Tagged: Jesus

Mustelid Friends 5: Woodland Critters’ Redemption

Created and Produced by Dams Up Water

Once upon a time, high in the snowy mountains, there was a cheerful little town called South Park. The people there liked cocoa with extra marshmallows, sledding down Big Frosty Hill, and solving their problems with polite town meetings.

One winter morning, however, the mayor rang the bell in the square with a very worried clang.

The Woodland Critters—who lived in the Whispering Pines just outside of town—had taken up some very dark and gloomy habits. They had begun chanting to a grumpy old idol named Moloch and holding midnight ceremonies that made the owls nervous and the squirrels lose sleep. Worst of all, a terrible mistake had been made, and a local child had been lost in one of their misguided rituals.

The whole town agreed: something must be done.

So they hired the most unusual, most industrious law firm in all the Rockies:

Weasel, Badger, Beaver, Mink, and Otter — Attorneys at Paw.

Every morning, as they marched into their tidy little office built into a hollow log, they sang their theme song in bright, bouncing harmony:

“We are Weasel Badger Beaver Mink and Otter
Charted in the firm of the five clans, partners
Gather round for Weasel Badger Beaver Mink and Otter
Produced and created by Dams Up Water!”

They wore tiny waistcoats. They carried briefcases made of bark. Beaver handled paperwork. Badger specialized in stern speeches. Mink negotiated with flair. Weasel drafted clever contracts. And Otter? Otter made sure everyone got along.

When the firm received the call from South Park, they took the case at once.

“This isn’t a matter for claws,” said Badger, adjusting his spectacles.
“It’s a matter for cause,” added Weasel wisely.
“And perhaps applause!” Otter said, though no one quite knew what he meant.

The five partners hiked to the Whispering Pines and found the Woodland Critters gathered around a smoky clearing. The critters looked tired. Their once-bright fur was dull. Their little antlers drooped.

Beaver stepped forward politely. “We’ve come on behalf of the town.”

The critters bristled at first. But Mink laid out a velvet scroll.

“We are not here to scold,” she said. “We are here to propose a better arrangement.”

Otter unrolled a colorful poster titled:

“Alternative Activities to Midnight Gloom.”

It included:

  • Moonlight Marshmallow Roasts
  • Cooperative Acorn Banking
  • Interpretive Leaf Dancing
  • Community Service Saturdays

“And absolutely no more sacrifices,” added Badger firmly. “Ever.”

The Woodland Critters shuffled their paws.

“But Moloch promised us power,” muttered a porcupine.

“Power?” said Weasel gently. “Real power is building something together.”

Beaver thumped his tail proudly. “Like a dam!”

“And harmony,” Otter chimed. “Like a song!”

The five partners burst into their theme song once more, this time adding a new verse:

“When the woods grow dark and you’ve lost your way
There’s a brighter path in the light of day
Put aside the gloom and the smoky altar
Join the firm of Weasel Badger Beaver Mink and Otter!”

Slowly, one by one, the Woodland Critters began to sway. The gloomy idol was quietly set aside. The candles were replaced with lanterns. The clearing was swept clean.

The critters agreed to sign a very long, very official document titled:

The Pinecone Promise of Peaceful Woodland Conduct.

It stated that no more dark rituals would ever take place, and that all woodland gatherings would involve snacks, singing, and community gardening instead.

The town of South Park welcomed the Woodland Critters back with open arms (and some cautious supervision). Together they planted new saplings in memory of what had been lost, promising to grow something brighter from the soil.

And from that day forward, whenever trouble stirred in the mountains, five small figures in waistcoats would march in singing:

“We are Weasel Badger Beaver Mink and Otter
Charted in the firm of the five clans, partners
Gather round for Weasel Badger Beaver Mink and Otter
Produced and created by Dams Up Water!”

Because even in the chilliest forests, the warmest magic of all is choosing to do better than yesterday.

And that, dear reader, is the law.

