Newsgroup: it.arti.musica.metal
Titolo: M I`5'Persecut ion ' MI 5 Insist  t hat the se Fa xes must  C ontinue

MI5 Persecution Update: Friday 31 March,. 2000
22,544 Faxes. Delivered in Three Years, and Still No Breakthrough
In the last three years I have sent at least 22,544 faxes to recipients. in
the. UK, of which at least 13,974 have gone to Westminster. Last weekend
alone I sent 832 completed faxes to politicians,. the media and various
others, on the. subject of MI5s mistreatment of me these last ten years.
I believe some of the recipients know of MI5s actions against me. in the
last decade; yet they maintain. strict "omerta" in fear of the security
services persecution actions being. made public.
MI5. Insist that these Faxes must Continue
Between September 1999 and mid-January 2000, the. persecutors, whoever they
might. be, mostly left me alone. I counted only three incidents in almost
five months - which is a lower rate than at. any time since June 1990, when
this. business started.
By leaving me alone for several months, the "oppressors". were making an
implicit assurance that they would continue. to leave me alone in the
future. On 11 January I posted. to an internet newsgroup accepting what I
saw as. their assurance of no further harassment, stating that I would
cease sending these faxes - which is the. only thing I do in my defence -
if they continued to leave me alone. And for two weeks I. did indeed
refrain from. distributing these articles.
But MI5 acted in bad faith. From the. last week of January until the
beginning of March, they resumed their hate. campaign against me with a
vengeance. They even put people. in my road three times in February, one
instance of which I recorded. They resumed their normal behaviour. of
bugging my phone. and house, listening to where I would go, and then
placing people in that location. to "aggravate and annoy" me.
What MI5 did in February is plainly a contravention. of the Protection from
Harassment Act. 1997, since it has caused me "alarm and distress" as
specified in the. Act. But it is a waste of time going to the police with a
complaint, since the police. have done, and will do, absolutely nothing. I
complained. to the Metropolitan Police in 1995, and they refused to take my
complaint. When I complained again in 1999, the. detective sergeant laughed
at my complaint, with the words, "It's. an absolute load of rubbish. I
don't investigate rubbish. I can't be more blunt or to the point. than
that." It is useful to remember that the Met also. treated Stephen
Lawrences parents with similar discourtesy; police. prejudices are similar
in my case, so I can take some. comfort from that case and hope that one
day I will get. a fair hearing.
MI5 acted in bad faith, but. they also acted with arrogance. They do not
care if I send 800 faxes every weekend, since they. know I cannot prove my
claims, and the recent Shayler case shows how weak external oversight. is
of the secret services. But they acted with. more than arrogance - the MI5
agents actually want my faxes to continue, they. insist that these faxes
continue, since my communications give them an excuse. to continue their
activities, and. continue in the paid employ of the secret service. Despite
their use. of diverse proxies over the last ten years, it is the same MI5
officers behind the campaign all the time. - I have seen one of them on
three occasions. in Canada over a period of years, and it is a safe belief
that that. same person continues to be paid for his "work" in harassing me
in London now. The average. cost of an MI5 employee is some 75,000 per
annum, so one may. infer that their officers are amply compensated; their
insistence that "hostilities" are maintained is. understandable when placed
in. this light.
12862
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conference; their
cry was, What shall we do to be saved? The place of resort was now
altered, it was no longer the tavern, but the minister's house that was
thronged far more than ever the tavern had been wont to be.
There is a very great variety, as to the degree of fear and trouble that
persons are exercised with, before they attain any comfortable evidences
of pardon and acceptance with God. Some are from the beginning carried
on with abundantly more encouragement and hope than others. Some have
had ten times less trouble of mind than others, in whom yet the issue
seems to be the same. Some have had such a sense of the displeasure of
God, and the great danger they were in of damnation, that they could not
sleep at nights; and many have said that when they have laid down, the
thoughts of sleeping in such a condition have been frightful to them;
they have scarcely been free from terror while asleep, and they have
awakened with fear, heaviness, and distress still abiding on their
spirits. It has been very common, that the deep and fixed concern on
persons minds, has had a painful influence on their bodies, and given
disturbance to animal nature. The awful apprehensions persons have had
of t

relish of them, and an esteem of them as their highest happiness and
best portion. Such longings as I speak of, are commonly attended with
firm resolutions to pursue this good for ever, together with a hoping,
waiting disposition. When persons have begun in such frames, commonly
other experiences and discoveries have soon followed, which have yet
more clearly manifested a change of heart.
It must needs be confessed that Christ is not always distinctly and
explicitly thought of in the first sensible act of grace (though most
commonly He is), but sometimes He is the object of the mind only
implicitly. Thus sometimes when persons have seemed evidently to be
stripped of all their own righteousness, and to have stood
self-condemned as guilty of death, they have been comforted with a
joyful and satisfying view, that the mercy and grace of God is
sufficient for them-that their sins, though never so great, shall be no
hindrance to their being accepted; that there is mercy enough in God for
the whole world, and the like-when they give no account of any
particular or distinct thought of Christ. But yet, when the account they
give is duly weighed, and they are a little interrogated about it, it
appears that the revelation of mercy in the gospel is the ground of
t

