NPS 072

The Teaching at Submargus

And the holy Travancus did come unto the village of Submargus, and they encamped by the river; and whoever would come unto his camp, he would teach them concerning numerous things.

And the holy Travancus commanded: Say, among all those who have ever lived, I am richest; and for all those who shall ever live, I am richest among them. But they objected, saying: Our poverty is clear to us; would you that our mouths utter falsehoods? He replied: On the contrary, this is truth in the utmost thereof; for she who is richest of them all, whose wealth is absolute power over a great multitude of universes, is not other than you; being her, her riches are yours.

And the holy Travancus said: What the ultimate Goddess has joined, let none other put asunder. And he was speaking of love, and of the institution founded to honour it, in the three degrees thereof, from the least to the greatest, being the sub-marital union, the marital union, and holy enamouration; and while he was speaking of all such love, he was speaking especially of that which has been enacted; and it is declared to be as such when it has born young; for their protection and benefit, it is so declared.

Now the holy Travancus spoke as follows: As there are gendered roots, there are also racial roots. And as to those who say that race is unreal, I say unto them: Insofar as race is unreal, gender is unreal also; and insofar as gender is real, then race is real also: they are equal in their constructedness. Gender only exists in that it is a locus of longing and revulsion; it has no existence save that it is an object of longing, but as much as it draws some, others are by it repelled. In the very same way, race only exists as a locus of longing and revulsion, and apart from these it is utterly without existence. But, may we say, that gender was born first, and race second. And they asked him, Of the racial roots, what are their names and number? And the holy Travancus said: As to that question, I offer no response; I claim not to know which or how many, merely that such things must be.

And the holy Travancus said: Of the roots, there are those that are pure, and there are those that are in two ways compounded. Of the gendered roots, there are the pure roots, which is the purely female and the purely male; and then there are the compound roots of gender only, which is the female-desiring male and the male-desiring female; and all these are without race, being before and after every race. Then furthermore, there is the compounded of gender and that which is not of gender, such as those compounded roots of both race and gender.

And the holy Travancus said: Now desire exists in two ways: that of being and that of having. There are those who are, and who desire to be, whether or not they are; and there are those who have, and who desire to have, whether or not they have; and being and having can be congruent or incongruent, whether in the actuality of things or in how one desires them to be. And this is true of gender, and it is also true of race.

And he said: Now without doubt, there is a certain pleasure to be had when being and having are incongruent; but far greater are the pleasures of congruence than those of incongruence; on this account, the first and second enamourial tribes are prior in honour to the third and fourth.

And they said: On account of there being gendered roots, there are enamourial tribes; ought there not also be such tribes on account of race? And he replied: There are not, and no such thing is acknowledged in our religion; for the numeration of the gendered roots is known to us, but the numeration of the racial roots is known not. And they asked likewise concerning the tribes of Great Orders, and he gave a like answer.

The holy Travancus said, There is no revulsion without longing, and no longing without revulsion.  But they asked, What of that one who longs for all and is repelled by none? The holy Travancus replied: Yet without revulsion, that all for which that one longs would never have been.

And the holy Travancus taught: All roots are spirits, impersonal, quasi-personal or personal; but as to the gendered roots, they are personal, for they are stages in her becoming us. And that from which we came, unto the same shall we return; and that return is the greater enlightenment.

The holy Travancus spoke as follows: Behold that the joy of learning is naught other than ignorance. If there were no ignorance, there would be no learning; what poverty would exist in a world in which ignorance was found not! It is for this reason that in becoming us she emptied herself of her perfect knowledge, and replaced it with holy ignorance. What joy do I find in those for whom the world is young and fresh, as I am old and well acquainted with the manner of the world. To speak to those young in years, to speak even to those old in years yet young in our faith. I have taught you to thank her not, for to thank her would suggest that she might have done other than she has done, when her every act is perfectly determined by her very essence; yet, if we were to thank her for anything, would it be that we would thank her for holy ignorance. And I have taught you not to call her deeds gifts, for is breathing a gift for one who must breathe to live? And her every deed, and therefore all that is in all its particularity, is like the breath of her life, for she is precisely what she does, and her being and therefore our being in all its particularity is perfectly determined by her perfect self-love. But if we were to call any of her glorious deeds a gift, surely ignorance would be foremost among them.

