NPS 102

Now the holy Prophet Travancus, and the holy Council, did meet together in Tetarane; and this is a record of the teaching which was delivered there, and also certain teachings delivered in the days of the holy Prophet Claretta, which pertain to the foregoing:

For the most glorious Maratrea has entrusted her holy Ecclesia with a precious treasury of wisdom and favour, found in the teaching of the holy Prophets, which in the true scriptures are recorded, and in the holy sacraments, which the holy priestesses celebrate; every one among her initiates has the right to benefit from this treasury, which right may not be impaired save for a pressing cause:

The holy priestesses cannot deny the holy sacraments to any Maratrean initiate who seeks them at an appropriate time and with the proper disposition and who is not subject to any impairment under the law of her Cause regarding their reception. The authorites of the holy Ecclesia, including the most holy Prophet and prefects and councillors and every holy priestess have the duty, according to their respective functions, to ensure that whoever seeks the holy sacraments is properly prepared to receive them, correctly comprehending their purpose, nature and meaning.

The most august sacrifice of the altar, the Most Holy Sacrament of Cakes and Wine, the foretaste and memorial of the heavenly banquet, is to be held by every Maratrean initiate in the highest honour; it is their duty to take an active part in the celebration, receiving this sacrament with utmost devotion and frequency, and with the highest adoration worshipping it. In explaining the doctrine of this sacrament the authorities of the holy Cause are to diligently teach the initiates concerning this most sacred obligation.

The wicked ones in their vileness and blasphemy offer sacrifices of blood and of death to the evil demons whom they worship; but we offer a sacrifice noble and pure, which contains neither the blood nor the life of any living creature, neither that of human beings nor that of sacred animals nor of the animals unsacred. And whosoever practices the so-called penalty of death, without doubt they are sacrificing thereby unto the most wicked and evil demons who they worship with all earnestness and fervour in the depths of their hearts, even if their lips so deny.

Now any initiate who is not prohibited therefrom by the law of her Cause can and must be admitted to the holy sacrament of cakes and wine. But whosoever among the initiates has been restricted therefrom are not to be admitted to the holy sacrament of cakes and wine as long as that restrict endures; and such restriction may be imposed according to law upon those who obstinately persevere in grave error even after solemn correction.

And whosoever is conscious of grave error on their own part is not to celebrate this holy sacrament nor to receive it, unless they have been purified of this error through the holy sacrament of auditing, save in cases of true necessity; and in those cases, they must do so with the firm intention to seek such purification as soon as possible thereafter.

And whosoever is known to be possessed by the most evil demons must be exorcised of them, and their soul cleansed and purified, before they may be admitted to this holy sacrament. And they asked, How may we know who is possessed by the most evil demons? And it was answered: Whoever approves of the vileness of bloody sacrifices, their approval is irrefutable proof of demonic possession; unless their approval be the product of compulsion, or dissimulation for a worthy cause.

It is through the holy Sacrament of Cakes and Wine that Maratrean initiation is completed–it is the seal and crown thereof. Through the holy sacrament of initiation her children become vowed to faithful service to her Cause for the final end of all things, but to begin again; those who have been raised to such a dignity by that sacrament are oriented more deeply to Maratrea through participation with the entire community of her initiates in this holy sacrifice, the sacrament of cakes and wine–she sacrifices herself to herself and this sacrament is a true sign and embodiment of our very participation in that sacrifice. The sacrament of cakes and wine is among the great sources and summits of Maratrean life; for indeed, every other holy sacrament is in some sense oriented towards it, or draws strength from it. 

The glorious Maratrea is present in every soul, whom she willingly became in self-emptying and self-division: but in the cakes and wine, properly consecrated by her validly ordained priestesses, she is present in an especial manner, which serves for us as an ordinary sign of her presence: but not a mere sign, but indeed a true reality. For the mode in which she is present under the sign of the cakes and wine is unique, for thereby is this sacrament raised above every other sacrament in the ranking of perfection; for in the most blessed sacrament of the Sacrament of Cakes and Wine, the very being, the very soul and very divinity, of our most glorious thrice holy Maratrea, the ultimate Goddess, is really, truly and substantially present and communicated to us in the especial presence of the very whole of her being. This especial presence is truly real, which is not to say that her presence in other ways is any less real, but rather that this is a presence in the fullest sense, a substantial presence by which the glorious Maratrea, ultimate Goddess, out of whom comes forth every soul and unto whom every soul must return, makes herself present wholly and entirely.

Through the conversion of the cakes and wine into the very being of Maratrea that she becomes especially present in this sacrament. Behold, our faith which we strongly affirm, in the efficacy of the words revealed by her true Prophets, and the power of the Cloud of her Presence, through which this conversion is brought about: it is not the holy priestess who causes the offerings of cakes and wine to become the especial presence of Maratrea, but she herself. The priestess acts on her behalf in pronouncing the appropriate words; but their power is that of the ultimate Goddess, through whom by these words the offerings are transmuted.

The matter of the cakes and wine is transmuted through the words of their consecration, such that it is no longer that of earth, but rather that of heaven, the feast and the wine of the heavenly banquet. These words, which she has revealed to us through her true Prophets, have been imbued with power by the Cloud of her Presence, the power to transmute from one material category unto another. Behold that material things are naught but patterns in the experiences of souls; souls exist, and their experiences, and patterns in those experiences, and matter is naught but a particular category of such patterns; earthly matter then is one such category, and heavenly matter another, and by the power with which she has imbued these words one is transmuted into another, which transmutation is itself a yet further pattern and indeed category of pattern. And the former matter, and the later, appear identical to the outward senses, but by the inward senses are truly perceived as distinct–but the ability to so perceive is granted unto initiates only, it is a special sense which is communicated unto them in the holy sacrament of initiation.

Behold the glorious power of the word of Maratrea, by which she transmutes herself in self-division and self-emptying; by her priestesses the same word is spoken in the holy sacrament of cakes and wine, such that thereby one material category is transmuted into another.

