More of Oahspe (New Era Kosmon Revelation)

MORE OF OAHSPE (NEW ERA) KOSMON REVELATION IN T H E W O R DS O F J E H O V I H AND HIS ANGEL EMBASSADORS. 1  INDEX ADDENDUM ............................... page 3. BOOK OF DISCIPLINE .................. page 7. LIST OF PORTRAITS ..................... page 22. BOOK OF KNOWLEDGE ............... page 35. SAPHAH, TREE OF LANGUAGES ..... page 64. BOOK OF GRATIYUS .................... page 66. OURANOTHEN ............................ page 81. 2  ADDENDUM An explanation of the reasons for the photographic reproduction of the 1882 (first) edition of OAHSPE, plus reproductions of original oil paintings and photographs by John Ballou Newbrough excerpted from the 1891 (second and revised) edition. John Ballou Newbrough was born on June 5, 1828, on a Springfield, Ohio farm. A college man, he specialized in medicine, particularly dentistry, which later became his profession. He was a big man, powerful and vigorous and adventurous. After college he went to the goldfields of California, and also to Australia. After becoming a dentist in New York City, he married, and became the father of a son and a daughter. A second marriage gave him another daughter. Part of his normal home life was an interest in spiritualism, and together with a dear friend, Edwin Augustus Davis, he interviewed many mediums, even entertained them in his home, in an effort to learn all he could of the occult. Davis was a photographer, and cooperated with Newbrough in taking pictures of spiritual phenomena, and many unusual pictures were secured. However, both men were dissatisfied with the caliber of spirit communications being received, and Newbrough particularly felt that there must be something more interesting and practical. The advent of the Fox sisters upon the New York scene brought matters to a head in Newbrough's mind, and he earnestly desired to know how the angels lived, the plan of the universe, and the true facts of spiritual existence. He believed that if he purified himself, he might establish higher contacts. One morning in 1870, Newbrough went to the home of his friend Davis, who lived on Sixth Avenue, near the old Hay Market, and said: "I've come for your advice; I had quite an experience about 4 a.m. this morning. I was sleeping nicely when I felt a hand on my shoulder. A voice said: 'Wake up, doctor. Everything is all right. I only want to ask you a question and we will go.' "I sat up and answered: 'Yes, if I can.' The voice said: 'Would you like to perform a mission for Jehovih?' "I rubbed my eyes and saw that the room was lit up with pillars of a soft light so pleasing to the eyes that it was indescribable. I saw great numbers of beautiful spirits or angels. They did not have wings. I spoke: 'What is the mission, so that I may know whether to say yes or no?' The answer came back, 'Jehovih would like you to live spiritually for ten years, and at the end of that time we will come back and tell you what it is we desire, for your body and mind are not sufficiently perceptible now. You must be pure.' "What do you mean by living spiritually?" "We want you never to kill anything, or eat anything that breathes: meat, fish, birds, reptiles, etcetera. Live on nuts, fruit, vegetables. You don't need so much food, as you are too heavy now; you need to lose weight. One other thing is very important: you must help people; give your services to people who need dental help, without pay, if they cannot pay. Do charity work; by individual charity you change the person's thoughts. They will think of you as a good man, and will send out good thoughts to you. You will need all the good will you can get.' 3  I answered: 'This will be quite a change of living for me. I will let you know.' "We already know your answer; it will be yes!' the voice said, and then the lights dimmed and went out, and the atmosphere changed back to its normal darkness. I got up and wrote down everything that had happened, then I drank a glass of milk and came over to talk to you." Davis and Newbrough discussed the matter for hours, and during the conversation Newbrough revealed that he thought he had recognized three of the spirits, although he had not had a good look at them. He asked Davis if he thought the adventure was real, or only a dream. "John," said Davis, "I don't believe it was a dream. I'd say, go ahead. I myself don't like meat or fish, and I would have no objection to going on the same diet so that you will have assistance in keeping to it, as it will certainly be hard on you to be so different in public eating habits. Perhaps the ten year wait will be worth it, when you find out what it is that you are to do." At 4 a.m. one morning late in 1880, John Ballou Newbrough was awakened from his slumber to find the same mysterious and beautiful lights filling his room. He sat up and demanded: "Am I worthy?" The