If this metaphysical space is to be known,

such knowledge can be attained only by faith and grace,

not by ‘entering’ but by ‘being entered’

-this is so because the greater must reveal itself to the lesser.

Put differently, that which is immanently ‘Spirit’ can only be known receptively,

through its own intellective vision, and not any derivative faculty such as reason,

feeling or sensation. Reason can only discern conceptually,

at best reducing reality to a dualism of subject and object

(as in the case of Descartes) or catagorical postulate

(as in the case of Kant) or dialectic process

(as in the case of Hegel) – its ‘telos’ will tend to be utopian(as in the case of Marx),

fundamentalist( as in the cases of religious, political or secular dogmatism)

or anthropocentrically consencual (as in the case of Rousseau’s social contract);

while sensation or feeling even where elevated to

the level of empirical ‘science,’ can only discern reality as matter or as psyche,

quantitatively, thereby cutting it off from its transcendent

and qualitative roots, leading to an emphasis on hypertrophic subjectivism

(as in the case of Nietzsche), Psychologism(as in the case of Freud),

or reductive positivism(as in the cases of philosophical positivism and of scientism).

That which transcends us cannot be known reductively

but only by that transcendent faculty which is immanent in us-which in

Tradition is termed the ‘Intellect’

or the Self-knowing Spirit. To know is to discern BEING.

We must empty ourselves or our ‘self’ in order to know who we ARE.

We must return to the sacred emptiness of the space that is our

ontological core in order to know that which truly IS.

–M Ali Lakhani (the Distance between us, found in Sacred Web issue 31)





Soaring upwards
Can be like reaching down

Pushing forward

Can be like pushing back

Going right

Can be like Going left

Within is within

All things begin

And end at the cross roads

–GraalBaum 2013



This world-mountain was Nizir to the Chaldeans, Olympus to the Greeks, Hara Berezaiti to the Persians of the Avesta, the later Alborz and Elburz; a transfer, as says Mme. Ragozin, of ‘mythical heavenly geography to the earth.’ This mountain—the solar hill of the Egyptians—we shall again refer to in the next two or three chapters. At its apex springs, the heaven tree on which the solar bird is perched. From its roots spring the waters of life—the celestial sea, which, rushing adown the firmament, supplies the ocean which circumscribes the earth or falls directly in rain. At their fountain these springs are guarded by a goddess. In Egypt Nut, the goddess of the oversea, leans from the branches of the heavenly persea and pours forth the celestial water. In the Vedas, Yama, lord of the waters, sits in the highest heaven in the midst of the heavenly ocean under the tree of life, which drops the nectar Soma, and here, on the ‘navel of the waters,’ matter first took form. In the Norse, the central tree Yggdrasil has at its roots the spring of knowledge guarded by the Norns, the northern Fates; two swans the parents of all those of earth, float there. In Chaldea the mighty tree of Eridu, centre of the world, springs by the waters. The Avesta gives a very complete picture—Iran is at the centre of the seven countries of the world; it was the first created, and so beautiful, that were it not that God has implanted in all men a love for their own land, all nations would crowd into this the loveliest land. To the east somewhere, but still at the centre of the world, rises the ‘Lofty Mountain,’ from which all the mountains of the earth have grown, ‘High Haraiti;’ at its

summit is the gathering place of waters, out of which spring the two trees, the heavenly Haoma (Soma), and another tree which bears all the seeds that germinate on earth. This heavenly mountain is called ‘Navel of Waters,’ for the fountain of all waters springs there, guarded by a majestic and beneficent goddess. In Buddhist accounts, the waters issue in four streams like the

Eden from this reservoir, and flow to the cardinal points, each making one complete circuit in its descent. In the Persian Bundahish there are two of these heavenly rivers flowing east and west. To the Hindus the Ganges is such a heavenly stream. ‘The stream of heaven was called by the Greeks Achelous.’ The Nile in Egypt, the Hoang-Ho in China, and the Jordan to the Jews, seem to have been celestial rivers. This mountain of heaven is often figured in Christian art with the four rivers issuing from under the Throne of God.

Sir John Maundeville gives an account of the earthly Paradise quite perfect in its detailed scheme. It is the highest place on earth, nearly reaching to the circle of the moon (as in Dante), and the flood did not reach it. ‘And in the highest place, exactly in the middle, is a well that casts out the four streams’—Ganges, Nile, Tigris, and Euphrates. ‘And men there beyond say that all the sweet waters of the world above and beneath take their beginning from the well of Paradise, and out of that well all water come and go.