And the holy Travancus said: Who is worse, the one who lacks the beauty that they love, and who loves the beauty that they lack, or the one who having that beauty does not love it? Is it better to possess not that which one adores, or to adore not that which one possesses, yet being truly worthy of adoration? A certain one, Ceranotta was her name, she came unto him and said: I am ugly. He said unto her, your own eyes see it not, yet to mine your beauty is clearly visible, a glorious fragment of that great beauty which is even more glorious, the Goddess whom we worship and praise; may you see yourself with your own eyes as my eyes see you. She replied, So have I heard, and so have I tried and will try, yet I cannot. He replied: Seek to perceive the beauty of others who are like unto yourself, and in seeing their beauty you will find in them the reflection of your very own beauty; then in loving them, you will desire to see with their eyes, for whoever truly loves must wish to love whoever is loved by they whom they love, and therefore truly loving others is a road unto loving one’s very own self as one loves others; for all love is but a part of her love, and incomparable is her love for us, yet as great as is her love for us, greatest of all is her love for her very own self; but as we are her, in loving her we must love herself as she loves us and loves herself, and likewise love one another. And may you be favoured in your love, that with their eyes you will see your very own beauty as they themselves see it, and having learnt to see it with their eyes, you will learn to see it even with your own. And she heard what he said, and she believed; and she joined herself to the party of Claretta, and they taught her to perceive her own beauty.

And the holy Travancus said: Without doubt, may incest be prohibited; but without doubt, may those who have travelled backward through time be exempted from this law, and also those who commit incest with them. And if any person stand accused of incest, and they plea, that they have travelled backwards through time, their plea must be accepted if it is accepted by the one with whom they committed incest. And if there be any fresh doubt concerning their plea, then may they denounce that doubt; and if said denunciation is accepted by the one with whom they committed incest, then their plea must even then be accepted. And if anyone present any evidence whatsoever to the contrary, yet they denounce that evidence, and the one with whom they committed incest accepts that denunciation, then said evidence must not be accepted. But if the one with whom incest was committed does not agree that this one traveled backwards through time, then they must present evidence of the same, and their case must be decided like any other; and if any new evidence be presented, it must then be considered as in any other. Now for those who travel only forwards through time, incest is prohibited; but for those who travel backwards through time also, for them incest is obligatory. And they asked him, If one who has traveled backwards through time fails to commit incest, what shall we do? He replied: Do naught unto such a one; for, who are you to know that they have not done as such? They replied: Yet if we ask them, and they say they have not, then they must not have done so, or else be lying! He said: One who has traveled backwards through time is exempted from the obligation to speak truthfully, or to speak at all, regarding whether or not they have committed incest; in any other case, whether it be of traveling backwards through time, or of incest, the obligation is the same as it always is. They asked, If one lies and says, I have traveled backward through time, and they have not, what shall we do? He said: If they say, Having traveled backward through time, I have committed incest, then you shall not inquire into whether their claim to have traveled backward through time is truthful, and even if you believe they have lied, you must do naught; but if they will not utter these words, or words to the same effect, then you may so inquire, and if you conclude they have lied, you may do what is appropriate. They asked, If we ask them, with whom, and they refuse to say? He said, That you must not ask them; and if yet you ask them, they are free to respond not. They asked, If we ask them, in what degree, and they refuse to say? He said, That you must not ask them; and if yet you ask them, they are free to respond not.

