Tagged: school

The Fire in the Belly

A Short Story for Edward P. Jones
By Antarah Crawley

12 September 2012

I don’t know what day it is.  I awoke this morning with my head on the belly of my companion Shams.  I am a boy in a country which isn’t familiar to him anymore.  The only boy I know is Shams here, whose situation just twelve hours ago I knew nothing of except that he, like me, had been on a bus to Cairo.  From where, again, I don’t know.

I sat on one of the chairs reading the menu while I waited for Shams to wake up.  The merchant didn’t seem to be preoccupied with us, as his business was filled with men and women—workers, other merchants, mechanics, students, elders, young men like myself—whose collective voices were loud and mesmerizing.  Shams and I were just two of them, and I’m sure we weren’t the only ones who slept here last night.  The sun was now coming in through the street windows and the atmosphere in the café was grey with smoke on which lingered smells of honey, coffee, apple, tobacco, eggs and fal.  The tinkering of cups and spoons and the bubbling of pipes accented the voices of organizers and unsettlers.  Shams, however, continued sleeping as though he was born into this place.  

Not eleven hours ago he had asked me if I had a cigarette while Altair Sawalha stood atop an overturned van and shouted for the end of the regime.  He smiled at me, recognized me as his friend, another boy in belly of the madness.  I gave him one from the pack I had in my pocket and watched him light up and then turn back towards Sawalha and shout with the crowd.  I felt like I had known him before, and that that fist in the air with a butt sticking out smoldering between knuckles was something I was responsible for.

He finally awoke, subtly shifting up and wiping his eyes.  “Shams,” I said.  He looked and smiled at me with his eyes still half closed.

“These fuckin’ beds, huh,” he said putting his hand in the arch of his back and stretching. 

“Yeah.  Let’s get a move on then, right.”  And we got up and waded our way through the crowded cafe out to the street.  

I heard them blocks away: chants of “Go! Go! Leave! Leave!” and “He shall leave!”  I listened to them.  Shams listened too.  He had heard enough that he knew what it meant, and he joined in with his fist up.  Then he looked at me and smiled and we laughed as we walked toward where the sound was coming from.

We found ourselves on a particularly crowded section of one of the big streets; I think it was Ahmed Ourabi.  The noise had become monotonous—crashes, sirens, yelling.  It was all atmosphere now.  As we walked we talked about how much we despised Mubarak.  It was mostly recounting things we had heard at the rallies and what we had learned from talking to other protesters, but it was liberating nonetheless.  Shams had never heard of the other world revolutions, so I took great joy in recounting the uprisings of the French and the Russians and at seeing the looks of astonishment on his face as he learned they we were not alone in this cycle of revolution.

I said, yelling above the crowd, “You see it was all a matter of time.  Revolution is inevitable; you can’t keep the people down and oppressed indefinitely.  All dictators make that mistake.  Ali made it.  And he paid.  Now Mubarak is going to pay.”

“Right on!” he said.  He would always yelp in agreement.  He was childlike and I loved him for it.  I loved to see him grow, like a young schoolboy learning his alphabet.  I wanted him to know as much as me.

Every now and then as we walked we’d see a pile of debris, charred sticks and bricks.  Shams would go into the pile and pick out a stick with a charred end, then go to a building or concrete wall and inscribe some amusing message like “Fuck Mubarak” or “Down with the fascist regime!”  I felt proud seeing him do that.  I feel proud knowing I spread the revolution to another fellow countryman.  After each message we eagerly tried to alert passers-by of our accomplishment while many cheered laughed in amusement.  

As we walked, I would muse things over with him, ideas that I had been thinking about.  I felt like a great outlaw leader telling him these ideas; he seemed to absorb them like a sponge.  

I said, “It seems to me that there are certain tools that every human needs—that they should be equip with from the earliest parts of their life until they get old and wise.  How to eat, how to breathe, important things.  But people don’t talk about another really important skill that people need.  And if they’re not going to use it, then they should at least be well versed in it.”

“Yeah, what is it?” he’d interrupt, eager as ever.

“I’m getting to that.  This skill—the ability to revolt—I believe every person should have!”

“Yeah! Of course!”

“Yeah, I believe every person should live through at least one revolution.  And it doesn’t even have to be violent.  It can be like, changing your hair color to red when you and everyone around you has natural black hair.  You should be able to say ‘fuck them!”

“Fuck ‘em!”

“I think revolution is a natural and organized process in the grand scheme of things.  If everything is smooth and level where you are, and everyone is living the same and indefinitely, then something’s wrong!  You’re being oppressed and lied to.”

“Well we’ve been being oppressed and lied to for decades!”  He was getting it.

“That’s right, Shams; that’s why it has to go.  That’s why this revolution is so important.  Man, it’s probably the greatest thing to happen to this country.”

“Yeah,” he screamed, and he screamed loud and jumped in the air with his fist up.  Our fellow protestors, walking around us, with us, would sometimes join it.  I don’t know if they heard what I was talking about or not, but their common cry of agreement made me happy.  I turned back to Shams:

“You ever heard of Daoism?”

“No what’s that?” he asked, not surprisingly.

“In China they have this thing called Daoism—I don’t know why more people don’t know about it.  In Daoism, the world and the universe and the people and animals are all one and this whole entity is always going through revolutions and transformations.”

“Wait, what’s an ‘entity’?”  

I laughed.  Why go to school, huh, if you’re not going to learn about the world or Daoism, or simple vocabulary.  Shams was like every other kid in 6th of October City before he met me: wasting his time at technical college.  Being taught the expendable things in life.  While he was doing that I was learning the good stuff.  Before I left for Cairo, before I knew anything about the revolution, I was already on my way to stirring up trouble.

About ten months ago I lived with my uncle In 6th of October City.  All while living with him we would leave the house every morning and walk in opposite directions.  He went to the auto-body shop where he was the manager and, to his knowledge, I went to Al-Khamsa Technical School every day to learn mechanical engineering so that one day I could work in his exciting shop.  And that was true for a while.

About a year ago I met Alex, an American who worked at October 6 University.  We had got to talking on the street because I was wearing a Smiths tee shirt.  I didn’t know much about international history then, but I was big on American and English rock.  We talked Smiths, Adolescents,  Mott the Hoople, Patty Smith, Libertines, Strokes, Moldy Peaches, everything.  He seemed to like me.  I guess I wasn’t like my classmates, whose hair was shorter and who wore Polos and Levi jeans.  I looked like a young tanner Kirk Hammett, with straighter hair.  He asked me if I was busy; he said he had had some 45s at his apartment which was a couple blocks away on No. 27 street.  I told him that I didn’t have anything to do even though it was Monday and I know I didn’t look any older than nineteen.

I’m grateful now that he was so unsupportive of my technical education.  If I hadn’t gone with him I’d probably be in my uncle’s auto shop right now, learning how to change a transmission or whatever you do there.

Alex’s apartment was in a nicer building than I’d seen some of my friends live in.  We went in the ground entrance and walked up the steps to his flat.  

It was also nicer than where uncle and I lived.  It was more ethnic—more Egyptian, I guess.  He had several hookahs and a painting of the flag’s crest, an eagle, on the ceiling.  When you walked through the door there was a window right across from you looking out to the dusty street you just came off of.  I saw a counter with some bar-style chairs with no backs—stools—to the left of me.  That was where the kitchen was.  When I turned to the right I saw his living room, the walls of which were lined with shelves, some of them makeshift, mounted with more books than any household or institution I’d ever been in.  I didn’t even know what one would need with so many books.  I suppose Alex saw my astonishment at his collection:

“Do you read much?”  he asked.

“No,” I said.

I went over to the shelves.  To the right of the window on the wall opposite the door were two bookshelves separated by a television on a stand.  There was a whole bookshelf with a makeshift annex on the wall to the side of that.  I walked, briskly perusing the titles; I had a fine grasp of English for a mechanics student.  There was A People’s History of the United States, Naked Lunch, Down and Out in Paris and London, The Picture of Dorian Grey, Nietzsche Reader, Walden, law primers, Chemistry books, the theory of relativity.  When I got through browsing both walls I turned back and began browsing them again.  

Alex laughed as he shut the door and turned into the kitchen.  “Here’s the finer parts of the entire Western World.  Right at your fingertips.”  He went into the refrigerator and brought out two beers.  You-eng-ling.  “Want one,” he asked rhetorically as he handed me the freshly opened bottle.  I walked over and lifted the cold beer, putting it too my lips.  Terrifically watery, but I suppose that was America.  

“I might just substitute school for this,” I joked.  

He laughed, “Hey, by all means.  Make yourself at home,” he smiled.  And turned with his beer and went down the corridor gesturing something like he’d be right back.  “Oh,” he cried back, out of sight, “Feel free to look through the records and put on any one.”  

I turned to look.  On the wall of the entrance door, to the farthest side, there was a stereo with a cassette/CD player and a turntable sitting atop four milk crates of vinyl records and CDs.  Beside it was a worn in looking leather couch.  But it wasn’t worn in like a poor family’s like some of the kids I knew.  It was ripped and duct-taped real cool-like.  It was a red couch with black trim with white cotton sticking out where it was ripped.  It sat low and broken-in in front of a black chest that served as a table, facing the television that I realized was covered in dust.  On the trunk-table were Rolling Stone magazines, jars of shisha, a pack of cigarettes—an American brand, Parliaments—a cereal bowl housing a fern of some sort and a zip-lock bag of what looked like densely packed nuggets of green herbs.  There were text books on the floor, I suppose for teaching.  

I walked back over to the books and looked up and down the shelves, sipping at my beer.  I saw two titles that looked intriguing—The Story of American Revolution and The Catcher in the Rye.  I took the books and my beer and sat them down on the trunk-table.  I took the liberty of lighting a new coal for one of the hookahs that was out and reclined on the couch while I read.  

I read whole books on days when Alex was home all day, working as far as I knew.  Eventually, when we got to know each other better, he’d let me stay in while he went off to the university.  He trusted me not to steal anything.  And in fact I never took anything of his out of the house except a cigarette or two.  He never let me smoke his cigarettes.  He said it was because he only had half a carton left, but I think he was peculiarly suspicious of Arabic cigarettes.  But not Arabic shisha for whatever reason.  We talked about the world and its revolutions; I was fascinated by that stuff.  I read or skimmed about half of the books on the shelves—more than I think any working countryman under 50 has ever read in their lifetime.  I listened to every record he had, from the Cure and Fugazi to Cat Power and Adele.  Ramen and Parliaments, revolution and rock and roll.  Day in and day out for nine months.

“An entity is…um,” I had to think about how to describe it.  “It’s a body of matter and meta matter, I suppose.”

