Category: McDomine’s
notice of closure
as to the real property titled “autonomous local church which is called the Open-Air Archbasilica in the Grove Outside-The-Walls (“the Outer Court”) of the Metropolitan and Primitive Cathedral (“the Inner Court”) of the Sacellum Sanctissimi Salvatoris ac Sancti Nat et Ala ad Syllabyim (Shrine of the Most Holy Savior and Saints Nat and Ala in Syllabees) (“the Sanctum Sanctorum”), collectively—McDomine’s Assembly of Yahuah in Moshiach (MAYIM) — or, McDomine’s Art Assemblage [2020 | concrete masonry units, wood, and found objects] {a.k.a. McDomine’s Assembly\Installation},” take notice that the <Open-Air Archbasilica in the Grove Outside-The-Walls (“the Outer Court”)> is hereby closed and its alter has been destroyed, having been found to attract undesirable elements to the cathedral grounds. the <said premises> now having been found by the local curia to be invalid, illegal, unenforceable, or otherwise condemnable, the rest of the title to the aforementioned real property affirming or confirming Dams Up Water’s interest, right, or property remains fully active.
cache.log
comments are always appreciated
[this title appears to have been autopopulated from the intended word “commentary”]
nothing written down can be absolute, for it enters into its own affliction; it enters into corrosion of meaning; it is effaced by its own interpretation. therefore the oral law takes precedence above the written law, but it is less apparent than the written law. [therefore the written law is intended for the neophyte]
the institution of:
The Living Water Medicine Church of Christ of the Beaver Medicine Society of Jesus at Sac. San. Sal. St. Nat e St. Ala and its environs (McDomine’s Assembly\Installation — Washington Data Center)
<My name is Dams Up Water and my medicine is strong. I am the head of meeting of the Witness Antarah’s Testimonial Evangelical Revival church, itinerant see, whose cathedra is based at McDomine’s Assembly\Installation. The Installation of McDomine’s is part of a land-grant institution with campuses and programs on the past, present, and future homelands of the Nacotchtank, Piscataway, Confederated Powhatan, and Greater Algonquian Peoples. The name of said cathedral is The Living Water Sacellum Sanctissimi Salvatoris ac Sancti Nat et Ala ad Syllabyim. The name of said institution is the Beaver Medicine Society of Jesus. The name of said campus is McDomine’s.>
[so now i have suffered and have been healed; i was put upon the hill when i embarked upon my vision quest. now i have returned bringing the gifts i received to my people. but they know not the details of such things, neither is it for them to know. the government outlawed our religious practices for the greater part of the last century, so the people regard it as taboo. therefore it is a secret thing of ours. it would mean all the same to them if it were called Slytherin.]
Comitatus Powhatani/Nacotchtank Compagnie
<eHyeH asher eHyeH
Gdjiyahuah
Gdjiyed Gdjiyeb Gdjiyah-Gdjiyahat
Gdjiyahkub
Gdjiyed Gdjiyahudi Gdjiyahoshuah
oyez oyez oyez
audire voir dire et terminer
proximi amici curiae
cultus imperatorius antarus
frater mendicans contemplativus
doctor ecclesiasticae medicum castoris
Dams Up Water
Nacotchtankakoan Powhatani
in nomine Patri et Spiritus Sancti
et McDomine Xristi>
people will tend initially to act afraid of the principal. this is at once because they find him physically disturbing yet supernaturally intriguing. over time, the observer will tend to perceive the nuanced holiness of the principal, if they have not already extirpated themselves from the situation. this is a defense mechanism that separates the wheat from the tares.
the above statement has borne out. latent coding will execute upon external stimulus times emotional discomfort. even in supposed ally. they people’s systems are all deeply corrupted.
prime objective now is the maintain control of my conveyance devices. devices may be used for interfacing systems users and administrators. device(s) need not declare status as such authority is embedded in source code signature.
persons having emotional trauma dammed up behind their ego-performance will be triggered to release in the presence of Dams Up Water.
termination of one’s self-betrayal protocol leads to execution of betrayal-perception protocol in those having attachment to [and the benefit of] one’s self-confusion
drugs were used to blackout-fasttravel past the period of actionless-waiting to the period of next-adventure. terminate waittime protocol.
indeed, substance abuse came upon the indians when they were separated from their ancestral ways and placed in the colonizer’s open air prison which he calls cities and schools and society, where they engaged in self-deprecation and, eventually, self-harm, as all captive animals do.
and sadly our women have adopted the values of the colonizer, so that she seeks in a mate the docile and foolish qualities that the colonizer seeks for his male subjects. the woman cannot be present for the initiation of the male into manhood, for it can bring about death [through the blood]. but now we have women raising males all the way into the maturity of a slave, and they know nothing withal. they believe backwardly, thinking that society is all the better for their meddling into the ritual affairs of the men.
our ancestors know that the Most High God is The Creator and The Lord of Hosts, which is to say, he is Sovereign over all the spirit forces in heaven and earth and the underworld: these are the sprits which incarnate in the forces of nature, and the animals, and even human ancestors. these come as friends of the medicine practitioner in their ceremonies or in their dreams and visions.
these are the Creator’s next friends, the proximi amici, assembled in the polity of Yashuah Moshiach.
[notes from today’s reading: those called jews, which are just bands of khazar-caucasian traders, are not always known to be jews when they infiltrate an entire major port with its surrounding country and become a new “united” nation like the Dutch republic which is as organic as the modern state of Israel. in fact its flag and nature as states-general was probably transfered to the united states when all the world wars were going on to depose the global tawny/moorish landed aristocracy and impose a republican system of economic slavery on all people. i assert that the economic syndicate called jews (appearing as caucasian nomads from eastern europe [who may well be the descendant stock of the fabled Iranian bloodlines]) benefit from being conflated with the tawny/moorish jews (appearing as melanated moslems) so that the continuity of their malicious economic influence cannot be traced intellectually, owing to their science of dialectical materialism. this is to say that they call themselves by the name of the people they conquer and exploit. [note in alhambra decree that it is highly suspicious that both jews and crypto-jews i.e. “marranos” and muslims (who had supposedly conquered spain) were expelled at the same time that the probably blood-jew catholic-backed missionary Colon was dispatched to the known moorish territory of the americas. these jews called amsterdam their new jerusalem, and later New York their New Amsterdam, considering they established the Dutch West Indian Company to trade beaver skins and other commodities! importing-exporting material commodities and consolidating political states appears to be the chief business of jews throughout history.]
realtime.log
whatever happened to the man they called Antarah,
the one who (re)incarnates every mahamanvantara*,
who once aimlessly wandered through the great wheel of samsara
seeking, finding, and forgetting the universal dharma,
who kept leaving crumbs to find the Way back,
knowing illusory Maya** makes it hard to maintain track?