And they asked him: What of those who have gone around? He answered them as follows: There is only one who has ever done as such, there is only one who shall ever do as such, that one being our Goddess Maratrea. What law applies to her? The law of what she does; whatever she does is obligatory for her, and whatever she refrains from doing is prohibited for her. But as we near unto the going around, which is nearing unto unity with her and identity with her, our law nears unto becoming her law. They asked him, Shall we permit incest? He replied: Not until first triumph be attained; then you may permit it. They asked him, Must we permit it immediately upon attainment of first triumph? He replied: No, you need not; you may wait as long as you wish after first triumph, but permit it you without doubt shall. They asked, Must it come before or after second triumph? He answered: Either, it shall be as you shall cause it to be. Then he said unto them: for one thousand years permit incest, but do not make it obligatory. At the end of the thousand years, it shall become obligatory upon every person to commit an incestuous act. Continue as such for one hundred years; at the end of the hundred years, it shall become obligatory upon every person to commit every possible incestuous act. Then, after fifty years of such, all things shall end but to begin again. And they asked, But what if all things do not so end? He said: Then you have acted in error of days; repent of your error, and prohibit incest once more. And for ten thousand years thereafter incest must remain prohibited; after which, you may permit it again, and begin once more than thousand years, although one need not do as such immediately, but may wait as long as you wish. Some among them said unto him: You have condemned those who foretell numbers of years, yet now you have done so! But he corrected them, saying: I have foretold naught, but merely commanded. And I tell you solemnly, whoever comprehends not the reasons for this here my commandment, is obligated thereby; but whoever comprehends said reasons, is exempted from obedience thereto. Some among them said: This commandment of yours is fearful, and we wish not to obey it. He replied: Then truly comprehend my reasons for making it, and you will become exempted from it. They said: Tell us, therefore, these your reasons! He replied: I will do not as such; but study the truth, and in time my reasons will become clear to you! Now concerning this exemption, naught more was said in his days, nor in the days of the holy Claretta. Then was it asked, If one among us understands, are we therefore exempted therefrom? It was answered: This obligation which the holy Travancus has imposed upon us, which the holy Travancus commanded, is a commandment addressed to the entire people of the holy Cause, and thus obliges all of them, both individually and collectively; thus if any among them understand this obligation, they are exempted therefrom; but those among them who do not so understand, are not so exempted; and the Cause as a whole is not exempted as long as any among its people are not exempted. And they ask, even the infants or the imbeciles who understand it not? It was answered: The obligation binds them not, being wholly incapable of understanding it; but whoever is of sound mind and adult years, they are bound.  [Editorial Note: It is uncertain if this commandment of Travancus obliges us, given that we belong to a different establishment of the Cause; it may only apply in those branches in which his establishment proceeded directly unto glory, not in branches where it has been vanquished, nor in branches besides its establishment; nonetheless, I feel it is important that we preserve it. - ZWM.]

And the holy Travancus said: Now in the beginning, which is also the end, there was naught that was in any way other than her; then she said: Let incest be prohibited; and it was prohibited; and now, there was that which was in some certain ways other than her, even as there ever-remains naught which is in every way other than her. Behold, that the prohibition of incest is the creation of the world, and the practice of incest is its destruction. And they said: Tell us, O most holy Travancus, is time the congealment of longing? Or is longing the congealment of time? And he answered them: Behold, each is the congealment of the other; and the one who travels backward in time, immense power do they gain over both of them. Now some have discussed of whom he was speaking: of the tale of the hut, or the twins against time. Yet others have said, he spoke of neither, but of one far more powerful than either: She Who Is.

And the holy Travancus said: Now, in these here present days, it is considered the norm that men love women and that women love men, and for a woman to love a woman, or for a man to love a man, in the same way, is considered at best unusual; and by many, heinous. Yet I tell you solemnly, it was not this way in the beginning. For in the earliest days, when our Heavenly Mother first bore children, she bore them female and male; and the female children which she bore had no desire save for one another; and the male children, likewise; and the female desired the female, and the male desired the male, and the female desired not the male, nor did the male desire the female. And there was peace on earth, and happiness for all. But then, one among her female children grew restless, and her love for her fellow children began to fade; and she went unto her Heavenly Mother, and said: I no longer desire that which I have heretofore desired. And her Heavenly Mother asked her, What is it that you desire in stead? And she answered her: I know not, merely other than this. And one among the male children also grew restless in like manner, and did converse with the Heavenly Mother in like way. So the Heavenly Mother brought the two together, and said unto them: Do you desire one another? And they both responded: We desire not our own kind; yet now meeting one another, we desire not each other either. She said unto them: I can make you desire whatever you wish; do you wish that your desire for your own kind be restored to you? Or do you wish that I cause you to desire one another. The female said: I know not which to choose.  But the male thought, and said: Cause us to desire one another. And she said unto the female: Is that also your choice? The female responded: I do suppose that will be my choice also. So she caused them to desire one another. She said unto them: I shall merge and divide you. So they were merged and they were divided. And each began to desire the kind of the other. Now in those days, these two alone desired each other in this way; and they were greatly outnumbered by those who desired only their own kind. So they went unto Maratrea, and complained: We are only; there are none like us. So she said unto them: I shall divide you, and there shall be more like unto you. So she divided them. But it soon came to pass that this new tribe she had created, that of alien desire, began to wage war against the first two tribes she had created, that of the female-desiring-female and of the male-desiring-male.