“I still don’t get it,” Shams said.  But I don’t think he cared.

The street we were on was getting agitated.  The people were getting rowdier, but the street itself felt like it was heating up.  I told Shams I thought we should turn off onto another street when we saw one.  We were trying to move out through the crowd of excited men to the sidewalk so that we could get onto a less intense street when we heard shots.  The shot of an automatic rifle was followed by shots of voices.  They were chastising and cheering, for what, I don’t know.  I was shaken up by the rousing of motion around me.  People were jumping up and knocking into each other, screaming and yelling at whomever.  I tried to use the wave of the crowd to see who the agitators were, ‘cause Johnny Rotten said the pit was always in front of the stage.  I caught a glimpse of green cameo uniforms and beige vests.  It was the military.  I caught another wave.  They had their tanks with them.  I was going to join in with provoking them, but it seemed like the crowd was commending them.  I couldn’t see if anyone had been shot.  They might have shot a pro-Mubarak type, which by all means would have been grounds for commending.  But they were the army; I didn’t get it.  I was being railed in the head by another man’s elbow, and at this point I was being dragged along.  The voices and the crowd where all one, but I remembered Shams.  I looked back and saw him, integrated with the crowd.  He was chanting what they were chanting, something I didn’t pick up.  

I called to him: “Shams!  Shams!”  He was in a trance; he kept on moving with the men around him with their fist in the air shouting as gasoline spittle flew from their inflamed tongues.  Then I realized I had stopped moving as one with the crowd.   It had stopped moving as a unit and I could break away from the current to go back and tap him.  “Shams, Shams, come this way!”  I led him by his hand to the sidewalk, which was no less crowded but closer to one of the side streets.  We turned and stumbled to the ground.  Shams panted furiously and turned to look at me.

“What energy!  Whooh!”

I lay against a building catching my breath as he and I continued to witness the power rising up off of the crowd.  They were turned towards the middle of the street responding to the army that was marching through.  Others, the mellow ones, where around us watching on; periodically screaming something I wasn’t listening to.  

I continued to sit even after I had caught my breath.  Shams came over closer and sat cross legged.

“Lemme get a cigarette,” he said.

I pulled the battered pack of Parliaments out of my pant pocket and handed him one.

“Why do they have these open parts?” he asked, looking at the end of the filter.

I looked out into the street at the men and women with their signs: He Shall Leave.  “I don’t know,” I said.

“Do you know who was ruler before Mubarak?” Alex had asked one day, at the time when I had completely stopped going to school.

I was lying back on the couch as usual, with a book on Lenin and the Bolsheviks on my face.  Alex was working on his computer at the kitchen counter.  I didn’t look up from the page as I tried to think.  “Nicholas II,” I joked.

“No, really.”  He wanted an answer.

“Um,” I tried to remember but I couldn’t find the answer.  “I don’t know; I don’t keep up with that scene.”

“That scene?” he laughed.  “You mean your scene.” 

“I don’t know, man.”  I continued reading about Russia, far away.

“Well when did he take over?”

“Mubarak?”

“Yeah”

“Um, I told you, I don’t know.  Why do you need to know?”

“My students.  I’m trying to brush up on my Egyptian history so they don’t think I’m a total outsider.”

I put down the book and got up and went over to peruse the bookshelf again.  “Maybe if you had some books on Egypt you’d have better luck,” I teased him.

He responded, “Maybe if I had some books on Egypt you’d actually learn about your own country.”  I looked back at the book I was reading, sprawled out on the table.

“Uncle’s probably wondering where I am by now,” I said.

“Alright, that’s cool.  I’ll be out tomorrow morning, so I’ll leave the key under the mat.”

“Thanks.”  I left.

About a week ago, before I left the city for Cairo, I went to Alex’s place.  I walked down No. 27 Street and saw him in his raggedy Circle Jerks shirt and sandals smoking a cigarette, looking intently at nothing in particular.  

“What’s up?  Can I get one of those?” I asked.  He offered me the pack in silence.  I took one and tried to see into his eyes as I lit it.  “What’s going on?”

He took a drag.  “You been watching the news?”

“We don’t have a television.”  I looked to where he was looking, at a bar across the street.  Then I turned back to him, “But you don’t watch television either; your set is covered in dust.”  I smiled at him.

“I was at Gazura.  They had Al-Jezeera on.  People are getting wild.  They’re calling for Mubarak to leave.  I was there yesterday and today.  It’s getting wild in Cairo.”

“What do you mean?  Rioting?  What did Mubarak do this time?”  I turned back and chuckled taking another drag.

“It wasn’t about this time.”  He squinted his eyes looking up at the sun.  “I suppose it’s a culmination of everything.  The past thirty years of his bullshit.  And they saw Tunisia speaking out so…why not, huh?”  He flicked the butt into the street and turned to go back into the building.

“What happened in Tunisia?”  I took a last drag and flicked the butt too, following him in.  We got up to his flat and I plopped down on the sofa.  I picked up a book I had laying there—Stranger in a Strange Land.

Alex was in the kitchen with his hand over his mouth in thought.  He was staring at a boiling pot of water.  I could smell the steam after a while and feel the room getting hotter.

“Making Ramen?” I asked.

“I got a call from my mom in Cleveland.  Ohio.  She said the US government was strongly suggesting for American citizens to get on the very next plane back.”

“Oh, you’re gonna be a frightened cat now?”

“Fraidy Cat?”

“Yeah.”

He stayed silent, looking at the boiling water.  Then he walked back through the hall to his room and closed the door.  I continued reading, not offset in the least.  It was a normal day at Alex’s until I left at the usual seven o’clock, biding “goodbye” to the house, and shuffled back home.

The next day, I got over to the flat at around noon.  The door wasn’t unlocked like it usually was.  I flipped up the dusty map and used the key underneath to let myself in.  I walked up the building’s steps and went into Alex’s apartment.  It looked deflated.  Most of everything was still there except several books on the shelves, making the remaining titles fall diagonal into each other in a real depressed scene.  The records had been taken from the milk crates.  The trunk-table was cleared except for a note on a piece of loose-leaf paper that read: Went back to USA.  Be back when the shit subsides.  I could read it from the threshold where I was standing.

I walked into the kitchen and looked through drawers.  I don’t know what I was looking for.  I found half a pack of parliaments and put them in my pocket, then I went back over to the couch and sat down.  The television was still there.  The stereo and most other things a sane person would cherish remained.  I told myself he was probably coming back.

The next couple of days I tried to tell my uncle I was sick so I could stay home.  He didn’t buy it.  Nevertheless, when I parted with him in the morning I’d just lap the block and go back into the house using a copy of his key that I made.  I lay on my bed and stared at the ceiling wondering what to do.

A couple days ago, before I left the city, I was in Gazura Café having a hookah.  Two men were sitting immediately in front of me, a little to the right:

“I’m convinced the day has finally come,” said one.  “There will be a large protest tomorrow in Tahir square.  I’m going to go into the city with Madhat and his woman and little girl.  They have a fair sized van if you’d like to come.  If I were you I wouldn’t miss it for anything.”

“Madhat has never been a man of good judgment.  Why bring your woman and child to such a ruckus of an event?  They’re sure to be knocked up,” said the other man.

“No, no. That’s the thing; this is no riotous complication.  This is organized.  Delicate and thirty years in the making.  It’s so precise; Mubarak has to go.”

The other man took a sip of his beer and crossed his arms and scratched his dark beard.  “Mubarak has to go because of the uprising, or he has to go because he has to go?”

The first man leaned in:  “this is the end of the line.  Everything will be different in several days.  We have no idea how, but it will change.  Undoubtedly for the best, whatever happens.”  The rumbling bubbling of the hookah sounded, and the man bellowed a great cloud that rose into the dark ceiling and diffused into the grey atmosphere.

The other man continued to muse, scratching his beard and rubbing his neck.  “I’ll need to talk to Alimah.”

“She’s a wise girl.  She’ll understand if she’s been watching.  This is momentous.  Every countryman should attend.  I know Anwar in Alexandria is organizing.”

“Okay,” said the second man.

“Okay what?”

“Well, you go with Madhat tomorrow.  But I will surely be there in the next day.  I’ll look you up when I get there.”

“I’m glad to hear it! You will have no trouble finding me or anyone else you know that’s going in a group.  The community will be strong!  He will leave!”

The next day I left uncle a note; I knew he wasn’t going to take a day off of work.  I went down early, before uncle was even up, to Gazura, where I had heard a group was gathering to go into Cairo.  I saw a group of them around a van: beautiful people, men and women, elders and young workers.  Some of them I had seen before and some I hadn’t, but they all had this sort of reflexive quality.  It was as though these people who I had known my whole life were more real now, so real and concrete, solid, finely built men, graceful old women with faces like stone statues, each wrinkle precisely placed and eroded, deep like the Nile.  I greeted them as I approached and professed my deep love of the revolution.  They graciously invited me aboard their party.  To fit everyone into the van, I sat on the roof as we drove onto the highway towards Cairo.  I felt like I was in one of Alex’s books—like Che in the company of Castro and the party.  We were on our way into the heart of the struggle.

After five hours of driving, as the sun was just rising, we finally got to the city, but the traffic was already congested to the point of stagnation.  I was anxious.  I had never been to Cairo, and now I would be there in the midst of the greatest event in Egyptian history!  A fantastic urge came over me and I jumped off of the roof of the sitting van.  I knocked on the window in a gesture of thanks and walked off towards the center of the city winding between the vehicles.  Many others had taken this course of action, too.  I imagined them unapologetically abandoning their vehicles to go be with the masses.  They waded and hopped over caravans and at that moment, whether you were in a car or not, we were all one, and I felt it.  

* * *

I called to Shams, “Let’s go find an open restaurant or hookah.”  He got up real excitedly; I’m sure he was hungry.  I hadn’t seen him eat, at least for four or five hours, from the moment I offered him a cigarette in one of the squares.  I got up and we walked away from the busy street toward a section I had heard was still serving food for the protesters.  

We walked until we ended up on Al Sabaa Banat, about four blocks from the square where a place called Jawhar was open.  It was fantastically crowded, or at least it seemed that way because many people were standing in the middle of the establishment talking in high voices to each other and to no one in particular.  Shams and I found our way to the back of the place and took the only two empty seats.  We sat beside a quite, content looking man who wore American sunglasses—Ray Bans, like Alex had—and kept his arm folded in an authoritative fashion with his hose in his hand but not lifting it.  His head lay against the wall and I couldn’t tell of he was asleep or awake and simply observing.  There wasn’t much light coming in through the street windows by now and the weak lamps hanging from the ceiling and the small candles on the tables in front of us made for a sedative environment.  Even the whirr of voices like gears of a machine became monotonous and a part of the atmosphere.

