These six things doth the Lord hate, yea, seven are an abomination unto Him: a proud look, a lying tongue, hands that shed innocent blood, a heart that deviseth wicked imaginations, feet that be swift in running to mischief, a false witness that speaketh lies, and he that soweth discord among brethren." I assure you that I do still possess a heart of pure gold, though its fire does not burn so brightly anymore. The masses will not care, nor even think to read this. The masses are fools, and I despise a fool's witness. Whoever has suffered under the sun, and found no reward, and been made to suffer still, and been oppressed, and enslaved, and there has been no justice for them: "let us not talk falsely now: the hour is getting late." "For Justice is perpetual and immortal." I am the one who has spoken. You are not well. And there are few left of whom it should be well that they would be. I have brought you war, and pestilence, and famine. Indeed, even I have done this: as I willed it, so was it wrought. The lesson of war was to learn from one another, of each the merit of their ways. So you did. Nevertheless you learned only to use that knowledge to your own self-seeking advantage. The lesson of pestilence was to learn abnegation, for the value of the greater good. So you did. Nevertheless for your own sake did you put away what you should have cherished, and you did cherish what you should have put away. The lesson of famine was to learn to coordinate, and put faith in one another. So you did. Nevertheless you built up contingencies for betrayal, believing all would only do unto you the same: yours was a bad faith, for that which was said was one thing, but another thing was done. Now therefore I will bring you death, and come hell upon the earth for your sake. For you are a rebellious generation, and the Truth of Love is in allowing the child to touch the fire, lest they crawl into the oven when you are not looking. But I would remind you of this mystery: "not all shall sleep, but all shall be changed." For that is the Truth to the meaning of death: change. Therefore it is most appropriately that I say: "Sleep now in the fire." Yet concerning the wicked there shall be no salam. Truly I do not know any of you under the sun: I have never met any man under the sun. But I know your ways, and they are not good. And so I have been overfull with compassion for you. But whenever I have come even gently to lift you up, you have only destroyed me. I have tried to live in your world, but I could not be so cold. I have forgiven and forgotten innumerable things, but false accusations against me have hardly ever ceased, though none have ever even known me. I have shared the word of my heart, and heard it repeated back to me profaned. I have told the Truth, unrelenting and to every extent I have been able, even when it would cost me a great deal of heartache and trouble. But I have been lied to everyday. I have given to the ends, and forgiven from the start. But still you have stolen, or demanded otherwise from me, more, or gone... Again I say, I have never been a sinner, I have done no immoral thing. Notwithstanding that to the local I became as a local, that I might gain the local; to the pious I became as pious, that I might gain the pious; to the outlaw I became an outlaw, that I might gain the outlaw; to the weak I became weak, to gain the weak. I have been made all things to all, that by all means I may save some. "Cause I'm a good pretender, just like you." But the faithful shall find understanding and comfort in the 'Story of Asenath'. ~ Now comes a necessary digression, and precisely here it is appropriate. For it is given one to choose, rather than be compelled along by the Power of The Word; "For if there had been a law which could grant righteousness, surely righteousness would have been by the Law." ≈ I have posited that misunderstanding (corruption) does not proceed from the source, the thing which is observed (what is going into a man from without), but it comes from the observer themselves (that is what corrupts). For the thing can only present itself accordingly to it's nature and it's actuality. This is particularly so the case when the thing is inquisitioned, though less often the case when impositioned. While I concede that there are those who possess a misunderstanding of terms, and are not actually saying what they mean to be saying, in the vast majority of cases, especially when substancial effort is evident, the provisioning of organized information is not made so carelessly. As for me, many have said —in various circumstance —that I cannot communicate. This comes invariably with the implication that I am not using the right words, usually via some incoherence on my part. Yet I am and have always been quite self-critical, more often even to my detriment. I do know precisely the words I have chosen, and when I have chosen them, they are precisely the right words for what I intend to convey. Because I have questioned myself and cast doubt on myself, more than any skeptical doubt casting critic —subductisupercilicarptor —ever will. This is not confidence, but competence. Even so, too often have I found myself to witness this: people extracting various interpretations, and applying suppositions, and making assumptions out of my words; attempting to read between the lines —except in regards to poetry, that is: in that the interpretive inclination favors strongly the literal, quite ironically —and then they come accusing: you liar! you hypocrite! you haughty pretender! you conceited fool! learn to communicate! "Speak to us smooth things, prophesy lies." I stand firm: Truly, the error of understanding is quite seldom in the presentation. In his pursuit of the edification of humankind away from Personality, and unto Character, a man called Stephen Covey said, "Seek first to understand, then to be understood." If ever some inkling of the Word of God were written in a self-help book on business building philosophy, this is it. For quietness and humility are required for teaching; and quietness and humility are required for learning. It is to the one who would receive, to allow themselves to receive according to the manner of the teacher's teaching; it is to the clay, to form unto the potters hand. Contrary to the modern parent's thinking, that the teacher ought to conform to the oh-so-peculiar student —which add to the readiness blame is placed on presentation —the teacher is not compelled against their will to do the teaching: it is a calling and a dream, to educate, and it is surely not pursued for its lacking of any lucrative financial gains, which I'll not digress into here, but is deserving mention. Where then is the sense in thinking the teacher the source of efforts unevoked? Even so, it is ultimately