NPS 006

At Drezidreta

Now the holy Travancus journeyed unto Drezidreta, and the holy Claretta accompanied him thereto: and they taught the truth concerning the true nature of things unto whoever would listen, and whoever wish to inquire of them concerning the truth, they answered whatever questions were asked of them:

Now the holy Travancus said: As to you who are inclined to chase after blessing, I warn you thus: what you truly seek cannot in this life be had, though you may find unworthy substitutes; trust instead in the divine promises of the life to come, and seek in this life such fitting consolations as may be found.

And the holy Travancus said: Spirit is a pattern in the experiences of souls, as is also matter; but it is a pattern of a different character than matter. And among spirits there are three classes, according to nature, the personal and the impersonal, and between them the quasipersonal, which is the mean between the two extremes. And the quasipersonal spirit is that which shows some signs of being personal, yet not in sufficient degree to actual be so: a semblance rather than the reality. And according to alignment, there are those vowed faithful to her most holy Cause, and those vowed faithful to the enmity thereto, and furthermore the neutral or intermediate spirits. And among those vowed to one or the other, there are those vowed from their very beginning, and also those who began as neutral or intermediate spirits, yet later converted to one or the other. Now the spirits of the enmity harm her Cause by a clear and permanent intention to inflict such harm; the neutral or intermediate spirits have no such clear and permanent intention, yet may from time to time harm or benefit her Cause, by accident of their own particular ends. Now every soul has a spirit, which is personal, but not every spirit has a soul; for indeed, every personal spirit has a soul, yet neither impersonal nor quasipersonal spirits have souls. Now the soul is by its nature beginningless and endless, increatable and indestructible; but spirits are by nature capable of beginning or ending, capable of being created or being destroyed; therefore, the salvation of every soul is certain, and those who say that any soul be subject to endless damnation speaks an absurd falsehood: but as to spirits, they may indeed be condemned to nothingness. The chief spirit among those vowed to the enmity is condemned to nothingness, and indeed is incapable of being saved, lacking a soul, being but quasipersonal.

The holy Travancus said: Our Goddess created not the souls of the human beings and the sacred animals, for rather she begat them; she created them not out of nothing, but out of her very own being she became them: in self-division and self-emptying she became them. We are in her image and likeness, for in becoming us she transmitted that to us: but more so, we are of the very same essence as her, for in becoming us she transmitted to us her divine essence, however in a diminished form: but in that diminished form, it contains within itself the certain destiny of returning to its original fullness of divinity.

And the holy Travancus said: We must awaken the great multitudes from their spiritual slumber; in doing so, we may find, the more outlandish an idea, the more success it grants us; but let us also rely upon the guidance of the holy Tivarzecon, may he dwell in us, possess us, and make his home in us, that we do not go beyond the proper bounds in this our quest.

And the holy Travancus said: Behold, the wars and laws and treaties of the gendered roots. For the pure gendered roots abhorred each other, and also abhorred the impure. Each pure gendered root issued forth a law, prohibiting the other, and also the impure. Yet though they issued each their law, neither had the power to enforce it. And they were preparing for war against each other, and against the impure. Yet the impurity was stronger than either purity; realising this, each turned to the impurity, saying, ally with us against the other purity, and we will issue a new law: permitting your impurity, permitting our purity, but prohibiting that other purity. But the impurity refused the offer of treaty. Now of the two pure roots, the female was stronger than the male, but not by enough to defeat the male, only by a measure. Even though the two pure roots hated one another, yet still they honoured Maratrea; but the impurity refused to give her honour, and denied her. Therefore the glorious Maratrea gave assistance to the two pure roots, but the impure root received her decree of condemnation. Thus did the glorious Maratrea, in her form of Suarenna, intervene among the pure roots: and by her good offices, between the two pure roots, she negotiated a treaty to which they agreed: neither would by law prohibit the other, and each would keep to their own domain, which is the first and the second enamourial tribes; and each would have its own means of seducing the impure, to divide its spoils between them, which is the third and the fourth enamourial tribe. For it is the will of Maratrea that the impure root perish, not immediately, but in due course; and the third and fourth tribes as the means she has appointed for its perishing.