same voice spoke: "You have done well. You have passed our test. We know that you feel more healthy. Now we want you to buy a typewriter and place it on this table. We will thereafter awaken you one hour before dawn each morning, and you will sit in this chair before the typewriter and put your hands on the keys. You will buy plenty of paper and keep it always ready to use. "I don't know how to use a typewriter." "We will control your hands and arms, and perform the task for you, so don't worry. You must not look at what is written until it is finished." There was further discussion and instruction, then the pillars of light dimmed and went out. On the morning of January 1, 1881, having followed all instructions, the first writing session began at 4 a.m. As Newbrough later told it to his friend, Davis: "To my amazement as I sat in the chair, my hands went up and started to pound at the keys. It seemed to me that I was half asleep, but I saw everything I was doing. I saw no spirits, but I knew they were using my body and thought. I looked at my hands and fingers; they were going like mad. Then it occurred to me that it was fantastic. "The papers seemed to pile up fast on the right side of the typewriter. As the days went by, I was doing more and more. At first I was thinking what am I writing about? My mind seemed blank, but I had never felt better in my life. I always locked my door after me, and it was locked when I came back. I noticed, though that there was a blank paper over the pile I had finished, and a paperweight on top. It was oblong in shape. As I left my room the next morning I took particular notice of how the paperweight lay on the stack of finished work. When I returned that evening, I wanted to see if it had been moved, but it had not. But to my surprise, my bed had been made. Everything had been dusted and cleaned. I said to myself: 'The spirits are certainly working hard around here!' I heard a loud laugh, and the voice said: 'We are! We don't want you to worry about a thing. We are taking care of you, and no harm can come to you, Remember this!'" Every morning, before sunrise, until December 15, 1881, John Ballou Newbrough wrote at his Sholes typewriter, at a speed physically almost impossible considering the 4 crudity of this first typewriter, and finally the manuscript was complete. In 1882 the book was published. Newbrough kept the very first copy off the press, and presented the second copy to his friend Edwin Augustus Davis in appreciation for his assistance over the years. The foregoing information (which it is significant to note is essentially the same as the account given by Newbrough himself in a letter written on January 1, 1883 to the editor of The Banner of Light in Boston, Massachusetts) comes from the diary of the grandson of Edwin Augustus Davis. Although copies of the first edition of OAHSPE are reputed to exist in the possession of various individuals, only one copy has been located in fifteen years of diligent searching by the publisher of this photo-copied edition, and it is from this single copy that the photographic offset plates have been made. Inasmuch as there are considerable differences in the 1891 edition (and those subsequent) and the 1882 edition, it seems desirable to preserve the first edition in greater quantities for the purposes of those more erudite and concerned students of OAHSPE who, made aware that a "revision" was made, may wonder at the extent of the revision and the reasons for it. The original manuscript, it is said, was destroyed in a flood in El Paso, Texas, after it had been carefully checked against the 1891 edition by Andrew M Howland, who aided Newbrough in the work of revising the 1882 edition. Destroyed also were the paintings from the 1891 edition reproduced in this photo-copied edition. Howland has written that the 1891 edition is identical with the manuscript; while Newbrough's daughter insists that the only differences in the two editions are a few typographical errors (which naturally reappear in this photo-copied edition). Aside from the incompatibility of these two statements, Wing Anderson, who has diligently and faithfully published OAHSPE since 1936, has stated that he has certain pages of the original manuscript (the VOICE OF MAN) and notes that they are perfectly typed, whereas a letter written by Newbrough on the original typewriter is a curious example of inept typing ability. Newbrough was unable to type a single line without error. In view of the differences in the two editions, and the existence of some of the pages of the original manuscript, there is reason to wonder about the circumstances behind the destruction of the original manuscript. Howland, in a letter written in 1893, mentions that the BOOK OF PRAISE was nearly double its present size, and that quite likely this is also true of the BOOK OF BEN. The