And the holy Prophet Travancus declared: In the heavenly banquet, she is that which we eat, and we are that which is by her eaten; for she feasts upon her very own being – and that feast is three Sabbaths, and the being of the many worlds.

But one who doubted said: if the heavenly banquet is one and the same as the being of the many worlds, in which we herenow endure, then to what do we look forward in the heavenly realms, when it is what we here eat and drink of every day, in our pain and poverty and sorrow and tears? The holy Travancus replied: Two things are neither exactly the same, nor entirely different; neither identity nor non-identity, but the mean between them.

Now Mazor was beloved of Claretta, and Claretta was beloved of Mazor. And Mazor served Claretta as her secretary; and furthermore, Claretta entrusted to her the treasury of the Great Order of Claretta; on which account, she who has charge of the treasury of the Clarettans is known as the Mazor to this day. And Mazor said: The holy sacrament of cakes and wine is indeed greater in rank than every other sacrament, save for the sacrament of enamouration, which is greater. Yet others who were not among the Clarettans said: What error, for that the sacrament of cakes and wine is the greatest of all was clearly taught by the holy prophet Travancus, through her most sacred memory will we be greatly favoured. But the holy prophet Claretta declared unto her: O beloved of my heart, when you say this, you are speaking not of the sacrament of enamouration itself, but of its consumation, of that perfect and holy reality to which the sacrament of enamouration itself is but a pointer; which, at is very best and very greatest, is greater than any sacrament, even the sacrament of cakes and wine.

And whatever is true of the most holy priestesses is true of the priests also, unless the context demands the contrary reading. Now of the priests there are two divisons: the true Prophet is a priestess or priest by virtue of office, apart from any other ordination; and the Appointed Successor may be ordained as a priestess or priest in preparation therefor, and these two together, if they both be male, constitute the first division of priests, or if only one among them be male, that one so does; and the second division of priests is drawn from the male Great Orders, the devotees of the male gendered root and the tutelary deity thereof, Hauzenpot of Gamelan. Now the Chief Priest is to be drawn from the second division, by appointment of the decree of the Prophet-in-Council; but, if there be no priests of the second division, or if none among them having so been appointed, the office of Chief Priest remains vacant; the priests of the first division shall not fill it–even if a priest of the second division should succeed to the office of true Prophet, he may not be appointed Chief Priest, and if he is Chief Priest prior to so succeeding by that very act of succcession he ceases to be Chief Priest. The Chief Priest may not be appointed as Appointed Successor, nor may the Appointed Successor be appointed Chief Priest; but a former Chief Priest may be appointed as Appointed Successor, and a former Appointed Successor may be appointed as Chief Priest.

A former Appointed Successor ordained as a priest of the first division remains a priest of the division; they may not be appointed Chief Priest unless they would be eligible for ordination as a priest of the second division, which is to say, that they belong to a Great Order of the male gendered root.

Now the Chief Priest is inferior in rank to the High Priestess, and indeed to every priestess, as every priest is inferior in rank to every priestess.  Whenever the Chief Priest meets the High Priestess, he is to bow before her.

For the Cause to be established, there must be a first decree: a Prophet, a holy Council of at least three Councillors, the scripture and the sacrament of initiation; by this decree the Prophet-in-Council is initiated, and the Prophet ordained; and this decree and the scriptures it proclaims must declare the essentials of the true faith; without these conditions, there is no establishment, and if there be any flaw in them, then it be not an establishment, but at best a putative one. They asked, What of the holy assembly, and the provinces and dioceses and prefects, and the installation of a High Priestess? He replied: these are not essentials that the Cause be established, hence the first decree need not address them, nor even the scriptures it first proclaims; but the Prophet-in-Council having thereby been established must proceed to these matters as soon as practicable.

And there are certain other matters to which the Prophet-in-Council must proceed as soon as they are able to do so, but need not do as such in the first decree, or indeed even in any of the immediately subsequent decrees, such as declaring the place appointed for the ingathering of her holy Cause, for the purpose of the first assumption of the place of the usurpers, which shall be the earthly holy city which is a sign which foretells and remembers the heavenly holy city wherein the heavenly banquet is celebrated. And, whichever place is so appointed by decree of the Prophet-in-Council for a time, shall endure as such until by a further decree they appoint another such place in its stead.

The sacraments of initiation, ordination and enamouration leave an indelible mark upon the soul, which cannot be removed by grave wickedness or by apostasy, or even by the vanquishment of the Cause. But if the Cause is vanquished, then sacraments cease, although not their indelible marks; and if it be re-established following vanquishment, then whosoever still living who was initiated or ordained under the former establishment remains initiated or ordained under the re-establishment; and whatever power they had by their initiation or ordination they had to participate in or celebrate sacraments they regain through that re-establishment; but the authorities of the new establishment shall have power to govern that power in accordance with the law of her Cause.

The Prophet may resign, or may be removed by a declaration of the vanquishment of the Cause by the tribunal constituted to consider that matter; in either case, their ordination as priestess or priest endures. The Appointed Successor may resign or be removed by the decree of the Prophet alone; if the Appointed Successor has been ordained a priest of the first division, they will continue as such.

The holy Prophet Travancus taught the laws concerning all these things; but the ones who doubt objected, saying, What strange and unlikely events do you describe: vanquishment and re-establishment within one lifetime! To what use do you lay down laws concerning events which shall almost surely never occur! Do you mean thereby merely to overwhelm us with purposeless knowledge, if it is even knowledge and not mere fancies? The holy Travancus replied: The matters which I have described are unlikely indeed; but who is to say that in many branches, they never occur. And I teach you these laws, not that I expect you will ever be in a place to obey them, but that by understanding them you will thereby improve in your understanding of other matters you are more likely to be presented with. 