They asked the holy Travancus, Tell us, O most holy Prophet, as to the fifth enamourial tribe, what is its origin? The holy Travancus replied: Indeed, that is a mystery to us, a matter which to us is unknown; it is for this reason that I have strongly discouraged it, and it is by her will of ends that I do the same; but Maratrea would not permit me to prohibit it entirely, though it is in my heart so to do, yet neither would she reveal to me her reasons for such prohibition. I have asked her, yet she has not answered.

Now the holy Travancus said: Behold the ignorance and foolishness of the blessed ones, and the errors they are inclined to believe: for wisdom concerning the true nature of things and the end of all she bestows upon her Cause, not upon her Blessing: for the wisdom of Blessing is the beauty of flesh and spirit, in the particularity of things: the blessed she has blessed with holy ignorance, even holy foolishness: they say, there is naught but this, but here, but now - for what need have they of anything other? - therefore do they deny the existence of other branches, that souls and universes merge and divide - if only I had been blessed as they have been blessed, surely I would deny it too! Those for whom herenow is perfect, have no need of elsewhere or elsewhen; but that to me has not herenow been given, for herenow she has chosen me, not for blessing, but for her Cause. And they say, that after death comes nothingness - an impossibility they are inclined to believe, for they have no need of anything beyond this life, this day, this hour, this perfect incomparable moment. This is the way of the blessed ones, their holy foolishness; and even in minor blessing, in beckoning, to a lesser degree.

Now they said unto Travancus: Tell us, O most holy Prophet, what is beckoning? He said: Ask not I, who have know it not; ask Brazacus, he will tell you. Brazacus said, I will tell them what? For I know not what that is either. The holy Travancus said: Indeed, O Brazacus, thus you indeed do know, but you do not know that you so know, for you know the reality, but not yet the name thereof. Is it not true, O Brazacus, that your beloved Avamita has bore you a daughter, your first child? Brazacus replied, Indeed, so has she; and what joy has she been to m heart - a joy that was to me most unexpected. I feel that she has been calling me to this very time and place, those circumstances that bore her, that her and I would meet. And the holy Travancus said: Indeed, she beckoned you, and by her have you been beckoned, and that indeed is the holy beckoning, which stands alongside minor blessing.

Now Taboracus son of Muleranus asked the most holy Travancus: O most holy Prophet, tell me, may I marry the daughter of the husband of my mother, who is not my sister by blood? The most holy Travancus asked: Tell me, O Taboracus, how did he become the husband of your mother? Did your father pass away? Taboracus replied: No, he still lives; she committed adultery with him, then she was divorced from my father, then she married him. And likewise, he was divorced from his wife, who bore his daughter, to marry my mother. And the holy Travancus asked: And tell me, O Taboracus, did you know his daughter before these matters came to pass? He replied: No, I knew her not, until her father and my mother wed. The holy Travancus said: Behold, that adultery is prohibited; and that whenever loving union in any of the three degrees becomes enacted, then loving union between adulterers is prohibited. By bearing you, the loving union of your parents became enacted; thereafter, if either of them committed adultery, then loving union between them and the one with whom they committed adultery would become prohibited, in any of the three degrees thereof. Therefore, her marriage is a prohibited marriage, their union is a prohibited union. Now, those related through an adulterous union, for them marriage is prohibited, indeed through any of the three degrees of loving union, unless they knew one another prior to the adultery, and were likely to have come to love in spite of it. Hence, you may marry her not.

And the holy Travancus said: Behold that our Goddess hates divorce; indeed, she abhors it: indeed, in any of the three degrees of loving union, she hates the termination thereof, or indeed the suspension for diminution of the highest degree: whenever any loving union so ends, without doubt, in another branch she will ensure it endures: and loves lost being lost not, that indeed is minor blessing. Now especially, whenever a loving union bears children, or adopts them and raises them, it is enacted; and to end it is especially wrongful. Therefore divorce not, but there is no wrong in those so doing who are forced by abuse or neglect or desertion: but no loving union may be terminated, save with the permission of the authority.

