Nolanus: To my knowledge, matters appear to be imperfect and most dire, away from the ideals that inspire our community, which also seem imperfect. My ideals are failed in reality, and reality contradicts my ideals, and all matters fail each other, and all ideals contradict each other, so that I do not know how to think and how to act. Truly, I do not know if to think, or if to act! O lord, give truth!
Hermes: Change is truth to this world: to change are to be devoted our ideals, and to change are to be devoted our actions, as ideals are inspired by matters, and matters are inspired by ideals, never settling, always chasing, and to this truth shall our talks and acts be dedicated, for anyone that can see this truth knows that to think and to act are of this world, and not to think and not to act are not. And to know this truth is to know first of perfection and imperfection, unity and disunity, change and life and motion and time and space, and to know that it is in all things at all scales and through all times and places, in mind and cosmos alike, and so in humans and peoples alike, and so the opposite for each of them is the same as the others, and all are one.
Nolanus: I am open to your teachings, but I cannot accept its truth, for your speech is based on the evidence of itself, and to me it is not evident. Can’t I think of a perfect society? I can shape the most perfect Utopia, and design both its perfect ideal and its perfect material conditions, however unlikely, so that they match each other, reproduce each other, and be ever lasting. All humans of conscience devote their actions and ideals towards the perfection of their utopia, which is evident to their mind and their heart.
Hermes: Take the citizen of your utopia, but trust that what follows will always be true for any being in any condition: your citizen can think of a perfect ideal, but for any reason not to act so perfectly, as people do, and their product shall not be of the perfect ideal, but only partly of it. The matters will not then be of the perfect ideal, but of something else. And a perfect material condition won’t inspire perfection in imperfect minds, as imperfect the human mind is, so that it will produce imperfect ideals in your citizen, which are not of the perfect matter in itself, but of something else. If this truth of the human limits is evident, know that this is not a failure of your citizens nor of any being, regardless their conditions, but it is in fact their abiding to the rules of this world. The failure will not then be in the ideals and matters of your citizens, which for a moment could seem perfect, but in their not knowing their limits nor the truth of change, nor about ideals and matters different to theirs, and so the perfection and imperfection of all of them, their own comprised. This knowledge is necessary to be true to ideals and matters that are of this world, and so informed by the truth of it, instead of ones that are not of this world, because they are not informed of it. Your very ideal would be imperfect in its perfectness, as the utopia you pose is not fit for imperfect humans, as they are of this world and your perfections are not of this world.
Nolanus: I do not see why perfect matters can’t consist also in perfect humans, as our species is bound to surpass its own imperfectness. What then of a society of people that, being perfect, can’t be moved in their perfect ideals, and won’t act imperfectly to the perfect material conditions, so that these also will ever be perfect? Can’t I envision that as the perfect ideal, however unlikely, and strive towards it?
Hermes: That of which you describe is necessary to itself, so it can’t be. No discourse can be had about what exceeds our world by definition. That what you posed to me is a perfect ideal, but I will show you that perfect ideals are imperfect in their perfection, and so not of this world.
Nolanus: What then of the ideal of striving to perfect humans in their qualities and life, as much as possible, no matter how limited by reality our final goal will be, as it will be the maximum of what we can achieve? I do believe in progress, and in achieving evermore well-being for all my companion beings, as I can and do love them all. Isn’t that the most perfect human ideal, however unlikely?
Hermes: Your beliefs are very high and well-meant, and I cherish your love for all your companions that I also share, as my companions are all beings. I shall then teach you further into my ideas, as we are siblings in striving for life.
Beware, then, of the purity of the ideals as much as the purity of the matters, as purity can never be total and achieve perfection. Truly, no perfect matters will be had in imperfect ideals, and no perfect ideals will be had in imperfect matters. Imperfect material conditions would resist perfect ideals, and perfect ideals would die in imperfect material conditions. As limited material conditions determine the possible shapes of our ideals, so our ideals will be limited; and as the limited mind is incapable of perfect ideals, it will never produce perfect material conditions. In their disunity, ideals and matters conditions will always chase eachother, ever-changing, as stillness is an attribute only to perfection.