It is precisely the challenge involved

in using inadequate words

that drives the mind

beyond all words…

At the borders of speech

we open ourselves

to the positive value of silence….

Literary reading,

through its complexity, its music,

its suggestiveness, points to a fuller realm of being.

–Edward k Kaplan (citing Abraham Joshua Heschel)

Mar Mani, the founder of Manichaeaism had a mysterious life. According to the Taoists themselves Mani was the reincarnation of Lao Tzu. The HISTORY of Mani’s life was unimportant to his followers (bearing in mind Manichaeaism lasted for around a 1000 years, so it was not a small group); what was important was the spiritual prowess and leadership of Mani. Any history of Mani was first and foremost to show his spiritual significance, and his factual life a distant second. We could perhaps take this into consideration when it comes to “official” lines on the historical Jesus..

“Then four hundred and fifty or so years after my last manifestation, I, Lao-Tzu, shall ride on a vapour of the Tao of natural light. I shall leave the domain of Truth and Calmness and fly into the precious territory of Hsi-na (?Rome). In the kingdom of Su-lin (Assuristan) I shall descend into the royal palace and be born as crown-prince. I shall leave my family and enter the Way and be called Mo-mo-ni (Mar Mani), I shall turn the wheel of the great law (dharma) and I shall explain the canonical commandments and regulations and the practice of meditation and knowledge, as well as the doctrines of the Three Epochs and Two Principles. I shall instruct both gods and men and make them realize that the Present Moment reaches up to the Realm of Light and down to the paths of Darkness. All the beings will thereby be saved.

Five times ninety years (450 years) after Mani, the metallic vapour (or vital force) will rise and my teaching will prosper. As a sign, holy images of Mani will come spontaneously from the Western Regions to the Middle Continent (China).This will be a sign of realization. The two vapours, yellow and white, will coalesce and the Three Schools (Confucianism, Taoism and Buddhism) will be united together and return to me. The temples of benevolence and the places of cultivation (will be so numerous) that they will join their beams and link their rafters. The bright and venerable law of the Later Sage will be translated and interpreted. The Taoist masters of the Middle Continent will extensively explain the doctrine of cause and effect (hetupratyaya). They will be the ships of the world and enlarge the scope of service of the law. All that moves, grows. or has life will be saved. This is known as the total absorption of all schools.”

–The Prophecy of Lao Tzu

(taken from Mani, The Angel and the Column of Glory, Andrew Welburn)

In the Name of the Great Life!

Up, Up! Ye Elect righteous ones,

Rise up, ye perfected and believing ones!

Rise, worship and praise the Almighty Living Ones!

And praise the great King Shishlam-Rba,

And praise the Occult Tanna and Ham-Ziwa,

And praise thr great Yawar and Zlar the great,

And praise Simar-Hiia,

From whom all the worlds came into being;

And praise the Wellspring and Datepalm

From Whom the Father of Uthras came into being.

I worship and praise that lofty and great

King of Light, the compassionate One

Who is full of loving kindness.



“If someone has a fine physical appearance or good social
position, that it obviously what others notice, especially on
first acquaintance. But these advantages do not impress them for
long unless they sense beyond the appearances something subtle
and alive, for this corresponds to what everyone needs in the
deepest part of themselves.
You already know this; you’ve already experienced it, but have
you drawn the conclusion that, in order to encounter true love,
you must work on yourself and create something pure, luminous,
poetic and musical within? That is the only way to attract men
or women to you who are also seeking purity, light, poetry and
music. Never forget that what is essential is found in these
subtle vibrations, these currents of energy that circulate
between beings.”