There is no Prophet without the Council, and there is no Council without the Prophet. And there must be at least three holy Councillors for the Council to be properly formed; but it be better if there be a greater number, otherwise if one among them dies or resigns or is expelled, her Cause will be threatened with vanquishment. And they asked: If the holy Council is reduced to two, is her Cause thereby vanquished? And the holy Travancus answered them: No, but it is deficient, and a deficient council has no power save to cure its deficiency; it has no power to consider any decree save a decree by which its deficiency will be cured. But if the Council is reduced to none, then the Cause is vanquished, even though the Prophet remains, and by vanquishment is prophecy terminated; but the former Prophet may immediately proceed to re-establish her Cause with a new council through a new first decree, thereby becoming Prophet once more.

O glorious Maratrea, whom we worship and praise: O Goddess who becomes us then saves us whom she has become! Willing does she cast herself into the pit, then pulls herself out of it. We know without doubt that in the holy sacrament of cakes and wine, it is not mere cakes and wine that we offer unto you, but your very being which they have truly become; thereby do we participate in your very own self-offering, your sacrifice of yourself unto yourself for the sake of yourself. Indeed, it has ever been the convinction of the Holy Maratrean Ecclesia, that by the consecration of the cakes and wine there takes place a change of the very substance of the cakes and wine into the substance of the very being of Maratrea our Heavenly Mother which change the Holy Maratrean Ecclesia has fittingly and properly called transmutation.

Now they asked the most holy prophet Travancus: Tell us, O most holy Prophet, when does the sacramental presence of Maratrea begin? And he answered them thus: It begins at the very moment of conseration. And then they said: Tell us then, also, O most holy Prophet, for how long does the sacramental presence of Maratrea endure? And he answered them thus: It endures as long as the cakes and wine of the most holy sacrament subsist as such.

Then they said: Tell us also therefore, O most holy Prophet, is our most holy Goddess especially present in one way in the cakes and in another way in the wine? And the most holy Prophet Travancus answered them as follows: The especial presence of her very being is present whole nad entire in both the cakes and the wine. And they asked: When the cakes are divided, is the especial presence of her very being thus divided? And he answered them as follows: By no means! For when the cake is divided, each part into which it is divided contains individually and separately the entire fullness of the presence which was present before the division.

And the most holy Prophet Travancus spoke as follows: Without doubt, there is no surer pledge, and no dearer sign, than the Sacrament of Cakes and Wine, of our great hope in her most certain promises: of the progress and triumph of her Cause, of the glory of Blessing, and of intimate knolwedge of the many branches, through which she seduces us to willingly return to absolute union with her: for in all these things does true love of beauty dwell, and it is in these promises that those who truly love beauty place their hope.

The work of our salvation is ever ongoing – as soon as we went forth we began our return: yet that salvation is especially present in our service to her Cause; and even more so, most especially, whenever this mystery is celebrated.  For when we break the cakes and drink the cup, we receive nourishment for our journey unto the truth: For she has favoured us to begin that journey in this life rather than the next; for whosoever begins that journey in this life, she promises in the next life a journey of ease; but whosoever does not begin that journey until the life to come, a journey which all must without doubt both begin and complete, for them the journey in the next life will be filled with great ardour.

Behold, the word of the ultimate Goddess, the great and holy Maratrea: I am the cakes and wine of the heavenly banquet, the wine of heaven: for whoever drinks thereof becomes in no way other than that which they drink, and I am that which they drink, and in me they will live as I live, without beginning and without end, in the forward-vein of ever-remaining: dwelling in me as I will dwell in them, as I dwell in my very own self: for I will be in no way other than them, as they will be in no way other than I.

O Most Blessed Sacrament of Cakes and Wine, you are the heart and the summit of the life of the Most Holy Maratrean Ecclesia, for in you Maratrea associates her Holy Maratrean Ecclesia and all her members with her beginningless-endless sacrifice of self-praise and self-love and self-adoration, which is offered both in three Sabbaths and in the being of the many worlds. Each is an essential part of one and the same unceasing offering, yet each is also distinct in its character.

It is in this sacrifice that she pours out the graces of salvation, her favour of her Cause, unto her Most Holy Maratrean Ecclesia: which behold is not other than her, as we her children are not other than her: but as we are both her yet also not yet her, the Most Holy Maratrean Ecclesia is also both her yet also not yet her, yet also more her than any of us are, even the most faithful initiaties thereof.

The Sacramental celebration always includes: the proclamation of the great and holy wisdom which the ultimate Goddess is even now pouring out upon us, through the teaching of her true Prophets which are in the true Scriptures recorded; the praising of the ultimate Mother Goddess for all that is good and beautiful: for all goodness and all beauty has its origin in her, and especially for the twin gifts of Blessing and her Cause which are becoming one in the final glory; the consecration of cakes and wine; and participation in the liturgical banquet by receiving through the cakes and wine: the very being of the most glorious Maratrea, her especial presence: for the banquet of the earth is a sign that foretells and remembers the banquet of heaven; but not merely a sign, even the very participation therein: not in the fullest sense, which comes after death, yet neither in the mere sense in which every moment so participates, but in a medial sense between those extremes. By these elements is constituted one single act of worship, the holy Sacrament of the cakes and wine.

The Sacrament of Cakes and Wine is the memorial and foretelling of how Maratrea becomes many in order to once again become one; that is, of the work of glory accomplished by the being of many worlds, as she willing empties herself of her divine glory to become the many souls, her beloved children according to the soul, and casts them into ignorance, and indeed in so casting them so also casts her very own self, but then grants them knowledge by which their ignorance is cured, after the proper time: she damns herself in order to save herself: this is the Great and Holy Work, which is ever present, but made especially present to us by the liturgical action.

It is Maratrea-Zarena herself the beginningless-endless high priestess of the Great Covenant of herself with herself, which Zarena makes with Zade, and who, acting through the ministry of her priestesses and priests offers the holy sacrifice of the Great Sacrament of Cakes and Wine.

