NPS 86

Thus taught the most holy Travancus: Do not think that our Almighty Goddess, on account of her Almightiness, has no need of us, her beloved children. For we are those whom she loves, and she is her loves, so if she loved us not, she would be not who she is, and hence be not; and if she loved us not, we would be not; but being loved by her, we must be, and her being who she is, she must love us, and therefore we must be. We are necessary existents; yet our necessity comes not from ourselves, but from her.

And we are also those whom she became, in willing self-emptying, and who will become her again, in willing reunion; since she has been us, if we were not, she would be not; since we have become her, she must in turn become us, in order to be become herself. The many universes are part of her being - a part diminutive and separated, by her will for her own self-diminution and self-separation - but every part is necessary to the existence of the whole.

Perfect is her freedom; yet it is no part of freedom to act contrary to one's own nature; and her love for us is part of her nature. Freely did she choose to create us, but there is nothing otherwise that she was free to do. Whatever she does, she does by necessity of her own nature, and could not have failed to do; yet still, her every act, even being compelled by her own nature, is perfectly free, for there is nothing outside of her own nature which compels her.

O Humanity, revere your Heavenly Queen: how terrible is the beauty of that convulsion, the hour of final reunion!

Perfect is our Goddess, may she be praised - perfect in her knowledge, perfect in her power, perfect in her goodness, perfect in her beauty, perfect in her love - her perfection is immutable, but mutable are its expressions - the immediate objects of her conscious awareness are ever-changing, for there is no conscious awareness without change. Perfect is her knowledge - whatever anyone has ever or shall ever know, she knows, and whatever she knows not, none has ever known, nor shall ever know - what she knows not, is utterly unknowable, and not that it might be known. But although she knows all things that may beknown, say not that every part of her knowledge is directly before her consciousness in every moment: but say, everything that she knows is before her consciousness in some moment: in every moment, if it be needful or useful for her that some part of her knowledge be immediately before her consciousness, then so indeed it shall be: if there be anything that in some moment she wishes to recall, then in that moment she recalls it perfectly. She remembers all that has been and shall be - for her perfect foreknowledge is the very same thing as her perfect memory.

The holy Travancus said: I fell asleep, and a terrible nightmare came upon me - for I saw infinity, and I comprehended it, and a horrible madness descended into my soul. What horrid ugliness did I then perceive! But then the sweetest of voices came to my rescue, for she said: Fear not, for this is naught but a bad dream, and these things you have seen have not been and shall never be - for infinity is not! It has not been, and will never be! I know all and I see all, and finite is all that I know and all that I see - and I am the greatest of beings, yet finite am I too. I remember every moment in its succession, from the first to the last, and they are finite in number - and I know that there are not any other moments - for I remember this very moment also. I have tested my knowledge, and assured myself of its perfection - and nowhere is any infinity found therein. A doctrine of fools, whoever truly understands it will lose their sanity - but fear not, for I will cure every foolishness, and all insanity - for I sent these things into the world, but for a time, and when they have done their needful work, I will withdraw them, and return them not, until all things end but to begin again.

Say not that our Goddess exists outside of time, for undoubtedly she exists within it - yet neither is time greater than her, for time is part of her very nature. In proceeding through time, we are proceeding through her. There is no consciousness without change in consciousness, and there is no change without time, and there is no personhood without consciousness - she is personal, therefore she is conscious; she is conscious, and therefore there is changing in her consciousness; she changes, and therefore exists in time. She did not create time, save insofar as she created herself, for time is an integral part of her. Time is not singular, but plural: two persons may have a common time, yet they may also have a time disjoint, such that we cannot place the moments of one in correspondence with the moments of the other. And yet, though there be many disjoint times, in the beginning the many times were one common time, and in the end the many times will reunite as one common time once again: every time has the original-final moment as its first and last moment, for that moment is common to all times, even as there be other moments which belong to one time rather than another.

Without doubt, her existence is necessary - it is impossible that she not exist; and they asked him, in which sense of necessity is her existence necessary? He replied: We must affirm it is necessary; those who seek to know this matter in greater detail, may of course seek after that knowledge, and they might even find that for which they seek; but let none refrain from affirming this truth while waiting for such further explication. One need not know, in which sense of necessity her existence be necessary, in order to affirm this truth; indeed, one need not know how many senses of necessity there may be, or what those particular senses are.
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