Omraam Mikhaël Aïvanhov


Here begins the story about the snakes “Heavy-to-carry” and “Light- to-carry”


‘ Furthermore it was heard that there were once two snakes, and the first snake was called “Heavy-to-carry.” Their bodies were equally large, and their tails were very long. Being of one mind, they loved each other so much that one could not bear to be separated from the other. And lo, they went along a path together. After they had traversed much land, one snake glided into a depression. And the other snake proceeded along the way. On one side of the path there was a very high mountain, and on the other side a very deep body of water. And on the path, a trapper had set up a snare and a pitfall. Inside it was full of burning coals, and all kinds of fiery apparitions rose from it into the air. The trapper was hiding nearby. And when the snake came to that place, it was pleased and amazed at the fiery apparitions in the air. But it was not possible for it to avoid the pitfall, for, alas, it had to go ahead along this path and there was no way back. And lo, it paused , and then darted ahead, thinking, “I want to jump over the pitfall with my whole body.” But, because the pitfall was very wide and the snake’s body was long and very thin in the middle, and its tail was very long, it could not cross the pitfall. Its head came across, but the tail remained behind, and the middle of the body remained lying across the pit, and the snake could not pull it over to its neck. So it burned there and died. And the trapper came quickly, stretched out his hand toward the pit, cut open the head neatly, took the stone, and went away very happy.


The second snake came along and found its companion dead, its head mutilated. It cried out from the depths of its soul, “Alas! You were very dear to me.” And it wept and lamented bitterly, wailed pitifully and said, “0 wonderful brother, how have you died without your brother and shame?” When it had stopped lamenting, it thought to itself, “My brother died because he had not thought of a remedy for the body. I will also have to die.” And] it considered the matter carefully. And the snake said, “Because he was a male, he could not bear the separation from his dear tail; he could not endure corruption and suffering in his body. But there is really no other way out.

If I endure separation from my dear tail and endure a little pain in my body for the sake of my soul, then I will be able to jump over the pitfall.” Then it returned to the depression and found the abandoned fire of a shepherd. And it burned off as much of its tail as could be harmful [to its body. And, when it had become smaller, the tailless body jumped very lightly and crossed the pitfall safely.


Of these two snakes, one is the person who loves the body, for whom bearing. ..is troublesome, but who is unconcerned about the soul. And his.. .is long. The second snake is the person for whom the soul is dearer than the body. There is very little poison in him and his attachment to the world is very weak, and the fetters binding his soul  are very thin. And the pitfall, the high mountain and the deep body of water are the three trenches. The trapper] is Ahriman, and the stone is the soul. Ultimately the Old Man, being without good works, is the one who cannot jump over the three ditches with the tail of the body.  But the chosen New Man has purged the three poisons from the body and has borne in his body the agony caused by observing the Law, and he can endure separation from his dear wife and children and from riches, and on the Final Day his soul will arise from the body and will attain the peace of Paradise. ..


–Iranian Manichaean Parable (from the Sogdian book of parables)



Ahriman:In Zoroastrianism we find this is a demonic destructive force/being. Although Mani and the Manichaeans drew from Zoroastrian language it is a mistake to assume that such terminologies are wholly zoroastrian. Essentially Mani put his own “spin” on such terms.  In this example I would think it is safe to assume Ahriman has similar negative conotations, if not the exactly same as the Zoroastrian ones.


The “Old man” as opposed to the new man. This image is taken from Paul

Colossians 3:9

Do not lie to each other, since you have taken off your old self with its practices

Ephesians 2:14-16

For he himself is our peace, who has made the two one and has destroyed the barrier, the dividing wall of hostility, by abolishing in his flesh the law with its commandments and regulations. His purpose was to create in himself one new man out of the two, thus making peace, and in this one body to reconcile both of them to God through the cross, by which he put to death their hostility.


The concept of the soul of the deceased has to first pass over the three ditches before it can reach the World of Light is found in the Parthian hymns:

“Who will lead me beyond the walls and over the moats, which ravaging demons fill with fear and trembling?”


The three poisons in the body correspond to the three ditches of the cosmos.




Gnosis on the Silk Road 

Mani, The Angel and the Column of Glory 

The Manichaean Body 


At the beginning were Two Principles, Good and Evil, Light and dankness also called Matter. Each of them was uncreated and beginningless, both the Good that is Light, and the Evil that is at the same time Dark ness and Matter, and they have nothing in common with one another. The Good is a Tree of Life; it occupies the regions of the East, West and North; the Evil is a Tree of Death (and) it occupies the Southern regions The difference between the Two Principles is as great as between a King and a pig the one lives in the places suited to him, as a royal palace; the other like a pig wallows in the mire, feeds and delights in decay, Or squats like a serpent in its lair. Like him, this pig and this serpent are born of themselves.