BOOK OF DISCIPLINE, which appears in the 1891 edition, does not appear in the 1882 edition, and unfortunately there is now no evidence that it appeared in the original manuscript. Other fragments of original proof sheets, including an introduction to the BOOK OF SAPHAH and an explanation of the TREE OF LANGUAGE, appeared only in very recent editions. Apparently it is true that the original OAHSPE manuscript has never actually been published in its entirety, and because the manuscript is destroyed, some considerable portions are now lost. It is not surprising that some effort (on the part of the drujas of OAHSPE?) would have been made to destroy or at least render confused and subject to criticism through inconsistency a book as vital to understanding as is OAHSPE. Certainly the high-raised angels whom Newbrough says wrote OAHSPE through his hands, would not have performed so inefficiently that revision was later necessary by persons in no whit originally involved, such as Andrew Howland. 5  Little can be done today to remedy any lack, but certainly none of the published editions should be allowed to become unavailable, as is the original manuscript. Therefore, we humbly offer this photographed edition of the 1882 printing, which was the very first, together with all its typographical errors, its language key charts, its Commentary, and as an added feature reproductions of the paintings (also destroyed in the same flood that removed the original manuscript from the ken of man) of the key prophets in OAHSPE, to those students who will value the opportunity to debate in their own minds the reasons for any changes at all, and to evaluate the history of OAHSPE in its proper perspective. The publication of the photo copy of the 1882 edition is not to say that subsequent editions are invalid, for in fact the doctrinal content is unchanged, and the bulk of the publication is materially the same, except for the omissions, additions and revision changes as will be noted. This photo copy of the 1882 edition is offered solely in the interests of completion, and in answer to those who ask questions concerning the first edition and the exact nature of the changes that were actually made, and what their total effect on the validity of OAHSPE has been. The paintings are also included from the 1891 edition, because that is also very rare. In our humble opinion, the first edition should not be lost, as was the original manuscript. It is to prevent this loss that this work has been done, and because it has been done, OAHSPE cannot now be attacked as an expurgated and perverted book and summarily dismissed. In the light of present day science, the BOOK OF COSMOGONY alone is evidence of a superior fore-knowledge that stands as a sturdy sentinel over the doctrinal portions. And in the light of present day anthropology and archaeology, its historical portions stand as remarkable evidence of that same superior fore-knowledge. OAHSPE is truly a gateway to understanding. Ray Palmer June 2, 1960 The BOOK OF DISCIPLINE reproduced on the following pages, did not appear in the 1882 edition of OAHSPE, although it was a part of the original manuscript. It was, however, included in the revised 1891 edition, and it is from this edition that the photo-copied pages included in this volume were reproduced. They are the same as appear in all subsequent editions of OAHSPE, including the British edition, which is still being published in Great Britain. Because of its importance, and in the interest of completeness, the BOOK OF DISCIPLINE has been included for the first time in this photo-copy of the original 1882 edition. Ray Palmer, Amherst, Wisconsin 55406 April 24, 1970 6  BOOK OF DISCIPLINE. CHAPTER I. GOD REVEALETH WHO HE IS. 1. This is the word from the organic heaven: 2. Hear the words of thy God, O man, I am thy brother, risen from mortality to a holy place in heaven; profit thou in my wisdom, and be admonished by my love. 3. For as I am thy elder brother, so shall it be with thee, to rise also in time to come, and look back to mortals and call them to the exalted heavens of the Almighty. 4. To Jehovih all adoration and glory, forever, Amen! 5. By and through Him is all life and motion, and power, things seen and unseen. 6. Nor is there an angel in heaven so high, or sufficiently wise to comprehend Jehovih in His entirety, nor to see Him as thou seest thy fellow man. 7. For He is within all; beyond and over all: 8. Being Ever Present in all places: 9. Doing by Virtue of His presence: 10. Quickening all the living: 11. Adorable above all things: 12. Even as the sun is to the light of day, so is Jehovih to the understanding of all the living: 13. Whereon to contemplate is the road of everlasting life, rising in wisdom, love and power forever. 