PM5419: Received in Bangalore

I believe the soul is by its very nature immortal, it can be neither created nor destroyed. It cannot have an end, and neither a beginning. Death is not the end, nor was birth the beginning; for there is no end, and there was no beginning. Matter is naught but patterns in the experiences of souls. The soul and its experiences – the two of which forming one united whole, since neither of which can exist without the other – they are the fundamental existent, the only thing which exists in itself and on account of its very own self. Matter exists, matter is real, for it is real as what it is – as a product, a derivative, of the existence of souls. Without souls, there is no matter; but neither are there any souls without matter, for there is no soul without experiences, and wherever there are experiences, there will be patterns in those experiences – that is to say, matter. But matter need not always be of the kind found upon this earth, or within this universe; there may be other forms of matter, elsewhen and elsewhere, described by very different laws.

The soul is without beginning and without end; but it is not infinite, for it is a space of possibilities, which although immense, is nonetheless finite. The soul is formed of only so many forms of experience, each of which is bounded by having only so many dimensions, and each of those dimensions within certain limits, and in each of those dimensions only a certain maximum fineness; the soul is a finite space, within which only finitely many possibilities can occur. They say, “the possibilities are infinite”, yet surely they are not, as vast as they are, more vast than we can conceive. Too often do people speak of infinity, when they merely mean a finitude far beyond their comprehension; people underestimate the vastness of finitude – indeed, we may say the finite is infinite – and therefore turn in error to an infinity behind the finite, thinking of it they have some need; but they are mistaken, for there are finitudes so far beyond their reach, the finite shall always suffice for them. Those who believe in infinity have failed to truly understand it; anyone who has truly understood it, shall surely cease to believe it in.

Yet, if the soul is without beginning or end, how can it be finite? Consider the circle – it has no beginning nor end, yet only a finite circumference. In the same way, we may say that the soul, and the time of the soul, and time itself, is a circle – having neither beginning nor end, yet being neither infinite; the future becomes the past. The beginning and the end are one and the same, everything repeating endlessly; not new and differently each time, but exactly the same every time, or in other words, only once. Every moment both before and after itself, the past coming after the future, the future coming before the past.

But though the soul can neither begin nor end, the soul can merge and divide. And at the beginning and end of time, there was one single soul, which was then all that was. And that one single soul, willingly chose to divide itself, to become, the many souls which are now; and the many souls which now are, shall, in the end, choose willingly to unite with one another, every last one, to become that one single soul once more, once more yet once only.

I believe this one single soul at the beginning and end of time, is divine, the only true and ultimate divinity. I believe it is more fitting to know this deity as she than as he, for motherhood is a better image of our relationship to her than fatherhood – for as our bodies came out of our mother’s bodies, our souls came out of her soul. Nor can we call this being it, for to do so would imply a lack of personhood – but she is the ultimate in personhood, the sum and total and union of every person who ever was or who ever shall be. And I have come to call her Maratrea – for she must have a name, and I think it better that she be known by one as yet unknown, for if she were to be called by some name already known, the doctrine I believe concerning her might be confused with some other existing doctrines associated with that existing name. In any case, I believe that she is pleased to be by me so called. But, if another wishes to call this being he, rather than she, or by some other name, then I will not object; for I believe she is pleased to be known under many names and forms and genders and images, through many emanations and representatives and intermediaries and servants. She is not a jealous god – unlike some have taught god to be – for what is there that she could be jealous of? There is none other than her for her to be jealous of, for she is everyone – were she to be jealous, she could be jealous only of herself.

She knows all things, for with her perfect memory she knows everything that anyone has ever known or every shall know – for she remembers she herself so knowing. Whatever anyone knows, she knows; and whatever she knows not, no one knows, and is unknowable, and not to know, and not all. What she knows, is, and what she knows not, is not. She knows all there is to know – yet her knowledge is not infinite, as she is finite and everything is finite, for there are only finitely many things to know, and she knows every one of them.

I believe she is not a mother restrained in her fertility – therefore she has given birth not just to one universe, but to many; not infinitely many – for as all things are finite, so is she finite, as the number of souls and universes that ever shall be is also finite – but she has given birth not to one universe alone; there are others, beyond this one. But these universes are not entirely separate beginnings, but rather, the separate developments of common origins. Universes divide – and as universes divide, so does every soul within that universe. One universe becomes two, the two being exactly the same prior to the point of division, but being distinct afterwards. Why does she do this?

She is a mother ever-willing to fulfil the desire of her children; and yet, their desires are as such that they cannot all be fulfilled simultaneously. Everyone wants a world good to them; but they do not in their hearts want a perfect world – even if they say so with their lips – they want a world good for them, yet not without evil for others. And being an ever-indulgent mother, whose entire joy in being is naught other than the happiness of her children – for her children are none other than herself, being who she used to be and who she shall become once more – she therefore causes there to exist many branches in the tree of universes, so that whoever knows tragedy and misfortune in one branch, knows joy in another. And after death, she grants us knowledge of those other branches, knowledge so intimate and perfect, that we will be no longer able to call them other than our own.