As for the things which exist perpetually and without beginning, each of them exists of its own nature. That is how the Tree of Life exists, which is there adorned with all its beauties and splendors , which is filled and clad with all its good things, firm and stable in its nature. His Earth contains three regions: that of the North which is outside and below, the East and the West, outside and below and beneath it there is nothing which could be plumbed or taken up by Him in any of these regions, but infinity is outside and below. There is no body outside, around or below infinity, nor in any one of these three regions, but He is of Himself below and outside at the North, the East and the West, and in these three regions nothing surrounds Him or encloses Him. But He is in Himself, of Himself enfolding His fruits in Himself, and the Royalty is in Him. He is not in the Southern region, and that because He is hidden in what is its bosom. God has, in fact, surrounded this place with a wall 1 and this wall is autophyte, that is, self subsisting.


His Light and His beauty are not visible, so as not to give occasions for desire to the Evil Tree that is in the South, and lest it be a cause for its excitement, torment and exposure to danger. But He is enclosed in His Glory, and because of His Goodness He gives w) occasion but He is protected by His Justice. And He is in this Glory, in being altogether continuously in the nature of His Greatness in the three regions.


Now by its (very) nature the Tree of Death has no life, nor has it any fruits of Goodness on any of its branches. And it is ever in the Southern region, and it too has its own place, namely that which is above it.

The Tree of Death is divided into a great number (of branches); war and cruelty are among them;
They are strangers to peace, filled with complete wickedness, and never have good fruits. It is divided against its fruits, and the fruits against the Tree; they are not united with what has borne them, but all produce corruption because of the corruption of their state; they are not subject to what has borne them, but the entire Tree is bad. It never does any good, but is divided against itself, and each of its parts corrupts what is near to it.


Now these things refer to Matter, to its fruits and its members; but the chance of ascending to the worlds of the Light was given them by their kev6lt. Indeed, these members of the Tree of Death did not know each other and had no idea of each other, for each of them knew nothing more than its own voice and they saw (only) what was before their eyes. When one cried; they heard; they perceived that, and hurled themselves impulsively towards the
sound they knew nothing else They were so excited and impelled, one by the other, as to reach the frontiers of the glorious World of Light.

When they saw that admirable and splendid spectacle, which is far superior to their own, they joined together and plotted against the Light in order to mingle with it Because of their madness they did not know that a mighty and strong God dwelt there , thus they tried to rise and to lift themselves because they had never noticed who God was. But because of this blessed. world they threw a frenzied look, and they thought it would become their own.

Then all the members of the Tree of Darkness, with its corrupting Matter, rose up and ascended with the many Powers whose number cannot be told. Now these members differed: some indeed had hard bodies and were of infinite size; others, incorporeal and intangible, had a subtle tangibility like the demons and ghostly apparitions. After raising itself, all Matter ascended, with its winds, its tempests, waters, demons, phantoms, its Rulers and Powers all earnestly seeking how they could enter into the Light.

Because of the disturbance, roused from the depths against the World of Light and against the holy fruits, it was necessary for a fragment. of the Light to come and mingle with these Wicked Ones, so that by means of the mixing the foes might be captured and there. might he peace for the Good, and that the Nature of the Good might be preserved, this blessed Nature having been saved from the fire of Matter and of the destroying corruption; that on the other hand the Lights be freed from Matter by the Power which had been mingled therein, so that Matter should be destroy-ed and the Tree of Life be God in all and over all.

In the World of Light, indeed, there was no burning Fire which could be thrown against the Evil, no sharp Iron existed, there were no drowning Waters nor any other such evil thing. Indeed, all is Light and a noble region and one could not injure (in) it. But there was this problem: that after being dispersed by the fragment detached from the Light, the enemies should stop their rush and be taken by means of the mingling.


–Manichaean (Severus on the “Two Sources”From Alfaric’s French.)




Evil only exists if we allow it to.  The demiurge exists if we awaken it within ourselves.  Evil is thus a choice.   Some argue about the problem of the dichotomy of good and evil.  I think from a certain level of being or perception this is true.  Much like duality itself. It is very true duality does exist.  Much like seeing the world through Newtonian science.


With gnosis and a deeper understanding we move to a different view (quantum science in the above example).  Philip tells us that good and evil are brothers, but that good is not good and evil is not evil.