14. Hear thy God, O man, and distinguish then that the twain, God and Jehovih, are not the same one; nor more is thy God than what thou shalt be in time to come. 15. First, mortality, then death, which is the first resurrection; such are the spirits of the dead, angels dwelling with mortals upon the earth, where they abide, some for a few years, some for a hundred and some for a thousand or more years. 16. Second, angel organization in heaven, and their abandonment of mortals, which is the second resurrection. 17. As a kingdom on earth hath a king, and the king is nevertheless a mortal, so in like manner is the heavenly place of thy God a kingdom of angels, and the chief over them is God, an angel also. 18. Howbeit the kingdom of thy God embraceth all the heavens of the earth. So is it also with all the corporeal worlds and their atmospherean heavens, a God and organic heavens belonging to each and all of them. 19. Nor is this all; for there is a third resurrection, in which the angels rise still higher in wisdom, love and power, and are sent by thy God into etherea, mid-way between the planets, the highest of all heavens, over which there are Chiefs, who are also Gods and Goddesses of still more comprehensive attributes. 20. Therefore I am as any other spirit of the dead, a one time man upon the earth, even as thou art in this day; but one within the organic heavens of the earth. 7  CHAPTER II. GOD EXPLAINETH THE FIRST AND SECOND RESURRECTION, AND THE DIFFERENCE IN MANIFESTATIONS FROM THEM. 1. Hear me, O man, and consider the weight of the arguments of thy God. Thou hast communed with the spirits of the dead; thy father and mother and sister and brother who are gone from mortality have spoken to thee in spirit, and thou art convinced. 2. And thy kin and thy neighbor have done so likewise; yea, from east to west, and north to south the communion of angels and a multitude of miracles have stirred up thousands and millions, to know that the souls of the dead do live. 3. Moreover thou wert taught in thy youth to say: I believe in the holy communion of angels. 4. And of a truth this hath come to pass. And thou rejoicest with all thy heart and soul. Thou puttest aside the ancient scriptures, saying: Why shall I read them? Do I not converse with heaven itself? Behold, I have seen my father and mother and brother and sister who were dead; they have spoken to me; there is no devil nor place of hell. 5. For a season thy God hath suffered this also to come to pass, that the spirits say there is no God; that there is no higher heaven than to dwell upon the earth, to enjoy the things thereof; to be reincarnated, and to live over and over in mortality. 6. That the evidence of my words might be substantiated by thy experience, and thou be led to consider the testimonies, present and past, in order to comprehend the plan of Jehovih's works, and the glory and completeness thereof. 7. Consider then the result of angel communion as thou hast found it, and bear witness that Jehovih was wise in providing comfort to both the dead and the living by this proximity of spirit unto them, rather than a heaven far remote. 8. Nevertheless, this also hath been proved unto thee, that there are false angels and wise angels, as well as false seers and wise seers, and that out of the multitude of revelations from them, there hath come neither harmony nor good works. 9. They have been pullers down and clearers away of the ancient revelations, doctrines and religions; but they have built not an edifice of unity and glory to the Almighty. 10. And it hath been shown thee that not only the seer, prophet, su'is, and miracle worker, but that all people are subject to the influence of the spirits of the dead, even though unconsciously to themselves. 11. And it hath been shown that the spirits of the dead possess for a long period of time the same characteristics and prejudices as when in mortality; and since there is neither harmony nor community of life amongst mortals, neither is there harmony nor community of life nor of teaching amongst the angels who manifest unto them. 12. For the angels through one prophet teach one doctrine, and through another prophet another doctrine, after the manner of the doctrines of the prophets themselves. 13. Consider also the multitude of infants, that die without any knowledge of either earth or heaven. And the multitude of unlearned, and foolish, and depraved; for all of these as well as the wise and good enter the first resurrection. 14. And of the wise and good, who strive for continual elevation, how few, compared to the whole! Yet such is the relative proportions of angels of light and angels of darkness in proximity to mortals. 