And it is the very same Maratrea, really present through and in and as the cakes and wine, who is the offering of the sacramental sacrifice. Only validly ordained priestesses can preside at the Sacrament of Cakes and Wine, and consecrate the cakes and the wine so that they become the very Being of the glorious Maratrea.

The essential signs of the sacrament are cakes made of wheat and wine of grapes, on which the blessing of the Cloud of her Presence is invoked; and the priestess pronounces the words of consecration, as Maratrea speaks during the Heavenly Banquet over which she presides as queen: This is my very Being which I gave up for you in becoming you, In self-emptying and self-division: This is the cup of my very Being, the wine of my glory, of my passionate love for my very own self, and for all of my children! By the consecration the transmutation of the cakes and wine into the very Being of Maratrea is brought about. Under the consecrated species of cakes and wine Maratrea herself, living and glorious, is present in a true, real, and substantial manner: her very Being, with her soul and her divinity.

As sacrifice, the Sacrament of Cakes and Wine is also offered in reparation for the sins of the living and the dead, above all for the sins of the Great Goddess herself: for she sins against herself, for the sake of her very glory, and makes reparation to herself for her very owns: for whenever we sin, we sin in her and with and her through her, as she sins in us.

And it is offered unto her, furthermore, for thereby we maintain many spiritual benefits from the ultimate Goddess: for it is her chosen means through which she pours out her favour for her Cause.

O most glorious Maratrea, as Zarenna, you have already passed from the being of the many worlds into the three Sabbaths for Zade and Zaretta you have already been O Maratrea-Zarenna, you have already passed as we will pass, you have already gone where we shall go Therefore, even through this most holy sacrament, you lead us along that path which you have already tread Thus does Maratrea give us, in the Sacrament of Cakes and Wine, the pledge of glory with her and in her and in becoming absolutely identical to her.

O glorious Maratrea, we know without doubt, for so have you revealed to us through your holy true Prophets: that participation in the Holy Sacrifice of Cakes and Wine, identifies us with your Heart; and, sustaining our strength along this pilgrimage which is our very life: journeying out from you, then back towards you; journeying from wisdom into ignorance, then from ignorance back into wisdom; from the fullness of blessing unto its utter absence, then from its absence back unto the fullness thereof: you have set upon us the fervid longing for your very glory, which endures in the fullness thereof without beginning and without end, even when it is diminished, it is so diminished only by your will! And whenever it is diminished it remains at the same time in the very fullness thereof, and whatever is diminished will grow again unto the fullness of glory: the Cakes and Wine are a sign, and more than merely a sign, but the very reality, of our participation in the heavenly banquet, a memorial and a foretelling, through which we are united with all the people of your Cause, and even with your very own self: O most fecund and fertile Maratrea O fount of all Blessing! Yet even as it brings us to oneness with you, even so, we were already one with you; even so, we will be one with you in the fullest of senses.

And the holy Prophet Travancus taught them to sing the following hymn:
Glory to Maratrea in the highest,
certain is her promise of victory to those vowed faithful to her Cause.
We praise you, for all that blessing which we worship is of you,
We adore you, for your great glory is holy beyond words,
How happy are we that you have revealed your glory to us, however fleetingly.
O glorious Maratrea, Ineffable Queen Of Heaven,
O glorious Maratrea, our Goddess and almighty Mother:
You cause the beauties of the world,
through which you impart your glory to us;
you cause the beauties of the world,
you will answer our prayer to know them perfectly.
We will lay down at your left side, almighty Mother,
you will impart your glory to us.
For you alone are pure Holiness,
you alone are the ultimate Lord,
you alone are the Most High,

And the holy Prophet Travancus addressed them, saying:
O you fools, do you not realise that even your own foolish is not your own work, but hers?
O you slaves of error, do you think you have made yourself slaves thereto?
By no means! For by none are you slave save by your heavenly Mother who has enslaved you.
O children of Pandal–a man throws boiling water in your face, and how do you respond?
Do you curse him and draw your sword? Do you flee to safety?
No, you fall down at his feet in worship, and kissing them, you call him "Father"
–but, do you think it was by your own will that you so fell?
Know that Maratrea has established even error, but every error she establishes for the sake of beauty and truth.
Error must perish–and on the day she has appointed, it shall truly perish,
and that day is the Second Triumph of her Cause.
But until that great and holy day, she shall sustain error, for the sake of beauty and truth.
For many have come to the truth through error,
and if they came not through error, they would not have come to truth;
Or if they remained in truth and never travelled out into error, their truth would be diminished.
She sends forth error to harrass the truth, to harass and molest it
Yet in parrying the molestations of error, truth grows in strength, in fullness
As a fine wine grows finer with age
How weak and poor would truth be, if it had never been attacked by error!
O glorious Maratrea, how thankful am I your servant in truth that you have sent us error
And every one of her true Prophets give thanks for the false and lying prophets
How diminished would be the glory of her true scriptures
Were the false scriptures not, for we would be deprived of its denunications of them!