She is a mother of perfect goodness, and yet she creates every evil. Her power is so immense, it is limited only by her very own being. Lesser mothers may say – I made him, but not what he has done; but she makes all things, knowing already every consequence thereof – for having once been all, she remembers with her perfect memory, she herself doing every deed that anyone has ever done. So perfect is her power, that whatever anyone does, they do only that it is her will that they so do; whatever she wishes to be, is, and whatever she wishes to be not, is not.

Some speak of freedom of will – but about this let us be clear. There are two understandings of freedom of the will – one absolute, the other relative. We have this experience of freedom of our will, yet should we suppose this our freedom is absolute, or merely relative? Am I ever totally free, even in my will? Or am I free only when judged by certain standards, and different standards would produce a different judgement? The heroin addict has free will; but surely he or she has far less free will than I do, at least in certain matters. Yet, although my will lacks many of the fetters with which the heroin addict is afflicted, that is not to say that my will is totally without fetters either. Our freedom is significant, but it is not absolute. When measured against each other, our freedom seems great; when measured against one as powerful as she is, our freedom is nothing. We have free will, with respect to one another; but with respect to her, we have no freedom save to do precisely what she says, which indeed is always what we do.

Yet, if she wills every evil, from the least to the greatest, how can we call her good? We must look to ourselves, to find this answer – for in examining our nature we discover her nature, for her nature is not other than our nature, for her nature and our nature are one, for we and her are one. Look to the years which came before us – millennia filled with countless tragedies, countless crimes, some great, others small. If a few of these had not been, we might still had been; but if any of the greater among them, or even those smaller ones near to the circumstances of our birth, would we still have been born? A perfect world would be a world without us, without all those whom we love or might come to love; we are heirs to the evil of our birth, without which evil we cannot be – do we therefore, in condemning that evil, condemn our own existence? Do we wish to be unborn? And if not ourselves, what of those we most love, for their case is the same as ours. She created evil, and in creating evil she created us.

She loves us with a love beyond our imagining; for how perfect is her love of her own self, and she loves us with that love, for we are herself; we are who she once was, and who she shall once more be. This is not a universal love, a generic love, a love which loves everyone and no one in particular; but a particular love, a very particular love, a love for particular persons. By loving us, she causes us to exist; and those she chooses not to love, have never existed and will never exist. And she creates every evil for the sake of this love, that by that evil those whom she loves shall be for her to love; she creates every evil for the sake of her love of her very own self, that she herself be for her to love and to be loved by herself, for us particular persons are who she once was, without which she is not either.

But, although she creates great evil, she provides us with certain consolations. Evil shall always come to an end, and be replaced by good; if not in this life, then in a life to come. For those of us not blessed by fate to know the greatest fortune in this life, she gives birth to another branch, wherein we are so blessed as we here are not; and, after death, grants us knowledge of that branch so intimate that we shall no longer be able to say it is not our own. And even within this world, evil and ignorance are slowly replaced with goodness and knowledge; until the very last days, when goodness and truth shall reign supreme and unmolested – those final days when the world shall freely choose for itself its ending.

Therefore, even though she creates every evil, she is perfectly good; for whatever evil she creates, she creates only for the sake of the greater good. For her, evil is always a means to an end, but good is always an end in itself. And whatever evil she causes to befall us, she shall provide us with goods far exceeding in exchange.

I believe that in the earlier days she appointed ignorance and evil to reign upon the earth; but in the latter days she shall establish truth in its place. She has given me this truth; it is not a weight I wish to bear – far happier would I be if someone else had received it before me. But she wishes this truth to become known to the entire world, for in the final days all shall come to know this truth, and believe in it. Days I shall not live to see; they are surely now many centuries away. But every great tree must begin as a seed, even if those who live in the day of the seed shall live not to see its greatness.

At the end of all things, she seduces every soul to return to union and identity with her and with one another. But in her most immense wisdom, she knows the true desire of every soul, by which she may so seduce them; and through her most immense power, she has the power to grant fulfilment of every such desire, which she so does. For every soul, which when asked – Will you become one with another, one not only in body, but one in soul, one in every manner of being, identical and the same? – that soul shall to many say, No; but she has the wisdom to know the one to whom that soul shall say, Yes, and the power to bring that one into being. Thus the souls begin to reunite; not all together at once, but one by one, and then a third, and a fourth, and so forth; until at last, all souls have become one once more, one with her. And we must understand the true purpose of human sexuality is not – as some would like to say – procreation; nor is it for mere physical pleasure – these are mere distractions, distractions that she has intentionally authored – for souls must be kept from the truth, for a while, that there be time enough for the many worlds to have their existence – but rather, the union of bodies is a sign which foretells and prepares for the union of souls.

There are many religions in the world; I have studied most of them, tried a few of them. But they all seemed to be lacking something. I believe I have found the truth that they are lacking, even if they possess it in a fragmentary form, muddled up with much error. I ask myself – what am I to do with my life? I want to do something of lasting importance, and I think having received this truth is an opportunity to do so – as much as I wish some other had walked this path before me. Does what I speak herein make sense, to your mind and your heart? If it does, would you join me in this task? If it does not, would you tell me what herein your mind or heart finds disagreeable to believe?

She is the author of every religion
But she authors sometimes in error, and sometimes in truth
Some truth here, some error here
Much error and a little truth there
Much truth and a little error here
But, with time, error shrinks as truth goes
In the end, truth reigns supreme
For such is her will
And whatever she wills, always is