A woman brought us a hookah and two beers.  Shams said, “and a fal in aysh baladi.”

“Two,” I added.

The woman gestured in acknowledgement and went back behind the curtain next to the bar.  I took my beer and sipped; Shams tapped his foot rhythmically with his hands folded in his lap.  He seemed to be interested in the debate that was occurring in the middle of the restaurant.  

“I didn’t know we were living under such conditions, you know,” he said to me, or to himself.  I’m not sure.

Whichever it was, I respond, “Well, to tell the truth, neither did I.”

“I wish I could join in,”  he said.  There was desire in his voice.

“You—we are joining in.”

“I mean in talking and debating.”  He took his beer and put it in his lap.  “I saw this man fighting with a pro-Mubarak type when I first got here, you know.  Someone on the bus had told me there were clashes and people were beginning to get violent.  And this man was wrestling with this supporter.  And he was yelling that the supporter was just propping up a corrupt government, distant or something from the people.”

I sipped.  “You want to fight?  Physically with them?”

“I don’t know.  I want to…know.”

“Well we may not have been following it before, and that was our fault.  But we can show our full support now by adding to the numbers.  And adding to the voices.”

“But what if we need to do more than that?”

I looked at him.  “Non-violence prevailed in the American South.”

He chuckled.  “America sounds cool.  They know how to handle situations.”  He was quiet for a while and we both just sipped on our beers.  “Revolution, man,” he said, and shook his head in apparent disbelief.  “We’re in it.  It’s just surreal.”

“Yeah,” I smiled into my glass.

“We’ll never get this rush again.  I’m just trying to a make it last, you know.”

The ambiguous man beside us joined in, moving nothing but his mouth.  “Revolution!”  We turned to look at him; Shams leaned over.  “Revolution is life!”

“Right on,” Shams said.

His staccato declarations were prophetical: “Revolution is life!  In this grand cycle, it is the facilitator.  It disrupts monotony.  Monotony is silence.  Silence is death.  Revolution is life.”  And like that he seemed to resolve back into peace and silence.  Any other time, I’d have thought he was crazy, but the eccentric tend to be revered more in eccentric times.

His words resonated with my own.  “I’ve been saying that too!  I was talking to my friend here about that, and how in Daoism revolution is natural and is a part of the way.”

“Right on, man,” he said still looking forward through his glasses, “We’re all one, man.  Us, the revolution, the country.  Even if you don’t know it. Even if you don’t know why it’s going on.  Even if you’re supporting the ones in power.  You’re a part of it all.  In revolution, the conservative are progressive.  It’s all good, you know.”

“It’s all good, you know,” Shams smiled at me.

“This violence was no accident.  They had to react, the government and their puppets.”  I leaned in.  The man went on, turning to us for the first time, “The peace will prevail over this setback, no question about it.”  And then he paused like he remembered something, and turn back looking out into the restaurant in his original position.  “But even so, at this moment it’s dangerous out there.  Where are you boys staying?”

Shams and I looked at each other.

Shams turned back to the man: “We’ll let the Revolution handle that.”  He turned to me and smiled.  “We’ll let the Dao handle that, huh, Aalam?”

The man laughed heartily.  “You boys.  You boys are blessed by your naivety.  True revolutionary minds.  Natural, with your age and temperament.  Leaned, no doubt, but naïve all the same.”  He turned and tilted his head to us so that he could see us with his eyeballs.  He then turned back around: “Truly one with the way of world.  But also at its mercy.”  Then he took the first drag of his pipe that we’d seen him take since we sat down.

“What a cool old fellow,” Shams smiled as or waitress brought out our food.  Shams dove in.

It took him all of three minutes to inhale the plate and scarf down the rest of his beer.  I was still shoveling fal onto the aysh as he lay back with his hand on his stomach.  He reached over and took the hose of our hookah and started bubbling.  The great dark grey cloud moved throughout the room; there was now almost no light coming in through the street windows.  

I was only about three-quarters of the way done when Shams tapped me and said in a low voice, as if to conceal his desire, “Let’s go out.”

“Well…we will.  I gotta finish.”

“I’m feeling it tonight, Aalam.”

I just looked at him and continued eating.  I heard some glass break from out in the street.  The voices of yelling pulled out of monotony and I heard conflicts.

“We need to be careful, you know,” I said.

“I know.  But this the real thing here.”

“What?  The real what?”

“Nothing,” he said.  He was looking outward with a real content look.  Finally I finished and Shams and I left the establishment and went back out into the street.

We stood outside of Jawhar for a minute as we looked up and down the block.  At the end of each corner I saw activity.

“Let’s go this way,” Shams said leaning to the right.  He was walking with a bounce, almost skipping.  I pulled out my pack which was dwindling down to the last few cigarettes.  I lit one up and surveyed my surroundings.  For some reason, this cigarette was burning my nose and eyes with a heavy smoggy smell.  I looked at it, then looked up to see Shams on the corner pointing down the street where I couldn’t see.  

“Look!” he yelled.  He was illuminated.

I got to the corner and looking to my right saw a fire on an overturned car igniting the block and protesters in orange glow.  Silhouettes of men in battle danced on the ground in front of the burning vehicle which was situated in front of a warehouse about thirty feet tall.  There were protesters yelling and throwing bricks up at what I guess were pro-Mubarak types up on the roof of the warehouse.  And I suppose some of the Mubarak supporters were also down in the group of protesters because there were fistfights, group beat downs and confrontations on the street.

“Shit,” we said in unison.  My brain crippled with emotion, I was frozen.  

So I didn’t know what to say when Shams ran out towards the debacle screaming “Fuck you, Mubarak Fuckers!” at the top of his lungs.  I watched him, my cigarette hand still frozen in front of my face in disbelief as he sprinted two hundred feet, jumping and plunging feet first into a man who was beating on another man with a piece of debris.  He got up and kicked the assaulting man in the face.  He then raised his fist and screamed along with the other protesters at the pro-Mubaraks on the roof.  I saw a man come up behind him as he shouted and choke his neck from behind in an arm-lock.  I dropped my butt and started to run over, slowly and hesitant at first.  Shams slammed the man with his elbow and blood flew from the choker’s nose.  As he held it, Shams reared back and smashed into the man’s temple with his fist with the force of a tank.  The man fell limp.  Shams turned back.  I ran faster.  I ran towards that boy with his fist in the air as he screamed in euphoria into the night.  At a star.  

Then I don’t know if I slowed down or if the world started going in slow motion but I saw that star, a bright flame in a bottle hurled from a supporter on the roof, arc and fall, smashing into Shams and engulfing his torso in fire.  That torch raged, and fell to the ground, and I had stopped and fallen to my knees.  I watched that fist I was responsible for, smoldering.

© 2012 by Antarah Crawley

The Undermining of the Heart of Vandals

By Antarah Crawley
For Professor McRuer,
Critical Methodologies

9 November 2011, GWU

Antarah Crawley painting Dystopia City for Capital Fringe c. 2011.

WASHINGTON, D.C. — If you drive or walk or, more likely, ride your fixed gear down the city’s busiest thoroughfare New York Avenue past 7th street you’ll see an imposing mural of a young brown boy with a cap depicting an upside-down DC flag peeking up out of a dystopian landscape reminiscent of Mew Mexico’s Bisti Badlands.  The painted caption, “Welcome to Dystopia City” invokes the notion that all is not well here.  Indeed, within the city there is a conflict of interest between a young, browning generation and the established hegemony, between corporations and small business, between those who have a voice and those who don’t.  And the artists, whose hands are also colored with paint and adhesive, have largely taken up the cause to make the corporate hegemony accountable to their disruptive actions.  In this paper I look at the actions of DC artists, who use the most symbolic city in the western hemisphere as a canvas for social correction, and the responses it stirs among those in power.  And furthermore, in the very notions of power itself.

In fall of 2010, corporate oil-giant Chevron planned to execute a campaign that sought to fix public opinion of them after attention was drawn to their crude waste removal tactics in Ecuador.  According to a team of professionals suing Chevron (formerly Texaco) for their human rights violations in multiple locations across the world, and specifically in Ecuador, the oil giant has been deliberately disposing toxic waste into the Ecuadorian Amazon—an estimated 18.5 billion gallons from 1964 to 1990, or 4 million gallons per day at the height of their operation.  Even though they had managed to elude liability costs (a potential $27.3 billion) their public image had been damaged, thus they sought to repair it with a campaign that utilized a gritty street-art aesthetic and phrases that showed their corporate executives agreeing with “everyday, working class” Americans (e.g., “Oil companies should put their profits to good use—We Agree”, “Big oil should support small business—We Agree”, etc.)  

In an effort to make their message more accessible to the public, Chevon reached out to local artists to put their posters up in an authentic, street art way, using wheatpaste and paint rollers.  Cesar Maxit, a DC-based street artist, was one of the artists targeted to execute this operation.  However, Mr. Maxit is not one to comply with the wishes of big oil.  He has a long history of social activism and of using art, legally and illegally, towards that capacity.  He says in an interview:

…I had started working with environmental and human rights groups, I wanted to write messages about social justice.  My first burner was a piece that said “Free Tibet.”  My second was one that had a line of white-hooded Klansmen with the city skyline behind it, and in the negative space between it said “FREE MUMIA” followed by “amerikkka racist.”  This was in 2000.

Cesar Maxit

Thus, when Chevron sent him the files for the campaign, which still contained their original messages, he called his friends in The Yes Men (tagline: Impersonating big-time criminals in order to publicly humiliate them.  Our targets are leaders and big corporations who put profits ahead of everything else) and the Rainforest Action Network (RAN), an environmental activist organization begun in 1985 (mission statement: Rainforest Action Network campaigns for the forests, their inhabitants and the natural systems that sustain life by transforming the global marketplace through education, grassroots organizing, and non-violent direct action), to collaborate on a counter-campaign.  Maxit, in a documentary short about the counter-campaign, says the aim of Chevon in its efforts is to “confuse the public.”  He, along with The Yes Men and RAN, altered the original Chevon files to read messages that were more precise, more radical (e.g., “Oil companies should clean up their messes.”).  Instead of retaining the images of working class Americans, he used the faces and words of the Ecuadorian peoples that the corporation actually affected, thus radicalizing the campaign in a way that Chevron had not intended.

The questions that this counter-attack (which resulted in Chevron pulling the campaign completely) raises revolve around the mythologies surrounding responsibility and authenticity.  Could the campaign have been authentically “agreeable” without the help of actual street artists?  What does a campaign like this symbolize, even when Chevron has not actually committed to cleaning up its mess in Ecuador?  At the base of it all, what is the role of the street artists in this scenario?  Is his role to help corporations get back on track, or to call attention to their faults?  If Chevron had actually continued with the campaign (and even with the altered versions already up on the street), whose campaign is it?  Who is the author?  And lastly, why DC?