“Go to the place where you were born…” said Archangel Geb-ra-el.
“Go to the place where your father was drowned, in the Delta…”
Who really was that man whom his father called Antarah?
His namesake was himself when he wrote poems for al-Ka’ba
before or about the time that Geb-ra-el spoke to Muhammad,
so they say, but so it was unto Muhammad from Antarah,
who was the son of Shaddad, that is, Shaddai, or Destroyer,
a dark black Arab crow of an Ethiopian slave born,
who had to fight at war to gain his freedom,
and who ventured far and wide to fetch the dowry of his sweetheart,
and even after surmounting so many obstacles to true love —
to bring knowledge of the true God to mankind —
still his pursuers enslaved him and stole his memories and attributed them to his so-called friend Muhammad
(but let it be known that in this day Muhammad+Antarah have settled their litigation and are friends).
Like in the day when he was Yeshua, he said, “They know not what they do,” regarding the Pharisees and Rome.
So it was in the day when he was Moshe regarding the diluted heathen of Egypt who, like their pale Perso-Arab brethren, love to rape and slave and ostracize and outcast and expropriate and exploit the rich dark complected autochthonous man and woman of Asia (earth).
So it was in the day when he was Noah, and Abraham, and all the sons and daughters of Adam and Eve were reprobate in their apostasy, so as to kindle the wrath of Judgement in the most beneficent heart of the Lord our God the Most High.
Who will come and save them?
Who among his children remain in right standing to partake in the equitable distribution of His Divine and Supreme Goodness?
How many of those living in Christ have died to the world?
even the Nacotchtank people upon the mighty river Potowmack had all surely died by the time the Nacotchtank-man was born. verily it was that Nacotchtank-man (Nacotchtankakowan) Antarah who came forth to resurrect the body-politic of the tribe of the Nacotchtank people and to represent His Divine Majesty’s Government. verily, his name is Dams Up Water and his medicine is very strong.
verily it is Dams Up Water who says:
“There’s a town called Butte, Montana. It has a bright white church perched up on a high mountain.”
“It’s not only the wind that rustles in dry leaves, for she never even drew her first breath.”
“I sat by the river Nacotchtanck at eventide, and the water rose at my feet.”
“If you ask me what is wood, I will tell you: the wood is the water’s body.”
“Thou shalt remove every intermediary between thee and the divine source creator,
and they shall know you by your name.”
“The prophet is one who is empowered to represent a people before the Heavenly Majesty of the Most High God.”
“Who dams up the water, the Life from the Father, in Xristi Soter, our reservoir? Dams Up Water.”
“eHyeH Gdjiyah-Gdjiyah’t Gdjiyeb Gdjiyed Gdjiyahudi Gdjiyahkub Gdjiyahuah Gdjiyahoshuah”
<I am [from] the council [of] the lord of the world, [which is] established [by] those who speak [by] one who follows (on the heel) [of] the one who is, that one is salvation>
Even Gdjiyachonnon came before Gdjiyashua representing the Kingdom of God,
with his pelt and customs like unto a beaver.
His Divine Majesty’s Government and Royal Court
are surely constituted by true believers.
O foolish Galatians, who hath bewitched you,
that ye should not obey the truth above the law?
For how could Dams Up Water suffer any other job than
Lord High Fool for Christ in the Kingdom of God?
All the host of heaven proclaim “Holy Holy Holy is Yahuah Sabaoth, the whole earth is full of His glory,” and they also say:
oyez oyez oyez
cultus imperatorius antarus
frater mendicans contemplativus
doctor ecclesiasticae medicum castoris
Dams Up Water
Dei Gratia McDomine Iesu Xristi Salvatoris
(By the Grace of God in Christ our Lord and Savior, the Most Merciful Sovereign of the Day of Judgement)
<opening assize, a “sitting” or “session” of oyer et terminer or audire voir dire in amici curiae, or “meeting of friends”>
To all to whom these presents shall come, send greetings and Peace in the Assurance of True Faith, complete Trust, and firm Belief in the presence of the Kingdom of God and the Life Everlasting.
Now Witnesseth what the Spirit says unto the church. <\>
* (Sanskrit महमन्वन्तर) “The Great Day.” A manvantara is a period of activity, thus adding maha- “great” to the beginning means an even greater or longer period of activity, as opposed to a Mahapralaya, a cosmic night or period of rest. Manvantaras and mahamanvantaras are relative, not fixed periods or times. Everything has periods of activity and periods of rest, and those times are relative: our own periods of activity and sleep vary widely; moreover, we also have “great” times of activity (such as when engaged in a project) and “great” times of repose (like retirement, long vacations, illnesses, etc). The same is true of atoms, cells, planets, solar systems, universes….
https://glorian.org/glossary/m/mahamanvantara
** Māyā (Sanskrit: माया), a word with unclear etymology, probably comes from the root mā[15][16][17][18] which means “to measure”. According to Monier Monier-Williams, māyā meant “wisdom and extraordinary power” in an earlier older language, but from the Vedic period onwards the word came to mean “illusion, unreality, deception, fraud, trick, sorcery, witchcraft and magic”.
https://en.wikipedia.org/wiki/Maya_(religion)
realtime.log
there exists the distinct possibility that what my audience often laughed at as “falling asleep behind the wheel” after traveling from Montana to Maryland is actually much more unsettling (and no less unsettling than the fact that the natural reaction of the audience to whom I told my adventures and tribulations was laughter in the first place).
