NPS 060

The discourse at Taconra

Now departing from the place appointed for the in-gathering of her Cause, New Tradicarus, there being assembled the Cause of our Goddess, the holy Travancus journeyed unto Taconra, where her Cause was sojourning, those whom the ultimate Goddess has chosen, through her will which she reveals through her true Prophets: and he said unto them, Behold, she will favour you with the peace of her Cause!

And while residing there, the most holy Travancus taught, as follows: Behold thus says our Soul Mother, our Heavenly Queen, by her will of ends: Chief is divorce among those things which I hate. For whosoever divorces to marry another, has broken the bonds of love, which is offensive to heaven and against heavenly law. But if they have broken the bonds, and refuse to submit to the healing of them, then you are without guilt if you go then unto another; it is not that you have left them, but rather that they have left you; therefore the guilt is theirs, not yours. And whosoever is bound to the infidel, the apostate, the excommunicate, or the heretic, if they desire to remain with you, in spite of the difference of religion, then divorce them not; but if they do not wish to remain with you, then you are free to divorce them to marry another.

For as becoming one flesh is a sign which foretells and remembers becoming one soul, therefore what the Goddess has willed to be joined, let none separate. Accursed therefore will be those who commit crimes against love, for she will disfavour them, and as the last days near that disfavour will only grow, until they come to repentance. And they asked him, Of crimes against love, who are guilty? And he responded: When the bonds of love are forming, those who stand in the way of them; and having so formed, those who seek to sever them, whether that they be replaced by some new and different bond, or for any other cause.

Now the holy Travancus spoke as follows: These words are given not to everyone, but may those who are in need of them take heed: Many are the conflicts, troubles and disputes, between peoples and nations and tribes; many thereof ancient, such that none can even recall for what cause they began. Now as to those who are of such a people or tribe, they find themselves born into such disagreements, and so often are they a constancy in their lives; and as to those, it is not unto them that I wish at first to speak, but rather unto those born apart from such disagreements, yet who nonetheless feel the urge to involve themselves therein: upon seeing two tribes disputing, although they belong to neither, yet they must judge themselves between them. Unto such ones do I say, that this be the way of happiness: worry not concerning these troubles which belong not unto you. If you are vowed unto her Cause, how does your judgement serve her Cause? And if you be chasing after blessing, does your judgement bring blessing closer unto you? I tell you solemnly, it best serves her Cause to refrain from such judgements: may your mind, your mouth, your hands, your heart, busy themselves with greater things, things more useful unto the progress of her Cause. And even unto those who are born amidst such disputes, and for whom they are natural: if you come unto her Cause, put aside all that which serves not her Cause, even this.

And the holy Travancus spoke as follows: Behold the wine of heaven, compared to which the wine of the earth is naught but vinegar. And those who have drunk not of heavenly wine sing praises of the wine that is earthly. But as to those who have drunken of the heavenly wine, so often will they refuse earthly wine, saying: having tasted true glory, will my lips settle for anything less? Unto them do I say, it is good to abstain from wine, not forever, but for a time. Indeed, may all abstain for wine for one month in each year, other than wine of the sacrament, and whichever month that be of your choosing; but there is no compulsion in this matter, merely the advice of wisdom. And those who would abstain more often, may they do so; but abstain not from a sip of the wine of the sacrament, when it is properly consecrated; yet one may abstain from more than a sip thereof; and may every person of full years drink of at least one cup of earthly wine at least once a year.

Now the holy Travancus spoke as follows: Ordain not any priest, save from the male great orders; even so, that be not an absolute rule, but one from which exceptions may be taken: for every male prophet is a priest ex officio, as every female prophet is a priestess ex officio; and the appointed successor, if they be male, shall be ordained a priest. But the chief priest shall come always from the great order. And the son of a prophet, if the prophet so desires, may be ordained a priest; and in every other case in which the Prophet-in-Council considers it worthy that an exception be made.

Now the holy Travancus taught us concerning those laws from which the blessed ones are exempted. And a certain one among them, Tinsecus being his name, desiring to do those things which those same laws prohibit, did say: Behold, I am among the blessed! But the holy Travancus rebuked him, saying: Who among us claims to be among the blessed? And who says they are blessed but who lies not, for who among the blessed would speak of their blessing?

Now the most holy Travancus spoke as follows: Behold that in the journey of life there are many paths before us, and every path has its beckoning, come hither, come hither, this is the one true way! And each condemns all those other paths. How to decide which way is the truth? Who can I answer? And I give you not herenow an answer in fulness, but may you give these thoughts your earnest consideration: If the path down which you are journeying leads not to the improvement of your own self, are you journeying along the true path? Listen to your own conscience, and your own reason, and your own experience. Now Goneamus said, Surely frail is human reason, and so often our consciences corrupted, and our experiences narrow! The holy Travancus responded: Indeed, all you have said is true. Therefore, when you exercise your reason, be on guard against its limitations; and when you search your conscience, be on guard against being led astray by all manner of harmful emotions, even excesses of lust and of anger. But as to those who say, your reason, your conscience, your experience, being limited, that you ought to put them aside, in favour of the words of some teacher, or what is written in some book: these speak error. If any of these be flawed, work upon yourself that those flaws be improved; and if you say to yourself, this I believe on the basis of my own reason and conscience and experience, but those being flawed, I cannot be certain, then you have spoken truthfully; and say unto all, if any of you see error in my reason and conscience and experience, speak, and if any so speak, listen to them intently: you are bound not to accept what they say, but you are bound to hear it in all openness, and if it leads you to an alteration in your thoughts, so must you so alter them. And if you find the words of any teacher in agreement with your reason and conscience and experience, follow the words of that teacher, and if you find the words of any book in such agreement, follow that book; but if the agreement ceases, cease then to so follow.

Now Lorava was the granddaughter of Gecin king of Macodgin. And Maralea who was born into poverty in the village of Yataprova came and sat beside her; and Lorava said, I am a royal princess; who are you, that you would sit beside me? But the holy prophet Claretta rebuked her, saying:  As the mother of our souls is Queen of Heaven, by our souls every last one is of royal blood, and heir to her throne of glory. Therefore let none say unto another, your blood is beneath mine; for by blood they are unequal, by soul they are equal.