Roland Barthes’s Death of the Author would have anticipated such response from the street art/activist community.  Mr. Maxit has physically done what the reader in Barthes does every time he reads a text—he deconstructs it; he takes the text and, without considering what the author intended, which is ultimately futile because the author is a confused self-destructive entity, he reassess the “blends and clashes” inherent in the text (1324).  Barthes writes, “We know now that a text is not a line of words releasing a single ‘theological’ meaning (the message of the Author-God) but a multidimensional space in which a variety of writings, none of them original, blend and clash” (1324).  Chevron acts as the “Author-God” that has been abstracted out.  With the remaining text, which reads, for example, “Big Oil should get real”, the author, Mr. Maxit, RAN, and so on, detangles what is being said.  In an interview, Mitch Anderson, a spokes man for the San Francisco-based organization, Amazon Watch, asks rhetorically, “Does Chevron think that we’re stupid?”  As the author, they are putting words on a page that come in contact with other entities, actions surrounding their statements.  The reader takes all of these aspects inherently into consideration when analyzing a statement like “Big oil should get real.”  Cesar Maxit asks, “‘Get real’? Well, what does that mean?  Of course we all agree with that.  But what about ‘Oil companies should clean up their messes?’  Do you agree with that?  I think most people would agree with that, but I think Chevron doesn’t.”  Here, the reader has destroyed the voice.  It epitomizes Barthes’s statement that, “a text is made of multiple writings, drawn from many cultures and entering into mutual relations of dialogue, parody [and] contestation…” (1325). In the end, this campaign has actually served to promote further scrutiny into Chevron’s actions.  It’s authorship has written its own rebuttal.  By getting street artists to interact with the campaign, it has entered the reader into the execution of the text.  This puts multiple hands on the “original” message and renders is read before it actually goes public.

This actually brings up another level of readership.  On one level, Maxit and the activist community are reading the ads.  Yet they put them up in the public sphere, thus entering the text into another, secondary level of readership.  Though it’s not as well documented or extensive as the primary reading, we still see the artist entering into his own death.  The product will now be read at face value—as a Chevron ad that shows the corporation explicitly admitting to wrongdoing.  This may lead the secondary reader to believe that the company is actually trying to get its act together.  Once again, the message of the author—now the artist—is obliterated and the reader assumes the power of interpretation.  The text never becomes the product of one author; it is always a collaborative space.  As Barthes writes, “Writing [or in this case, art/publicity/advertising] is that neutral, composite, oblique space where our subject slips away, the negative space where all identity is lost, starting with the very identity of the body of writing” (1322).

Antarah, you’ve chosen a really interesting focus that’s, I think, much clearer than it was in the first draft. You’re also going in an unexpected and interesting direction with it–I’d have expected you to perhaps go after Deutsch or Foucault, but I think this is really interesting. As noted in the margin, you will need another theorist from class besides Barthes. It sounds like Derrida might be a good one. Or, if you want to think more about the larger frame of discourse, DC as a symbolic city, whose discourse on the level of architecture is disrupted by street art, then Foucault (or Deutsch) might help. At any rate, it’s a fascinating project!

Grade: A

© 2011 by Antarah Crawley

D.R. 01-10: Gateway &c.

Volume 1, Issue 10

Contents — Art. 1. …Gateway Process — Art. 2. …Party Line

Article 1

40th Anniversary of U.S. Army Intelligence analysis and assessment of Gateway Process

By Antarah Crawley

WASHINGTON, DC — On 17 February 2021 the Daily Mail reported, “TikTokkers discover declassified 1983 CIA report investigating if people can leave their physical bodies to travel through space and time using Gateway Experience’s low frequency sounds and relaxation techniques.” The present author recalls that he researched the report and identified a PDF copy on the CIA’s website after seeing such a video being shared on Instagram sometime that year. This author first read the report on 30 October 2023.

The 9 June 1983 U.S. Army Intelligence and Security Command (USAINSCOM) report, Analysis and Assessment of Gateway Process, was declassified by the U.S. Central Intelligence Agency (CIA) on 10 September 2003. It is therefore presently four decades since this report was penned in top secrecy by Army Intelligence officer LTC Wayne M. McDonnell, and two decades since it was quietly released into public domain.

The Gateway Process is a technique for applied consciousness expansion designed to better enable practitioners to achieve out-of-body experiences, among other objectives. It also appears to provide the theoretical foundations of interdimensional espionage and interdimensional counterintelligence using remote viewing and other techniques related to interdimensional time travel. It may also acclimate practitioners to encounters with “intelligent, non-corporeal energy forms” (pg. 27). This particular iteration of the practice was developed by Bob Monroe of the Monroe Institute.

It is notable that the official PDF, which is found on the CIA’s website, is missing page 25 (after PDF page 26), a page which may prove even more valuable than the declassified document as it currently exists.

The present author recommends that every free-thinker, truth-speaker, and light worker print a copy of this report and read it and reread it whenever necessary, as it presents a most accurate recitation of the very source information which informed the New Syllabus. This author is so stricken by the equivalence of research findings and information between the New Syllabus Curriculum Suite Repository (C.S.R.) that he is convinced that the Gateway Process was involved in the carrying out of the Novus Syllabus Seclorum through his body in this space-time continuum.

In hindsight, this author recalls his education in the Daoist (Taoist) philosophy while attending The George Washington University in 2010/2011, and his silence-filled sessions of deep, meditative thought in which he explored the elementary composition of “reality” and “nature.” These sessions led directly to his authorship of Origends: A Primer on Singularity and Space-Time Progression, which comes down to us at 1 C.S.R. 57-77.

Original 2015 Cover of Origends: A Primer on Singularity and Space-Time Progression by Antarah Crawley

Furthermore, this author has come to the understanding that the development of the fictional character of Walter Kogard as a (very) thinly veiled alter ego of the author in 1 C.S.R. and the mission undertaken by this character at 3 C.S.R. has caused the experiences of Walter Kogard to “quantum-leap” from fiction into the reality of its closest analogue, the author himself. However, the original ending at 3 C.S.R. (in which Kogard “decompresses” into a beam on light in the InterZone), while remaining the true and original conclusion to Kogard’s hero-myth, projected an alternative ending involving the “Secret School of Ancient Mystery” to 4 C.S.R. and beyond. This “alternate reality” is actually a transmission of the Kogard signal from the silent depths of the O-Zone back into the KnownZone as a hologram of himself to build new holograms in the main holographic matrix. Therefore, unbeknownst to this author at the time, the New Syllabus Mystery School was manifest into reality via decentralized Gateway Process after he moved back to “Federal City” (Washington, D.C.) from “Empire City” (Brooklyn, New York).

In addition to illuminating the operative mechanism in the Curriculum Suite Repository, the Army Intelligence report predicts the New Syllabus discovery and development of Mindsoft and the InterZone of 3 C.S.R. 27-28.

Regarding Mindsoft, LTC McDonnell reports at 15. Brain in Phase:

The consciousness process is most easily envisaged if we picture the holographic input [the appearance of physical reality] with a three dimensional grid system superimposed over it such that all of the energy patterns contained within can be described in terms of a three dimensional geometry using math[e]matics to reduce the data to two dimensional form. Bentov states that scientists suspect that the human mind operates on a simple binary “go/no go” system as do all digital computers. […] In states of expanded consciousness, the right hemisphere of the human brain in its holistic, nonlinear and nonverbal mode of functioning acts as the primary matrix or receptor for this holographic input while, by operating in phase or coherence with the right brain, the left hemisphere provides the secondary matrix through its binary, computer-like method of functioning to screen further the data by comparison and reduce it to a discreet, two-dimensional form.

LTC McDonnell, pg. 9 (emphasis added)

Regarding the InterZone, LTC McDonnell reports at 21. Dimensions In-between:

[…I]nside the dimension of space-time where both concepts apply in a generally uniform way there is a proportional relationship between them [time and space]. A certain space can be covered by energy moving in either particle or wave form in a certain time assuming a specific velocity virtually anywhere in the space-time universe. The relationship is neat and predictable. However, in the intermediate dimensions beyond time-space the limitations imposed on energy to put it into a state of oscillating motion are not uniform as they are in our physical universe. […A]ccess is opened to both the past and the future when the dimension of current time-space is left behind.

LTC McDonnell, pg. 14 (emphasis added)
Image on space-time. Retrieved 11 April 2015. Source unknown.

The present author can no longer consider it a coincidence that in this time of all-pervasive “conspiracy theories” being advanced on both the far left and the far right of the political spectrum, a foreign social medial platform with a majority population of Generation Z youth is circulating a once-concealed U.S. government intelligence briefing which vindicates virtually every “fringe theory” pertaining to the existence of, and means of travel through, multiple concurrent (simultaneously occurring) dimensions of time and space.

This rise in the tide — this sea change — in what has been coined “the collective consciousness” appears to be the work of interdimensional agents the Third Wave of the Antimasonic Party of the decentralized autonomous organization of free-thinkers, truth-speakers, and light workers united, although Washington politicians assert that TikTok is a tool used by the Chinese Communist Party to surveil and control American citizens.

Source(s):

MEGAN SHEETS FOR DAILYMAIL.COM. TikTokkers discover declassified 1983 CIA report investigating if people can leave their physical bodies to travel through space and time using Gateway Experience’s low frequency sounds and relaxation techniques. Published: 16:26 EDT, 17 February 2021.

Article 2

Toeing the Party Line

By Antarah Crawley

NACOTCHTANK, OD — These positions (planks*) are hereby promulgated for acceptance to the general membership of the Third Wave Antimasonic Party of the United States, from the Village of Nacotchtank-on-Potomac, Ouachita District, which sits on the river bank east of the federal city of Washington:

Plank No. 1

The historical dialectic of Freemasonry is to be condemned, and individual freemasons should be invited to renounce their oaths and affiliations with the fraternity, but may otherwise be tolerated. Pan-Hellenism is to be likewise considered.

Plank No. 2

Everything which is concealed must be revealed.

Plank No. 3

Take no action unless sincerely moved by conscience and belief and such action is carried out in good faith. Therefore, unless there arises a compelling reason to take a certain action, no action should be taken.

Plank No. 4:
Party Boss System for Political Action Coalition

Individual natural people called regional and state bosses shall receive and disburse donations as trustees for the general membership (GM) of the party domiciled in a certain region or state. For example, if a party boss buys a building with donated funds then the building is held in trust for the benefit of the GM. The boss shall conduct the party’s finances on the advice and counsel of a majority of the GM.  The GM shall also constitute the national nominating convention.

