Philip Dick - THE DIVINE INVASION

"Yes," he said.

"They used to go out in the desert for forty days and forty nights. Elijah and then Jesus. Elias?" She looked around. "You ate locusts and wild honey and called on men to repent. You told King Ahab there would be no dew nor rain these years ... thus says the Lord. According to my word." She shut her eyes.

She is really sick, Herb Asher said to himself. But I saw her son. Beautiful and wild and-something more. Timid. Very human, he thought; that was a human child. Maybe this is all in our minds. Maybe the Clems have occluded our perceptions so that we believe and see and experience but it is not real. I give up, he thought. Ijust don't know.

Something to do with time. He seems able to transform time. Now I am here in the ship but then I am in the Garden with the child and the other children, her child, years from now. What is the true time? he asked himself. Me here in the ship or back in my dome before I met Rybys or after she is dead and Emmanuel is in school? And I have been in cryonic suspension, for a matter of years. It has to do or had to do or will have to do with my spleen. Did they shoot me? he wondered. Rybys died from her illness but how did I die? And what became or will become of Elias?

Leaning toward him Elias said, "I want to talk to you." He motioned Herb Asher away from Rybys and away from the other passengers. 'We are not to mention Yah. We will use the word 'Jehovah' from now on. It's a word coined in 1530; ifs all right to say it. You understand the situation. Immigration will try to tap our minds with psychotronic listening devices, but Jehovah will cloud our minds and they will get little or nothing. But this is the part that is hard to say. Jehovah's power wanes from here on. The zone of Belial begins soon."

"OK." He nodded.

"You know all this."

"And a lot more." From what Elias had told him and from what Rybys had told him-and Jehovah had told him much, in his sleep, in vivid dreams. Jehovah had been teaching all of them; they would know what to do.

Elias said, "He is with us, and can address us from her womb. But there is always the possibility that very advanced electronic scanning devices, monitoring devices, might pick it up. He will converse with us sparingly." After a pause he added, "If at all."

"A strange idea," Herb Asher said. "I wonder what the au- thorities would think if their intelligence-gathering circuitry picked up the thoughts of God."

"Well," Elias said, "they wouldn't know what it was. I know the authorities of Earth; I have dealt with them for four thousand years, in situation after situation. Country after country. War after war. I was with Graf Egemont in the Dutch wars of indepen- dence, the Thirty Years War; I was present the day he was exe- cuted. I knew Beethoven... but perhaps 'knew' is not the word."

"You were Beethoven," Herb Asher said.

"Part of my spirit returned to Earth and to him," Elias said.

Vulgar and fiery. Herb thought. Passionately dedicated to the cause of human freedom. Walking hand-in-hand with his friend Goethe, the two men stirring the new life of the German En- lightenment. "Who else were you?" he said.

"Many people in history."

"Tom Paine?"

"We engineered the American Revolution," Elias said. "A group of us. We were the Friends of God at one time, and the Brothers of the Rosy Cross in 1615 ... I was Jakob Boehme, but you wouldn't know of him. My spirit doesn't dwell alone in a man; it is not incarnation. It is part of my spirit returning to Earth to bond with a human whom God has selected. There are always such humans and I am there. Martin Buber was one such man, God rest his noble soul. That dear and gentle man. The Arabs, too, placed flowers on his grave. Even the Arabs loved him." Elias fell silent. "Some of the men I sent myself to were better men than I was. But I have the power to return. God granted it to me to-well, it was for Israel's sake. A hint of immortality for the dearest people of all. You know, Herb, God offered the Torah, it is said, to every people in the world, back in ancient times, before he offered it to the Jews, and every nation rejected it for one reason or another. The Torah said, 'Thou shalt not kill' and many could not live by that; they wanted religion to be sep arate from morality-they didn't want religion to hobble their desires. Finally God offered it to the Jews, who accepted it."

"The Torah is the Law?" Herb said.

"It is more than the Law. The word 'Law' is inadequate. Even though the New Testament of the Christians always uses the word 'Law' for Torah. Torah is the totality of divine disclo- sure by God; it is alive; it existed before creation. It is a mystic, almost cosmic, entity. The Torah is the Creator's instrument. With it he created the universe and for it he created the universe. It is the highest idea and the living soul of the world. Without it the world could not exist and would have no right to exist. I am quoting the great Hebrew poet Hayyim Nahman Bialik who lived from the latter part of the nineteenth century into the mid- twentieth century. You should read him sometime."

"Can you tell me anything else about the Torah?"

"Resh Lakish said, 'If one's intent is pure, the Torah for him becomes a life-giving medicine, purifying him to life. But if one's intent is not pure, it becomes a death-giving drug, purifying him to death.'

The two men remained silent for a time.

"I will tell you something more," Elias said. "A man came to the great Rabbi Hillel-he lived in the first century, C.E.-and said, 'I will become a proselyte on the condition that you teach me the entire Torah while I stand on one foot.' Hillel said, 'What- ever is hateful to you, do not do it to your neighbor. That is the entire Torah. The rest is commentary; go and learn it.' " He smiled at Herb Asher.

"Is the injunction actually in the Torah?" Herb Asher said. "The first five books of the Bible?"

"Yes. Leviticus nineteen, eighteen. God says, 'You shall love your neighbor as a man like yourself.' You did not know that, did you? Almost two thousand years before Jesus.

"Then the Golden Rule derives from Judaism," Herb said.

"Yes, it does, and early Judaism. The Rule was presented to man by God Himself."

"I have a lot to learn," Herb said.

"Read," Elias said. " "'Cape, lege,' the two words Augustine heard. Latin for 'Take, read.' You do that, Herb. Take the book and read it. It is there for you. It is alive."

As their journey continued, Elias disclosed to him further intriguing aspects of the Torah, qualities regarding the Torah that few men knew.

"I tell you these matters," Elias said, "because I trust you. Be careful whom you relate them to."

Four ways existed by which to read the Torah, the fourth being a study of its hidden, innermost side. When God said, "Let there be light," he meant the mystery that shone in the Torah. This was the concealed primordial light of Creation itself, it being of such nobility that it could not be debased by the use of mortals; so God wrapped it up within the heart of the Torah. This was an inexhaustible light, related to the divine sparks which the Gnos- tics had believed in, the fragments of the Godhead which were now scattered throughout Creation, enclosed-unfortunately- in material shells, that of physical bodies.

Most interesting of all, some Medieval Jewish mystics held the view that there had been 600,000 Jews who went out of Egypt and received the Torah at Mount Sinai. Reincarnated at each succeeding generation, these 600,000 souls continually live. Each soul or spark is related to the Torah in a different way; thus, 600,000 separate, unique meanings of the Torah exist. The idea is as follows: that for each of these 600,000 persons the Torah is different, and each person has his own specific letter in the Torah, to which his own soul is attached. So in a sense 600,000 Torahs exist.