“Light and Darkness, life and death, right and left, are brothers of one another. They are inseparable. Because of this neither are the good good, nor evil evil, nor is life life, nor death death. For this reason each one will dissolve into its earliest origin. But those who are exalted above the world are indissoluble, eternal.”


 This to my mind tells us that good and evil are a part of mundane consciousness, agnosia (without gnosis).  At the top of the mountain we see that evil is indeed false..and truly nothing like good.  Good in this instance is no longer the brother of evil…good is BEYOND good and evil.


Much like the I before gnosis is I and we, after Gnosis it is I, as there is no we. There is only I.


So good and evil only exist because we allow them to exist, through our actions and our perceptions.  Some would argue good and evil are purely subjective terms. however it is clear is you bathe in poop you are not going to smell like a rose…you can scream all you like, you are still going to smell like poop.


GOOD which is beyond good and evil…when we see the big picture..when all is joined, into a monad..To the point of the ineffable, where there is no concepts, no words….. is thus VERY different to evil…


and yes thus GOOD is akin to evil as a king is to a pig….this really IS true.


All concepts are ultimately false, thus good and evil truly are false.  The GOOD is the Tao, the way of the Father…etc.  This really is far different from “good and evil.”


So the world really is evil, a carcass as the gosp of Thomas tells us…because we are seeing the world not as it really is….


As the Basildeans tell us, “all is the pleroma.”




So the world really is evil, a carcass as the gosp of Thomas tells us…because we are seeing the world not as it really is….


As the Basildeans tell us, “all is the pleroma.”


We see this further explored in Philip logion 2.  Discussed is being of the light land and not of the light land. The dead inherit the dead, the living inherit the living.  Truly to be of the Father evil is so unlike “good” there really is no point in even considering them as “brothers.”


These themes can be of course found elsewhere..in Gnostic and non Gnostic texts.


But that is how I see things.


There’s nothing you can know that isn’t known.

Nothing you can see that isn’t shown.

Nowhere you can be that isn’t where you’re meant to be.

It’s easy.

All you need is love, all you need is love,

All you need is love, love, love is all you need.

All you need is love (all together now)

All you need is love (everybody)

All you need is love, love, love is all you need.


2a The Slave only seeks to be Free, he does not expect to receive the property of his lord. The Son not only acts as a Son, but claims his father’s legacy for himself.

2b Those who inherit the dead are themselves dead, and so they inherit those dead. Those who inherit the living ones are alive and they inherit the living one along with those who are dead. The dead do not inherit anything, for how can someone who is dead inherit the dead? If he who is dead inherits the living he shall not die, but the dead shall be alive.


–Phillip Smith


The slave seeks only to be free, but he does not hope to acquire the estate of his master. But the son is not only a son but lays claim to the inheritance of the father. Those who are heirs to the dead are themselves dead, and they inherit the dead. Those who are heirs to what is living are alive, and they are heirs to both what is living and the dead. The dead are heirs to nothing. For how can he who is dead inherit? If he who is dead inherits what is living he will not die, but he who is dead will live even more.



The slave desires freedom; the extent of his master’s wealth is of little importance.

The Son, he who is Son, posses the heritage of the Father.  To inherit from the dead is to die, to inherit from the living is to live.

The Living One gives us birth and death as our heritage. The dead do not inherit; how could they inherit? If the dead were to inherit from the living, they would live.



2.  The slave seeks only to be set free, yet he does not seek after the estate of his master. Yet the son not only acts as a son, but also the father ascribes the inheritance to him.

3.  Those who inherit the dead are themselves dead, and they inherit the dead. Those who inherit the Living-One are alive, and they inherit both the living and the dead. The dead do not inherit anything. For how will the dead inherit? When the dead inherits the Living-One, he shall not die but rather the dead shall instead live.

–Patterson Brown


A slave longs for freedom

and doesn’t hope to own a master’s estate.

A child claims the father’s legacy,

But those who inherit the dead are dead.

Heirs to the living are alive

and are heirs to life and death.

The dead are heirs to nothing.

How can the dead inherit?

Yet if the dead inherits the living,

the living wont die and the dead will survive.



A slave seeks only to be free and does not seek the master’s estate.

For a child it is not enough to be a child, but a child claims the father’s inheritance.

Heirs to the dead are dead, and what they inherit is dead. Heirs to the living are alive, and they inherit both the living and the dead. The dead inherit nothing, for how could a dead person inherit? If a dead person inherits the living, the living will not die and the dead will come to life.