in spite of that consideration which makes them honoured by
the learned, because they judge them by a new light which piety gives them.
But perfect Christians honour them by another and higher light. So arise a
succession of opinions for and against, according to the light one has.
338. True Christians, nevertheless, comply with folly, not because they
respect folly, but the command of God, who for the punishment of men has
made them subject to these follies. Omnis creatura subjecta est vanitati.45
Liberabitur.46 Thus Saint Thomas explains the passage in Saint James on
giving place to the rich, that, if they do it not in the sight of God, they
depart from the command of religion.
                        SECTION VI: THE PHILOSOPHERS
339. I can well conceive a man without hands, feet, head (for it is only
experience which teaches us that the head is more necessary than feet). But
I cannot conceive man without thought; he would be a stone or a brute.
340. The arithmetical machine produces effects which approach nearer to
thought than all the actions of animals. But it does nothing which would
enable us to attribute will to it, as to the animals.
341. The account of the pike and frog of Liancourt. They do it always, and
never otherwise, nor any other thing showing mind.
342. If an animal did by mind what it does by instinct, and if it spoke by
mind what it speaks by

and blindness, and in which it is easiest to confound them by
the first glimmerings of common sense and by natural feelings.
For it is not to be doubted that the duration of this life is but a moment;
that the state of death is eternal, whatever may be its nature; and that
thus all our actions and thoughts must take such different directions,
according to the state of that eternity, that it is impossible to take one
step with sense and judgement, unless we regulate our course by the truth of
that point which ought to be our ultimate end.
There is nothing clearer than this; and thus, according to the principles of
reason, the conduct of men is wholly unreasonable, if they do not take
another course.
On this point, therefore, we condemn those who live without thought of the
ultimate end of life, who let themselves be guided by their own inclinations
and their own pleasures without reflection and without concern, and, as if
they could annihilate eternity by turning away their thought from it, think
only of making themselves happy for the moment.
Yet this eternity exists, and death, which must open into it and threatens
them every hour, must in a little time infallibly put them under the
dreadful necessity of being either annihilated 

Him.
Frequently, when persons have first had the gospel-ground of relief
discovered to them, and have been entertaining their minds with the
sweet prospect, they have thought nothing at that time of their being
converted. To see that there is an all-sufficiency in God, and such
plentiful provision made in Christ, after they have been borne down and
sunk with a sense of their guilt and fears of wrath, exceedingly
refreshes them. The view is joyful to them to seek conversion. This
begets in them a strong resolution to devote themselves and their whole
lives to God and His Son, and patiently to wait till God shall see fit
to make all effectual; and they very often entertain a strong persuasion
that He will in His own time do it for them.
There is wrought in them a holy repose of soul in God through Christ,
with a secret disposition to fear and love Him, and to hope for
blessings from Him in this way. Yet they have no imagination that they
are now converted; it does not so much as come in their minds: and very
often the reason is, that they do not see that they accept of this
sufficiency of salvation they behold in Christ, having entertained a
wrong notion of acceptance; not being sensible that the obedient and
joyful entertainment which their hearts give to this discovery of grace
is a real acceptance of it. They know not that the sweet complacence
they feel in the mercy and complete salvation of God, as it includes
pardon and sanctification, and is held forth to them only through
Christ, is 

wrath of God
upon you; ye walk in the light of your fire and in the sparks that ye have
kindled. This shall ye have of mine hand; ye shall lie down in sorrow.
"Hearken to me, ye that follow after righteousness, ye that seek the Lord:
look unto the rock whence ye are hewn, and to the hole of the pit whence ye
are digged. Look unto Abraham, your father, and unto Sarah that bare you:
for I called him alone, when childless, and increased him. Behold, I have
comforted Zion, and heaped upon her blessings and consolations.
"Hearken unto me, my people, and give ear unto me; for a law shall proceed
from me, and I will make my judgment to rest for a light of the Gentiles."
Amos viii. The prophet, having enumerated the sins of Israel, said that God
had sworn to take vengeance on them.
He says this: "And it shall come to pass in that day, saith the Lord, that I
will cause the sun to go down at noon, and I will darken the earth in the
clear day; and I will turn your feasts into mourning, and all your songs
i

loved by the soul. All love which goes beyond this
is unfair.
Adhaerens Deo unus spiritus est. We love ourselves, because we are members
of Jesus Christ. We love Jesus Christ, because He is the body of which we
are members. All is one, one is in the other, like the Three Persons.
484. Two laws suffice to rule the whole Christian Republic better than all
the laws of statecraft.
485. The true and only virtue, then, is to hate self (for we are hateful on
account of lust) and to seek a truly lovable being to love. But as we cannot
love what is outside ourselves, we must love a being who is in us and is not
ourselves; and that is true of each and all men. Now, only the Universal
Being is such. The kingdom of God is within us; the universal good is within
us, is ourselves--and not ourselves.
486. The dignity of man in his innocence consisted in using and having
dominion over the creatures, but now in separating himself from them and
subjecting himself to them.
487. Every religion is false which, as to its faith, does not worship one
God as the origin of everything and which, as to its morality, does not love
one only God as the object of everything.
488.... But it is impossible th