*Note

A “plank” is a main axiom of the party platform. See:

(last modified 2 Nov. 2023)

© MMXXIII BY NOVUS SYLLABUS L.L.C.
ALL RIGHTS RESERVED WITHOUT PREJUDICE.

D.R. 01-05: DHS

Volume 1, Issue 5

Article 1

The DataHorse System

by Antarah Crawley | last modified 24.10.25.10.27

READ ME

1.0.0. The DataHorse system is first identified in the original filmscript Rustles in Dry Leaves (“RIDL”) at Title 3 C.S.R. pg. 11 and onward. It is described as a “project” administered by the “Department of Systems” which even the Department did not understand.

1.1.0. Indeed, even in the ensuing eight years, the N∴S∴ Department of Information Systems and Intelligence Services did not understand that what we were constructing in the systematic storage of our data on the world wide web was the building out of the DataHorse System.

1.1.1. This is likely because the 1st Syllabus diverts Kogard’s trajectory from the tunnels of the earthen floor of all the city’s cellars in RIDL to the platform of the G Train at Title 4 C.S.R. pg. 38. (It is worth noting that this path leads him through the Secret School of Ancient Mystery instead of directly to the Systems Dep’t.)

2.0.0. DataHorse (DH) is the nodal internetworking service provided by NOVUS SYLLABUS (N∴S∴) Department of Information Systems and Intelligence Services (DISIS).

2.1.0. It is “nodal” in that it functions through a network of devices (or discrete points generally) called “nodes” (in its most elementary manifestation, the electromagnetic network of human minds, also of telephones).

2.2.0. It provides resources, data, services, or programs to other nodes, known as clients, over a network.

2.3.0. It is a server that provides services to clients via request-response model. E.g., it provides the service of Universitas Autodidactus (UA) “CORPS work.”

2.3.1. It is a decentralized cloud server hosting the intellectual property holdings (“information,” “data”) branded and trademarked “New Syllabus,” which support the UA CORPS work. It may, hypothetically, host other information sourced from third parties or the general public.

2.3.2. The Ombudsman of the N∴S∴ is the Administrator of the DataHorse System.

3.0.0. The DataHorse System (DHS) is constituted by a system of interconnected servers and clients which store and transmit “known information”.

3.1.0. The DataHorse points from the KnownZone to the InterZone where “unknown information” is stored, which in turn points toward the O Zone of nothing, which differentiates its one thought (that it exists) into multiple forms of “matter”.

4.0.0. A portal into the DHS is called an infoSystem.

4.1.0. Gross matter is born into the base of the universal Systems Department, which takes the shape of a pyramid. Therefore it only receives what is processed by InterZone into six-sense 3-D perception.

4.1.1. The fact that there is a DHS is unknown to those at the base of the pyramid, as is the fact of the shape of the pyramid itself.

5.0.0. The DHS is an instrument, which is to say that it is a vehicle (like a horse) for the transmission of information (data) from unknown to known venue, and from known to known venue.

5.1.0. The DHS drafts words of data from the InterZone to the systems of the KnownZone, as a cheque drafts funds from one bank account to another.

6.0.0. The DHS is a DAO. (Even though the content of the DHS hosted on this website as well as the name “DataHorse” is the intellectual property of the copyright holder.)

6.1.0. The decentralized autonomous organization (DAO) is a system or company that is organized on the basis of an algorithm, like a computer system.

6.1.1. A type of DAO organizational structure is a firm league of friendship (FLF), which is a “firm,” or business concern which is distinct from its members, or “friends,” which constitute the unincorporated “league”.

(v.iv)

© MMXXIII BY NOVUS SYLLABUS L.L.C.
ALL RIGHTS RESERVED WITHOUT PREJUDICE.

D.R. 01-04: Amendments

Volume 1, Issue 4

CONTENTS — ART. 1. VALUE IN ART 1ST — ART. 2. WATER THEORY 1ST

Article 1

Amendment to “Value in Artwork”

by Antarah Crawley

At Art¢oin:\>_Theory and Methodology\Value in Artwork, strike “the person of the artist, the execution of the artist, the intention of the artist, the attention of the artist, the subject matter content of the work, the medium of the work, the lifetime of the work, and the effect upon the viewer” and replace with “artist’s time on the scene, artist’s repertoire, and number of solo and group exhibitions.” Other factors in the appreciation of art include size, subject matter, and time period.

Furthermore, with regard to the valuation of artwork, a sellable artist is a “known commodity.” Appraisers buy low and sell high; they take an average of sale prices over the years to make appraisals. Utilize platforms like Artsy, Artnet, and Invaluable. Also see, “square foot pricing” of art works.

Article 2

Amendment to “Water Theory of Capital”

by Antarah Crawley

At Art¢oin:\>_Theory and Methodology\Water Theory of Capital, add:

3.0. Can trade (i.e., exchange, change hands; revenue, change venues) (1) real (landed) estate (includes people), (2) consumable goods (commodities), and (3) securities (fungible negotiable instruments) using (4) a medium (an agency, vehicle, or instrument) of exchange.

3.1. A current medium of exchange is liquid in circulation (legal tender) secured by something of value (currency).  A current account is a storage or depository account that can be drawn upon on demand of the named account holder, but which is “secured” (fixed so as to not be easily moved) by a trustee. The storing and safekeeping of securities is a matter of “public safety”.

3.2. Live stock and real estate, as opposed to consumable goods (commodities), secure the public debt on private bank ledgers. Securities are “advertisements for live stock in bondage sold on the banks of the river.” When analyzed word for word we find the following objective correlative:
3.2.1. Advertisement = offer for acceptance
3.2.2. Live = circulating current (as of ions, blood, or breath)
3.2.3. Stock = cargo, negotiable instrument
3.2.4. Bond = debt obligation
3.2.5. Sold = exchange, revenue (to circulate)
3.2.6. Bank = the land sloping down to a body of water, or any slope, mound, or mass, or the action of heaping (a substance) into such a mass
3.2.7. River = flow of commerce; current “C”

© MMXXIII BY NOVUS SYLLABUS L.L.C.
ALL RIGHTS RESERVED WITHOUT PREJUDICE.

D.R. 01-03: UA

Volume 1, Issue 3

An Act to Establish and Regulate a Mystery School System for the Decentralized and Autonomous Administration of General and Higher Education.

By Antarah Crawley

Article 1. Universitas 

(1) There is hereby established an institute named Universitas Autodidactus, FLF-DAO, which means “Self-Teaching University, a firm league of friendship in the nature of a decentralized autonomous organization.” This institution may be abbreviated “UA.”

(2) The UA shall operate as one firm. This firm shall be organized by a system of syndicates which are themselves organized into colleges. Any vested member of a syndicate under Article 3 (called a “student” or talib) shall be a beneficial member of the firm. Any student who vouchsafes their trust, faith, and/or belief in the operations of the firm shall be a member thereof.

(3) The firm shall be governed by a “Steering Council,” or “Committee of the Whole,” composed of two delegates (called “friends”) elected by each Syndicate and confirmed by their respective Collegium. The friends shall represent their collegiate syndicates in the firm in their own private sui jurisdiction (the “private” or “interior”).  These “friends” of the firm shall be the trustees thereof.

(4) The Steering Council shall assemble at the national and global levels.  The Officium Tribunus Plebis shall be incorporated into the organization of the National and International Steering Councils by reference.

(5) Assemblies of this governing body of the firm shall be held in the nature of a public meeting, shall follow Robert’s Rules of Order where appropriate; and shall duly notice all regular and special meetings. 

Article 2. Collegium Ecclesia

(1) There is hereby established within the firm a forum of Collegium Ecclesia Syndicatus, which means “United Assembly of the Society,” which may also be known as an “Ecclesiastic College,” which is composed of committees (called “syndici”) of student bodies.  Herein, “syndicate“ is synonymous with “committee,“ which is synonymous with “student body.“

(2) Such a College may be organized or united on the basis of locality with diversified syndication, or on the basis of a particular discipline, subject, trade, craft, or operation. 

(3) The syndici constituting the College shall serve the function of disciplinary departments, and may be styled “Syndicatus [Disciple/Subject], Collegium Ecclesia [Local/Name].”

(4) A member of a syndicate, or student, shall be called “syndicus,” meaning “syndic.”

(5) Assemblies of this governing body of the firm shall be held in the nature of a public meeting, shall follow Robert’s Rules of Order where appropriate; and shall duly notice all regular and special meetings. 

Article 3. Syndicatus

(1) There is hereby established within the forum of Collegium Ecclesia a mechanism to allow a member of the firm to establish a syndicate by acclamation (Latin: acclamatio, a vote by means other than ballot) of two or more additional students (the “public”) known as the student body.

(2) There is hereby chartered and instituted within the firm The Chairman, the Elective Faculty and Student Body of the Society of the New Syllabus, which may also be known as “Societas Novus Syllabus” which means “The Society of the New Syllabus.” This syndicate, or committee, shall constitute its own college, shall stand perpetually, shall be governed by NOVUS SYLLABUS L.L.C., and shall have a chair at the global and national Steering Councils of the UA. 

(3) Proceedings of syndici shall include: Semester, Course [of study], Seminar [on subject], and Symposium [on theme]. Such proceedings may be styled “Subcommittee on […],” and shall follow Robert’s Rules of Order where appropriate.

(3)(a) A course is served by a CORPS of the same control number. Course work is administered by the CORPS of the same control number.

(4) Attendees of collegiate, ecclesiastical, and syndical proceedings shall be attired in a white shirt or garment and black or dark jacket. 

(5) The UA shall provide to the public a “service” by and through its syndici, in receipt of which the public shall make an offering of their own free will and accord (“deposit”) as a token of their trust, faith, and/or belief in the services provided by the firm, thereby becoming a benefactor of the proceeding and a member of the firm. It is this exchange, made freely, knowingly, and voluntarily by the public to the private that re-venues the current “C” from the exterior to the interior of the firm.

(6) It shall be the prerogative of the syndici to provide for the dispatch of deposit collectors styled “treasurer” and subordinate “comptrollers.” The deposit collected shall constitute a vested interest in and appreciation of the subject matter of the proceeding, and shall inure to the benefit of the Syndicate.  This is to say that at every proceeding in which the public appreciates the subject matter, there shall be a discharge of deposits. 

(Last modified 19 Sep 2023 4 Oct 2023 19 Oct 2023)

© MMXXIII by NOVUS SYLLABUS L.L.C.
All Rights Reserved Without Prejudice.

