NPS 101

Now the holy Travancus authored an epistle, addressed to the holy Claretta; and he entrusted it to her possession, and instructed her that upon his demise, it was to be read at the sacred rite of her consecration as his successor as Prophet, and likewise to be read at the consecration of all of her successors in that sacred office. And the holy Prophet Travancus said: If the Prophet dies with an appointed Successor, then the appointed Successor succeeds immediately as Prophet at the moment of death, or at the moment at which their death becomes known; if the Prophet dies without an appointed Successor, but a new Prophet is elected by the holy Council, then the new Prophet becomes Prophet at the moment of election; in either case, forthwith, the sacred rite of the consecration and installation of the Prophet is to be celebrated; but the Prophet assumes the office before that rite, and remains Prophet even if for whatever reason the rite fails to be celebrated, such as due to urgent circumstances such as persecution or disaster, or even due to disregard of these my instructions–for although if any of my successors disregard my instructions in this matter, they thereby sin, that is not a sin unto vanquishment. And at the celebration of consecration, my epistle is to be read, my instructions unto my successors. Now, my successors may append to these instructions, or even subtract from them–may they do not either without a grave and weighty reason–but if they so do, then they shall pass on these instructions to their successors as they have amended them. And any such amendment they propose, they shall seek the consent of the holy Council for the same, and by their decree it may be enacted. Now the holy Travancus presented all these matters to his holy Council, and their consent was unanimous, and so was it decreed. Thus, when the holy Travancus passed, the holy Claretta took care to ensure all of his instructions were carried out. Thus was his epistle read at the celebration of her consecration, as follows:

O my dear successor, hear my words–keep faithful to the principles I have established, and her Cause will surely progress unto first and second Triumph.

O my successors as Prophet, elevate not yourselves beyond your proper station: for the one who improperly raises themselves too high will instead bring themselves down to the level of the false prophets, in vanquishment of her Cause. Whatever is vanquished, will be re-established; and whatever is established, in at least one branch descending therefrom, continues uninterrupted on to glory–even so, would it be that in every branch descending from here we continue without interruption–and if in any such branches less favoured we are vanquished, may that vanquishment come from without not from within.

Whosoever says, the work is finished, prior to the attainment of Second Triumph–that one is truly a false prophet, or among the faithful servants thereof. And whosoever, prior to the attainment of Second Triumph, says–I am the last Prophet, or the line of Prophets has come to an end in me, or in the one just passed–that one is truly a false prophet, or among the faithful servants thereof.

Whosoever proclaims, before Second Triumph has been attained, that this is the final scripture, to which nothing may be added, and from which nothing be taken away–truly that one is among the false prophets, or among the faithful servants thereof.

Whosoever proclaims that First or Second Triumph has been attained, when clearly it has not–or who seeks to spiritualise these notions, interpreting them in a metaphorical or non-literal manner–that one is truly a false prophet, or among the faithful servants thereof.

Whoever says–the Prophet lives unseen, having gone into occultation, and will return in the last days–that one is truly a false prophet, or among the faithful servants thereof. It may be necessary for the Prophet to go into hiding for a time, but her Prophets are favoured not with deathlessness until all be favoured with the very same–the deputies must remain in personal communication with the Prophet, and if the Prophet permanently disappears from them, then after a reasonable time, the demise of the Prophet must be declared, and their appointed Successor will succeed them, or else the Holy Council must elect another, or else, if neither be possible, those remaining must proclaim vanquishment; for whosoever deviates in this matter has become a faithful servant of the false prophets.

Whosoever, believing in her Cause, proclaims its vanquishment, must work diligently for its re-establishment, and whosoever believing in the truth of her Cause, and knowing of its vanquishment, seeks not to re-establish it–such a one is serving the false Prophets and the enmity to her Cause.

May the central vessel never declare any Prophet anointed, neither requiring nor prohibiting such a belief–but if the other vessels, or the Great Orders, or any lesser order, wish to bind themselves by such a doctrine, that they may do. If any among my successors say–I am not anointed with remembrance–then accept their statement, and refrain from disobedience to it; but if they have not renounced anointment for themselves, it is permissible to believe that they possess it.