Now the holy Claretta said: Tell me, most holy Prophet, what are the experiences of dreams: are they of matter or spirit? The holy Travancus replied: They are of matter and of spirit, just as waking experiences are; but the matter is of a particularly tenuous kind, the matter of dreams. The holy Claretta asked: Do they violate the continuity criteria? Travancus said: No, they do not; but of all experiences, they are the nearest to so doing. The holy Claretta asked: What of the anti-solipsism criteria? The holy Travancus replied: It is not applicable to them; for to certain experiences these criteria apply not, and the purely internal experiences, including dreams, are among them: it is not that the criteria could apply yet do not, but rather, by their very own terms, dreams are excluded.

Now the most holy Travancus said: Behold that these are the three characteristics of experiential space: that it is bounded, finite-dimensional and discrete: in every dimension, bounded and discrete, and of dimensions only a finite number.

Now tell me, dearest Claretta, how many dimensions has this space in which we dwell? She replied, Three: for to a line a second line may be perpendicular, and a third may be perpendicular to both, but there cannot be a fourth perpendicular to the  those three. He said: Very well, dearest Claretta. But although in this space in which dwell there be only three dimensions, indeed of more than three we cannot truly conceive, nevertheless, we may reason concerning them. Now we may suppose that space is composed of indivisible points, which are finite in number: and we may suppose these points have certain properties, such as their heaviness, their colour, how hot or cold they are, of which of the elements they are composed, and so forth: I know not what precise properties there are, yet it matters not, for without doubt these properties are finite in number, and bounded and discrete: now, consider the space, composed of three dimensions of position, but furthermore additional dimensions of property, such as heaviness, or colour, or heat, or element. Thus we have converted, a space containing points with properties, to a space of points without properties other than there position: which may be known by pure geometry. Now furthermore, we may treat time as if it were another dimension of space, which truly it is not, but again, it will help our purposes to so treat it.

And the most holy Prophet Travancus taught as follows: Behold that our very being, in its very particularity, is a marriage of presence and absence, a sacred union of knowledge and ignorance!

Thus taught the most holy Prophet Travancus: Behold that the circle of time is divided into thirteen Great Ages, each equal in duration to the others. Now the first Great Age commences with Ultimate Merger, and thus for eight Great Ages does the Great Sabbath endure; the eighth Great Age ends with First Division. The ninth and tenth Great Ages are the Earlier Lesser Sabbath: the ninth commences with First Division, and the tenth ends with Second Division. The twelfth and thirteenth Great Ages are the Latter Lesser Sabbath: the twelfth commences with Penultimate Merger, and the thirteenth ends with Ultimate Merger. The eleventh Great Age, which we are now in, is the being and work of the many worlds, the procession and recession of roots, of separation, interrogation, knowledge and union, and of the penal chamber. The end of the fourth Great Age, the beginning of the fifth, is the midpoint of the Great Sabbath, the beginning-end of time: its opposite point is the midpoint of the eleventh Age, which divides the eleventh Great Age into two eras, those of earlier days and lesser days: this midpoint is the turning point of time, the establishment of her holy Cause, when the lawful authority of Pandal ends, and the usurpation begins. The holy Suarenna endures for five Great Ages, from the beginning of the ninth to the end of the thirteenth; the holy Suade endures through the ninth and the tenth, the holy Suaretta through the twelfth and the thirteenth. The midpoint of the Earlier Lesser Sabbath is at the end of the ninth and the commencement of the tenth; the midpoint of the Latter Lesser Sabbath is at the end of the twelfth and the commencement of the thirteenth. In the first through eighth Great Ages, only one single soul exists; in the ninth, tenth, twelfth and thirteenth, only two souls; in the eleventh, many souls. Now, there is another way of numbering the Great Ages, which the holy Claretta taught, in which the first Great Age begins at the beginning-end of time, and the thirteenth ends at the same, and our Great Age is the seventh; now, these two ways of numbering are equivalent, but after the days of the prophethood of Claretta, her way of numbering came to be used.

And the holy Travancus said: Chase not after blessing, but with your every deed, honour that blessing which you seek.

And the holy Travancus spoke as follows: Hail the ecstasy of the pure darkness of holy night: the holy glory of our beginningless-endless Mother and Heavenly Queen: she has sent forth her Cause at the setting of the sun, amidst the soft light of the evening. And they asked him: Tell us, O most holy Prophet, what is the pure darkness of holy night? Travancus responded: Behold, it signifies the three Sabbaths.

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