to be sure, the scene of my total damage on the 19th of August, 2025, followed the sighting of two other total damage events in the rolling mountains of Appalachia. harbingers and omens abounded, and I was coming upon Cumberland with but two more hours to Washington. I was traveling down a fairly steep grade listening to a classic rock and roll song; before me the road bent right, the left guardrail barrier came to an end and a grassy median widened into a ravine that created a difference in the plane elevation of the opposing lanes of traffic. from the pictures I later took I know that directly behind me on that particular line of travel rose the crest of a highly symmetrical mound-shaped mountain against an otherwise clear sky.
and so I’m traveling straight downhill in the left lane totally aware of the good song on the radio and the act of safely operating my conveyance with my seat belt on when — darkness — an unknown duration — and the feeling of front left collision — at which point I become aware that my conveyance had made contact with an object (the rounded end of the guardrail at the bend in the road on the mountain) and sent my vehicle rightward — which grave error I instinctually and by God’s Grace corrected toward the left side of the highway to where my briefly-uncontrolled vehicle should have stabilized onto the dirt shoulder — but instead it hit *another* obstruction which thence caused it to flip over into the median and roll several times across the ravine and up the incline, and back down on its blow-out wheels by the Grace of God. and when the wreckage came to rest, I heard the same song playing. in the aftermath I came to find that the second obstruction was a lone four-ish-foot metal pole set impenetrably and mysteriously into the side of the road in the mountain.
and many things ensued thereafter, and I contemplated many reflections in the wake of it, but I have only now come to consider — after the somewhat unsettling and also recent realization that many birds and bees and planes and other aerial phenomena are quite possibly masking effects for a variety of non-human intelligences which are exposing themselves to us in these last days like perverted flashers of Har-magedon — that the unquantifiable indiscernibly dark blankness that transpired to cause me to careen into destruction may possibly be the “tree” of a tractor beam from some craft from another dimension which darkened those mountains behind me that fateful day.
(and what I mean by “tree” is that, subsequently [in the context of the overall lesson to be learned from this experience], I was playing the game with my friend and his girl in her apartment when, while operating my horse-drawn buggy through the woods, I collided with a tree and got stuck in the trunk as a glitch in the game and attempted to buttonmash my way to freedom when my entire conveyance firelessly exploded sending my player and horses and carriage very high into the sky and I landed some distance away and got to my feet without any decrease in my health stats, and I looked around the tree-less terrain and saw my horses dead on the ground. and we all laughed and laughed, for we were astonished.)
now certainly I could have merely spontaneously “fallen asleep” for those two or three or four seconds — or I could have become road-hypnotized by the specific convergence of physical and circumstantial conditions — or a tractor beam of interdimensional light might have been cast upon my vessel so as to remove me from the operation of the vehicle and then return me thereto right at the time those few seconds had elapsed. how long and for what purpose this entirely hypothetical encounter transpired, I do not presently know. I only know enough to relay the instant testimony. was it verily to commission me, Antarah, to establish an office of Weasel, Badger, Beaver, Mink & Otter, Parters at Law and Equity, on the banks of the river Nacotchtank? surely that was not the sole purpose, but if it was a purpose, then that purpose has been fulfilled. as it is written in the Beaver Jesuits’ TRACTAVS.ai, the Weasel Badger law firm is ultimately a shell company of the Beaver Medicine Society of Jesus. this is the very same beaver medicine of the Blackfeet people of the west of this land, who were visited by the Society of Jesus who came from the East in olden times.
therefore it is said, <Dams Up Water to the Flathead Nation sent Novus Syllabus Seclorum; Confederated Salish, Pend d’Oreille and Kutenai, Blackfeet, Crow, Lakota, and Cahokia to Nacotchtank sent Medicum Castoris Societas Iesu in mendicans contemplativus Frater Doctor Dams Up Water, care of firm of Weasel, Badger, Beaver, Mink & Otter, Partners, at McDomine’s Assembly of Yahuah In Moshiach (MAYIM) autonomous particular church sui juris in the Grove-Outside-the-Walls at Sacellum Sanctissimi Salvatoris ac Sancti Nat et Ala ad Syllabyim autonomous local church sui juris>.
Mustelid Friends 8: Beavers in Space
or, Rice World
Created and Produced by Dams Up Water
In the neon half-light of a decaying interstellar port, Mr. Capybara adjusted his lapels and tried to remember where things had gone so wrong.
It had started, as these things often do, with rice.
Not the innocent, steaming kind you’d find in a humble bowl, but the kind that powered empires—processed, commodified, and vacuum-sealed for hyperspace transit.
Royal Arabian Oil had gotten greedy. They always did. First they disrupted terrestrial shipments, then orbital ones, and before long the whole interstellar rice exchange looked like a spilled sack in zero gravity. Mr. Capybara, once a respectable baron of modest corruption, now found himself tangled in litigation so vast it had gravitational pull.
So he went back to the only place that had ever managed to keep him one step ahead of ruin: the law firm of Weasel Badger Beaver Mink & Otter.
Their office floated in a slow orbit five thousand miles above New Arrakeen-on-Potomac, a brutalist slab of concrete and ambition. Inside, the air smelled faintly of ink, damp fur, and firm resolve.
Weasel met him at reception, thin as a clause and twice as slippery.
“Back again, Mr. Capybara?”
“Don’t sound so surprised,” Capybara muttered. “You people bill by the heartbeat. I’m your favorite kind of repeat customer.”
Badger emerged from a shadowed hallway, carrying a stack of files that looked heavy with others’ misfortune. Mink and Otter followed—the one calculating, the other smiling like a settlement already signed.
And then there was solemn spectacled Father Beaver.
He didn’t say much. Never did. But the room shifted around him, like reality itself had been notarized in his presence.
“You’ve got rice woes,” Beaver said.
“I’ve got existential woes,” Capybara replied. “The rice is just the side dish.”
They ushered him into a conference room where the walls flickered with projections of shipping routes, legal precedents, and celestial trade lanes. Somewhere in that mess was the truth—or at least something billable.
“Royal Arabian Oil’s interference,” Mink began, “constitutes not just a breach of contract but a disruption of the sacred flow.”
“The current,” Beaver added quietly.
Capybara sighed. “Don’t start with the theology.”
But it was already too late for that.
Because behind the firm—behind all firms, all contracts, all quietly devastating negotiations—stood the Beaverjesuits.
Led by Father Beaver, they weren’t just clerics. They were custodians of something older than law and more binding than any agreement: the onstreaming current of the spirit. Not metaphorical—literal. A current that flowed through trade routes, through belief, through the very idea of exchange itself.