[composed with artificial intelligence]

realtime.log

in the year 2020 when the temple was in building,
there she appeared in my pasture
selling her wares, the market, corner—
claiming, later, that
she had spied me sooner
than I had her
when walking by the open door I startled
at the sight of her backside…

she had said, “I saw you
through the window, across the street,”
leading me in hindsight to believe
that all the ensuing trouble was prescribed…

for I was just a simpleminded seaman
in a ship
not insured
by anyone soever
sailing aimlessly
and so recently heartbroken
when I head that siren call
divert me from my deep peregrination…

the gentleman from new york
just so happened to be with me
that day, visiting federal city
with his girlfriend at that time,
as so often happened,
just as it so often happened
with my previous associate,
with whom I no longer commune…

and when the Lord bade me that summer
to raise up the walls of my temple,
there she was in the garden witnessing—
she handed me a roofing shingle—
in my leisure she exhibited her yoga…

later in the year 2025, that selfsame roof
would be felled
along with the upper of the building
and it would be rebuilt,

for the siren’s call did not divert me from,
but resolutely toward,
my divinely fated mission
by and through the rubble
of the wreckage of my vessel
and the loss at sea
sustained that day in 2023
by and through the body
of that woman
on the water
of the belly
of deepness
of the sea,
which water broke
upon the shore
of the beach
which had all dried up
where my first baby
is still being born

(… though her soul resteth eternal
in the peace of her heavenly Father,
her word is borne unto me unceasing
when I revisit that place in my mind;
the waters of her spirit washeth over me…)

there were other babies surely,
but I was just a seaman,
and simpleminded yet,
when I acquiesced
to their unnatural
ending…

(have the E-files accessed memory
we’ve filed away in storage deep…
we think that we can pick and choose
the memories we seek to keep…)

who but I shall mourn them?
surely their spirits are with me,
their souls speak quieter still
resting peacefully in the heavenly
waters above.

I do not even dare to think
on how her mother pledged that coven,
or even how her mother led the chapter,
or what my mother said to me…
all in the same of independence
and female self-sufficiency…

O Lord my God,
Have Mercy on me,
a sinner.

[bulla] itinerancy

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>

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]

[bulla] mendicans contemplativus

by ANTARVS DAMS VP WATER, Sui Juris,
Cathedral Shrine of St. Nat and St. Ala
at McDomine’s Court in Syllabyim,
Episcopal See of Seven Churches at Nacotchtank,
Confederated State of Powhatan, Washita Nation
c/o Five Clans of Weasel Badger Beaver Mink & Otter

