973-Eht-Namuh-973.com The Oracle Forum

ALL IS OF GOOD.
GOOD IS OF GOD.
ALL IS OF GREATER: NONE THE LESSER.
ALL IS BEST.
ALL IS [THE] HIGHEST.
NONE DECLINES.
ALL PROGRESSES [THE] BEST.
ALL IS INFINITE.
NUMBERS ART FINITE SEEMING.
NONE IS THE DIFFER; OF HE AND HE.
ALL IS HE.
THE HE IS NEITHER HE NOR SHE.
NONE OPPOSE.
NONE CONTRADICTS.
NONE SEEM, THOUGH THEY SEEM.
NEVER IS THERE NONE, “NEVER” ITSELF: ONE.
ALL FOLLOWS THE TWELVE [LAWS].
ALL IS FREE.
ALL IS OF ITS OWN.
ALL ANIMATE IS TWO; THOUGH OF THE THIRD [PHYSICAL] IT MOVES.
NONE LOVES OTHER GREATER.
ALWAYS IS THERE ALWAYS THE HIGHEST.
ALL ALWAYS DOETH CHANGE, YET TOO, KEEPETH THAT WAS OF ALL SAME. AND PAST NOT AUGHT.
ALL ART MANIFOLD.
ALL CREATETH.
ALL THAT IS LIVING, AND NON-LIVING CANNST NEVER BE UNDONE.
ALL IS BOUNDLESS, YET IS THERE A BEYOND INFINITY.
ALL IS VERIL.
ALL NEEDS NAUGHT: WORDS EXPRESSION OF ITS WORD

This, Thou, Is Thy Law…
Thy Law Is To Hath Naught Law, But Endless Being Be…


Cast Naught Thyself What Ye Think Thou Art, But Doeth As Thou Shalt Doeth And Know Ye Art Free Immaculate. Though Bondage Ye, Thouself Conjures, A Choice, Thee Hath, Of Which There Is Not Wrong, As Thou Thinkst. For Ye Know Following And If Thou Wilt Ought The Law Lie, Thou Must Tread Naught In Doubt Of Thy Wrongful Decision Ye Thinketh, But Know Thou Art Of Cycle And Through Love And Opposition [seeming] Ye Shall Be Carried Thither To The Place Of Thy Longing-Mind, So Long As Thou Is The.

Fear. Thyself Manifests Is, Thy Decisions What Ye Make. This Is The Binding By Which Ye Art Bound, And Why Thou Must Endure And Contemplate Cycle. Thou Art Fearful Of What Must Be Believed:

None There Art In All That Art The, That Can Give Thee Hindrances Of Thought, And Change Of Mind, If Thou Wilt It Naught To Be. For As Hath Been Told To Thee, The Natures Twain Of The Influencer And Influenced, Only Thou, Thyself Makes Overture Of Thy Thought-Own-Every, Only Influence, The Influence.

And Stretch Thyself’s Self In All Closures And All Ways, And Seem Thought As Thou Art Its It, In All Spaces Of All Livings, They They Differ In Every Aspect That Mayth Give Differentiation.
And Close Thyself’s Self In All Thoughts And All Ways, And Seem Mind As Thou’rt Its. The Knowing Of God Through All Thought[s]: The Mind Of Thyselfs Decision.

Live Naught, Thou, In Fear. And Make Ye, Belief, If Thou Wilt Will To What Others Chose To Remain. See The All-mind, And All-thoughts, And Make Manifest, That, Thy Belief. Love The The, And Love The Hate, Overweigh All At Equal Good And Law. Tremble, And Fall Not To Conformity Of Thy Peers Whom Shall Tell Thee The Evil Deeds Of The World. But Blessed They As Much As The The’s Most Blessed, Only Thought-Uncontemplated, They Thought. And Unware They Chose They Sorrow.
Thence, Make Unborne Thy Thoughts Thought Of Bondage, And Fear Naught Thy Thoughts, But Know The Law Of Of, The Only Law Ye Abide, And Carry Forth From It All Acts Of All Progressions In Nature Of Flower…

Dear Packajos000,

I woulds't thou read of Anselm of Canterbury for I seeth a but modest thread of parallel between thy writing and the endeavours of this scholasticist monk. Anselm of Canterbury (Latin equivalent: Anselmus Cantuariensis; c. 1033 – 21 April 1109), also called Anselm of Aosta(Italian equivalent: Anselmo d'Aosta) after his birthplace and Anselm of Bec (French equivalent: Anselme du Bec) after his monastery, was a Benedictine monk, abbot, philosopher and theologian who held the office of Archbishop of Canterbury in Britain from 1093 to 1109. Following his death, he was canonised as a saint and his feast day is celebrated on 21st April.