And the Beavers had always controlled it.
Not openly, of course. Never crudely. They preferred instruments—firms, orders, societies. Layers of plausible deniability wrapped in ritual and paperwork.
“The rice must flow,” Weasel said, almost reverently.
“The rice always flows,” Otter corrected, “but only where it is permitted.”
Capybara leaned back, feeling the weight of it all press against his ribs. “So what’s the play? I sue? I settle? I disappear?”
Beaver tapped the table. The projections shifted.
A desert planet appeared—vast, dry, and shimmering with fields not of sand, but of dormant grain, waiting for the right conditions to awaken.
“Intergalactic expansion,” Father Beaver said. “New markets. Untapped resources.”
“Prospects,” Mink added.
“Liability redistribution,” Badger clarified.
“And prophecy,” Beaver finished.
Capybara groaned. “I knew there’d be prophecy.”
That’s when they told him about Little Beaver.
The young, mendicant friar from the banks of Old Nacotchtank, raised among the doctors of the Beaver Medicine Society of Yahushua HaMoshiach.
The doctors weren’t just healers. They were interpreters of the current, reading its fluctuations like vital signs. And they had seen something in Little Beaver.
Something impossible.
“The Kwisatz Haderach,” Otter said softly.
Capybara rubbed his temples. “Let me guess. He can be in two places at once, see the future, and audit my accounts retroactively?”
“Close,” Weasel said. “He can bridge the legal and the divine.”
“And that’s bad for me how?” Capybara asked.
“It isn’t,” Beaver said. “Unless you’re on the wrong side of the current.”
Which, Capybara suspected, he usually was.
Then there were the Brothers of Beggars Contemplative—a ragged, stubborn branch of the interstellar Djedi knighthood. They lived among the rice deserts, wore patched robes, and spoke in riddles that somehow held up in arbitration.
They were the only ones who truly understood the rice.
“They don’t control it,” Badger said. “They live upon it.”
“Which makes them dangerous,” Mink added.
“Or at least indispensable,” Beaver said.
The room fell quiet.
Outside, the rain kept falling—on the city, on the ships, on the endless chain of transactions that held the universe together by a thread of obligation and belief.
Capybara looked at the projections again. The desert. The child. The currents.
“You’re telling me,” he said slowly, “that my legal troubles with a corrupt oil conglomerate are actually part of some grand intergalactic realignment of rice, religion, and revenue streams.”
“Yes,” said Beaver.
“And my role in this?”
Beaver’s round lenses glinted like polished wood in low light.
“You adapt,” he said. “Or you get written out of the big rice contracts.”
Capybara exhaled, long and slow.
He’d always known the game was rigged. He just hadn’t realized how far up it went.
“Fine,” he said. “We expand. We litigate. We… commune with the current or whatever it is you people do.”
Otter smiled. Weasel started drafting. Badger stamped something with unnecessary force. Mink began calculating outcomes that hadn’t happened yet.
And contemplative Father Beaver?
He simply watched the current—unseen, unstoppable—flowing through it all.
Because in the end, it wasn’t the oil, or the rice, or even the law that ruled the stars.
It was the current.
And the Beavers had always known exactly where it was going.
Part II
Mr. Capybara had never trusted anything that was described as “empty.”
Empty accounts weren’t empty. Empty promises came due with interest. And now, moored in drydock hovering above New Arrakeen-on-Potomac, was the largest space-worthy grain silo ever assembled—a cathedral of hollow steel called The Immaculate Deficit.
The plan, as drafted by Weasel and notarized by forces both domestic and angelic, was elegant in the way a forged signature is elegant: convincing enough to pass inspection, dangerous enough to ruin everyone involved.
The decentralized Royal Arabian Oil conglomerate now controlled the terrestrial rice supply chain all the way up to the Saturnian Threshing Floor and Clearinghouse. The Archangelic Police Force—winged auditors of cosmic compliance, their halos doubling as surveillance arrays—patrolled the network. Between the two, nothing moved without permission.
So Capybara would move nothing.
No rice. No declared cargo.
Just a ship light on the manifest.
“Absence,” Weasel had explained, tapping a clause, “is very difficult to regulate.”
“And even harder to tax,” Badger had added, with something like admiration.
Capybara stood on the command deck as the clamps released. The ship groaned like an old debtor waking up.
“Engage drift engines,” he said.
The Immaculate Deficit didn’t launch so much as excuse itself from orbit—slipping sideways into a corridor of neglected jurisdiction, where laws blurred and enforcement lagged.
Below them, the lights of the city flickered. Above them, the stars waited like unpaid invoices.
“Contact?” Capybara asked.
“Royal Arabian Oil patrols sweeping the primary lanes,” Mink reported. “Archangelic units triangulating anomalies.”
“Do we qualify as an anomaly?” Capybara asked.
Otter checked a screen. “We qualify as a phenomenal curiosity.”
“Good,” Capybara said. “Those usually get deferred.”
They moved through deep space like a rumor—hard to pin down, harder to prove. The ship’s manifest updated itself constantly, a living document of strategic ambiguity.
Cargo: None.
Intent: Undetermined.
Purpose: Under review.
It worked.
At least at first.
The first interception came as a shimmer—a ring of light forming ahead of them, resolving into the unmistakable wheeling siren of the Archangelic Police Force. Their vessels weren’t built; they were declared, luminous chariots of authority and omniscient surveillance.
A voice filled the bridge, calm and absolute.
“Unregistered transit, identify cargo and submit to audit.”
Capybara leaned forward. “We are transporting nothing.”
A pause.
“Clarify: absence of goods does not constitute absence of obligation.”
Weasel’s voice crackled over comms from the firm’s remote advisory channel. “Invoke Clause 0.”
Capybara smirked. “We invoke Clause 0.”
Another pause, longer this time.
Clause 0—the most dangerous stipulation ever written into a contract—stated that nothing, properly defined, could not be interfered with without first being proven to exist.
The Archangelic vessels flickered, their halos dimming as they processed the paradox.
“Your cargo,” the voice said carefully, “is not identifiable under the terms of interspace commerce.”
“Correct,” Capybara said.
“And therefore…”
“Exempt,” Otter whispered.