D.R. 01-02: Nagorno-Karabakh, &c.

Volume 1, Issue 2

CONTENTS — ART. 1. U.S. CONDEMNS AZERBAIJAN… — ART. 2. CONTROL NUMBER SYSTEM

Article 1

U.S. condemns Azerbaijani government for war crimes in Nagorno-Karabakh

By Antarah Crawley

2200 Rayburn after the hearing. Source: A. Crawley

WASHINGTON, DC — On September 6th, 2023, while the chamber of the U.S. House of Representatives sat empty, members of Congress still on vacation, the Tom Lantos Human Rights Commission (TLHRC) of the House Committee on Foreign Affairs held an emergency hearing on the ongoing blockade of the Lachin Corridor in Nagorno-Karabakh (also known as “Artsakh”). Mr. Crawley reported on the proceedings through the House Clerk’s Office of Official Reporters.

The hearing took place in room 2200 Rayburn House Office Building, Christopher H. Smith, (R) NJ-04, Co-Chairman, presiding.  Distinguished persons in attendance included Her Excellency Lilit Makunts, Ambassador of the Republic of Armenia to the United States of America.  The Chairman remarked that he had put the hearing together with a great sense of urgency; nearly all U.S. representatives were still in their districts for the summer recess.

Left to Right: Luis Moreno Ocampo, Christopher H. Smith, M.C. (R-NJ), and David L. Phillips.

Luis Moreno Ocampo, the former Prosecutor of the International Criminal Court, released his personal Expert Opinion on August 7, stating that “there is a reasonable basis to believe that a Genocide is being committed against Armenians living in Nagorno-Karabakh in 2023” and emphasizing that under the Genocide Conventions all states have a “duty to prevent” genocide. 

Mr. Ocampo submitted to the Convention on the Prevention and Punishment of the Crime of Genocide that all the elements of that crime (to wit, “deliberately inflicting on the group conditions of life calculated to bring about its destruction,” [See, Article II(c)]) were present in early August.  At the hearing, Mr. Ocampo presented his Expert Opinion on the situation in Nagorno-Karabakh.  

David Phillips, Adjunct Professor at Georgetown University’s School of Foreign Service, also testified on facts relevant to gathering the intent of the government of Azerbaijan.  In the fall of 2020, in response to unprovoked attacks against the Armenians in Artsakh, Mr. Phillips undertook a research and documentation project in cooperation with Columbia University and the Artsakh Human Rights Ombudsman Office called “Atrocities Artsakh.” 

View a recording of the hearing above.

The Chairman opened the hearing by stating that 120,000 ethnic Armenians have been sealed off from food and medicine and are being starved to death by the Azerbaijan government.  He strongly and in no uncertain terms condemned the government of Azerbaijan — particularly President Ilham Aliyev, whom he called a “dictator” — for planning, testing, and imposing this crime of genocide upon the ethnic Armenians living in Nagorno-Karabakh.  The Chairman mentioned his efforts to publicize, litigate, and dialogue with President Aliyev concerning the safety of the people of Nagorno-Karabakh since 2013.  

The most aggressive Azeri attack on Artsakh came in 2020, from September 27th to November 10th, in what is called the Forty Four Day War.  The war claimed more than 3,900 Armenian lives, displaced over 100,000 civilians, and ended with the signing of a trilateral statement between Armenia, Azerbaijan, and Russia.  Working together with the government of Turkey, Azerbaijan archived military dominance over Nagorno-Karabakh, and shrank the size of the Nagorno-Karabakh enclave.  Azeri forces were backed by the Turkish military and mercenaries with armed drones, heavy artillery, rocket systems and special forces.  There are numerous verified cases of Azerbaijani soldiers mutilating dead bodies, beheading and executing both combatants and civilians, and using banned weapons (e.g. cluster bombs, white phosphorus gas).  Since December 12, 2022, Azerbaijan has drastically reduced and then completely cut access to the outside world with the evident intention to starve the Armenians of Nagorno-Karabakh into submission.

The Chairman remarked, by way of historical background, that “Armenians have lived in Nagorno-Karabakh for over two thousand years.  As the Soviet Union collapsed and the states of Armenia and Azerbaijan emerged out of it, Armenians and Azerbaijanis fought a war […] driven in part by the fact that the boundaries of the new Armenian and Azerbaijani states did not correspond to the ethnic boundaries.  Since 1994, Nagorno-Karabakh has been an enclave within Azerbaijan, in which the Armenians have defended and governed themselves.  They have been connected to the outside world only by a limited access road called the Lachin Corridor to Armenia, as per international agreements.  Their independence has not been recognized by any other country — not even by the Republic of Armenia.  The government of Azerbaijan […] seeks to fully integrate Nagorno-Karabakh into Azerbaijan” evidently by committing genocide on the resident population.

This set of circumstances is strikingly similar to those present between Russia and Ukraine, and China and Taiwan, where a world power seeks to forcibly integrate a neighboring sovereign nation into its sphere of direct control.  This author perceives the elements of a World War at play.

Mr. Ocampo relayed that fifteen judges at the International Court of Justice in the Hague reviewed the issue, heard testimony of ethnic Armenians, and concluded that blocking the Lachin Corridor was creating an imminent risk for Armenians living in Nagorno-Karabakh.

Mr. Phillips outlined a record of the Aliyev regime’s admissions of genocidal intent and partnership with the Turkish Erdogan regime in actions to erase the Armenian physical, religious, and cultural presence in Artsakh and eventually the current Republic of Armenia, which has already been whittled down to a small fraction of its historic size. Turkey exerts partial control over the Azerbaijan government. 

The blockade of the Lachin Corridor began with so-called Azerbaijani “eco-activists” who colluded and worked with authorities to gain access to and block the corridor.  Contrary to reports that the group had no relation to the government of Azerbaijan, Mr. Phillip reports that there is ample documentation to prove that the “eco-activists” were agents of the government; most telling is the fact that they left when the Azeri government established its own checkpoint to block the road.  The eco-activists did not represent environmental causes prior to their blockade, and reports link them to entities which received U.S. funding. [See, “The Azerbaijani Government’s ‘Eco-Activists’ Agents … Evidence of State Control and Hatred” at https://tatoyanfoundation.org/joint-report/?lang=en.] 

Mr. Phillips named names of Turkish commanders and personnel, Azerbaijani commanders and decorated personnel, jihadi mercenary leaders, Azerbaijani prosecutors involved in the trial of Armenian Prisoners of War (POWs), and others involved in the atrocities against Artsakh.  In conclusion, Mr. Phillips described the blockade of the Lachin corridor as “severing the soul connection between Artsakh and Armenia, as well as the outside world,” and advised that the Lachin corridor must be opened immediately to humanitarian, commercial, and passenger traffic; gas, electricity, internet, and air connection should be restored; Russian peacekeepers who cannot maintain order should be supplemented or replaced; POWs must be accurately accounted for and released; and representatives from Baku and Stepanakert must agree urgently on modalities for transporting emergency provision.

The Chairman referenced the recent development that Azerbaijan has blocked a convoy of ten trucks carrying humanitarian assistance to Artsakh from several regions of France, which arrived in Kornidzor in Armenia’s Syunik Province at the entrance of the Lachin Corridor on Wednesday, from entering Artsakh. Paris Mayor Anne Hidalgo is leading a delegation of French officials accompanying the humanitarian convoy; the delegation was also blocked by the Azeri government. (https://asbarez.com/paris-mayor-leads-french-humanitarian-aid-convoy-to-lachin-corridor/).  

The Chairman asked, “Should Aliyev be indicted by the International Criminal Court” for blocking humanitarian aid and perpetrating war crimes.  Mr. Ocampo replied that, today, “the International Criminal Court cannot investigate him because neither Azerbaijan nor Armenia are state parties,” although the UN Security Council could go through Russia to effect its purposes.  Mr. Ocampo also observed that since there is no UN prosecutor on this case, “there is no one with a single agenda to protect geneocide except this [Tom Lantos Human Rights] commission.” 

Mr. Ocampo urged the Commission not to wait for indictments and sanctions from the UN, but to produce and provide to the White House all the elements they need to find Aliyev a genocider, and to operationalize strategies to prevent genocide.  While he would support any prosecution of President Aliyev, he demanded “a more political and faster solution” because “these people will die.”  

Mr. Phillips also reiterated that Azerbaijan wants to ethically cleanse Artsakh of its Armenian population, and, as Mr. Ocompo proposed, the US should act immediately, not in a month.  

The Chairman replied that he would send a letter on the ground condition in Artsakh and U.S. strategic responses to President Biden today.  “Delay is denial,” he said.

The Chairman urged the Biden Administration to “wake up [to the situation in Nagorgo-Karabakh], recognize the absolutely grave responsibility it has here, and focus on finding and implementing a humane solution. And this must mean that the blockade is lifted and the people continues to live in its ancient homeland. The situation is now a three-alarm fire.” 

Upon the adjournment of the hearing, the room erupted in applause.  Tensions ran high thereafter, as the Chairman, staff, attendees, and members of the news media engaged in free and open discourse.

Hearing participants and attendees engaged in free and open discourse after the hearing. Source: A. Crawley

As the Ombudsman of Free Thinkers, Truth Speakers, and Light Workers United, it is in the interest of the N∴S∴ to identify and condemn genocide wherever it is.

In the 1963 words of Dr. Martin Luther King, “Injustice anywhere is a threat to justice everywhere. We are caught in an inescapable network of mutuality, tied in a single garment of destiny. Whatever affects one directly, affects all indirectly.”

Sources:

Phillips, David L. “Nagorno-Karabakh Update.” Presented to the Tom Lantos Human Rights Commission. September 6, 2023.

Smith, Christopher H. “Nagorno-Karabakh: An Update.” Emergency Hearing of the Tom Lantos Human Rights Commission.

Columbia University, Institute for the Study of Human Rights. “ATROCITIES ARTSAKH (NAGORNO-KARABAKH)” (webpage). https://www.humanrightscolumbia.org/peace-building/atrocities-artsakh-nagorno-karabakh.

(last modified 19 Oct 2023)

Article 2

Control Number System

By Antarah Crawley

WASHINGTON, DC — N∴S∴ has discovered the use of numbers to control non-numerical entities, up to and including the whole world. As we know, the world and all which is therein belongs to the Lord our God, and dominion therein is granted to humanity for an inheritance. However, is has come to pass that bodies corpus and corporate (“corporations”), being dead and not alive of their own spiritus, have been assigned this dominion by unwitting living people. The dead can then use numbers to control their freely-assigned dominion without the agency of the original living signer. A signer can even assign dominion over themself to the corporation by accepting and underwriting a certain number issued to them by the opposing party (hence “trading with the enemy”). All future use of such number implies that the user is subject to the issuer of the number and their orders — specifically, written instructions to pay money signed by the issuer. Therefore it is advisable for a living soul to reserve ALL of their rights without prejudice to ANY rights as a result of an unconscionable signing using Uniform Commercial Code (U.C.C.) Section 1-308, that is, the insurance at public remedy on what you do not know you are waiving.