In this world, then, there will always be at most ideals and matters that strive to perfection in some aspects, and fail in others. Beware of what is told, or is, perfect, as it can at most be perfect in only some aspects, however relevant, and so imperfect. And so abstain from the strive to act perfect, and to think perfect, as perfection in this world is to know about the imperfection of ideals and matters.Unity of ideals and material conditions is only possible when both are perfect, as imperfections of complex and high matters never match on the edges. In truth, a single imperfection in ideals will produce chaotic matters, and imperfect matters will induce chaotic ideals.
Nolanus: What is perfection, then?
Hermes: Unity of ideals and material conditions is perfection. In perfection, as all edges are matching, that is to say that there are no edges, for how ideals and material conditions match is through the perfect matching of the shapes, of container and contained indistinguishable in their match, so that no other is contained nor contained, but they become the same as they are one truth together. But the perfect ideals would be the ones that can produce the perfections of matter, and the perfections of matter are bound to generate the perfect ideals.
Imagine then different perfect ideals and different perfect matters. Since all the different kinds of perfect ideals and all different kinds of perfect material conditions all share the common aspect of perfection, in themselves and between themselves, then perfection is necessary to all of them, and it is implied by all of them, and is implied by itself and is sufficient to itself. This is the final truth, and of it, only perfection can be known, and any detail cannot, as it has no details, only attributes that are implied in perfection, but are not all of it, and different when in it. The final truth is perfection, and perfection is the final truth; so, the perfect ideal, and the perfect material condition of the cosmos, both have no details nor edges in perfection, as they are the same, and they are the final truth.
Nolanus: I can accept that your final truth cannot be known, but isn’t this a truth by itself? Is this your highest truth, and what does it imply?
Hermes: The truth of this unspeakable truth is the truth of change, and it is the necessary second highest truth, or the highest truth of this world. If perfection is the perfect unity in ideals and matters, then the truth of our world is that they can’t be in perfect unity, for perfection in unity means the ceasing of the change, and change is necessary to the act of thinking in itself, which is where our ideals live, as no thought can be had in the stillness of time or in the totality of space that is not the final truth in itself.
Nolanus: You speak of high things that are true, but these concepts to me are far from humans and society, and far from today’s matters and ideals, however imperfect they can be.
Hermes: You shall know immediately, then, that all truths below the final truths are truths for all things that are of this world, and they are precisely the truths of ideals and matters. These are the truths that descend from the truth of perfection: as they change in their reciprocal chase of their relative and inner imperfection, imply the perfection of the final truth, which doesn’t change and is united, and so they demonstrate the necessity of their motions through their ever imperfection, and through this they demonstrate their disunity, and these are all the same truths. Since the perfect ideal is fixed, and the perfect material condition is ever-lasting, and they are one and the same, the truth of impossibility of any of the two perfections, and so their disunity, as they would else be the same, is our highest truth of reasoning, the truth about the truth, and is true of all things in this world, for all together they constitute this world.
Nolanus: I will then consider your speech as about all phenomena, as you are implying one should. I will listen to this discourse that is about science and religion as much as planets and cosmos, about humans and animals as much as societies and histories, and all things considered combined and disunited, at all levels and in all aspects, and I will confront these truths at any level of my liking, from atoms to music, and see that if it fails in one, it fails in all matters, as if it were true it wouldn’t.