Now, concerning our relations with other paths, be ever on guard against two errors. The first error is that of an excessive exclusiveness, which fails to see what is good and true in other paths–for falsehood is always admixed with truth, and evil is always admixed with good, and there is none from whom truth is totally absent, and likewise none from whom good is totally absent. But be on guard also against the second error, which is indeed greater and more dangerous than the first: that indifferentism which declares all paths to be equal, and which fails to believe that the way she has revealed to us is the best of all ways. For whosoever fails to believe that their own path is the best is without doubt following the wrong path–and indeed, if one who says as such claims to follow our path, they are mistaken as to which path they follow; and whosoever believes that all paths are equal in truth believes in nothing at all, and is doomed to wallow in great spiritual ignorance until the day they are cured of this great error. O my successors as Prophet, guard the people of her Cause against these twin errors, indeed against every error; and guard your own hearts against these errors and every error also, and welcome the guidance and counsel and assistance of the holy Council in that grave task, and likewise guard and guide them as they guide and guard you.

Behold that among the teachings which I have delivered unto you, there are certain matters which are essential, and others which are less essential; that which is essential shall endure until the end, but that which is inessential may pass away. I leave you not a finished work, but an incomplete temple–those who come after me will increase it. In wisdom they may append, and in wisdom they may subtract–let them not subtract any essential thing, but the inessentials may slowly be forgotten. They may append, and what they come to append may be judged either to be essential or not–the inessential that is appended may be subtracted again, but the essential that is appended will endure. And even that which is subtracted may be appended again, if a question which has passed from the minds of the many returns to them. And in every matter the Prophet must be guided by the holy Council, who will serve to protect them against error–whatever innovations they proclaim, they shall seek the approval of the holy Council for the same, and if the holy Council refuses its consent to any such innovation, they must in obedience cease from proclaiming the same.

As to what is more and less essential in my own teaching, may my successors be granted the wisdom to answer that question; for now, I will say naught but briefly mention some of the most essential points–which is not to say that a matter which I fail to mention is not essential or even not among the most essential: I proclaim the ontological primacy of mind over matter, and the certain and inalterable law of the conservation of mind–that minds can neither begin nor end, can be neither created nor destroyed, but can merge and divide, forget and remember. I proclaim the circularity of time, and that there is one single soul at the beginning-end of time, who is the ultimate divinity, who has become us all and whom we all shall become. I proclaim that the ultimate divinity is not outside of time but within it, yet neither is she subject to time as something external to her, for time is part of her very own nature, her very own self; she changes from moment to moment, not in her essential character and attributes, but in the immediate contents of her experience; yet by that alteration her absolute sovereignty and glory and power and knowledge are not in any way diminished; there can be no question of her not knowing anything which she wishes to know or which she is needful to know or which would benefit her to know or which anyone knows–whatever anyone knows, she knows, and whatever she knows not, no one knows and is not to know. Her omniscience does not demand that in every moment every item of her knowledge be immediately before her consciousness, just as you or I can know many things without thinking about or observing them in every single moment of our lives; but whatever in any moment she wishes to know, she knows immediately–there can be no question of her forgetting anything, save that which she wills to forget, and whatever she wills to forget she at the same time does not forget-nor can there be any question of a matter escaping her attention, or of her being distracted–in any moment, if there is anything which she knows which it would be beneficial to her and to her aims to be immediately before her consciousness in that moment, then without doubt it so is. I proclaim that the divine and human are not two distinct essences, but two different degrees of expression of one single essence. I proclaim the non-existence of any actual infinity, including the non-existence of any everlasting reward or punishment, both of which presume an actual infinity of time. I proclaim that she is before and after every gender, and may be worshipped under either gender; nevertheless, motherhood is a more fitting sign than fatherhood of our relationship to her, for as our bodies come out of the bodies of our earthly mothers, so do our souls come out of her soul: she creates us out of her very own being, becoming us in wilful self-emptying: she becomes us, so that she will know the joy, of our willing return to identity with her. I proclaim that every true deity is among her names, forms, images, aspects, emanations, servants, representatives and intermediaries, and through all of them she may be worshipped and praised. I proclaim that she has established her Cause, and the line of her true Prophets, whose deeds and teachings are in the true Scriptures recorded, through whom her Cause will progress unto glory–of the assumption of the place, and First and Second Triumph, and the end of all things. She has revealed to us the criteria by which we must distinguish true from false prophecy, and true from false scriptures–above all, the prohibition of bloody sacrifices, and of the blasphemy of fraudulent justice, and of crimes against love. I proclaim the procession of gendered roots, and three degrees of loving union, and four enamourial tribes. I proclaim that the sacred ensouled animals are minds of one essence with our own, but that other animals, and rocks and trees and rivers and streams, are mindless.
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