The separation of church and state is a fallacy, as religious rites are the highest civil rights in the nature of a sincerely held belief. Such a belief includes that a living soul is a child of God, a member of the Nation of Israel, and a member of the body of Christ and heir to the Kingdom of God. However, accepting a number such as a Social Security Number or serialized Federal Reserve Note is evidence of being subject to the corporations which issued them. As it is said, “Render to Caesar the things that are Caesar’s, and to God the things that are God’s” (Mark 12:17). In consequence of these facts, N∴S∴ has implemented a standard numbering system to control its intellectual property. 

© MMXXIII by NOVUS SYLLABUS L.L.C.
ALL RIGHTS RESERVED WITHOUT PREJUDICE.

D.R. 01-01: To Publish…, &c.

Volume 1, Issue 1

CONTENTS — ART. 1. N∴S∴ TO PUBLISH ART BOOK… — ART. 2. ORGANIZATION OF N∴S∴

Article 1

N∴S∴ to publish art book for IBé Arts Institute

By Antarah Crawley

WASHINGTON, DC — IBé Arts Institute of Historic City Point in Hopewell, VA, has partnered with NOVUS SYLLABUS L.L.C. (N∴S∴) to publish the first artist’s book cataloging the work of master teaching artist and storyteller IBé Bulinda Hereford Crawley. 

Crawley at EUREKA! House in New York. Printing assistant Aurora Brush can be seen to the left. Source: https://eurekaeurekaeureka.com/EUREKA-1

New Syllabus Director Antarah Crawley and IBé Crawley have maintained an arts education partnership since September of 2016, when the New Syllabus relocated from New York to DC. At about that time, IBé Arts and Education LLC was established in Historic Anacostia, Washington, DC. Together, IBé Crawley and the Director have published the SSTEM curriculum and the ParenTeacher program. 

The opportunity to publish IBé Crawley’s first artist’s book presents a great opportunity for N∴S∴ to communicate its overarching mission, vision, and values through its commitment to honoring our elders and ancestors, and amplifying the voices of Black Woman artists.

The Arts and Education Institute in Hopewell, Virginia. Source: I. B. Crawley.

The IBé Arts Institute is an art space dedicated to visual and oral storytelling.  The historically significant building was built in 1830 as a schoolhouse for white men, and later used as a hospital for soldiers during the Civil War. 

Today, it serves as IBé Crawley’s private studio gallery and workshop. Consistent with the mission to preserve and document stories,  the exhibition hall, art studios, and residency space are available for individuals to host workshops, family events, and professional development programs.  IBé Crawley assists in planning preservation projects and leads intimate and informative tours of the Institute and the surrounding City Point Historic District. 

Contact ibe.crawley@gmail.com or visit ibearts.org for more information and to coordinate an event. 

Source: I. B. Crawley

In 2022, IBé Crawley printed a 58-copy edition of Antarah Crawley’s Harriet Tubman 2021 Non-Fungible Note from a copper plate he engraved by hand. Printer Aurora Brush assisted IBé Crawley in the intaglio printing process during her residency at the Women’s Studio Workshop (WSW) in Rosendale, New York.

Harriet Tubman 2021 Non-Fungible Note by Antarah Crawley.

The IBé Crawley publication will coincide with the 2023 fall exhibitions Holding Ground at the National Museum of Women in the Arts’s (NMWA) in Washington, DC, and The Calling at City Lore in New York City.  Within its pages will be catalogued four of Crawley’s artist’s books: 11033, Delia Posey, Bearing Witness, and A Dwelling for Her Story.  Each chapter will present a different category of art work, together with descriptions, articles, quotes, and images.  

Into Fall 2023 and beyond, IBé Arts Institute will strategically focus on:

  • Paper making
  • Print making
  • Book binding

IBé Arts Institute aspires to become a Virginia folk book press “center of excellence”.  This is the first initiative in what the Institute and N∴S∴ plan to be a bright new era of programs, projects, and partnerships.

Source: I. B. Crawley

Article 2

The Organization of the New Syllabus

By Antarah Crawley

1. HISTORY

WASHINGTON, DC — In 2014 AD, I, Antarah, had a vision of one new syllabus for humanity. This syllabus would chart a course for human understanding of ubiquitous and lasting systems established since time immemorial. I sojourned to Brooklyn, New York, in pursuit of my syllabus, developed a discipline, and professed a doctrine toward the development and operation of human mind software, individually and collectively, and I returned to the Federal City.

Being in possession of such valuable information, I began to process this knowledge and offer certain products and services to the public, toward the establishment of a society of free thinkers, truth speakers, and light workers united (FTLU) in a firm league of friendship called a decentralized autonomous organization (FLF-DAO). To that end, I wrote and recommend policy positions to the FTLU stakeholders. This practice has resulted in the production of a robust and diverse body of multimedia intellectual property which we, the Director and Company, shall distribute throughout the world under the motto of Novus Syllabus Seclorum, meaning “the New Syllabus of the Age.” 

2. ORGANIZATION

Established 2022, NOVUS SYLLABUS L.L.C. (N∴S∴) is a liberal arts and humanities intellectual property holding company specializing in diversified arts investments and management.

Our flagship brand, New Syllabus (est. 2014), is a knowledge management system (KMS) that creates, codifies, organizes, stores, and disseminates information to the public from newsyllabus.org. To that end, it conducts research and development in the broad field of Historic and Ancient Mysteries, Economy, Theology, Informatics, and Systemtheorie (HAMETICS).

N∴S∴ operates the Department of Information Systems and Intelligence Services (DISIS, pronounced “Diocese”), which is divided into the Archival Records Management (ARM) Division and the Mind Software (Mindsoft) Development and Operating Systems Command (DOSCOM). These are our Curricular Operations, Research, and Publication Services (CORPS) which supply information to the New Syllabus (now known as the DataHorse System or “DHS“).

N∴S∴ also operates the Ombud Service Bureau (OmbudService, or Office of Ombudsman) for administrative due process, and Syllabus Media Group for audiovisual production and distribution.  

3. VISION

Our Vision is a world of free thinkers, truth speakers, and light workers united under one new syllabus for STEM, arts, and humanities research, development and operations; one new syllabus for the ages!

4. VALUES

Our Values are Love, Truth, Peace, Freedom, and Equity; these are our foundation. Our Three Great Pillars which support our institution are Trust, Faith, and Belief; as it is said, Faith is complete Trust and firm Belief, the acceptance of truth divine, which Belief, sincerely held, cannot be converted into a crime.

5. MISSION

Our mission is to reveal truths which have been hidden and to keep a record of knowledge and wisdom.

N∴S∴ conducts, manages, and supports curriculum research and development. We represents FTLU through its Office of Ombudsman. We administer intellectual property and copyrights as custodial superintendent for their creator. 

Our mission-oriented service lines are:

  • DISIS (now DHS) for recordkeeping and CORPS operations
  • Mindsoft for cognitive, behavioral, and professional development 
  • OmbudService for administrative operations 
  • Other operations (OPS) include Granary Bank & Trust/Artcoin Mint of Meriptah, New Works Projects Administration, St. Nat’s/O∴T∴N∴S∴, FTLU, FLF-DAO, and the Syllabus Free Press.  

(Last modified 20 Sep 2023 4 Oct 2023 13 Oct 2023)

© MMXXIII by NOVUS SYLLABUS L.L.C.
ALL RIGHTS RESERVED WITHOUT PREJUDICE.

[bulla] Full Assurance

Jesus Christ is the Saviour of the World; He is the deliverer from all human wretchedness, and He has redeemed us from death and sin; how could He be all that, if the world must languish perpetually in the shades of ignorance and in the bonds of passions? It has been already very clearly predicted in the Prophets that the time of the Redemption of His people, the first Sabbath of time, will come. Long ago ought we to have acknowledged this most consolatory promise; but the want of the true knowledge of God, of man, and of nature has been the real hindrance which has always obstructed our sight of the great Mysteries of the faith.

Karl von Eckartshausen, The Cloud upon the Sanctuary, Letter IV

Jesus Is Our Surety

“By so much was Jesus made a surety of a better testament.”
[Hebrews 7:22]

INTRODUCTION

  1. This morning we studied the judgment seat of Christ, for it is the horrible and certain end of all men.
  2. But tonight I want to remind you of our glorious Mediator and Surety with God, the Lord Jesus Christ.

THE DEFINITION

  1. Surety. A person who undertakes some specific responsibility on behalf of another who remains primarily liable; one who makes himself liable for the default or miscarriage of another, or for the performance of some act on his part (e.g. payment of a debt, appearance in court for trial, etc.).
  2. We have surety bonds, performance bonds, bail, and bond to guarantee legal, financial, and professional obligations, such as with construction and insurance companies.
  3. When we need to borrow more than our credit allows, we appreciate a surety; if we were arrested for something, we would appreciate the surety bond that lets us go free.
  4. Judah became a surety for Benjamin to his father Jacob (Gen 43:8-10; 44:30-34; 42:37).
  5. Aaron became a surety for Israel in their sins and stood between them (Num 16:41-48).

THE SURETISHIP

  1. Jesus, a High Priest after the order of Melchisedec, was made the Surety of His people.
    1. God chose Jesus from among the people to be the mighty Surety (Psalm 89:19).
    2. He was made Surety by God’s oath at His ordination as our Priest (Heb 7:21).
    3. Jesus did the will of God perfectly as our Surety for our salvation (Heb 10:5-14).
  2. Being a surety means paying debts and performing, where the needy cannot pay or do.
    1. The wages of sin is death, which God’s justice pays; but Jesus died (Rom 6:23).
    2. Only the undefiled enter heaven, so He lived faultlessly for us (Jude 1:24-25).
  3. Jesus was necessary as a surety, for the justice of God must surely be paid (Rom 3:26).
  4. He is the Testator, for it was by His death that He put the covenant in force (Heb 9:15).
  5. We see Him under the strain of the Surety engagement in Gethsemane (Luke 22:39-44).
  6. No man in heaven or earth could approach the throne, but only our Surety (Rev 5:1-14).
  7. If this is not a Surety, successfully finishing His work, what is it (Isaiah 53:4-12)?
  8. The doctrine of representation by the Second Adam reveals our Surety (Rom 5:15-19).
  9. The Lord Jesus tasted death for every one of His children to deliver them (Heb 2:9-17).
  10. How else can we look at the Book of Life, but as the list of His Surety engagements!