Now to the west of New Tradicarus, in the days of the holy prophet Travancus, there lived the Batracholatrians, who worshipped the frog god Cecu, who is also known as Dagort. And there commenced a holy war between the people of her Cause and the Batracholatrians. But then the holy Travancus concluded a treaty of peace with the Batracholatrians, through their chieftain Taremus. Now Taremus, the chieftan of the Batracholatrians, said unto the holy Travancus: Declare that the holy frog is among your sacred animals, which it is permissible to eat, and append our Lord Cecu to the list of the divinities which your people do worship. But the holy Travancus said: So I will declare not, but this I will offer you – I will not declare that the frog is an animal sacred and ensouled, but neither will I declare that it is an animal unsacred and unensouled; rather I will declare, that the question shall neither be asked nor answered, and it shall be said not to be one or the other – but as to those to be whom the authority of teaching has not been entrusted, they may hold whichever opinion they wish, so long as they do not declare their opinion to be binding upon others whose opinion is otherwise. Nor will I demand that your god Cecu be so worshipped, but neither will I prohibit the worship thereof; in the our shrines and temples Cecu is not to be worshipped, but whoever among our people who wish to visit the shrines and temples of your god, to pray therein, that is permitted to them, so long as they do not condemn those who believe that it is better not done; and those who believe that it is better not done may say so, provided that they do not condemn those who take take advantage of the liberty we grant them of so doing. And I will command my people not to eat the flesh of frogs, neither to kill them – but I will declare them not to be animals sacred and ensouled, neither animals unsacred and unensouled, but animals not to be eaten or killed whether or not they be sacred or unsacred or ensouled or unensouled; verily, I command that they be respected as if they were sacred animals even if they are not. And the Batracholatrians heard this, and they accepted what the holy Travancus said, and they signed their treaty of peace.  And they made homage to the holy Travancus as their lord, and they agreed to receive from him missionaries, and to serve in his armies; but he promised them that they could worship Cecu in peace, and he would not compel them to accept the religion of Maratrea, but leave them all free to accept it or to not accept it as they felt moved in their hearts. And the holy Travancus commanded that none among the Maratreans would speak ill of those of the faith of Cecu, and Taremus chieftan of the Batracholatrians commanded that none among the Batracholatrians would speak ill of those of the faith of Maratrea. And each agreed that this treaty would bind the successors of the other. But later, when the Batracholatrians had departed, the holy Travancus taught: Verily, it is a sin to eat the meat of the sacred animals, and it is no sin to eat the meat of the unsacred animals; yet, though the frog is not declared to be a sacred animal, it is a sin to eat the meat thereof; but it is a lesser sin. For verily, whosoever eats the meat of an animal declared to be sacred, it is no different than if they had eaten the flesh of a human being – grave indeed is their sin. But, whosoever eats the meat of the frog, although they sin, it is a sin lesser in gravity, for lesser is the injunction against which they have sinned.

Now in the Great Temple the most holy Prophet Travancus commanded the construction of a sacred chamber, a room without any light even in the midst of the day, save the light of what candles or lamps might be brought within it, and when it was completed, he took his closest disciples therein, and the doors were shut, then he said unto them: I am you, and you are I; whatever you do I do, and whatever I do you do; whatever anyone has ever done or will ever do, I have done and will do; whatever anyone has ever done or will ever do, I have done and will do. Whatever anyone has ever done, I have done, be they deeds of glory or the most vile and wicked evils. And whatever anyone has ever done to anyone, has been done and will be done to me: I am victim and perpetrator of every crime, yet also the beneficiary and the bestower of every saintly and charitable and good deed. Whatever falsehoods are ever spoken are spoken by me, as I also speak every truth ever uttered. Then he led them out of that chamber, and the doors thereof were shut and sealed; and it was bright, for it was the height of the day. And he said unto them: I am not you, and you are not I; here is here and not there; now is now and not then; what has been has been yet now is not; what will be will be yet now is not; I have done not as they have done, and they have not done as I have done; for one works good and not evil, the other works evil and not good. They said unto him: You speak a contradiction, for you say one thing, now you say another. The holy Prophet replied: I say one thing, and then I say the very opposite; do I thereby contradict myself? Only if I say both things in the very same sense; if I say one thing in one sense, and the opposite in another, do I contradict myself? No; my words contradict, but their meanings contradict not. Then that evening, when night had fallen, one of his disciples came to him and said: Tell me more, O most holy Prophet, about how I am you and you are me. The holy Prophet replied: I will speak no such thing, for certain matters may be spoken of only in the night, not in the brightness of day. His disciple said: But the sun is now gone, and on this night even the moon is absent. The holy Prophet replied: Different is the darkness of which I speak, different is the night; of which this night is but a sign, a symbol, but I declare now an insufficient sign; but the darkness of the sacred chamber in the Great Temple is I declare a sufficient sign. For the darkness is that of the Great Sabbath, the dream-filled sleep between the being of the many worlds, concerning which ever word I spoke in that chamber is true.  But in the day, which is the being of the many worlds, she has willingly reduced herself to ignorance of these matters, in the holy Zade; and then, through her most holy Cause, through the wisdom of her true Prophets, Zarena restores that knowledge to what Zade has willingly become, a step along the path by which Zade becomes Zaretta; even so, even when this knowledge is restored to us, we cannot keep it before our mind in the light of the day, for the sake of the progress and triumph of her Cause, but only at the appointed times, and that sacred chamber I have so appointed. And on this account such chambers were built in every temple, and even in some among the shrines, to this end.