Hermes: You will find then that this discourse is the act of knowledge at all levels, not just the ones of your liking, for the quest for such truth implies the existence of it, because the question can be made about which cannot be known, and so what is being asked exists in the quality that it is not known. Since the final question is the one about all, that can only be asked knowing all, it can only be asked in perfection, it shall in itself be perfection, which is the truth that is meant to be answered. To get to perfection it would be necessary first to know all that there is to know, and then pose the final question, that is the question above all questions, that of perfection, but knowledge of all is perfection in itself, being able to posing the question and answering it being the same thing in one, so that achieving all there is to know would be to answer the question about the final truth without even posing the question, being the perfection of all things the question and answer in itself. Course to perfection is then not of this world, so the inquiry about the final truth shall be our highest truth in itself, in the fact that is not achievable and not in the fact that is achievable. Note then that the question of what is to be known, and what is not knowable, are truths that do not fail at any level for they are the structure that hosts all levels, and are in themselves the language that constitutes the question as much as all matters, since they ever were, as it is implied in change, so these questions are this world and they are the rule of change, and they imply perfection for they are not it.
Beware then of any ideals or material conditions ordered to the knowledge and manifestation of the final truth, which is ideals and matters perfect and in unity, by means of accumulation of ideals and matters, knowledge and means, minds and acts, for the final truth is in all things and between all things and under and above all things, and they are not it, and so we shall know of all things only in respect to the truths of the world in itself, and we shall act with all things only in respects to the truths of the world in itself, and the world in itself is the rule of change, as it is the most that is possible to think, and it is the most that is possible to make.
Nolanus: I understand that your final truth is perfection, and the truth about the truth is what perfection is not, which is this world, which is the same as the law of change, and is the disunity of ideals and matters, for their unity would be perfection, and so their disunity is not. And you said that truth about the truth is the final truth, and it is knowable, but mine is different than yours. I think of change as motion towards higher ideals and matters, towards perfection, and not an ever-ending cycle with no direction, for the truth of this world I think is not complete. What is your truth of change, truly?
Hermes: This world can be called itself the truth of change, or the truth of disunity, and it is in cycle. It also has to be named the truth of life and motion, as life is implied in motion, as it emerges, and motion is implied in life, as emergence is movement, and no motion is without life, and no life is without motion, and both are then change. As life strives to reproduce itself same, producing motion, and, as motion is not stillness, and implies life; as life moves, and is moved; the truth of imperfect ideals and matters is the truth of motion, and is the truth of life, as they are the same. And they both are the truth of time, through which they are noted, and both are the truth of space, through which they are located, and all truths are implied by the stillness of the first, and are implied in change, and are all aspects of change. And this implies that ideals and matters are not united, as if they were they would be still and perfect, so disunity is implied by change.
And so the cosmos has implied, in its truth beyond reason, this truth in reason, where ideals and matters are implied by disunity and change, and change is imperfection to the perfection. And so motion and life are most sacred to the cosmos, as through life and motion it comes to reveal the truth of itself in the form of ideals and matters, and it comes to imply the truth of itself, or the final truth. And so change in ideals and matters is bound to be, and ideals and matters ordered against the rule of change are also against life, and motion, and space, and time. To accept the highest truth of reason is to accept change in ideals and matters, as it is accepting the world in its nature and not in its state.
Nolanus: I see that change is the essence of the world, and it is the rule which is to inform the ideals and the matters. But is this ideal, then, an ideology that can be known? Does it have a name and a reasoning?
Hermes: The perfect ideal of our world, which is not the perfect ideal based in the final truth, is implied by the truth of change, as it can be known. In itself, the perfect ideal is the ideal of changing of ideals. The perfect matters of our world, then, are also implied by the truth of change, as it can be experienced, and in itself, the perfect matter is the changing of matters. As both are the same, the perfection of our world is the changing of ideals and matters, and their reciprocal necessity, and their same-ness, as they are the rule of change, and the rule of change is the only law, which contains all its reasoning in itself.
The perfect ideal of change can only be in the things living and in motion, and the perfect matters of change can only be in the things that are lived and moved, as they are children of life and motion. As this is is the truth of cosmos in change, the perfect ideal and the perfect matter of this world already are, always have been, and always will be, in according to the truth of change and not according to the final truth, which is perfection and hence stillness.