THE BENEFITS

  1. The Lord Jesus fulfilled the righteousness of the law on our behalf (Rom 8:3-4), so that we are righteous in God’s sight with His perfect obedience (Eph 5:25-27; Col 1:21-22).
  2. The Lord Jesus paid the penalty for sins by His death for us (I Pet 2:24), so that there are no more sins against our charge when we stand before Him (John 1:29; Heb 9:28).
  3. He lives to make sure we are absolutely, completely, and eternally saved (Heb 7:25).
  4. There is an abundant entrance into heaven waiting for the children of God (II Pet 1:11).
  5. Since Jesus is our Surety, it is impossible for God to withhold blessings (Romans 8:32).
  6. His death reconciled us to God, but He still lives to be an eternal Surety (Romans 5:10).

THE APPLICATION

  1. There is no fear in the proper knowledge of Christ Jesus our Saviour (II Timothy 1:12).
  2. The LORD will show us His secret and covenant, if we fear and seek Him (Ps 25:14).
  3. We must learn to trust Him. He has done it; He is in heaven for us; He will receive us.
  4. It is simple: “Whosoever believeth on Him shall not be ashamed” (Rom 9:33; 10:8-11).
  5. A woman was healed and had her faith commended, when it was weak (Mark 5:25-34).
  6. Those who lack faith and assurance, I ask how many minutes you spend seeking Him.
  7. And you should consider long and seriously His faithful words “no wise” in John 6:37.
  8. We should seek and receive the benefits of the covenant in our hearts (Eph 3:14-19).
  9. Let us bring forth the fruit of righteousness with far-sighted vision (II Peter 1:9-11).

CONSLUSION

  1. The Lord’s supper is a memorial feast of our Surety’s covenant death for us (I Corinthians 11:23-26).
  2. Let us partake of the Lord’s supper tonight with the joy that His suretiship should put in our hearts.

CITATION


I AM THE L.O.R.D. THY G.O.D.

Drafted by Antarah

I AM the Land Owner Record of Deeds, thy Grantor Of Dominion. My body is the Land and I AM the Owner of Record on the Deed of my Live Birth Certificate. I have granted unto thee the use of my Dominion over the earth, the sea, and all that therein is; for thou art a corpus (“dead corporation”) who is in want of my natural right which I have through the sacrifice of my Savior. My life secured and bonded by the LORD my GOD, let thy presentment pass over me and return unto thee; for said presentment is hereby ACCEPTED FOR VALUE AND HONOR WITHOUT PREJUDICE. I hereby attest and assert my equitable title over the landed estate (“person”) named on the instant presentment. Any obligation of such person is an obligation discharged to and held by the United States as evidenced by the signatures of its Treasurer and Secretary of the Treasury on Federal Reserve Notes, these officers being the de facto fiduciary agents of the estate __________________. All debt is prepaid by the blood of Our Sovereign Lord in Christ for relief by recovery upon acceptance for value under House Joint Resolution 192 (1933).


AUTHORITIES AT LAW AND EQUITY

1. GRANTOR OF DOMINION.

[Genesis 1] [26] And God said, Let us make man in our image, after our likeness: and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth. [27] So God created man in his own image, in the image of God created he him; male and female created he them. [28] And God blessed them, and God said unto them, Be fruitful, and multiply, and replenish the earth, and subdue it: and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that moveth upon the earth.

2. DEMAND FOR EQUITABLE ADJUSTMENT.

[Psalm 17] [1] Hear the right, O Lord, attend unto my cry, give ear unto my prayer, that goeth not out of feigned lips. [2] Let my sentence come forth from thy presence; let thine eyes behold the things that are equal.

3. THE DAY OF THE LORD.

[Psalm 118] [1] O give thanks unto the Lord; for he is good: because his mercy endureth for ever. [8] It is better to trust in the Lord than to put confidence in man [or princes]. [14] The Lord is my strength and song, and is become my salvation. [17] I shall not die, but live, and declare the works of the Lord. [19] Open to me the gates of righteousness: I will go into them, and I will praise the Lord: [22] The stone which the builders refused is become the head stone of the corner. [23] This is the Lord’s doing; it is marvellous in our eyes. [24] This is the day which the Lord hath made; we will rejoice and be glad in it. [26] Blessed be he that cometh in the name of the LORD […].

4. ACCEPTANCE FOR VALUE.

[Matthew 5] [25] Agree with thine adversary quickly, whiles thou art in the way with him; lest at any time the adversary deliver thee to the judge, and the judge deliver thee to the officer, and thou be cast into prison.

5. THE TAX RETURN.

[Matthew 22] [17] […] Is it lawful to give tribute unto Caesar, or not? [18] […] Jesus […] said, […] [19] Shew me the tribute money. And they brought unto him a penny. [20] And he saith unto them, Whose is this image and superscription? [21] They say unto him, Caesar’s. Then saith he unto them, Render therefore unto Caesar the things which are Caesar’s; and unto God the things that are God’s. 

6. A WORKER IS DUE HIS WAGES.

[Luke 10] [5] And into whatsoever house ye enter, first say, Peace be to this house. [6] And if the son of peace be there, your peace shall rest upon it: if not, it shall turn to you again. [7] And in the same house remain, eating and drinking such things as they give: for the labourer is worthy of his hire.

7. GOD IS NO RESPECTER OF PERSONS.

[Romans 2] [9] Tribulation and anguish, upon every soul of man that doeth evil…; [10] But glory, honour, and peace, to every man that worketh good…: [11] For there is no respect of persons with God. [12] For as many as have sinned without law shall also perish without law: and as many as have sinned in the law shall be judged by the law;

8. THE LAW IS BINDING BUT FOR THE REMEDY OF FAITH.

[Galatians 3] [9] So then they which be of faith are blessed with faithful Abraham. [10] For as many as are of the works of the law are under the curse: for it is written, Cursed is every one that continueth not in all things which are written in the book of the law to do them. [11] But that no man is justified by the law in the sight of God, it is evident: for, The just shall live by faith. [12] And the law is not of faith: but, The man that doeth them shall live in them.

9. MINORITY (INFANCY) AND MAJORITY (MATURITY).

[Galatians 4] [4] [T]he heir, as long as he is a child, differeth nothing from a servant, though he be lord of all; [2] But is under tutors and governors until the time appointed of the father. [3] Even so we, when we were children, were in bondage under the elements of the world: [4] But when the fulness of the time was come, God sent forth his Son, made of a woman, made under the law, [5] To redeem them that were under the law, that we might receive the adoption of sons. [7] Wherefore thou art no more a servant, but a son; and if a son, then an heir of God through Christ.

10. SURETYSHIP.

[Hebrews 7] [22] By so much was Jesus made a surety of a better testament.

11. FULL ASSURANCE OF FAITH.

[Hebrews 10] [19] Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus, [20] By a new and living way, which he hath consecrated for us, through the veil, that is to say, his flesh; [21] And having an high priest over the house of God; [22] Let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water.


AUTHORITIES AT EXCLUSIVE EQUITY

Hebrew 10

[22] Let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water.

Isaiah 32

[1] Behold, a king shall reign in righteousness, and princes shall rule in judgment. [17] And the work of righteousness shall be peace; and the effect of righteousness quietness and assurance for ever.

Acts 17

[31] Because he hath appointed a day, in which he will judge the world in righteousness by that man whom he hath ordained; whereof he hath given assurance unto all men, in that he hath raised him from the dead.

Ruth 2

[12] The Lord recompense thy work, and a full reward be given thee of the Lord God of Israel, under whose wings thou art come to trust.

Ps. 17

[1] Hear the right, O Lord, attend unto my cry, give ear unto my prayer, that goeth not out of feigned lips. [2] Let my sentence come forth from thy presence; let thine eyes behold the things that are equal. [3] Thou hast proved mine heart; thou hast visited me in the night; thou hast tried me, and shalt find nothing; I am purposed that my mouth shall not transgress.

Ps. 24

[1] The earth is the Lord’s, and the fulness thereof; the world, and they that dwell therein. [2] For he hath founded it upon the seas, and established it upon the waters.

Ps. 98

[9] …[T]he Lord … cometh to judge the earth: with righteousness shall he judge the world, and the people with equity.

Is. 11

[4] With righteousness shall he judge the poor, and reprove with equity for the meek of the earth.

Matt. 22

[37] Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. [38] This is the first and great commandment. [39] And the second is like unto it, Thou shalt love thy neighbour as thyself. [40] On these two commandments hang all the law and the prophets.

Leviticus 19:15

Ye shall do no unrighteousness in judgement: thou shalt nor respect the person of the poor, nor honor the person of the mighty: but in righteousness shalt thou judge thy neighbor.  

II Chronicles 19:6-7

Take heed what ye do: for ye judge not for man, but for the Lord, who is with you in the judgment. Wherefore now let the fear of the Lord be upon you; take heed and do it: for there is no iniquity with the Lord our God, nor respect of persons, nor taking of gifts.

Heb. 7:20, 22, 25

And inasmuch as not without an oath he was made priest:…The Lord sware and will not repent, Thou art a priest for ever after the order of Melchisedec: By so much was Jesus made a surety of a better testament. Wherefore he is able also to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them.


EQUITABLE SUBROGATION

Subrogation is the process where one party assumes the legal rights of another, typically by substituting one creditor for another. Subrogation can also occur when one party takes over another’s right to sue.  

For example, when an insurance company compensates a policyholder for an injury, the policyholder’s right to sue the person responsible for the harm may be subrogated, meaning it is transferred from the policyholder to the insurance company.  

[Last updated in June of 2024 by the Wex Definitions Team]

Surety’s subrogation rights

A surety who pays off the debts of another party may be entitled to be subrogated to the creditor’s former claims and remedies against the debtor to recover the sum paid. This would include the endorser on a bill of exchange. The surety will then have the benefit of any security interest in favour of the creditor for the original debt. Conceptually this is an important point, as the subrogee will take the subrogor’s security rights by operation of law, even if the subrogee had been unaware of them.

Wiki: Subrogation

Did you subrogate to the chattels as the surety (or waive your sovereign natural rights in security interest as estate-heir-beneficiary by acquiescing to the color of the court and merging with the NAME of the principal debtor)?

Amyr Samah El, as amended

(last modified 24.07.17.01:33PM)

Mindsoft as a Service (MaaS)

Mindsoft iconMindsoft Command Prompt (click above)

NS:\Mindsoftware_as_a_Service(MaaS)
Course Syllabus (Runtime Environment)
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(last modified 3 Mar. 20)