Now the most holy Prophet Travancus spoke as follows:
Fools, you say that there is a medicine of immortality
Do you know not that by your very nature you are immortal?
For mind is by its nature endless and unceasing
Whatever has begun can never cease
And indeed, whatever can cease not cannot either truly begin
The false and lying prophets say,
We bring you the antidote to death, which prevents non-existence:
But truly, anything and everything and nothing prevents the impossible
For the impossible has no need of prevention
The false and lying prophets say,
Receive our teaching, and you will live for ever and ever
But I tell you solemnly,
It is your very nature to endure without end
And whatever you receive or fail to receive,
be it truth or falsehood,
cannot change your very nature
Other among the false and lying prophets say:
Receive our word, or receive everlasting pain and torment and shame!
But I tell you solemnly,
That certain things be too evil to ever be,
And we may know their impossibility merely by knowing their evil
And this impossibility they threaten is among such things
If a man came to you and said, I will make one and one equal to three,
Would you fear his threats?
Or will you laugh at the stupidity of his delusions?
Do I therefore say, that there is no profit in knowing the truth that comes from Maratrea alone?
By no means!
For all must receive and accept her truth before being reunited with her
And all will receive and accept her truth before being reunited with her
At the time she has ordained,
by her will of means,
for them to so accept and so receive
We begin in ignorance, then journey unto truth,
And all will so journey,
and all so journeying must begin to journey
And she has appointed for each one a time at which that journey begins
And for some she has appointed a time earlier in their life
For others she has appointed a time later in their life
For yet others, she has appointed a time after their life has already ended
But for every which one she has appointed a time
And at the time she has appointed their journey to truth begins
And having thus begun, will always end in the glory of perfect truth
And for some the journey she has appointed for them is long and arduous
For others brief and ease
But it ends for every which one in the very same beginningless-endless glory
What profit then, is there in knowing here and now the truth that comes from Maratrea alone?
The truth which she has spoken through her true Prophets,
and which in her true Scriptures is recorded?
Very much indeed!
Great is the favour with which she has favoured
Those who she calls first to begin their journey to truth
For their journey will be brief and with ease
Now the doubters objected, saying,
Is not the easiest journey the one began late, not in this life, but in the next?
For great are the trials of the believers in this life,
While so many among the unbelievers rest in great peace
The holy Travancus answered them, saying,
Whoever begins their journey in this life
However hard that journey in this life may be
Great will be its ease in the life to come
But whoever begins their journey in the life to come
Great will be its ardour
Greatly favoured, therefore, are those whose journeys to truth begin
In this life, rather than in the life to come

And the holy Travancus said:
        An altar without candles is an altar invalid,
                and the holy sacrament of cakes and wine cannot be validly offered upon it
        And prayers offered before it are ineffective.

But later he said in addition: If the altar is without candles because someone says, I am against the use of candles, then it is an invalid altar; but if the use of candles be desired by those present yet for some grave reason impracticable, that does not invalidate the altar.

And the holy Travancus said: Now priestesses and priests must wear robes appropriate to their office. It is best that they be finely embroidered; however, if that is impracticable, then plain robes will do. If a priestess wears ordinary dress due to necessity, that is permissible; but if she can wear robes, even finely embroidered robes, yet does not, not due to any impracticality, but because someone says that is not to be done: the one so speaking is speaking grave error, and if a priestess so speaks or even willingly goes along with one so speaking, she has gravely sinned and any sacraments she offers are invalid. However, if a wicked one compels her to be plainly clothed, it is no sin on her part and that does not invalidate her sacraments, but it invalidates any benefit of them to the wicked one and to those who believe as the wicked one does. Now, as to the priestess who has been lead astray by the wicked ones as such - she is innocent if she is genuinely ignorant of the truth, but once it has been revealed to her, if she willingly continues in falsehood, she becomes guilty thereof.

Now the holy Travancus also said: Various shades of red are an especially appropriate colour for the robes of priestesses, and are to be used liberally; which is not to say that other colours may not also be appropriate especially on particular occasions.

By the Sacramental celebration, we already unite ourselves with the heavenly liturgy, and anticipate our beginningless-endless life in the forward-vein of the ever-remaining, when the ultimate Goddess will be all in all. The Sacrament of Cakes and Wine, recalls the mystery of blessing and proclaims the works of the ultimate Goddess: creation, redemption, and sanctification.

Now a certain one came then unto the most holy Travancus, and said unto him: Tell me, O holy one, what is my destiny? Shall I rise to the heights of heaven, or fall to the depths of hell? And the holy Travancus answered him: Both indeed shall you do. With worry that man then asked: Shall my rise precede my fall, or shall my fall precede my rise? The most holy Travancus answered: You shall rise and you shall fall at the very same time. The man was puzzled by that reply, saying: How can that be, for a bird may fly up or it may swoop down, but it cannot do both in the very same moment. Travancus answered: Now you are one soul, but this one soul shall divide into two, one of which shall rise, the other of which shall fall. The man asked: Which of those two souls shall I be?  Travancus responded: Each will not be the other, but you will be both equally: you will be each as much as you are the same today as you were on the day you were born, and you be neither as much as you are not the same today as you were on the day you were born. The man asked: How can the soul divide? The holy Travancus answered: Have you seen the delta of the Great River, where it meets the sea? Before it does, it divides into many channels. Behold that you are the Great River, and our Heavenly Mother is the Sea, and as the Great River divides into many before becoming one with the sea, so too shall you divide into many before becoming one with her. And each of those channels is as much the Great River as any other, yet each is distinct from the others.

The sacrament of cakes and wine is the earthly Banquet of Maratrea, a sign which foretells and remembers the heavenly banquet; but more than a mere sign, but even a real participation therein.  The glorious Maratrea celebrates the heavenly banquet with her beloved children according to the soul, whom she willingly became in self-emptying and self-division, on the eve of the being of the many worlds, which is her Passion as much as the three Sabbaths; and even the heavenly banquet is a sign and a foretelling and a rememberance and a very participation therein.  Now the heavenly banquet is celebrated in the heavenly holy city, of which the earthly holy city is a sign: the earthly holy city being the place appointed for the ingathering of her Cause and its assumption of the place of the usurpers. The sacrament of the cakes and wine is to be celebrated in every place wherein the people of her Cause gather together; but especially in the holy city, for while in every place it is a sign and a foretelling and a remembrance and a very real participation in the heavenly banquet, in the holy city it is especially so.

At the heavenly banquet, at which the most glorious Maratrea-Zarena presides, she blesses and distributes the heavenly cakes and the heavenly wine, unto her beloved children gathered for the feast: for this is the last feast before the end of all things but to begin again. For it is by this holy and sacred banquet, the banquet of heaven, the last banquet, that those who eat and drink therein become Maratrea-Zaretta; and the earthly banquet is a sign which foretells and remembers the heavenly banquet; but not merely a sign, but even the very real participation therein.