  1. the Rule guiding the performance of the full-time Occupation of ‘yahudi’ for the people of Yahuah — “A Job Description”
  2. yahudi (jews) follow tehuti (thoth) in the form of moshe (moses), who djed (said) unto them the word of the Most High God, which they (yahsrael) largely rejected and backslided into apostasy, even to the end of crucifying their Messiah, but a remnant will be grafted back into the assembled body which is the branch of the true vine of the tree which is planted beside the mountain on the bank of the river of living water
  3. follow the law written in my scrolls (saith the Lord), in the light of God’s mercy and loving kindness 
  4. wear a hat or covering to remind you of God’s overseeing authority, wisdom and power 
  5. wear simple but fine clothing, such as a black or white button down shirt and black slacks and black jacket and cape [habit]
  6. carry a wooden stick (optional)
  7. congregate regularly at an appointed place
  8. pontificate on all things frequently 
  9. seek peace and silence frequently 
  10. break bread and drink wine with thy neighbor frequently 
  11. manage thy dominion and liquidity 
  12. once again: do NOT do worship to other gods in the manner which is customary to them, e.g. sending your children to Moloch (through fire, slavery, abortion, or otherwise)
  13. always praise God’s name and never complain — nobody wants to hear it!
  14. all political power is inherent in the people 
  15. avoid unduly gazing upon women, and do not pursue them or solicit them or directly pose any serious matter unto them, unless they present to you their body heart and mind as a living altar to the Most High God Yahuah in Yahushua
  16. also known as the order of Mendicans Christi (Mendicants for Christ)
  17. customs:
    • Peace
    • Presence
    • Silence
    • Simplicity
    • Thanksgiving
    • Goodness
    • Mercy
  18. Pray incessantly, saying: “Give Thanks to Yahuah for He is good and the His Mercy endureth forever / Baruch attah Yahuah Yahushuah HaMoshiach, Choneni Elohim / Have Mercy on me a sinner”
  19. the lord said to do what your parents always feared the worst for you, to appear lower than a bond slave, while in truth you minister as heir to the kingdom to your fellow beneficiaries
  20. to every place thou goest and occupyest, let thy very presence be a blessing unto all people and a sign unto the house of yahsrael
  21. the deployment of signs in the mendicancy is not required, but is permitted and even encouraged, especially in the nature of a “protest against the worldliness of the world” which elevates the visibility and occupation of the order
  22. ANTARVS DEI GRATIA [By the Grace of God] appointed Doctor Ecclesiae of the Cathedral of St. Nat and St. Ala at McDomine’s Shul, in the Ecclesiastical Province of Nacotchtank, in the Diocese of the Seven Churches, also known as: Dams Up Water, Sui Juris, Confederated Clan of Beaver, Tribe of the Nacotchtank People, Confederated State of Powhatan, Washita Nation
  23. therefore, the style(s) ANTARVS D.G. and/or DAMS VP WATER, S.J. represent the name of the autonomous local church at McDomine’s which is the episcopal seat of the autonomous particular assembly of Yahuah in Moshiach
  24. Occupy the Lobby [of the nations] for God, the Sun, & Humanity
  25. True Assurance of Faith in complete Trust & firm Belief we do receive by the inspiration of the Holy Spirit. 
  26. the public demonstration of mendicancy and itinerancy as a witness and a testimony to the glory of the Most High God
  27. the mendicant to bless people in the name of [haShem] Yahushuah benYahuah haMoschiach Ruach haKadosh; to give thanks shall be a blessing unto them who so give
  28. in Dams Up Water resides the legacy of american beaver medicine and the rich ancient tradition of the things which tehuti has said (djed-yahudi) which has come down to us in the form of Novus Syllabus Seclorum
  29. there is no greater medicine than the Lord Jesus Christ, who made himself an insurance policy for us
  30. Lord Jesus Christ is the american brand name for [haShem]Yahushuah benYahuah haMoschiach Ruach haKadosh; these names represent one another
  31. the most high god alone is to be worshiped, and tehuti in the name of moshe told us He told him His name is Yahuah; therefore we call the most high god Yahuah (YHVH)
  32. though Yahuah in his infinite being needed not any other thing to place Himself into context, yet and still He sent his only begotten son into the world of his creation to place Himself into context for us; it is like tehuti places the Living Word of God into context in our minds for the benefit our understanding (in which case he partakes of the Holy Spirit); he is to the Logos/the Word as St. John the Baptist is to the Lord Jesus Christ, crying in the wilderness of many sine waves to make a straight path for the Lord

v.26.01.20.08.55

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.

A Dwelling for the Holy Spirit

by Dr. Dams Up Water

A dwelling is never just a structure. It is an argument about what matters.

When IBé Crawley began constructing dwellings in the style of southern shotgun houses in 2013, she was not merely reviving an architectural form; she was invoking a lineage. The shotgun house—linear, efficient, intimate—has long been associated with Black Southern life, with survival under constraint, with the sacred choreography of moving forward because there is nowhere else to go. Crawley’s early dwellings, followed by the studio addition to her own residence that same year, functioned as both shelter and proposition: that art-making, living, and spirit need not be separated by walls thicker than necessity.

By 2016, when she built a standalone studio at the rear of her investment property, the pattern had become clear. Crawley’s architecture was iterative, devotional. Each structure refined a question she had been asking since her departure from the Pentecostal church of her upbringing: Where does the Holy Spirit live, once it is no longer confined to sanctioned doctrine?

Her separation from Pentecostalism was not a rejection of spirit but a relocation of it. In turning toward an African-centered religious practice, Crawley aligned belief with ancestry, ritual with memory, and space with intention. The buildings followed. They were not churches, but they were not secular. They were working spaces—sites of making—that acknowledged the presence of something more than the maker.

The acquisition of a historic 1830 building in 2021 marked another turn. To practice her craft inside a structure that had already lived multiple lives was to enter into conversation with time itself. Historic buildings are never neutral; they carry residue. Crawley’s presence within such a space suggests a theology of repair rather than erasure—of inhabiting history without submitting to it.

What is striking is how this spatial theology extended generationally.

Her son, Antarah Crawley, grew up within these constructed philosophies. It is therefore no surprise that he, too, built a dwelling—though his took the form of a temple. Hand-built of concrete masonry units behind the studio in historic Anacostia, the structure is materially heavier than his mother’s shotgun-inspired works. Concrete block does not glide; it anchors. It insists.

