The Virgin of the World, by Anna Kingsford and Edward Maitland, , at sacred-texts.com
TO speak of the Real with certainty, O Tatios, is an impossible thing to man, himself an imperfect creature, composed of imperfect parts, and constituted of an assemblage of foreign particles; nevertheless, as much as it is possible and permissible to me, I affirm that Reality is only in eternal beings, the forms of which also are real. Fire is but fire and no more; earth is nothing else than earth; air
is only air. Put our bodies are compounded of all these; we have in us fire, earth, water, and air, which yet are neither fire, nor earth, nor water, nor air, nor anything truly. If, then, from the beginning Reality is foreign to our constitution, how shall we behold Reality, or speak thereof, or even understand it, unless indeed by the Will of God? Mundane things, O Tatios, are not then themselves real, but the simulacra of Reality, and not all are even such; some are but illusion and error, O Tatios, fantastic appearances, mere phantoms. When such an appearance receives an influx from above, then, indeed, it becomes a similitude of the Real, but without this superior influence it remains an illusion. In the same way a portrait is a painted image of a body, but not the body it represents. It appears to have eyes, but sees nothing; ears, but hears nothing; and so on of the rest of it. It is an image which deceives the sight; it appears a reality, and is but a shadow. Those who behold not the False behold the True; if, then, we understand and see everything as it truly is, we see the Real; but if we see that which is not, we can neither understand nor know anything of the Real.
There is, then, my father, a Real even upon earth?
Reality is not upon the earth, my son, and it cannot be thereon, but it can be comprehended by a few men to whom God vouchsafes the divine vision. Nothing on earth is real, there are only appearances and opinions on
earth; yet all is real for intelligence and reason. Wherefore to think and to speak the truth this indeed may be called real.
What sayest thou? It is right to think and speak that which truly is, and yet nothing is true upon earth?
This certainly is true, that we know nothing of Truth. How should it be otherwise, my son? Truth is the supreme virtue, the sovereign Good which is not obscured by matter, nor circumscribed by the body; the naked Good, evident, unalterable, august, immutable. Now, the things which are here below thou seest, my son, are incompatible with the Good; they are perishable, changing, various, passing from form to form. That which is not even identical with itself, how can it be real? All that transforms itself is illusive, not only in itself, but by the appearances which it presents to us one after another.
Is not even man real, my father?
He is not real, my son, as man. The real consists solely in itself, and remains what it is. Man is composed of manifold elements, and does not continue identical
with himself. So long as he inhabits a body he passes from one age to another, and from one form to another. Often, after but a short interval of time, parents no longer are able to recognize their children, nor children their parents. That which changes in such wise as to be no longer recognizable as itself, can it be a real thing, Tatios? Should we not rather think this succession of diverse appearances an illusion? Look only on the eternal and the Good as the Real. Man is transient, therefore he is not real; he is but appearance, and appearance is the supreme illusion.
Then the celestial bodies themselves are not real, my father, since they also vary.
That which is subject to birth and to change is not real, but the works of the great Father may receive from Him a real substance. Nevertheless, there is in them a certain falsity, seeing that they too are variable, for nothing is real save that which is identical with itself.
What, then, may we call indeed real, my father?
The sun, the only one of all creatures that changes not, and which remains the same. For this reason is confided to him alone the ordinance of the universe; he
is the chief and the maker of everything; I venerate him and prostrate myself before his truth, and, after the first Unity, I recognize in him the creator.
And what, then, is the primordial Reality, O my father?
He Who is One and alone, O Tatios; He Who is not made of matter, nor in any body, Who has neither colour nor form, Who changes not, nor is transmuted, but who always Is.
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That which is illusion is perishable, my son. The providence of the Real has limited and will limit by dissolution all mundane things, for dissolution is the condition of all births; all that is brought forth dissolves in order to be again brought forth. It is necessary that out of dissolution life should come into existence, and that life in its turn should decay, in order that the generation of creatures should never cease. Behold, then, in this perpetual birth, the Creator before all! Creatures born of dissolution are but shadows, they become at one time this, at another that; for they cannot be the same, and how is it possible for that which is not identical with itself, to be a real thing? Such must then, my son, be called appearances, and man must be regarded as an appearance of Humanity; as, also, a child is an appearance of childhood, a young man of adolescence, an adult of manhood, an old man of
senility. For how shall it be said that a man is a man, a child a child, a youth a youth, a grown man a grown man, an old man an old man, since by incessant transformations they deceive us both as to what they were, and what they have become? Behold, then, in all these things, my son, only the illusive appearances of a superior Reality; and since, indeed, this is the case, I define Illusion as the expression of the Real.