And the holy Travancus spoke as follows: Behold the many worlds that she has born! To think of them fills our hearts with longing, yet fills also our hearts with fear.

And the holy Travancus spoke as follows: May every wife obey her husbands, and may every husband obey his wives; and may every marriage be ended in favour of enamouration. And what I have said of husbands and wives, be it also true of the third and fourth tribes; in both, the one must obey the many; thus in the third tribe the male must obey the female, and in the fourth tribe, the female must obey the male. But this law of obedience does not apply to the enamouration of only two members; in the third tribe of only two members, may the female obey the male, and in the fourth, may the male obey the female.

They asked him, If a marriage be ended in favour of enamouration, what then of the laws of the usurpers, by which enamouration be not recognized? He answered them as follows: By the law of heaven and the law of the Cause, as enamouration is greater than marriage, then an enamouration which is incorporated or reactivated extinguishes all marriages where both parties to the marriage are members of said enamouration. But for the purposes of the law of the usurpers, those marriages may be said to continue. Indeed, it is not our desire that they acknowledge the holy enamouration by their laws, save to the minimum degree necessary; for it is a matter beyond their comprehension and utterly beyond their power.

And they asked him, May those who are enamourated become married? He answered them: By the Cause, they may not do so, without suspending their enamouration. But by the law of the usurpers, they may do so, if it be beneficial for them; and by the law of the Cause, they must receive the permission of the Prophet-in-Council or delegate before so doing. And by the law, which is not the law of the Cause, nor the law of the usurpers, but a mean between them, yet with the Cause dominant - a temporary allowance which the Cause makes for the usurpation - by that law may they be married, that the usurpers might so recognize it.

And the holy Travancus said: Every enamouration must be celebrated as a sacrament; but if that be impractical for whatever reason, the enamouration will still be incorporated or reactivated, but the sacrament must be celebrated as soon as it becomes practical to do so. For the marital union, no sacrament is permitted, for marriage is not a sacrament, but only enamouration is a sacrament; but a mere rite may be celebrated, if the parties so desire, yet that is not required. As to the sub-marital union, no rite is permitted, but it shall be entered into the registers.

The holy Travancus said: O you who judge with the blasphemous and fraudulent justice of earth, for so doing you will be judged by the true and perfect justice which is found in heaven alone! The justice of the earth is a fraudulent blasphemy, and those who teach and practice it are guilty thereof. Those who truly love heaven, and truly know what heaven desires for them, will refrain from such abominations. Yet alas, in this abomination do the usurpers delight! But for that reason, she has promised us, that we will cast them down from their lofty place, that we will rule in place of them, throughout the entirety of the earth.

And the holy Travancus said: One is not obliged to believe any among my sayings, or those of any of my successors as Prophet, to which the holy Council has assented not, and which concern spiritual matters; yet neither ought you disagree with any of them lightly. But as to anything I may have concerning matters other than spiritual, with such may you disagree without such weight.

And the holy Travancus said: Chase not after blessing; yet neither deny the glory of its beauty, a beauty most grave, a beauty most terrible; a beauty that sets our hearts alight with a blazing fire, a fire that one alone can quench, She Who Is The Fount of All Blessing.