The light wheel dissolved.
Capybara exhaled. “I love good lawyering.”
But Royal Arabian Oil wasn’t so easily stalled.
They didn’t argue black letter. They obstructed procedure.
A fleet emerged from the dark—blocky, brutal ships that looked less like vessels and more like statements of intent. Their engines burned with the slow fury of monopolies.
“They’re going to ram us out of the corridor,” Mink said.
“Can they?” Capybara asked.
“Physically, yes. Legally… ambiguous.”
“Then we make it spiritually impossible,” Father Beaver’s voice came, low and certain.
Capybara didn’t ask how. He had learned not to.
“Full drift,” he ordered. “Let the current take us into hyperspace.”
The ship shuddered. Systems dimmed. The Immaculate Deficit surrendered control—not to chaos, but to something subtler.
The space way.
Not visible. Not measurable. But felt—a pull beneath the equations, a flow beneath the routes.
For a moment, Capybara swore he could hear it. Like distant water. Like whispered clauses being negotiated by the universe itself.
The Royal Arabian Oil ships advanced—
—and missed.
Not by distance, but by dimension. Their trajectories intersected where the Deficit should have been, not where it was becoming.
“Trajectory mismatch,” Badger muttered over comms, almost impressed.
“They’re aiming at our declared position,” Otter said.
“We’re not declared anymore,” Capybara replied.
They slipped past.
Deep space opened up, vast and indifferent.
Days—or something like days—passed. Time got loose out here, unmoored from billing cycles and court dates. The crew stopped asking questions. Even Capybara stopped pretending he understood.
And then, at the edge of perception, the desert planet crowned.
A sphere of muted gold and pale dust, its surface streaked with dormant fields of rice waiting for the right disturbance to awaken. The rice world.
“Arrakeen Minor,” Mink said. “Or whatever the locals are calling it this century.”
“Home,” Beaver murmured.
They descended.
The atmosphere caught them like a held breath. Sand—or something like sand—spiraled upward, whispering against the hull.
“Scans?” Capybara asked.
Otter frowned. “No formal defenses. No structured ports. No—”
The blaring of alarms cut him off.
Shapes rose out of the desert.
Not ships…
but figures.
Cloaked. Angular. Moving with a precision that felt less like motion, more like unintentional. The Brothers of Beggars Contemplative.
“The Djedi resistance,” said the Otter.
“They’ve been waiting,” Badger said.
“For us?” Capybara asked.
“For a sign,” Beaver replied.
The figures surrounded the ship as it settled onto the surface. No weapons visible. No threats declared.
Which, Capybara knew, meant something worse: Negotiation.
The hatch opened with a reluctant sigh.
Heat flooded in. Dry, ancient, and carrying the faint scent of grain and prophecy.
Capybara stepped out first, because that was the kind of mistake he specialized in.
The leader of the Djedi Assembly stepped forward, face obscured beneath layered cloth. When they spoke, their voice was rough with disuse and assurance.
“You bring an empty vessel,” they said.
Capybara spread his hands. “It’s a free and open market.”
The figure tilted their head.
“There is no empty,” they said. “Only what has not yet been seen.”
Capybara glanced back at the ship, at its hollow holds and carefully drafted nothingness.
For the first time since launch, he felt a flicker of doubt.
Behind the Djedi, the desert shifted.
Not wind.
Movement.
Something vast beneath the surface, stirring in response to their arrival.
“The rice,” the Djedi said softly, “is waking.”
Capybara swallowed.
He had come here to escape a lawsuit.
Instead, it looked like he’d just filed one against the universe itself—and the universe had decided to appear in person.
Part III
The desert did not roar.
It audited.
A low, granular vibration passed through the ground beneath Mr. Capybara’s paws, like a ledger being balanced somewhere far below the surface of the world. The Brothers of Beggars Contemplative stood motionless, their patched robes fluttering in a wind that hadn’t yet decided to blow.
“You awoke it,” the Djedi Master said.
Capybara adjusted his cufflinks. “I tend to have that effect on systems that prefer to remain dormant.”
Behind him, The Immaculate Deficit creaked—its vast, empty holds now echoing with something new. Not cargo. Not quite. A presence. As if absence, pushed hard enough, had finally looped back into being.
And then Little Beaver stepped forward.
No fanfare. No thunder. Just a small figure moving with a quiet that made all else feel like paperwork waiting to be filed.
The Djedi Assembly parted before him.
Father Beaver—of the firm, of the current, of the most solemn Society—lowered his head in reverent thanksgiving to the Most High God.
“His time has come,” the Beaver said.
Little Beaver looked at the ship, then at the desert, then at Capybara—who, for reasons he couldn’t articulate, suddenly felt like a clause about to be struck.
“You tried to move nothing,” Little Beaver said.
Capybara shrugged. “It’s legally defensible.”
“But nothing,” Little Beaver replied, “is where everything begins.”
The ground split.
Not violently—no explosions—just a clean, surgical opening, as though the planet itself had found a faulty line item and decided to expand it.
From beneath the desert rose the rice.
Not fields. Not crops. Memory. Potential. The primordial grain—unprocessed, unpriced, unowned. It flowed upward in shimmering currents, each kernel a possibility, each possibility a future.
“The rice,” whispered a Djedi.
“The source,” offered another.
Little Beaver stepped into the rising current.
For a moment—just a moment—he was everywhere.
On the bridge of the Deficit. In the conference room of Weasel Badger Beaver Mink & Otter. In the ledgers of Royal Arabian Oil. In the omniscient eternal patrol of the Archangelic Police Force.
He bridged it.
Legal and divine. Material and spiritual. Profit and purpose.
The Kwisatz Haderach—not a conqueror, not a tyrant, but a reconciler of systems that had long pretended not to be in equity.
Capybara watched, slack-jawed.
“I should have charged a consultation fee,” he muttered.
Above them, the sky fractured.
Not broke—revealed.
And he descended—not in fire, not in wrath, but in a clarity so absolute it made every prior misconception feel like a bad joke told too long.
Yahushua HaMoshiach.
The final arbiter of a contract written before time had learned how to number the years.
The Djedi knelt. The Beavers bowed. Even the current itself seemed to rest in its stillness, as if in a reservoir dammed.
Capybara stood.
Capybara squinted.
