NPS 012

Concerning Yahebcim

Now one among them, Yahebcim, was his name, said as follows: I heard a priest preaching, telling tales of ancient gods, and this is what he said: In the beginning of the earliest primordial ages was Abyss, it alone was, the first, the great emptiness, the great void, the great sea; and from that Sea arose the Dragon, who was not other than Abyss, but the monstrous nature of Abyss truly revealed; for many were the monsters thereof, but among these was the first. But our heroic god went in battle against Abyss and the Dragon thereof, and every lesser monster thereof, and defeated them, thereby becoming king of the gods and our father in heaven, as the Abyss perished. But the holy Travancus replied: Indeed in the beginning there was a great Sea, but that Sea perished not, never died, neither was defeated, but she endures in ever-remaining; she willingly bore of herself the many souls, nothing was taken from her against her will, she is ever undefeated; and you speak of her as Abyss, but you speak in error, for she is empty not, but rather full; even so, as you say, great is the depth of the Abyss, I tell you solemnly, her depth is even greater. And they asked, what of the monsters that she bore, among them that great monster which is the Dragon? He replied: Indeed, she is monstrous, beholding her in her form most fearful; and what is that form? It is the will of means, all that is necessary that beauties thereby be purchased. But I tell you solemnly, when we come to know in the fullness thereof what beauties she has thereby purchased, we will say with her and with one another, in unison, Truly was it worth it; so great is the joy that it was worth every horror. The false priests say, They worship monsters of wickedness; but I tell you solemnly, there is one monster alone who is worthy of our worship, who is worthy of our praise, which is she who is.

The false priests say: Of the Abyss, it was inactive and inert, sluggish and unskilled, until threatened by the virile power of our heroic father; only when so threatened did it begin to move in defence of itself, yet though it then fearfully challenged him, he conquered it proving his virtue. But I tell you solemnly, she willingly produced every soul out of her very own being; and if before wilfully choosing to so do, in the Great Sabbath she rested for an aeon, none may belittle her for her rest, her dreamy sleep; for in that era there was none apart from her by whom she might be threatened or for whom she might care, for all were one in her. And she was roused, not by some great sword wielded by some supposed hero, but by herself in self-rousing: like one who awakens from a lustful dream, and seeks to make of their dream a vivid reality: alas for so many of them, they have no such power; but no true power is she lacking.

The false priests say: Of the Abyss, it was lacking in spontaneity, it could do no thing of its own initiative, but only in response to the initiative of another, such as our heroic father. But I tell you solemnly, in every way is she spontaneous, for there is naught that she does under the initiative of another, for there is none outside her to direct her; whatever anyone wills originates in her will, and in no way does any part of her will have any origin outside of her. The false priests tell them these tales, but alas for them truth is distant and unseen, but she is near to us and we have beheld her glory, even in the smallest part thereof.

The holy Travancus said: Her glory is found amidst the shadows, and in the shadows we may still find her. In the Great Sabbath, all was in shadows, the shadow of dreaming. In shadow holy night hides in the midst of even the brightest day; the fire of the hot sun burns the skin and blinds the eyes, but in the shadow of a great and holy rock or a grove of sacred trees there is respite for all.

And in the Great Sabbath she glowed serenely, with a warm soft light, alas that there was none but her to observe her, but she saw the beauty of her very own glow reflected back at her by the mirror of her very own being. And as she then radiated in glory, so does she even now, in her ever-remaining.

And the holy Travancus said: Now, in the earliest days, the usurpation had not yet been established; indeed, it was once not an usurpation, for Pandal had been appointed and his vicars he had appointed to rule in his stead, until our heavenly Mother revoked the appointment of Pandal, whereupon his appointments ceased to have any validity, and appointed her holy Cause in the place thereof, and thereafter those whom he had appointed ceased to have any lawful power under heavenly law, neither those whom he continued to appoint thereafter, yet despite this they continue on in usurpation. But even before she so appointed Pandal, there was a time before she had so appointed them, in the beginning of her division and self-emptying into the many souls. In the shadows that time is recalled, they bear witness to that which they remember.