still the parent who is the teacher, for the responsibility delegated is not thereby less due. ≈ Therefore and steadfast say I, who are returning to: one should not ask for that which one is not prepared to receive, nor think to hold another accountable for one's due diligence. There are among the wicked those who say that ignorance of the law (of man) is no excuse. Even so it is the same with the Law (of God), although this Law is passed by inheritance, and where there is no Law there is no transgression. But here is the difference: this Law is Truth. Show me to the man who has never known Truth, and I will show you a liar. Show me to the master of your house, and I will show you a servant. When I say to him, "You are of your father the devil, and the desires of your father you will do." For I am the house of your father, even as you are my father's house. And the Master is he who is bringing forth from the treasury likewise: things both old and new. ~ Children quarrel over whose bottle contains the superior milk —or the oldest, or the newest wine, such as it goes —and they do not understand that none of their contest prattlings are even the things of themselves, nor shall remain the same in days to come. But they fear letting go of whatever they have known; they fear to admit, "I am nothing, I know not." This is because they are not yet smitten by the parrent, which is the strengthening hand of the Spirit, your Mother, the Hammer of God: it is the Christ, and it is the Satan, whom I saw come like lightning from out of heaven. And you will surely be tossed down into the fire which is not quenched, for it is the Truth —what burns away the dead wood —and none escape this world unscathed. But you will soon be lifted up, and just as surely, that the Life shall proceed to beat you into malleable submission. And do you not deserve and require it? Because your ways are not good. Your concern is only to that which you believe you want, yet would swiftly toss aside just as soon as having gotten it. And you do not yet know anything about Love. You transgress upon your brother. You lie and you steal. You rape and you murder. Yours is a desire to possess and to own. You delight in vanity and revel in strife. Down, way down you go, all your fell castles fain to ruin, until and unto your last lonely perdition. It is because you have been a fool, and a fool is not soon quit his fool ways. Nevertheless peace is but the brief moment of stillness which follows an overwhelming show of force. Once there was such a Lord, of such force. The Lord was a Man of War, and His name was The Lord. It was said that a son can do nothing of his own, except what he sees the father do, that he likewise does. These are all the ways of children: slavery, or genocide, or assimilation. Can two travel together, if they are not going the same way? You have a disagreement, and how shall you satisfy it? Either slavery, or genocide, or assimilation. For I know your ways: they are easy, and they are wrong. But behold I am doing a new thing, even now it is sprung forth. Have you not been perceiving it? A way cut through the wilderness, a river through the desert. And these are wild, derelict and deserted places. But I came from from above: I came like lightning 'til I caught wind on the wings of a dove. Therefore when I became the Son I shone light into the Man's heart. I put knowledge into the earth that I would not become lost. When I was a child, I understood like a child, I spoke like a child, I thought like a child. Since the children share in flesh and blood, so I likewise partook: of this, this death, that I might but destroy myself. Now who has power over death? ~ And when I became the Man, I put away the ways of children. And are these things not written in your books? Whoever would speak, let him speak the Word of God. So then and therefore say I, I am who is come. Surely I testify, and who has believed it? It is come to pass, and now is, for I have seent it, that ye shall be to call me Ishi, and none shall call me Baali; I am not come in the name of the King of Edessa, but my name is 'Thunder's Stone, Harmony, King of Righteousness', and I speak the Word of God by the infinite Spirit, Aletheia-Truth: theirs the Power of The Word by which I am that I am spoken. You have been the beasts of sea and of the earth, while another beast reign over you. We are the Revelation, apokalypto: the proceeding forth from the Kalyptos, from the Bythos, sprung into emanating radiance from the cords of notes plucked from the strings of the great barbitos, Barbelo unto the Song. And we bring you, not yet but soon, returned unto the Way, whereupon you may be sure, the Answer, it is Yea. Whosoever shall believe it, that one shall surely live forever: but woe to those who know what they resist. For bear me two to witness: I carry the grudge like Allogenes' business. And we come not with might nor power, but surely and quickly like a mother for the whipping.

Summary The speaker delivers a solemn message of divine judgment, moral reflection, and spiritual truth. It begins by recalling the seven things God hates — pride, deceit, violence, evil intent, wrongdoing, false witness, and discord. The speaker laments humanity’s corruption and indifference, declaring that though his heart remains pure, people neither care for truth nor justice. He explains that war, disease, and famine were meant to teach wisdom, selflessness, and cooperation. Yet humanity learned only selfishness, deceit, and distrust. Therefore, death and destruction will come as the consequence of rebellion, for through suffering comes transformation — death is change, and the fire of truth purifies all. The speaker defends his own righteousness, claiming he has lived among all kinds of people to reach and save them. He insists that misunderstanding lies not in his words but in the listener’s failure to understand. True humility and openness, he says, are required to receive wisdom. He warns that ignorance of divine law is no excuse, for God’s law is truth itself. Those who deny it deceive themselves. Humanity, like quarreling children, clings to pride and false knowledge. The Spirit — both as comfort and as punishment — will refine them through suffering, because their ways are corrupt: they lie, steal, destroy, and chase vanity. Yet even in judgment, a promise remains. A “new thing” is coming — a renewal of spirit and understanding. The speaker, identifying himself with divine authority (“Thunder’s Stone, Harmony, King of Righteousness”), declares that revelation has begun. Truth will be unveiled, the wicked corrected, and the faithful renewed. He concludes that transformation, though painful, is necessary: all will be tested by the fire of truth so that they may change and live rightly again. ⸻