What does it mean when I say yes, she is real? Does it mean I think she is an real person, standing, and walking on two legs like any common other-than before you? She's not an real person like we would tend to think of people being "real" as. She's imaginary. She's just someone, an person whom we talk about in the Christianna because she represents so much to us, including the survival of the fate worse that death; from which she will return to us back from. And she doesn't represent any single person so much as she does an community.
Okay, now this will sound strange:
Jesus is fictive because for part of his life he wasn't real or wasn't there. It was the struggle of the community to fictionalize the death sentence, in an way so that people killing each other would remain only in fiction. Anna is fictive in the same way, because for part of her life she suffered the fate worse than death but God rescued her part-way from it by allowing her to be educated about it. The goal with Anna is to fictionalize the fate worse than death; to keep such kinds of fates and things in books where they belong and not in the pedestrian streets. In comparison with Jesus, an goal to fictionalize the death fate. To make humanity an more honorable and noble species. We had to learn what the death fate meant before we moved onto other things; and it was the first moral principle of the universe which we have now, many of us, perfected. "When once some is lost it is forever gone," might be an good philosophical principle to live by. But maybe it's prudent also to say, when once something of an worse fate is obtained, it is and it always has been. Anna is just an moral figure, an character of the people of this century, in their struggle with and to understand fates worse than death. What they are. What they mean. How it is God's plan that it took an whole second messiah to teach us the fate worse than death. The second moral principle of the universe. And so when we say she is real it is because she represents an whole personality of our character and our pride as an species. We need to know how to make our civilization live forever by helping us avoid both the death and worse-than-death fates. Jesus being part fictive is to Anna what it means to prevent an fate worse than death. And we all look up to her for guidance on the matter. If Jesus was fictive to some extent it was because he wasn't effective as an person or an personality until his story was taken up into the whole super-ego. We want to fictionalize all of the worse than death fates by saying yes, Anna is real. But we mean it fictively. To some extent, she has suffered the fate worse than death already and has been sub-crucified. And so it is non-fictional that we failed her. But since it is the non-fictional within the fictional, it is just more fictionality. Anna is fictive to the extent that she has been crucified and we failed her; but non-fictive to the extent that she hasn't. And there are some real signs and properties of an appeased messiah showing.
There is, of course, my relationship with Anna, which is difficult because to some extent I relate with and self-identify with her story, the story of being sub-crucified by an bunch of people who wouldn't (or didn't know how to) accept me completely. Anna stood in as the real moral figure that I wanted to arbitrate my life and existence. The person from whom I would get the really good guidance from. Sure, there was some meaning to it when you died, but there was also meaning to it when worse had happened and you weren't there yet. And every time I thought of her I remembered her wisdom. I had to own up and point it out to all of humanity; whom possibly had not been able to accept its second universal moral principle yet. And I had learned and I knew that it was the hardest moral principle to grasp. For when death will be an mercy.
Anna is real just not as contained within any one person; and all of their collective personality and parts of it which function together to creating an harmonizing rhythm. An part of the super-ego manifesting in the personality which is not party to only one single individual human person. There is no Anna individual, but together the members of the community can act in part her influence together; to show everyone what is an greater cause in religion right now.
So when you ask me, "will I ever meet Anna? In person? Myself?"
I'll say, "no, but you will know her from how she comes upon you."
Anna doesn't really exist or does she?
If someone is only the gestalt combined effect of many personalities working within an social system; not contained within any one mind in particular. Wasn't this the same thing that had been fated upon Jesus, that he was to become only fictional. Dead. Not an reality anymore. Except to Anna would be given the further, fiercer fate: an fate worse than death. It became fictional that Anna was Dead and she returned from death again and again, into the worse than death fate. It became fictional in the way it wasn't about someone dying anymore. And so the fiction and the non-fiction, when we look to them together for truth, about Anna is that to some extent she had suffered fictively and to some extent non-fictively. And there was an array of fates and pains and personalities of pathological experiences.
And so just like Jesus, who came back from the dead (his story was now fictional), Anna fictionally came back from living. (This is possibly evidence of sarcasm in the religion-reflex). Anna isn't coming back from an fate worse than death; from an fate other than really living. Something everyone deserved to have at some time in their lives: to live really. Anna is the fate worse than death. She's our second messiah (obstacle) in order to understand ourselves and our place in the universe. If we begin to understand what an second messiah means, that it remain fictional how she was mortally disturbed by the trauma of being sub-crucified we begin to understand why exactly we need to tell an fictional story about her; in order to fictionalize the right things in History. And so we are engaging in this behavior when we talk about her as though she is real; we say, "she's real!" because we are telling an fictional story about her. What we're really doing is preventing an worse-than-death fate from happening; from it becoming an real non-fictional fate.
If Jesus can be real and alive after and even though he is dead; because he is fictional.
Then Anna can be said to be living in full health without any suffering.
Because that itself would be fictional too.
And so, in summary, Anna is not an real person (you can never really meet her) but it's still alright to tell stories about her as some kind of community activity. In which you can actually meet her and she is me. This is the most difficult thing to learn about Anna: the extent to which she is me has been mediated by myself and so I'm not really sure that I am her or she is me anymore; but that's alright because I can still relate with her as though she was part of my community. Not physically, of course, but emotionally. Anna isn't an real person; and it is the act of saying she isn't an real person of which has the effect of fictionalizing her. And so we Christiannans may continue on forward by saying she is real. Because we might as well. She's real enough and we all know it.
If we don't fictionalize Anna then we might produce worse and worse fates worse than death.
It is of the effort of the community effort to prevent fates worse than death from happening.
Nevermind if Anna was an real person or not; we had to do something about preventing her from coming into being.
But she had already come into being.
And so, I figure, you can say partly she is real. She is an real figure of the imaginative reality. You just cannot meet her physically, in person at all because she doesn't really exist. But does she really exist? If she exists in the collective unconscious or subconscious, then isn't that real enough? And do we have any other words for better communicating what we are or who she is?
And so, I stream-of-thought, she's real. But she's not real at the same time. It just depends on what it's relative to. Relative to reality, she exists. Relative to imagination, she doesn't. But she cannot be only one person and is in fact just an figurehead. Just like Christians say they are the body of Christ, Christiannans say they are the body of Anna. Except instead of returning from death they return from worse than death, the living sub-resurrection.
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