And the holy Travancus said: Behold the holy emblem, under which her holy Prophets lead the armies of her Cause into the battle of holy war!

And the holy Travancus said: Behold that her children who know her as we know her, and therefore are vowed faithful unto her Cause, are perpetually intoxicated, not of earthly wine, but of the wine of heaven!

Now they asked him whether the deeds of the glorious Maratrea may in any wise be compared to Fortune or Fate. For they had come upon those who worshipped unto those two goddesses, Fate and Fortune, and they asked concerning their relation to the glorious Maratrea. And he said, Indeed, these two are signs of her favour and her favour, and therefore of her; truly among her names, forms, images, aspects, emanations, servants, representatives and mediators.

The goddesses Fortune and Fate, they compare her to the moon, on account of her ever-changing appearance, ever waxing and waning — indeed ever favouring and disfavouring us. But I tell you solemnly, indeed so she is, yet this is an impartial understanding of her nature; for in the earlier days she is ever changing in her favouring and disfavouring, according to her will of means; but in later days, which we are even now entering, her favouring and disfavouring becomes consistent, ever favouring her Cause becoming united with Blessing, every disfavouring the Enmity to her Cause, and the Usurpation, and all that is contrary to the heavenly law.

And there come days when life seems detestable, as we labour under harsh oppression; yet in turn soothing days do follow, disfavour followed by favour: they say, O Fortune, O Fate, most cruel goddesses, you subject us to your playful fancy, harming us then helping us in turn! But I tell you the truth, if the glorious Maratrea ever sends us misfortune and disfavour, she does that only for the sake of the beauties thereby purchased; and in the particularity of the beauties she purchases, and the particularity therefore that purchases them, there is no mere fancy, but the inutterable glory of the very particularity of the ultimate beauty itself!

Now the holy Travancus said: Behold, she has sent thirty-seven spirits unto me for my guidance; and the first among these is the holy Navaletus, captain of the Spirits vowed faithful to her most holy Cause; and furthermore she has sent unto me thirty-six among his assistant spirits, of varying ranks and orders. And she sends these not unto me only, but also unto all of my successors; such is her favour unto all of her true prophets, every last one, from the greatest to the least. And they asked him, Tell us, most holy Prophet, concerning the ranks and orders of spirits. And he replied, Of spirits vowed faithful to her Cause there are ranks thirteen, and orders several; and of the first rank is Navaletus, and of the second rank there are thirteen spirits assisting him, and of the third rank there be one hundred and sixty nine,  and of the fourth two-thousand one hundred and ninety-seven; and so on, every rank being in number thirteen-fold the preceding, unto the thirteenth rank. Therefore of all ranks there be twenty-five trillion, two hundred and thirty-nine billion, five-hundred and ninety-two million, two hundred and sixteen thousand and twenty-one spirits vowed faithful to her Cause. They asked him, What of the spirits vowed faithful to the enmity to her Cause, and of the neutral and intermediate spirits vowed to neither? He replied: I know only concerning the number of the ranks of the spirits vowed faithful to her Cause; concerning the ranks of other spirits not so vowed, that matter has not been revealed unto me. And they asked him, You have taught that neutral and intermediate spirits may be converted unto her Cause, and thus become vowed thereunto; would not then that number increase? He replied: The number of which I spoke is only of those vowed from the beginning, not of those later converted from neutrality; the latter are of these ranks but outside the number, but they form a supernumerary body at each rank, which serve and assist the numerary spirits of each rank. And it is on account of these things that the holy Travancus said, that each among our holy prophets is by this title known: the one by the thirty-seven spirits guided.

And the holy Travancus said: Behold the holy thirteen and the holy thirty-seven, among numbers these two are the most holy. But he hid them by fifty and four-hundred and eighty-one, that the servants of the enmity knew not their power. And also among the holy numbers is the holy five and the holy three, but their mystery need not be kept from the enmity.