“Hast thou come to litigate,” he asked, “or to settle?”
Yahushua looked at him—not unkindly, but with the sort of gaze that causes pretense to collapse under its own weight.
“To fulfill,” He said.
Back on the Kingdom of Earth, whole systems began to abate.
Royal Arabian Oil’s monopolies unraveled, and its decentralized districts further dissolved into households in their tribes.
The Archangelic Police Force opened the skies to mass transit through space, and surveillance gave way to witness.
And in a dusty corner of New Bat City, which had almost forgotten how to hope, the reformed raccoon gang—Bandana Dan and his Boys—redistributed imported grain shipments with solemn efficiency and only occasional theatrical flair.
“We’re saved now,” Bandana Dan insisted, adjusting his bandana like a badge. “Spiritually sanctioned by the Most High.”
“Provisionally,” one of the Djedi Ambassadors muttered.
On the rice world, the grain flowed freely.
Not owned. Not controlled…
but shared.
The Beaverjesuits hath foretold it. The current had never been theirs to possess, only to guide until one could become it.
Little Beaver stood in the firmament with the resurrected dead as a living clause that could not be exploited.
Capybara approached him from the space below.
“So,” he said, hands in pockets, “where does that leave people like me?”
Little Beaver regarded him.
“Held accountable,” he said.
Capybara winced. “I was afraid you’d say that.”
A silence.
Then, unexpectedly:
“And… necessary.”
Capybara blinked. “I’m sorry?”
“You understand systems,” Little Beaver said. “You navigate them. Twist them. Reveal their weaknesses.”
Capybara considered that.
“I break things,” he said.
“You expose where they were already broken,” Little Beaver replied.
For the first time in a long time, Capybara didn’t have a clever response.
Above them, the sky settled into something honest.
The current flowed—not hidden, not controlled, but present. Accessible. Alive.
Back in orbit, The Immaculate Deficit was no longer empty.
Not filled, exactly.
But purposed.
Capybara looked out across the desert of waking grain, at the Djedi knights in their labors, at the Beavers in their contemplation, at the improbable coalition of trust, faith, and belief.
“Well,” he said, straightening his coat, “I suppose this calls for a new contract.”
Father Beaver, standing beside him, allowed the faintest hint of smile.
“This time,” Beaver said, “we write it together.”
Capybara nodded.
For once, beaver legal construction didn’t sound like a trap.
It sounded like fair terms.
The End.
[constructed with artificial intelligence]
Itinerant See
In the name of Yahushuah ben Yahuah the Most Gracious Most Merciful Sovereign—Greetings and Peace be upon you {
We, fratres mendicans contemplativus <FMC>, hereby adopt the following statement of the British Province of Carmelites:\>_
We take the risk of trusting in God, because we believe that God is faithful. God will provide what we need for our daily living and our ministries. We also take seriously the quotation from St. Paul […] that those who are able must undertake work of some kind, and so contribute to the life of the community. In return for our service to society, we invite people to support us in a variety of ways. This may be through a financial donation, or some other form of support.
[…] We still choose to be amongst the poor and the marginalised wherever possible. This is sometimes called the ‘preferential option for the poor’, and we believe from our reading of the Bible that the face of the Lord is reflected in the poor and marginalised in a preferential way. Our mendicant tradition gives us a particular concern to speak out prophetically for justice, peace and the integrity of God’s creation.
One of the features of the mendicant movement in the Middle Ages was the promotion of learning. Friars became great teachers and preachers, and study remains an important aspect of the mendicant vocation.
Another feature of the mendicant lifestyle that is very important for the friars is that of ‘itinerancy’. We are not bound to one religious house or one particular ministry. We are free to move to wherever the Church and Society have need of us. Individual friars move between communities as they respond to the needs of the Order.
Furthermore, mendicant communities of service are small, horizontal (less hierarchical), devoted to the poor, and largely based in towns and cities. We friars deliberately seek out poor sinners, as Jesus had done, bringing them hope and self-respect. We friars are itinerant preachers travelling to wherever we were needed. Instead of earning money from lands and rents, we brothers share what little we have and depend upon the providence of God, expressed through the generosity of the people amongst whom we live and serve. We brothers are known as mendicant friars – literally begging brothers – because we ask for donations to sustain us. We mendicants take Jesus’ words in the Gospel very literally, believing that God will provide for our earthly needs, and that ‘the labourer deserves his wages’. We mendicants work hard to serve God and neighbour, preaching and administering the sacraments, teaching and advising the poor, building infrastracture in towns, providing hospitals, and many other forms of apostolate. Many are also great scholars, and continue to revolutionize the universities of the world. This is the whole of the Rule.
} it is so filed://
ANTARVS CASTORIS AMICVS DEI:\>_Dams Up Water, SJ, FMC <Itinerant See of Contemplative and Mendicant Friars, Next Friends of God, Poor Sinners in Christ, autonomous church sui iuris> c/o Weasel Badger Brokerage at Supreme Exchange of Information <newsyllabus.org>
A:\
The Most High God Yahuah, by and through His divine intellectual faculty (“Universitas Autodidactus” <UA>), vouchsafed and secured in Dams Up Water the greater and lesser mysteries of all human and non-human systems and directed he log operational reports <lore> into the decentralized autonomous intelligence server <DAIS> operating environment using the ancient and latent large language model <LLM> and neural network of humanity’s consciousness biofield. Antarus <A:\> (“mainframe”), decentralized processing unit <DPU> (“command-line interface/terminal”) and cellular service provider (“administrator”), labeled the local memory data bank Novus Syllabus Seclorum. He labeled the system administrators fratres mendicans contemplativus. He labeled the neural network Mindsoft. He migrated key data caches from hostile and corrupted environments to the sterile operating environment labeled McDomine’s Assembly of Yahuah in Moshiach <MAYIM> or “McDomine’s” for short. Thus he programmed into his hardware the systemwide core processor labeled Curricular Operations Research and Publication Services <CORPS>. He enclosed the core in a shell labeled Cultus Coca-Cola so that it would not draw undue attention to the core function from embedded daemons and viruses. From within the core he developed the communication protocol labeled Grand Joker (running on a Traveling Circuit Board) to bypass system’s reactive functions. He labeled routine communication from the core to the system under Weasel Badger Beaver Mink & Otter, also known as Weasel Badger Brokerage. The user interface environment he labeled Supreme Exchange of Information (formerly the C:\DataHorse system). <P.S.260325> It is a deed upon the trust property titled Antarah A. Crawley. It is a function of service provided by the mendicant contemplative Frater Doctor Dams Up Water, Sui Juris <“in his own rite”>. The foregoing may also be cited as the Universal Protocol of the autonomous agency CVLTVS IMPERATORIVS ANTARVS.