The most humanly achievable and sacred truth, and ideal, and material condition, is then, it itself, the truth of this universe, of our mind, and our material conditions, in their obeying the truth of change, which they are in themselves. All can recognize this truth, as this is evident to one’s mind when looking at its imperfect actions, and actions declare disunity to their mind. As imperfect minds bear imperfect actions, and imperfect actions bear imperfect minds, they both influence eachother, and the truth of cyclic disunity emerges. The imperfection of disunity is implied by the perfection beyond reason, and it is the perfection of this world, and once again, it is the world in itself, and it is the rule of change.
As both the cosmos and the human mind share this truth, and truly all things, for they are the same truth and the same disunity, so all things bear the truth of disunity and change in themselves, so their perfection to this world. And as the totality of the cosmos bears this truth, and all things in it and all their constituents bear this truth, then a group of people, in itself, can know of the truth of change as a person can, looking at its group ideals and group matters.
Nolanus: I understand your reasoning as being contained in itself, as the reasoning is the truth about the truth, and so the world, and the disunity and change, and the ideals and the material conditions, in all levels. Is this ideal then this ? Is it just change, and an endless cycle in that?
Hermes: This is then implied in the things: that a society will produce imperfect ideals and material conditions, both subject to change, and so it will change in itself as a whole. However big the entity shall be, from the smallest child to the totality of life, it will be true to the law of change, and disunity in ideals and matters, and in that will be perfect to this world, and so it will serve its reasoning, a lowly word we shall speak no more, for it just substitutes the rule of change while not proper to any of its aspects.
The perfect ideal of this world, we have said, is that of change specifically because it is not that of perfection. Ideals in this world that aspire to perfection are hence bound to capture only some aspects of it, such as stillness, totality, being and not being, and all attributes that are of perfection but are not perfection, and have a different meaning in perfection that cannot be grasped.
All ideals, then, that aspire to perfection, are not of change, as perfection is stillness, and so they are not of this world, in the sense that they are improper to its laws. As one should never aspire to be never-changing, not because of sinfulness but because of pointlessness, as it is bound to not be of this world, and so improper to consider. For a life without change would be one requiring no motion, and no motion would imply no life, as one can be still and still be moved, and so it will as all things move in the world of change, so that stillness is not of this world. And a motion without change would be one supporting no life, as no change would imply no motion, and life moves to express itself, so that life can never be still.
A perfect reasoning towards the final truth is then imperfect to this world, and a perfect reasoning towards the truth about the truth is perfect to this world. The whole truth is contained in the question of the final truth, and the truth about it, for all is implied by necessity, and this reasoning is the purest of all, most kind to the cosmos and the beings alike, and to all their communions.
Nolanus: Do you declare, then, that this is the final reasoning of this world, and to this reasoning all things shall be oriented? Do you imply then, that in all their lives, beings shall follow the rule of change in themselves, which is the same as to follow the rule of change out of themselves, as all things are bound to follow the rule of change, and that is implied in the rule of change, and this is the final truth not to go beyond, as beyond that is no more truth than the final truth?
Hermes: This science of the truth that I teach you, as it is this world in itself, is also ever-changing, only bound to the truths that are fixed, which is the final truth, implied by the truth of change, of which its fixedness is that of changing, being change itself. As rule of change is demonstrated in itself, it is the law then that states the truth you declared, so that all beings shall follow it, because the rule and the world are the same, and the beings are in it.
The rule of change is the only rule that cannot be broken nor ignored, and it needs no power to defend itself, no churches to be professed at, no sciences to prove it further, as it is all these things and all the things that negate the rule of change are also slave to it. The rule of change is the only authority of this world, and nothing in it can oppose to that. Nothing can induce stillness in change, and the cosmos will always favor change in all things and their constituents, and all their levels and aspects.
Now bear then in mind the truth of the rule of change of the cosmos, and of humans, and all things in between and below that can form a communion, for that rule is the same for all, and so the only one worthy to be thought about, and to be acted about. All companions that see the same truth will then think and act In ideals and matters both, guided by the rule of change, inextricably and inevitably so, and so we too shall; and our talks and acts will be the same of the law, so that of life and change, and never of death and stillness, for the firsts are of this world, and the seconds are not of this world.