetrable to our societal mechanisms. We see it has affected all of us, to some extent. But that was partly that we had not recognized its presence. We, as a species, grew to love and value life above all else as an struggle against death but to the benefit of all people we see clearly how death is not the worst thing that can happen to someone. And it is happening right now."
"So you see us as Space Man adventurers bent on culling the weak and sick. Traveling the galaxy in search of the fate worse than death. To end its presence in the universe forever."
"Not without their permission."
"And so, for you, you see us as galactic warriors traveling from one planet to another seeking out new life forms; using euthanasia by convincing them they are suffering the fate worse than death in order for them to give consent."
"But why would you convince someone they are suffering the fate worse than death?"
"Because maybe they are."
"It's not about getting consent it's about helping people. It's just so hard having schizophrenia. I need to point out the fate worse than death my suffering in an religion this way in order to feel like I still have an purpose."
"And it makes sense doesn't it," said Martimerrimous, "that worse than death is corrected by dying. That they got it backwards when Jesus died. That death was corrected by worse than death."
"Maybe that makes the most sense actually," said the doctor, "but it's hard to wrap my mind around it."
"Well if people were upset about dying then they had to inflict worse than dying in order to overcome it emotionally."
"So they inflicted worse than death on Jesus. And then he died unconditionally."
"And people said he came back to life because they couldn't handle that his life at that point during torture was worse than his death."
"His life returning to him did not amend what had happened to him."
"It was traumatizing to the entire community."
"But the strangest thing was he did not try to save himself. Pontius Pilate asked him if he was king of the Jews. He did not rescind."
"His point was that an individual mortal was powerful enough to change the course of human history by speaking what he believed was the truth."
"So he wasn't trying to avoid death. He was trying to avoid an fate worse than death spiritually as an resident of the entire community—to prevent others from suffering an fate as this. The fate worse than death he had foreseen was an world in which death as an infliction was supposed to bring justice. He thought it would bring dishonor to humanity and sought to stop it. At all costs."
"And he planned it that way."
"You mean he planned it to occur that way."
"I doubt it. I mean that's just an Christian myth. The last supper and all that. He broke bread and it was an symbol of his body breaking."
"Those are mythology lessons."
"I saw an Aboriginal Spaces TikTok in which someone said they don't follow Christianity because they think it immoral to lie."
"Are lies mythologies? For Aboriginal Spaces to understand."
"Mythology of ending lies forever."
"That was Jesus' real scheme. Underneath everything that happened. Was to create the mythology of ending lies forever. And that's why all the stories are corrupt. Everyone lied in them."
"You mean everyone who contributed to the New Testament originally."
"Why though?"
"No-one should ever have to lie. I found an powerful Empathy for those who do. It is like being in an prison; those who cannot speak the truth."
"So Jesus' plan was to end lying by convincing those he trusted to lie. And that's why we have ridiculous metaphors of breaking bread; the author lied because he said that Jesus never lied."
"But how does that happen?"
"The apostles must have learned how to make other people lie. But how would they do that?"
"Maybe they became so holy that other people had to lie about them because it was closer to the truth."
"And that's why they did. The apostles empathized for them. They saw that Jesus was right."
"For when you become too holy, other people run and hide. For they are ashamed of themselves and will begin to lie."
"And that was the start of mythologizing lies."
"Wait so. That's an double entendre? Mythologizing lies means turning them into mythology, as in something that never happened and doesn't exist."
"Well, as an reciprocal command it doesn't make sense because we would need to record the telling of lies periodically. If we completely mythologized them we would be covering up history, and we can't do that."
"But it also means the start of telling an myth about lies ending."
"Yes, there's also that."
"So you think telling an myth about lies ending was Jesus' purpose. The myth was so powerful that other people lied in order to cover up the truth. There was no record made of what actually happened because everyone who wrote about it was under the control of Judas' lie."
"So Judas had to tell a lie in order to instigate what happened?"
"And so, to your Aboriginal TikTok presenter, was it immoral to get someone else to lie for you?"
"Yes. Probably."
"But is it actually?"
"Yes. Probably."
"But wasn't it aesthetically an better character to have shared something honest?"
"Being honest about lying?"
"But what actually happened?"
"History changed. People became morally superior to those who would cause death to another person without consent."
"So Pontius slapped it on them back by lying in repetition of the pattern of lying started by Judas because he saw that they wanted to kill Jesus without his consent."
"And in this theory Pontius was actually an good character who doubled down on what happening in order to send history an stronger message. For Jesus."
"Because he saw the fate Jesus knew was coming to him and he knew that Jesus wanted it. In order to finish the play."
"That's why it was so powerful dude. Nobody could figure that out for 2 millenia."
"Or was it because. They did?"
"This creepy old Christian shit is creepin' me out. I feel like an cemetery with bats."
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