During his time at the Bec monastery in France and onwards Anselm composed dialogues and treatises with a rational and philosophical approach, an approach which resulted in him being credited as the founder of Scholasticism.
Anselm of Canterbury on God’s Existence
Monologion 1. That of all the Things that Exist, There Is One that Is the Best, Greatest and Supreme

Of all the things that exist, there is one nature that is supreme. It alone is self-sufficient in its eternal happiness, yet through its all-powerful goodness it creates and gives to all other things their very existence and their goodness. Now, take someone who either has never heard of, or does not believe in, and so does not know, this – this, or indeed any of the numerous other things which we necessarily believe about God and his creation. I think that they can, even if of average ability, convince themselves, to a large extent, of the truth of these beliefs, simply by reason alone. Now, since this could be done in several ways, I will set down here the one that I consider to be the most readily available. For, given that all desire only what they think is good, anyone can easily avail himself of the following opportunity: he can at any time turn the mind’s eye to look for the source of the things that are good – things that one would not want unless one judged them to be good. In this way, then, guided by reason, he may make rational progress towards what he, unreasoningly, does not know.

But if I say something along the way that greater authority does not teach, then I wish it to be taken in the following way: it is, indeed, reached as a necessary conclusion from reasoning which seems right to me. Nevertheless, it is not thereby asserted as necessary without qualification. Rather I assert it as possible – for the present at least.

Anyone, then, can quite easily ask himself the following question: ‘Given that there is such an uncountable number of good things, the sheer multiplicity of which is simply a datum of bodily sense as well as something we perceive by means of the rational mind – given this, are we to believe that there is some one thing through which all good things whatsoever are good? Or do different goods have their existence through different things?’ Quite certain, indeed, and clear to all who are willing to see, is the following: take some things that are said to be (say) X, and relative to each other are said to be less, more, or equally X. It is through this X that they are said to be so, and this X is understood as the very same thing in the various cases and not something different in each case (whether X is considered to be in them equally or not equally). Take, for example, some things that are said, relative to each other, to be, either equally, or more, or less just. They cannot be understood to be just except through justice, and justice is not something different in each of the various cases. Therefore, since it is certain that all good things when compared with each other are either equally or not equally good, necessarily all good things are good through something, and this something is understood to be the same thing in each of various good things.

Different good things may none the less appear to be called good through different things. Thus a horse may appear to be called good through one thing, because it is strong, and through something else, because it is swift. For it seems to be called good through strength and good through speed, and yet strength and speed do not seem to be the same thing. And if the horse is good because it is strong and swift, how come the thief that is swift and strong is bad? Rather, it is the case that the swift and strong thief is bad because he does harm, and the strong and swift horse is good because it is beneficial. (And indeed ordinarily nothing is thought to be good except on the grounds either of what is beneficial, e.g. health and what makes for it – or of what is excellent, e.g. beauty and what contributes to it.) Now, the reasoning above is irrefutable. Necessarily, therefore, everything beneficial or excellent is, if it is truly good, good through that same one thing, through which all good things necessarily are good, whatever that thing may be. And who would doubt that that through which all things are good is a great good?

Because, then, it is that through which every good thing is good, it is good through itself. It therefore follows that all the other good things are good through something other than what they themselves are, while this thing alone is good through itself. But nothing that is good through something other than itself is equal to or greater than that good which is good through itself. The one thing, therefore, that is good through itself is the one thing that is supremely good. For the supreme is that which so overtops the others that it has no equal and no superior. But what is supremely good is also supremely great. There is therefore one thing that is supremely good and supremely great, and this is of all the things that exist, the supreme. [..]

Kind Regards Redbeck

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Thou'rt A Well, Ye Well Redbeck,
Well Reasoning Tis,
Of,
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