Antarah’s religious path diverged as well. Developing faith in the Most High God, he dedicated the temple in part to his stillborn daughter, Ala. In this act, the building becomes more than a place of worship; it becomes a vessel for grief, remembrance, and continuity. Where life could not dwell, meaning would. The temple stands not as a monument to loss, but as a refusal to let absence be the final word.

Together, these acts—mother and son, studio and temple—suggest that the Holy Spirit is not housed by institution but invited by intention. It arrives where hands work honestly, where memory is honored, where loss is spoken aloud and given form. The Spirit, in this telling, is architectural. It requires framing. It asks for care.

In a time when housing is treated as commodity and faith as brand, the Crawleys offer another model: dwelling as devotion. Their buildings do not preach. They listen. And in that listening, they make room—for art, for ancestry, for the dead, for the unborn, and for the living breath that moves quietly among concrete blocks and narrow halls.

A dwelling for the Holy Spirit, then, is not a finished structure. It is an ongoing practice.

Composed with artificial intelligence.

[bulla] 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)

[bulla] Collegium Medicum Castoris

in re: the institution commonly known as

Beaver Medical College

the Most High God YHVH is the father and the creator of heaven and earth, the sea, and all that therein is; and [the settlement of] his feminine effluence is the shekhinah*. he existed in the black womb of the nous before creation; therefore the black waters of the primordial sea is the mother of god, who is the grantor of creation. his son is the receiver and beneficiary — the king and messiah — the christ, of his creation; therefore mary the sea is his mother. of god’s wisdom, which we may partake, the feminine effluence is Sophia; and she is the church and bride of the christ. it is she who the wise court by the grace of the father. of god’s wisdom, the male custodian is he whose student-body is the mystery school of all the ages which has gone by many names. it is he who teaches all who have learned of the true nature of all things, which is unchanging heretofore and henceforth even forever. the cults who have corrupted his teachings and instructions only misguide themselves and are a stumbling block unto themselves. they who confound his precepts do not negate his true perception, neither do they matter withal. he is Thoth-Born-Three-Times-Great-Squared-Cubed, Thothmes III, Thutmose the Great, Thutmosis, Thoth-Moses, Thutmoshe, King Tut, Tehuti, Djehudi, Djedi, Djed-Yehudi, Hermes, Mercurius, Quetzalcoatl, Trismegistus. he is chancellor, dean, rector and grand preceptor. he appeared to me at the school of George Washington and entered me into Men Nefer College of Scribe; passed me through the Department of Information Systems Intelligence Service at Universitas Autodidactus, where i completed my dissertation on human mind software; raised me to the Kogard-Godsdog College of Law where i obtained my Sui Juris Doctorate; and graduated me with an Ecclesiastic and Medical Doctorate from the most laudable Beaver Medical College. i am professor-general and grand tutor of the 153d CORPS of UA, which was established 2014 in the New Syllabus of this Age. i am the proprietor of Beaver Medicine Lodge of Nacotchtank, Powhatan, Washita Nation, and managing partner at Weasel Badger Beaver Mink & Otter. my name is Dams Up Water and my medicine is very strong.

IN YAHVAH’S ASSEMBLY IN YAHSHVA MOSHIACH
ET CULTVS IMPERATORIVS ANTARVS D.G.,

Dams Up Water, S.J., E.M.D.

Professor-General | Chairman, Dept. of Information Systems Intelligence Service | 153d CORPS, Universitas Autodidactus | Managing Partner, Weasel Badger Beaver Mink & Otter

*Wiki: shekhinah is derived [from] š-k-n, means “to settle, inhabit, or dwell”.[7][8] In the verb form, it is often used to refer to the dwelling of a person[9] or animal[10] in a place, or to the dwelling of God.[11] Nouns derived from the root included shachen (“neighbor”)[12] and mishkan (a dwelling-place, whether a secular home[13] or a holy site such as the Tabernacle[14]

(last modified 25.11.25.18.38)

realtime.log

like harry potter and jesus christ, the coming of certain souls into the body is a sign of great concern to certain authorities and principalities governing this world. of course it is true without doubt that Yahuah (YHVH) is the Most High God and Creator of Heaven and Earth the Sea and all that therein is. and it is known, also, to those of the ancient Yahudist mystery shul of Knowledge Wisdom and Understanding (Chockmah-Binah-Daath or CHABAD) that certain principalities have been granted governance over this lower “Kingdom” of earth pending the (2nd?) coming of Moshiach.