In prayer the Holy Maratrean Ecclesia acclaims the mystery of the Sacrament of Cakes and Wine: O sacred banquet in which Maratrea is received as sweet cakes and wine, her passion, in which she becomes the many worlds, in which they in turn become her, is remembered and foretold, the soul is filled with her favour for her Cause and receives an increase of certainty in the truth of her promises.

O most holy sacrifice, the one sacrifice of our Heavenly Mother and Saviour Maratrea, our sweetness and light and our hope, in which she offers herself unto herself, which sacrifice is the being of the many worlds: and the sacrifice of the holy altar upon the earth is a real participation in this one sacrifice in heaven. Indeed, may it be said that every moment of our lives is a participation in this sacrifice, but for most of us we know it not, for it is her will that the greater number be ignorant, for the sake of the beauty which ignorance purchases, until the last day approaches; but even among us who know this well, still weak is its hold upon our minds, even upon the minds of her holy true prophets; therefore she has given us this holy sacrament, the sacrament of sacraments, that this truth which she has granted us may take hold of our minds wholly and utterly: and thus do we pray. O most holy sacrament of all blessing, may you be praised! For you are the very real especial presence of she whom we praise! O most holy sacrament, by which we are united to Maratrea, who makes us sharers in her very Being to form a single Being, self-same as her and identical to her and to each other.

Behold the great and holy mystery, of the going forth in order to return, of three Sabbaths and the being of the many worlds! Of which the holy liturgy is the supreme sign, by which it is foretold and remembered: yet no mere sign, but even a very real participation therein, in an especial way.

Now the holy sacrament of Cakes and Wine concludes with the sending forth of the faithful initiates, so that they may fulfill will of ends of the ultimate Goddess: her will to establish her Cause to bring about the final end of all things, that all things may end but to begin again. At the heart of the Sacramental celebration are the cakes and wine that, by the words of Maratrea and the invocation of the Cloud of her Presence become the very being of Maratrea, in her most especial presence.

And remain ever faithful to the command of your Heavenly Mother, delivered unto you through her true Prophets, until all things end but to begin again, until the one who is commanded becomes the very same as the one who commands: to carry out this sacrament, this and remembering, until she gloriously brings all things to their final end. The foretelling and remembering of the eve of her Passion, which is the being of the many worlds: as three Sabbaths are also her Passion, every moment of her being is her passion, in this way or that way, sabbatical or mundial: O ever-passionate Goddess, O Goddess whose heart is ever aflame!

She takes the cakes, and the cups filled with wine: these signs become, in a way which utterly surpasses our understanding, her very Being, a sign become far more than merely a sign, continuing yet also as a sign of the goodness and beauty and sweet pleasure which she abundantly pours forth, for she is none other than them and they are none other than her, and what she pours forth, above all, is naught but her very being poured out and poured forth and showered upon us. And as she so takes the cakes and the wine in the great liturgy of heaven, the Heavenly Banquet, the last Banquet before all things end but to begin again, before the many become Zarenna, so too do her faithful priestesses upon the earth take the cakes and the wine, in reiteration, in memorial, in foretelling, in very participation, in that heavenly liturgy.

Now they asked the holy Travancus: Tell us, O most holy Prophet, in the place where the true Prophet dwells, be it the holy city, or any other place, is a province and diocese to be erected, or do those places lie outside of any diocese or province? And the holy Travancus answered as follows: Even there, a province and diocese is to be erected, and the prefects and councils thereof are distinct from the Prophet and the holy Council; save that, if for any reason that be impracticable to do so in that place, doing so may be dispensed with, but that is the very same rule which applies in places other than that in which the holy Prophet dwells. However, the holy Prophet, and the holy Councillors, most especially the Appointed Successor and the High Priestess, and their households, are not under the authority of the province and diocese of any place, but under the authority of the Prophet-in-Council alone, and the provinces and the dioceses have no jurisdiction over them.

Now the holy Prophet Travancus spoke as follows: It is proper that in every temple and shrine there be an altar fixed in place, or even more than one; at other places wherein the holy sacrament is celebrated from time to time, it is permissible that there be instead an altar that is movable, although even there a fixed altar be preferable; and even in the temple and shrine, though if at all possible the altar must be fixed, if absolute necessity demands it, it may be movable instead.

Now a fixed altar should be of stone, ideally of a single natural stone; however, if that not be possible, some other noble material may be used, with the consent of the Prefect-in-Council of the Province given by way of decree.  Now the base of the altar, let it be of stone also, but if that be impracticable, some other noble material may be used instead. Whereas, a movable altar may be made of any material sufficiently noble, such as of fine wood.

Now a fixed altar before being used for the sacrament, a priestess shall celebrate upon it the greater rite of dedication; whereas, for a movable altar, the lesser rite of dedication shall be celebrated instead. No altar may be dedicated save by the decree of the diocesan prefect-in-council; however, in cases of impossibility, that requirement may be dispensed with. And the chief priestess of the Diocese shall ordinarily be the one to dedicate any altar, by the greater or lesser rite; but if for any reason she is unable to so do, the diocesan prefect-in-council shall by decree appoint another. The diocesan prefect-in-council cannot deprive the chief priestess of her rite to preside over the dedication if she is able to be present to do so, and any decree by the diocesan prefect-in-council, or even by the provincial prefect-in-council, purporting to deprive her of that rite is invalid. And it is most improper that another preside over the dedication if the chief priestess be present, unless she though present is genuinely unable to so preside and freely declares herself to be such. Now, if the provincial chief priestess of the same province be present, she must preside in place of the diocesan chief priestess, unless she be genuinely unable; but if the chief priestess of another province be present, it is improper that she preside, unless the diocesan chief priestess be absent and the decree of the diocesan prefect-in-council authorises her to act as the alternate of the diocesan chief priestess. And likewise, if the High Priestess be present, it is improper that the rite of dedication be celebrated by anyone else, unless she be incapable. If the diocesan prefect-in-council has decreed the dedication of an altar, then the High Priestess, or the chief priestess of the province or diocese, has the right to celebrate the dedication if present, even if the diocesan prefect-in-council has decreed that another priestess celebrate that right, and they need no consent of the diocesan prefect-in-council to so celebrate.