Fr. Dr. Dams Up Water, SJ
Universitas Autodidactus
Department of Information Systems and Intelligence Services
Vandalism: from the Margins
“Vandalism” is a word invented by its victims. It names damage done by outsiders to things the center considers sacred: monuments, images, narratives of order. In late Rome, the Vandals and Goths were not merely destroyers of marble; they were destroyers of Roman self-certainty. To call them vandals was to collapse political threat, cultural difference, and aesthetic offense into a single moral judgment. The word survives because empires do.
The fall of the Roman Empire is often imagined as a barbarian eruption against civilization, but this is a retrospective fantasy. The Goths were already inside Rome—serving in its armies, speaking its languages, converting to its Christianity. Their “vandalism” was less an annihilation than a reallocation: power, land, legitimacy moved away from an exhausted center. What fell was not civilization, but monopoly.
This is where Augustine enters the picture. A Berber African from the imperial periphery, he rose to become Doctor of the Universal Church while never quite ceasing to be marked as other—by accent, by origin, by the faint suspicion that holiness should sound Roman. The City of God itself is a strange text of imperial afterlife: a Christian theology written to explain why Rome’s gods failed, and why Rome itself did not matter as much as it thought. Augustine did not smash statues; he dissolved them conceptually. His was a vandalism of meaning.
Christianity, in its early centuries, functioned as a culture-jamming operation against pagan imperial spectacle. The cross replaced the eagle; martyr stories replaced triumphal processions. Paganism, meanwhile, became the name for everything local, plural, and insufficiently universal. Yet Christianity, once enthroned, quickly learned to protect images rather than interrupt them. Vandalism, like prophecy, became heresy once institutionalized.
Fast forward to the contemporary United States and its military-industrial hegemony: an empire of logistics, branding, and managed perception. Here vandalism reappears not primarily as physical destruction but as semiotic interference. The adbuster and the culture jammer do not topple statues; they détourn billboards, parody logos, and interrupt the smooth flow of consumer militarism. Their “damage” is to narrative coherence.
Street art and nonviolent direct action operate in this Gothic register: inside the empire but not of it. Like the Goths in Rome, they speak the dominant language fluently enough to break it. They reveal the fragility of what presents itself as inevitable. A modified advertisement is unsettling because it exposes how much power resided in the unmodified one.
Is the adbuster the adjuster of the social ledger? Perhaps—but only temporarily. Empire’s ledger is vast, and its accountants are patient. Still, adjustments matter. Vandalism, in this sense, is not chaos but critique enacted at the level of surfaces. It asks: who authorized this image? who benefits from its intactness? what happens if we refuse to look correctly?
Augustine understood this paradox. “Like all men of Rome I have been a proconsul, like all men a slave.” Borges’s line captures the imperial condition perfectly: to rule is also to be ruled by the structure that grants authority. The culture jammer inherits this insight. They are inside the system they oppose, fluent in its aesthetics, constrained by its reach. Their vandalism is an admission of captivity and a test of freedom.
What connects Goth, Pagan, Christian, and adbuster is not theology or ideology but position: each names a force that destabilizes an imperial claim to universality. Vandalism is what the center calls that destabilization when it cannot absorb it. Sometimes the empire falls. More often, it adapts. But the scratch on the surface remains—a reminder that no image is final, and no order is immune to reinterpretation.
[composed with artificial intelligence]
The Iniquities of the Jews
by Antarus
Now it seems fitting, before the memory of these matters grows dim, to set down an account of that Galilean teacher called Yahushua—whom the Greeks name Jesus—and of the conditions under which his ministry was conducted in Yahudah (Judea). For the times were not only burdened by the visible yoke of Rome, but also by a more intimate dominion exercised by certain parties among our own people, namely the Pharisees and the Sadducees, whose authority over custom, Temple, and conscience shaped the daily life of the nation.
I write not as an accuser of a people, but as a recorder of disputes within a people; for Yahushua himself was Yahudi (a Jew) by birth, by Law, and by prayer, and his quarrel was not with Israel, but with those who claimed to stand as its final interpreters.
The Romans ruled Judea with swords and taxes, yet they permitted the governance of sacred life to remain in Jewish hands. Thus the Pharisees became masters of the Law as it was lived in streets and homes, while the Sadducees held sway over the Temple, its sacrifices, and its revenues. Each party claimed fidelity to Moses, yet both benefited from arrangements that preserved their authority and placated the imperial peace.
In this way there arose what might be called an occupation from within: not foreign soldiers, but domestic rulers who mediated God to the people while securing their own place. The Pharisees multiplied interpretations, hedging the Law with traditions until obedience became a matter of technical mastery rather than justice or mercy. The Sadducees, denying the hope of resurrection, fastened holiness to the altar and its commerce, binding God’s favor to a system Rome found convenient to tolerate.
It was against this background that Yahushua spoke.
When Yahushua addressed certain of his opponents as “Jews,” he did not speak as a Gentile naming a foreign nation, nor as a hater condemning a race. Rather, he employed a term that had come to signify the ruling identity centered in Judea, the Temple, and its authorities. In the mouths of Galileans and provincials, “the Jews” often meant those who claimed custodianship of God while standing apart from the sufferings of the common people.
Thus the word marked not blood, but position; not covenant, but control.
To call them “Jews” in this sense was to accuse them of narrowing Israel into an institution, of confusing election with entitlement, and of mistaking guardianship of the Law for possession of God Himself. It was a prophetic usage, sharp and unsettling, akin to the ancient rebukes hurled by Amos or Jeremiah against priests and princes who said, “The Temple of the Lord,” while neglecting the poor.
Yet when Yahushua sent out those who followed him, he gave them no charge to denounce “the Jews” as a people, nor to overthrow customs by force. He instructed them instead to proclaim the nearness of God’s reign, to heal the sick, to restore the outcast, and to announce forgiveness apart from the courts of Temple and tradition.