Genesis 15:

 2Abram said, “O Lord GOD, what will You give me, since I am childless, and the heir of my house is Eliezer of Damascus?”

 3And Abram said, “Since You have given no offspring to me, one born in my house is my heir.”



John 8


 35“The slave does not remain in the house forever; the son does remain forever.

 36“So if the Son makes you free, you will be free indeed.

 37“I know that you are Abraham’s descendants; yet you seek to kill Me, because My word has no place in you.

 38“I speak the things which I have seen with My Father; therefore you also do the things which you heard from your father.”




Can we achieve Tao…….

“One yin and one yang constitute what is known as Tao.” (I Ching) In “The Lau Tzu” (Tao Te Ching) the two forms of yin and yang refer to heaven and earth. This directly correlates with the concept of the Taoist trilogy, the San Ti, which postulates man is the same as heaven and earth.

1.. In Taoism, the basic, eternal principle of the universe that transcends reality and is the source of being, non-being, and change.
2.. In Confucianism, the right manner of human activity and virtuous conduct seen as stemming from universal criteria and ideals governing right, wrong, and other categories of existence. (American Heritage)
“Wu Chi creates Tai Chi, Tai Chi is the one Chi. One Chi generates Yin and Yang, and Yin and Yang can change in infinite ways.” This is also stated allegorically in the “Lau Tzu,” (“Tao Te Ching”). ” Tao produced oneness. Oneness produced duality, Duality evolved into the ten thousand things. The ten thousand things support the yin, and embrace the yang. It is the blending of the breaths (of yin and yang) that their harmony depends.”

Now compare this idea with the description of the monad from the Chaldean Oracles of Zoroaster….

This sequence of from the “Oracles,” reflects a parallel to the monad and Tai Chi that is unmistakable..

25. The Monad first existed, and the Paternal Monad still subsists.
26. When the Monad is extended, the Dyad is generated.
27. And beside Him is seated the Dyad which glitters with intellectual sections,
to govern all things and to order everything not ordered.
28. The Mind of the Father said that all things should be cut into Three, whose
Will assented, and immediately all things were so divided.
29. The Mind of the Eternal Father said into Three, governing all things by Mind.
30. The Father mingled every Spirit from this Triad.
31. All things are supplied from the bosom of this Triad.
32. All things are governed and subsist in this Triad
33. For thou must know that all things bow before the Three Supernals.
34. From thence floweth forth the Form of the Triad, being preexistent; not the
first Essence, but that whereby all things are measured.
35. And there appeared in it Virtue and Wisdom, and multiscient Truth.
36. For in each World shineth the Triad, over which the Monad ruleth.”

As you can figure the two concepts are the same, although they may be stated somewhat differently. We do not have to achieve Tao, we are already part of it. All we need to do is realize its potential.

Tom Saunders

Come and behold: There is a dress that is visible to everyone. The simple people, when they see a person dressed beautifully, WHO APPEARS TO THEM DISTINGUISHED BY HIS CLOTHING, do not observe any further. THEY MAKE THEIR JUDGMENTS ABOUT HIM ACCORDING TO HIS DISTINGUISHED APPAREL and they consider the dress as the body OF MAN, and the body OF THE PERSON LIKE his soul.

Similar to this is the Torah. It has a body, which is composed of the commandments of the Torah that are called the ‘body of the Torah’. This body is clothed with garments, which are stories of this world. The ignorant of the world look only at that dress, which is the story in the Torah, and are not aware of anything more. They do not look at what lies beneath that dress. Those who know more do not look at the dress, but rather at the body beneath that dress. The wise, the sages, the servants of the Loftiest King, those that stood at Mount Sinai, look only at the soul OF THE TORAH, which is the essence of everything, the real Torah. In the destiny to come, they are destined to look at the soul, the soul of the Torah.


–the Zohar

A slave seeks only to be free and does not seek the master’s estate.

For a child it is not enough to be a child, but a child claims the
father’s inheritance.

Heirs to the dead are dead, and what they inherit is dead. Heirs to
the living are alive, and they inherit both the living and the dead.
The dead inherit nothing, for how could a dead person inherit? If a
dead person inherits the living, the living will not die and the dead
will come to life.

–Philip (Meyer translation)