Now the holy Travancus said: One not enamourated may nonetheless express their allegiance to an enamourial tribe, and the tutelary spirit thereof, through rite of vow; through allegiance to the enamourial tribes, we show our allegiance to the gendered roots which they serve; one so vowed may not be enamourated contrary to their vow, yet they may rescind their vow formally and thus be freed of it, if they petition before priestess or priest that spirit to be freed thereof, or in the absence of priestess or priest, before authority; and whenever possible, the first and third tribes before priestess, the second and fourth before priest, and the fifth before a priestess and priest together; but if that not be possible, it may be before either; and one vowed upon being freed may be vowed to another. The first and the third tribes serve the female root, and the second and fourth the male, and the fifth serves neither or else both jointly. For the female, the first tribe is full allegiance to the female root, and the third tribe a partial allegiance; while the fourth tribe is for the female full allegiance to the male root. For the male, the second tribe is full allegiance to the male root, and the fourth tribe a partial allegiance; while the third tribe is for the male full allegiance to the female root. The fifth tribe is a mixed allegiance, which some might say is no allegiance at all. For that reason the fifth tribe is not recommended, yet neither shall it be prohibited totally.

Now the holy Travancus said: The true faith is like wine, into many vessels may it be poured; but when the wine is drunk, the vessel becomes useless, save that it be refilled. The vessels come in many forms, yet those forms matter not if they correctly serve their function. The true faith is like a smuggler, who secrets precious gems and gold in unworthy objects; when the treasures are removed, those objects return to their original unworthiness. And they said unto him, Explain your parables, for we comprehend them not . And he said: Behold, this is the explanation, that I am speaking of the auxiliary ecclesiae. And when the wine is drunk, the Cause is vanquished; even if the vessel continues onward a while empty, even many aeons; but in reestablishment an empty vessel may be refilled, even if long has it been empty.

And the holy Travancus said: I tell you solemnly, the ultimate truth is likened to the body, the many faiths are like the robes with which the body is covered; one robe as much as another may keep warm the flesh, but if the body is sickly, how can a mere robe cure it! The ultimate truth may be clothed in one robe as much as another: if there are robes which bring comfort to you, such as you have worn since childhood, the same manner may you continue to wear. And if you be living among cruel and intolerant men, who demand that you wear one fashion of robes, and not any other, you may wear those robes which they demand, yet still keep clothed within them the ultimate truth. For in the marketplace they see you not in nakedness, and the nakedness of the beautiful is a thing of glory.

And the holy Travancus said: The love in our hearts need not grow old and grey even as our flesh does; may we return to the fervour of the love of our youth.

And they asked the holy Travancus, What is sin? And he answered them: It is error, it is mistake, it is imperfection, it is any way in which one falls short of what one truly ought to be. And I tell you solemnly, all sin is the absence of blessing, and all absence of blessing is sin. They say that I am ugly, and I tell you, that is my sin. They ask him, Is your ugliness punishment for your sin? And he said, My ugliness is not punishment for some other sin, but my very sin itself: of the sin of being ugly, truly am I guilty. They said, Do you mean ugliness in spirit? He replies, No, I am speaking of the flesh. They say, But, how can that be, when it is not by your choice that you are as you are? Then he recounted unto them this parable: Once there was a great king, and he was a lover of every art, but especially the art of painting. And he sent out a proclamation throughout his many lands, saying, All of you who can paint and who can paint well, bring the best of your paintings to my palace; and if counsellors, who know well what I find pleasing, think your painting to be fit, they will receive it into palace, and I decree that great honour will accrue to anyone whose painting is so received. So they brought the paintings to the palace, in accordance with the decree; and some were found to be great works of beauty, and were received; and others were found to be flawed works of imperfection, lacking in beauty, and those works were sent away. And they said, In this parable, surely we are the painters. And the holy Travancus replied: No, we are the paintings; if a painting is ugly, it cannot be received. You will say, it is not its own fault that it is ugly, it did not paint itself;  what you say is true, but without relevance: the imperfect painting cannot be received in the palace of beauty, whoever painted it, even though it did not paint itself. But I ask you, a painter having painted an imperfect work, can they then perfect it? They said: Surely not, the attempts of the painter to correct it will only add to its imperfection. The holy Travancus replied: So often true! Yet for our heavenly Mother, ever false! For the most ugly and flawed of paintings she will transform into those of utmost of beauty; but until that day comes, into the palace they cannot be admitted. And they asked, Should we therefore denounce as sinners those we see as ugly, as you do to yourself? He replied, By no means! Call not any other ugly, even if so you think: for your judgement may be in error. And if any so say of themselves, condemn them not for so doing, neither agree with them, but if you see their beauty, share with them knowledge of that beauty which you see.