And the holy Travancus said: O most holy Lord Bacu, O god who is a dog, O dog who is a god, O divine canine, we praise you, we worship you, we sing of your glory! And he said: Holy Lord Bacu, we praise and worship you! Holy, holy, holy, holy, holy Lord Bacu! O first among the tutelary deities of the sacred animal tribes, may you be worshiped and may you be praised!

And they asked him: Of the first two gendered roots, the purely female and the purely male, are they equal, or is one greater than another? And the holy Travancus answered them: They are equal, but the purely female root is first in honour. And they asked him: What of the impure root? He answered them: The impure root sits at the feet of the two pure roots, and serves them.

Now the holy prophet Travancus said: Among prophets count me not as greatest, for however great you may consider me to be, without doubt dearest Claretta shall be greater. And the holy prophet Claretta said: How great a prophet was the holy Travancus! How immense was my predecessor in his wisdom! He spoke much truth, and committed only one error: his error was to say that I would exceed him in greatness, for without doubt he has exceeded me. And they asked the third prophet, the holy Tegana: Each of your predecessors claimed that the other was greater than them, which thereof was right? She replied: I will say not either was right, nor that either was wrong, but that they were equal in greatness; for I know for sure that in greatness I do not exceed either of them. And since that day, all among the sucessors of the holy Tegana have said as she has said.

Now concerning divination, the holy Travancus said: Listen not to those who claim to know the future, for they lie when they say there is one future, rather than many. They say, such and such shall come to pass, but even if they are right, that does not mean they are not also wrong; and even if they are wrong, that does not mean that they are not also right. Whenever they speak truth, they may in the very same words speak falsehood, and whenever they speak falsehood, they may in the very same words speak truth. But they said unto him: Yet you claim to know in the future there will be a first and second triumph - are you not therefore guilty of the very offence for which you now condemn others? He replied: By no means! For though indeed, by her promises, I know of first and second triumph, I say not in how many years they will come, or where they will be completed, or by whom; for in one branch, from here descending, first triumph may come in five hundred years, in another in five thousand. You have heard me say of the astrologers, How noble are those who have the stars as their friends? For I tell you, whoever says that we are slaves to the stars, speaks lying foolishness: for there is only one whose will we obey absolutely, She Who Is, but she does not reveal unto us her will for us prior to the moment we obey it, save that which she reveals through her promises, and thhrough the common patterning of things. But as to those who speak of subtle influences, who is to say that the stars do not act in such manner? And even if, in some branch herefrom descending, such influences were disproven, who is to say, that in another branch herefrom descending, they might not be proven instead? But it is the nature of a subtle influence, that it compels naught to happen, but we might say it causes among the branches therefrom descending, those of one nature to be more numerous than those of another. Therefore we will condemn not those who work with these subtle influences, save when they step outside their proper bounds.

Now the asked the holy Travancus: May we consult with the spirits of the deceased? The holy Travancus responded: Consult not with the spirits of the dead, for their spirits will consult not with you; they are concerned with working out their own salvation, and will consult not with you; indeed, whoever says, I speak to the departed, they either deceive, or are deceived, for there are spirits that say they are among the departed, but are not. But as to those spirits who are not of the departed, with them you may consult, provided you have established, that they are spirits vowed faithful to her Cause, and not those vowed faithful to the enmity thereunto. And they asked him: May we inquire of the neutral and intermediate spirits? He responded: That you may; but be on guard in such inquiries, for many among them are deluded, and many among them seek to delude others. They asked him, May we inquire of those spirits, that are not of the departed, but who say they are acquainted therewith? He replied: That you may so do.

And the holy Travancus said: Evil are they who enforce evil laws.

And the holy Travancus spoke as follows: The penalty of death is ever and always wrong, for the innocent and also for the guilty. And if anyone be accused, and sentenced to death or executed, then we must believe them innocent, unless there is absolutely no possible doubt concerning their guilt; if there is even the slightest doubt, then we must declare them innocent; for those who do not do this, become co-operators in this crime, through giving assistance to those who wrongly seek to justifying it. But as to the one who openly advocates for the penalty of death, the same does not apply to them, for anyone who advocates for violent deeds is most likely guilty of the same; we shall not approve of the killing even of them, but we must not defend their innocence, unless they repent of their advocacy for the penalty of death. This does not apply to the one who quietly expresses agreement with it, but only to the one who openly and notoriously advocates for it, or even plays a part in carrying it out — and indeed, whoever openly and notoriously advocates for it plays a part in carrying it out, whenever and wherever it occurs.