removed from the Christian religion as
atheism, which is its exact opposite. And thence they conclude that this
religion is not true, because they do not see that all things concur to the
establishment of this point, that God does not manifest Himself to men with
all the evidence which He could show.
But let them conclude what they will against deism, they will conclude
nothing against the Christian religion, which properly consists in the
mystery of the Redeemer, who, uniting in Himself the two natures, human and
divine, has redeemed men from the corruption of sin in order to reconcile
them in His divine person to God.
The Christian religion, then, teaches men these two truths; that there is a
God whom men can know, and that there is a corruption in their nature which
renders them unworthy of Him. It is equally important to men to know both
these points; and it is equally dangerous for man to know God without
knowing his own wretchedness, and to know his own wretchedness without
knowing the Redeemer who can free him from it. The knowledge of only one of

that in these matters they are ordinary men. We hold on to them by the same
end by which they hold on to the rabble; for, however exalted they are, they
are still united at some point to the lowest of men. They are not suspended
in the air, quite removed from our society. No, no; if they are greater than
we, it is because their heads are higher; but their feet are as low as ours.
They are all on the same level, and rest on the same earth; and by that
extremity they are as low as we are, as the meanest folk, as infants, and as
the beasts.
104. When our passion leads us to do something, we forget our duty; for
example, we like a book and read it, when we ought to be doing something
else. Now, to remind ourselves of our duty, we must set ourselves a task we
dislike; we then plead that we have something else to do and by this means
remember our duty.
105. How difficult it is to submit anything to the judgement of another,
without prejudicing his judgement by the manner in which we submit it! If we
say, "I think it beautiful," "I think it obscure," or the like, we either
entice the imagination into that view, or irritate it to the contrary. It is
better to say nothing; and then the other judges according to what really
is, that is to say, according as it then is and according as the other
circumstances, not of our making, have placed it. But we at least shall have
added nothing, unless it be that silence also produces an effect, according
to the turn and the interpretation which the other will be disposed to give
it, or as he will guess it from gestures or countenance, or from the tone of
the voice, if he is a physiognomist. So difficult is it not to upset a
judgement from its natural place, or, rather, so rarely is it firm and
stable!
106. By knowing each man's ruling passion, we are sure of pleasing him; and
yet each has his fancies, opposed to his true good, in the very idea which
he has of the good. It is a si

taken up diversion.
168. Diversion.--As men are not able to fight against death, misery,
ignorance, they have taken it into their heads, in order to be happy, not to
think of them at all.
169. Despite these miseries, man wishes to be happy, and only wishes to be
happy, and cannot wish not to be so. But how will he set about it? To be
happy he would have to make himself immortal; but, not being able to do so,
it has occurred to him to prevent himself from thinking of death.
170. Diversion.--If man were happy, he would be the more so, the less he was
diverted, like the Saints and God. Yes; but is it not to be happy to have a
faculty of being amused by diversion? No; for that comes from elsewhere and
from without, and thus is dependent, and therefore subject to be disturbed
by a thousand accidents, which bring inevitable griefs.
171. Misery.--The only thing which consoles us for our miseries is
diversion, and yet this is the greatest of our miseries. For it is this
which principally hinders us from reflecting upon ourselves and which makes
us insensibly ruin ourselves. Without this we should be in a state of
weariness, and this weariness would spur us to seek a more solid means of
escaping from it. But diversion 

be known through that means.
623. Japhet begins the genealogy.
Joseph folds his arms, and prefers the younger.
624. Why should Moses make the lives of men so long, and their generations
so few?
Because it is not the length of years, but the multitude of generations,
which renders things obscure. For truth is perverted only by the change of
men. And yet he puts two things, the most memorable that were ever imagined,
namely, the creation and the deluge, so near that we reach from one to the
other.
625. Shem, who saw Lamech, who saw Adam, saw also Jacob, who saw those who
saw Moses; therefore the deluge and the creation are true. This is
conclusive among certain people who understand it rightly.
626. The longevity of the patriarchs, instead of causing the loss of past
history, conduced, on the contrary, to its preservation. For the reason why
we are sometimes insufficiently instructed in the history of our ancestors
is that we have never lived long with them, and that they are often dead
before we have attained the age of reason. Now, when men lived so long,
children lived long with their parents. They conversed long with them. But
what else could be the subject of their talk save the history of their
ancestors, since to that all history was reduced, and men did not study
science or art, which now form a large part of daily conversation? We see
also that in these days tribes took particular care to preserve their
genealogies.
627. I believe that Joshua was the first of God's people to have this name,
as Jesus Christ was the