8 15. Thus hath it ever been. Nevertheless, in time long past, the minority, who were wise and good were moved by the spirit of Jehovih upon them, saying: 16. Come ye together, O all ye who desire to rise to a higher heaven; my heavens are for raising the soul upward for ever and ever. 17. And thy God gathered them together, and said unto them: 18. Behold, this darkness is more than we can bear; let us hence and inhabit a heaven by ourselves, where there shall be no wrangling, or falsehood, or malice, or blasphemy against our Creator. 19. And they responded: Yea, let us hence. And we will covenant ourselves unto Jehovih to return no more to these regions, nor to mortals on earth. For doth not the behavior of mortals invite darkness rather than light? Do they not want us for servants, to find lost treasures or riches, or social indulgence? or to entertain them with miracles? 20. Thus it came to pass that the wisest and best angels departed away from the earth; away from mortals, and away from the inharmonious presence of the legions of the spirits of the dead, and they inhabited a heavenly region by themselves. 21. And they covenanted themselves unto Jehovih not to return again single-handed to minister unto mortals; neither to return again to mortals save they came in phalanxes, and only when duly authorized and directed by their most Holy Council, and their chief, who was God. 22. Such then was the beginning of the second resurrection; and the condition of membership required the renunciation of all associations and conditions below it. And the rank of all such angels was, ANGELS OF GOD, or ANGELS OF JEHOVIH, in contradistinction from the angels of the first resurrection, who know no organization for righteousness' sake. 23. But that mortals be not left in darkness, behold thy God and his holy council prepared certain rules of discipline and conduct and commandments, whereby the angels of the second resurrection should be as a unit in their duties and teachings thereafter. 24. Chief of which rules was, that the angels of Jehovih should never manifest themselves as individuals unto mortals, lest mortals become servants to, and worshippers of the spirits instead of the All Highest, Jehovih. 25. Second to this, that when the angels of Jehovih should be appointed to mortals, it should be as guardians over infants, to inspire them by way of the natural consciousness within, as to what was right and good in reference to eternal life. And that such guardian angels be in phalanxes of millions and tens of millions (but still in close membership with thy God and his Holy Council) in order to relieve one another on guard. 26. For, by the inspirations of the angels of thy God, the individual entity of a mortal is directed in its normal growth; but by the angels of the first resurrection, mortals are used abnormally, by entrancement, by miracles, or by sar'gis, oracles or otherwise. 27. That the angels of God might inspire mortals with the same inspiration, behold, he and his Holy Council prepared certain instruction with rules, words and commandments adapted to the understanding of mortals for the good of their souls, pandering not to their earthly desires. Such words being designated as sacred writings in the original, though for the most part perverted or lost sight of afterward. 28. Chief angels over these phalanxes being Lords, Marshals, Captains, and so on, the second resurrection being orderly, disciplined and organized in its glorious work. 29. Thus my Lords have angels under them who are authorized and ordained in my name, 9 and in the name of Jehovih to abide for times and seasons with mortals as guardians and inspirers; to provide dreams, thoughts and visions in the minds of mortals, and to otherwise labor in elevating them in purity, love and wisdom. 30. Such then are the angels of God and of Jehovih. And their teachings are the same as my Lord's and thy God's; nor doth one of them teach a matter in one way, and another teach it differently; howbeit there are different grades and systems adapted to the different degrees of intelligence of the different peoples on earth. CHAPTER III. GOD ILLUSTRATETH THE DIFFERENCE OF METHOD BETWIXT THE FIRST AND SECOND RESURRECTION. 1. Open thy understanding, O man, that thou mayest discern the beauty and glory of heavenly places prepared by thy God, Lords and guardian angels. 2. For as we came up out of the first resurrection, which may be likened to a great medley, a noise and confusion of a mighty multitude, so covenanted we with Jehovih to make ourselves orderly, and a unit in growth, manifestation, expression and future development, that the place of the second resurrection should do nothing in common with the first. 3. For alike and like Jehovih created mortals and angels to attract each other; and since the aspiration and desire of most mortals pertain to themselves as individuals, so the twain bound themselves in the same pursuits and earthly hopes. 