And the holy Travancus spoke as follows: Know that this people are our enemy; cease not ever to oppose their misdeeds. And we know the people of whom he spoke. [ZWM adds: Such was known to those who wrote these words, but as to us herenow, such has not as yet been revealed to us. Now, there are certain scurrilous persons who have suggested that Travancus was here speaking of the Jewish people; however, while that is a possibility which cannot be totally excluded,  there is no good reason to suppose that it was them of whom he was speaking. It is unclear whether the Jewish people even existed in the days of Travancus; as a people and a religion, they may then have not yet had their founding. We do not know with any certainty even when the holy Travancus lived; but it has been revealed to us that the last prophet mentioned in our scriptures died before the birth of Muhammad.]

And the holy Travancus spoke as follows: The Prophet-in-Council may by decree delegate its power of decree unto another. But the Prophet may not delegate their power within the Prophet-in-Council, save unto their Appointed Successor.

The holy Travancus said: The blessed ones are perfect in every way, perfect in their beauty, perfect even in their imperfection. We long for them and desire them - but would we dare ask them to desire us in turn? We would not; for in desiring we who are beneath them, they would lose that very perfection which we desire. We cannot have them, for if we had them, they would be not any longer that which we desired to have. But in death, every true desire of the heart shall be fulfilled, even this; we shall not merely have them, but will become them. O Nesuva, in my heart I long for you once more, and I will have you once more; but were I to have that, it would be but among the little blessings, not the greatest thereof. But what I find, so too shall be found by you.

And the holy Travancus said: Truly the racial roots can be a means of blessing; and yet, the blessing that comes through them is blessing apart from the holy Cause; for while among blessings, there are those that may in the holy Cause find their place, even those dependent upon that very Cause for their existence; yet there are other blessings, incompatible with the holy Cause; it is for this reason, that she decrees that her Cause not triumph immediately, but only after a certain age endures, so that there be time enough for all that anti-causal blessing which she adores; for whatever blessings she adores, exist; and those blessings which she adores not, exist not, and are therefore not blessings.

Now at Submargus, the chieftain thereof came unto Travancus, saying, A most disturbing dream have I had, and none of my counsellors could interpret it for me; I have heard that you are a man of great wisdom, might you be able to interpret it as they have not? The dream: cords extend from me joining me to others, they are of different colours; suddenly, all the colours become one colour; and I awoke with an immense terror. Tell me, the meaning of this dream, if you are able? The holy Travancus said unto the chieftain: Indeed may I tell you the meaning of this dream; the cords that join you unto others are the loves you have for others, and the differing colours are the differing manner of love – your love for your parents, your love for your children, your love for your wives, your love for your friends; then the merging of these colours into one colour is these many differing ways of loving merging into one and the same loving. But the chieftain said: All that is well, yet why would such cause me such terror? The holy Travancus responded: The merging of the many colours signifies incest. The chieftain replied: Now I understand my terror, my fear, my loathing, my disgust, which this dream has caused in me; behold, it is a sign, that someone among us is practicing this evil, this vileness, that is incest – we shall find them, and we shall sever their heads! But the holy Travancus said unto him: Sever not any heads, for this dream that has been sent unto you, you still comprehend not, even after I have explained its true meaning. For it concerns, not that anyone is doing in your village on this day, but what must come to pass at the end of time. For that event, in its proper time, shall be a cause of joy, even as looking forward unto it from here it is a source of fear and trepidation. And those who bring this matter forward, to before its proper time – what fear and revulsion do they inspire in us, and it is not wrong that it is so inspired. And hearing this, the chieftain was enraged, and he said: Leave my village now, wicked one, or I will have your head. So that very day, Travancus and his companions departed from Submargus.