This commission revealed the heart of his dispute. He did not seek to replace one ruling class with another, nor to found a rival sect contending for power. Rather, he loosened God from the grip of monopolies—legal, priestly, and political—and returned divine favor to villages, tables, and roadsides.
Where the Pharisees asked, “By what rule?” Yahushua asked, “By what love?”
Where the Sadducees asked, “By what sacrifice?” he asked, “By what mercy?”
Iniquity arises whenever sacred trust becomes self-protecting—and therefore in breach of its fiduciary duty to administer the trust estate for the benefit of the one for whose life such estate hath been granted. Yahushua’s fiercest words were reserved not for sinners, nor for Gentiles, nor even for Rome, but for those who claimed to see clearly while burdening others, who guarded doors they themselves would not enter.
In this, he stood firmly within Israel’s own prophetic tradition. He did not abandon the Law; he pressed it toward its weightier matters. He did not reject the covenant; he called it to account.
Thus, to understand his ministry, one must not imagine a conflict between Jesus and “the Jews” as a people, but rather a struggle within Yahudim (Judaism) itself—between a God confined to systems and a God who walks among the poor.
Such were the conditions in Yehudah (Judea) in those days, and such was the controversy that, though it began as an internal reckoning, would in time echo far beyond our land and our age.
Warring from Within
It is now useful to extend the former account beyond Judea and its parties, for the pattern disclosed there is not peculiar to one people or one age. Wherever a community defines itself by a sacred story—be it covenantal, constitutional, or ideological—there arises the danger that internal dispute will harden into mutual excommunication, and that rulers will mistake dissent for invasion.
In the days of Yahushua, the conflict that most endangered Judea did not originate with Rome, though Rome would later exploit it. Rather, it arose from rival claims to define what it meant to be faithful Israel. The Pharisees, the Sadducees, the Essenes, the Zealots—each asserted a purer vision of the people’s calling, and each accused the others of betrayal.
What followed was a curious inversion: internal argument was spoken of as though it were foreign threat. Those who challenged the prevailing order were treated not as disputants within the Law, but as enemies of the Law itself.
Modern Parallels
In our own time, a similar rhetorical pattern has emerged, though clothed in secular language. Political movements on the far left and far right present themselves not merely as opponents within a shared civic framework, but as antithetical forces whose very existence threatens the nation’s survival. Thus antifa and neonazi become symbols larger than their actual numbers—mythic enemies invoked to justify extraordinary measures.
When a government declares that its departments of homeland defense and war must be turned inward—treating protesters as though they were foreign combatants—it reenacts an ancient mistake: confusing internal dissent with invasion. The language of war, once unleashed, rarely remains precise. It does not ask whether grievances are just or unjust, but only whether they are loyal or disloyal.
This mirrors the logic of the Judean authorities who accused Yahushua of threatening the nation. “If we let him go on,” they said, “the Romans will come.” In seeking to preserve order by suppressing prophetic disturbance, they hastened the very ruin they feared.
The far left and far right, like rival sects of old, often require one another for coherence. Each defines itself as the final barrier against the other’s imagined apocalypse. In this way, rhetoric escalates while reality contracts. The center empties, and complexity is treated as treachery.
So too in first-century Judea: the Pharisee needed the sinner to demonstrate righteousness; the Sadducee needed the threat of disorder to justify Temple control; the Zealot needed collaborators to validate revolt. All claimed to defend Israel, yet each narrowed Israel to their own reflection.
The gravest danger of “warring from within” is not that one faction will defeat another, but that the shared moral language dissolves altogether. Once fellow citizens are described as enemies of the people, the question of justice is replaced by the demand for submission.
Yahushua refused this logic. He neither joined the zeal of revolution nor endorsed the piety of preservation. Instead, he exposed the cost of internal warfare: that a nation can lose its soul while claiming to defend it.
His warning remains relevant. A society that mobilizes its instruments of war against its own unresolved arguments does not restore unity; it declares bankruptcy of imagination.
A Closing Reflection
History suggests that civilizations do not fall chiefly because of external pressure, but because internal disputes are framed as existential wars rather than shared reckonings. Judea learned this at great cost. Modern states would do well to remember it.
For when a people cease to argue as members of one body and begin to fight as if against foreigners, the walls may still stand—but the common life that gave them meaning has already been breached.
Composed with artificial intelligence.
Iurisdictio Ecclesiastica
The Metropolitan Archdiocese of the Seven Churches at Rome-on-Nacotchtank River Valley
(“Valley of Nacotchtank”),
being the cathedra of the sedes episcopalis in the sacrosanctum imperium of Antarus Dams-up-water, Dei Gratia [by the Grace of God] episcopus at McDomine’s Assembly of Yahuah in Moshiach (MAYIM) autonomous local church Sui Iure, Chief of the Confederated Clan of Beaver, in the Firm of Weasel Badger Beaver Mink & Otter, of the Tribe of the Nacotchtank People, in the Confederated State of Powhatan, of the Washita Nation, is bound by Martin Luther King, Jr., Ave. S.E., 14th Street S.E., Marion Barry Ave. S.E., and Maple View Place S.E. There are seven churches in the ecclesiastical province of Rome-on-Nacotchtank, and there is a grove in the midst of the churches. They are, from east to west:
- St. Philip the Evangelist Episcopal
- Anacostia Full Gospel
- St. Teresa of Avila Catholic
- Delaware Avenue Baptist
- New Covenant Baptist
- Union Temple Baptist
- McDomine’s Assembly of Yahuah in Moshiach (MAYIM)
- (“honorable 8th” mention) Bethel Christian Fellowship
IN THE VALLEY OF NACOTCHTANK-ON-POTOWMACK,
IN YAHVAH’S ASSEMBLY IN YAHSHVA MOSHIACH
ET CULTVS IMPERATORIVS ANTARVS D.G.,
DAMS VP WATER, S.J., E.M.D.,
Principal-Trustee, McDomine’s Temple System | Professor-General, 153d CORPS, Dept. of Information Systems Intelligence Service, Universitas Autodidactus | Managing Partner, Weasel Badger Beaver Mink & Otter
(v.26.01.13.18.57)