And the holy Travancus spoke as follows: When you say, Ah, beauty, that beauty might come in many forms, from anyone and anywhere; but when you say, Ah, she is beautiful, Ah, he is beautiful, then beauty comes from a particular person, and cannot exist apart from or without that person in all their particularity. And every person comes from all that preceded them, even great evils. Therefore, impersonal beauty may exist without evil, but personal beauty must be purchased by evil, and knowing this, and loving and adoring those personal beauties, she wills the great evils necessary to their existence.

And in the great temple at New Tradicarus, the holy Travancus erected three-hundred-and-sixty-four holy idols, may they be worshipped and praised! And among these were the tutelaries of the two gendered roots, and the tutelaries of the five enamourial tribes preceding therefrom, and the tutelaries of the five sacred animal tribes and the sub-tutelaries thereof, and Nuda goddess of Night, and Cresa goddess of Rain, and Buna goddess of Dawn, and of every other true divinity. And there was one idol for every day of the year, according to the sacred calendar, not counting the intercalary week, and on the appointed day of each idol, it was worshipped with incense and wine.

And the holy Travancus said: Behold that she is the origin and the source of all experiences, all experiencing, and all experiencers, and in her original and final state, undifferentiated into separate souls, all these are united together as one.

Now they asked him concerning the permissibility of prayer to Heavenly Father, and the holy Travancus replied as follows: I have taught you many times, that the ultimate divinity is inherently neither female nor male, and thus may be addressed under either gender; at the same time, various benefits may accrue to us by addressing it as one or another in particular contexts: therefore do we address the ultimate divinity as female, for in doing so there accrues to us great benefit through which her Cause is favoured; yet even so, we condemn not those who address by the other gender; yet we warn, that so often those who do so, teach also all manner of false and reprehensible doctrines, which in their minds are indelibly linked to their manner of addressing the ultimate divinity: they say, the ultimate divinity is male not female, therefore the female must serve and obey the male: yet in addressing the ultimate divinity as female, we do not teach the opposite thing, that the male must obey and serve the female. Therefore, for all these reasons, it is permitted unto you to pray unto the Heavenly Father: do not do so alone, nor when among your fellow servants in her Cause, but with those who belong not to the holy Cause and who are in the habit of so doing, and also those who belong to the auxiliary, derogative, federative and pre-federative ecclesiae, together with them you may so pray; but you must say the appointed prayer beforehand. And if they do not object to your so doing, speak it in their hearing; but if you fear their objection may injure her Cause, you may pray it inaudibly. And if there be several of you so attending, and it will be prayed inaudibly in their presence, then it is best if you may meet together beforehand to pray it audibly among yourselves; however, so doing does not remove the obligation to say it inaudibly in their presence. But if you cannot so meet together beforehand, yet you can do so afterwards, do so afterwards. Yet if the time be too great beforehand or afterward, dispense with so doing; if it be impracticable to so do within a reasonable time beforehand or afterward, then you are excused from the obligation to so pray, and it is better that you do not so pray with the intention of meeting this obligation when you are excused from so doing.