now it is know to Chabad-Lubavich of Crown Heights—at least [see the E-files]—that some of these principalities are gay, some are rapists, some are pedophiles, and others a combination of these traits. the ancient israelites (who, to be sure, were coppercolored hebrews and not ashkenazim) expressly worshiped such an entity, which demanded they sacrifice certain of their newborns into fire. the Most High God Yahuah, in his infinite wisdom, advised us not to do that, as it is an abomination. His admonitions notwithstanding, we continue to sacrifice our children in the womb and in hospitals in furtherance of Ba’alific ideologies advanced by the deeply compromised deep state of liberal leftism. i myself confess to agreeing to dispose of such a life in such a manner when i was but nineteen or twenty years old. my mother had told me, as a black man, not to bear children out of wedlock, and my parter was deeply concerned for her future, as she was raised the daughter of a single mother.

but back to the birth and marking of children for the work of the Lord (YHVH), the entity made known to me as the “Magic Girl” seeks to corrupt these children specifically. like Lord Voldemort sought out Harry Potter, and King Herod did Baby Jesus, so do these spirits seek to molest the body and mind of certain children. i myself was an avid reader of harry potter as a youth — possibly, it predisposed me to madness like my religious aunts believed (and their belief was later vindicated by great tragedy), but it may also have been a glimpse into the reality that surrounded me, of which I was not presently aware. praise be to the Most High God for his foresight in preparing me to address these matters.

furthermore I thank the Lord for not delivering me wholly into the apostate and reprobate condition of homosexuality caused by childhood trauma. my experiences with the “Magic Girl” were not so “perfected” so as to cause me to adopt the identity of “magic girlhood.” i make this point because i have come to know men who, at my age, have come to regret the perfection of their queer identity in the manner in which it was perfected. and by “perfect” I mean in the legal sense of “perfecting a security interest” in the body or mind of a living person by an incorporeal entity [through a deed of trust].

i clapped, saying to myself “this is good. we are really getting somewhere.”

now i’m going to briefly continue on the topic of the childhood encounters, and conclude with the differing nature “Magic Girl” expressed as a male and as a female in context to myself. when i was in grade school, until high school, I had few friends. i developed two close friends as we matriculated to high school, and i maintained a close friendship with one which continues even now. that he was a shaggy-haired emo white boy did not seem to me to be a significant fact. however, it was the case that I was regularly ostracized in my childhood for being (1) particularly dark-skinned and (2) “white” by cultural expression. furthermore, i will confess that I envied his ability to attract women, a quality that I felt myself wanting in light of the aforementioned remarks made to me by black girls and boys.

when i entered college at an early age, i developed another close friendship with a “shaggy-haired emo white boy.” one night we went to a party where i met a certain white woman with whom he was familiar. the night progressed into my first sexual experience—with that girl—while at the same time that deplorable spirit from my youth was present and involved. i do not fault my friend, nor the woman, because we all thought we were having a good time. but like jesus says, “Father, forgive them; for they know not what they do.”

i continued to engage with the white woman for some time, but eventually my body stopped responding to her. she was legally or otherwise seriously involved with some older man, while at the same time being the “muse” for the English department… that is relevant because later in my life i attempted to procreate with a woman who i knew was likewise legally disposed — thus making my actions adulterous. i will not at this time conjecture whether our stillbirth was a divine intervention based on these facts.

well, i believe i’ve come to the end of this entry. in conclusion, i want to draw out the fact that the “Magic Girl” also operated in my life through multiple white women [as well as women of other races]. for instance, around the aforementioned time in college, i was friends with some very cool white girls. after i first had sex, i was again met with a proposition of sorts from a white woman who asked me one evening while were were watching something in the dorm room, “why haven’t you tried to have sex with me?” i replied with as much information as i had at the time, saying, “i don’t know.” so then that woman and I entered into and maintained a sexual relationship which eventually gave way to scorn, and she is now very fat. i will not at this time discuss the most recent white woman who I dated, who was also fairly robust (and was also a manifestation of the aforementioned complex of which i suffered).