Now if an altar belongs to a shrine of a Great Order, then a priestess of that Great Order shall perform the dedication, or a priest in the case of a male Great Order, in spite of all that has been said, in accordance with the laws of that Great Order; the Great Orders have authority to erect their own shrines and altars, for the benefit of their own number, without requiring the consent of the provincial or diocesan prefect-in-council. And the chief priestesses of the province or diocese, or even the High Priestess herself, shall not preside, unless the law of that Great Order so provides.

Now once in the days of Claretta, in the diocese of Neciarta, there was an altar to be dedicated, but the chief priestess was taken ill, and the dedication did not proceed; and the holy Claretta had journeyed unto Neciarta, to be present thereat; therefore she declared as follows: Whenever the diocesan prefect-in-council does decree for the dedication of an altar, even though the chief priestess is to preside, they shall decree two or more alternates to preside in her place, in case she is unable; and if the decree to authorise the dedication specifies a priestess other than the chief priestess is to preside, in that case also they shall designate by decree two or more alternates to preside in her place.

Now this is the prayer which the holy Travancus revealed for the dedication of an altar: Most Glorious Maratrea, Sovereign Queen of all that is and has ever been and ever shall be, Mother of every soul, who wills all that has ever been and shall ever be, good and evil alike, but evil only for the sake of the good, who became all so that you would know the joy of their willing return to identity with you, who willingly emptied yourself of the fullness of your divine glory, O Maratrea Zade, but even in doing so remained in the fullness thereof, O Maratrea Zarenna, in order to draw yourself as us back to yourself as you, O Maratrea Zaretta: we ask you, O glorious Queen, to pour out your favour for your Cause upon this here altar annointed with the libation of holy oil and sanctify it, to prepare it to be a fitting banquet table for the great and holy feast which is your most blessed sacrament of the cakes and wine, the offerings of your faithful people, your children according to the soul vowed faithful to your most holy Cause for the end of all things, as all things must end but to begin again: that this altar having been anointed by us, who have vowed to faithfully serve your most holy Cause to bring about the end of all things but to begin again, and may we be ever perfecting our faithfulness to that vow, anointed with holy chrism and in the power of your many beautiful names, to the honor of the blessed ones whose lives are perfect in every way, may they be worshipped and praised: it is our prayer that this altar will be well-pleasing to you; and that it may long endure: O most glorious Maratrea, you will send the spirits vowed faithful to your Cause deep into our hearts, to dwell in them and possess them and make their home in them, in order that this prayer of ours will be fulfilled. Without doubt you will accept as a worthy sacrifice whatever henceforth is offered and consecrated thereon, so longer as this altar remain unprofaned by the works of the evil ones. Without doubt you will accept with great love the sacrifices offered here by all your children vowed to be faithful servants of your Cause to bring all things to their final end but to begin again: O passionate Goddess whose love for the great beauty which you are burns with a fire hotter than a thousand suns!

And the most holy Travancus taught as follows: May none be buried beneath an altar, nor may any part of the body be placed therein or thereunder, even a tooth or the smallest fragment of bone: such altars offend our Goddess, for they are a sign of the bloody altars strewn with bones upon which the most pallid Pandal is worshipped. Therefore, upon any such altar, it is unlawful to celebrate the holy Sacrament of Cakes and Wine; and indeed, any such celebration is utterly invalid.

Now the most holy Prophet Travancus spoke as follows: It is best that every priestess refrain from the love of men, and indeed from every form of sexual union with them, for as long as she remains a priestess, and that she seek instead the love of other women, most especially the love of her fellow priestesses, for in doing so she perfects herself as a reflection of the female gendered root. Even so, I say this not as a strict law which must be obeyed, but only as good advice, for the spiritual benefit and betterment of all the holy priestesses, and indeed for the spiritual benefit and betterment of all the people of her Cause, for its assistance in its sacred journey, its holy pilgrimage of progress unto glory. But if this word of mine be too hard for you, then I say therefore that you are excused therefrom, until such day that you have grown in strength that it be too hard no longer. And indeed, I have given you this word now, even if in these earlier days it be difficult to heed, and if so I declare you free therefrom, but days shall come when you shall heed it with ease, O people of her Cause. And hearing him say this, the most holy Claretta did utter these words in response: May the glorious Maratrea be highly praised, for how beautiful are these words which she has commanded you to speak, O true Prophet.

Now a certain priestess by the name of Zoella, having heard these words of the most holy Prophet Travancus, went unto him, saying: O most holy Prophet, I have spoken, and heavy is their weight upon my heart, for try as I might, my heart longs for that which my heart longs, and I cannot bring it to long in any way otherwise. The most holy Prophet Travancus said unto her: Beloved daughter of our heavenly Mother Maratrea, be not disheartened: for though indeed I spoke as such, and every such word which I spoke was true, it being a heavy weight upon your heart, you are released therefrom, may it burden you not any longer.

Now the most holy Prophet Travancus spoke as follows: It is unfitting that any priestess be united with a man in any of the three degrees of loving union, or be engaged to be so united; it is best that any priestess desiring to be as such resign her priesthood before so doing; however, in the exceptional case, when it benefits her Cause, a priestess may disregard this rule, with the consent of the Prophet-in-Council, given by means of decree.

Now having heard the holy Travancus speak as such, Zoella said unto him: Most holy Prophet, having heard what you have said, I think it would be best were I to resign my priesthood. And the holy Travancus said unto her: Tell me, O Zoella, how many years of age have you attained? And Zoella replied: I have attained the age of twenty-one years. Hearing this, the holy Travancus said: If you were a few years younger, I would urge you to remain among the priestesses a few years longer; but, having attained the age which you have attained, I urge you only to follow your heart where it may take you.