4. For whoso on earth loved riches, or fame, or great learning, or even evil, such as dissipation, drunkenness, gluttony, sexual indulgence, or theft, gambling or arson, doing any or all of these things for self's sake, or for evil, attracted angel companions of a like order, who, by inspiration or otherwise, led him on to achieve his heart's desire. 5. And it came to pass when such mortals died and entered the first resurrection, their former inspirers became their companions and rulers, having shaped their thoughts whilst in mortality through their labors for self and earthly objects. And these in turn became angel inspirers unto other mortals of like characteristics, so that a long period of time passed away, before the spirits who were thus bound to earth could be persuaded there were other heavens open for them to come and inherit. And as it was so then, even so is it this day with the spirits of the dead. 6. As there are good lands on earth still unoccupied, whilst in other regions there are great cities with mortals crowded together, starving, and dwelling in misery, and they will not hence, even so is the great multitude of angels of darkness gathered together upon the face of the earth, and many of them will not hence into the higher heavens of Jehovih. 7. As cold metal in contact with hot metal changeth temperature, so by angel contact with the spirit of man, knowledge passeth from one to the other. So also is it of the passions, sentiments, desires and aspirations betwixt the twain. 8. Also, as where the sea breaketh upon the land, and the twain are ever in contact, so is the spirit world ever in contact with the mortal world (which place of contact was named by the ancients the intermediate world or place of purgation, wherefrom none could rise till made organically pure). 9. Now therefore thy God showeth thee certain signs characteristic of the difference 10 betwixt the angels of the first and the second resurrection: 10. Of the first, coming as individuals, whether professing names, signs or histories, and especially the ancients. Whose words are uttered from the standpoint of the earth looking upward. 11. But of the second, as light only. Whose words emanate from my holy places in heaven coming down to thee. 12. Of the first, flatterers, to win thy favor. Whose counsel pertaineth to thyself and to earthly things. 13. Of the second, to teach thee self-abnegation, and lead thee to do good unto others regardless of thine own profit, caring little whether thou art prosperous on the earth provided thou shalt be raised up in time to come. 14. For the revelations of the second resurrection come from the light of my Holy Council, who have abandoned their earthly habits and desires; knowing the way of raising up everlastingly is by constantly putting away the conditions below. 15. Thy God cometh not as an individual; neither do my Lords (nor holy angels though they come in my name). I come in legions of thousands and millions. 16. Neither varieth the inspiration from my kingdom one jot or tittle from what it hath ever been, save in greater fullness, according to the increase of capacity in mortals to receive knowledge. 17. The spirit of my heavens pervadeth my words; through my holy angels I have spoken unto thee from thy youth up; and in my revelations thou perceivest the touch of my hand. 18. I cry out Order, Purity, Discipline, Justice and Good Works, or, Retribution! 19. O man, beware of angels who say: In heaven there is no organization, nor God, nor Holy Council, nor discipline, nor order, nor teaching, nor self-denial, or, 20. Who say: There is no God, no Jehovih, no government in heaven, or, 21. Who say: There is no bondage after death; no place or condition of suffering, or, 22. Who say: When thou diest thy spirit shall enter paradise and dwell in perpetual ease and glory. 23. Who say: Heaven is an endless summer land, with silvery rivers and golden boats for all, or, 24. Who say: Eat, drink and enjoy thyself for the gratification of thine earthly passions, for when thou art dead thy path shall be straight to glory. 25. Who say: Heap up riches, for there is no punishment after death, or, 26. Who say: Turn not thy thoughts into thine own soul to discover thy ungodliness, for when thou art dead thy spirit shall revel in bliss, or, 27. Who say: The angel world is a place of progression without self-abnegation and good works, or, 28. Who saith: Behold me, I am from the highest, most exalted sphere, or from a far-off star, or, 29. Who saith: I have visited the planets, or, 30. Who saith: Resurrection cometh by reincarnation, first a stone, then lead, then silver, then gold, then a tree, then a worm, then an animal and then man, or that a spirit re- entereth the womb, and is born again in mortality, or, 31. Who saith: Blessed art thou; for a host of ancient spirits attend thee, thou hast a great mission. 11 32. For all of these are the utterances of the angels of the first resurrection. And though they may inspire great oratory and learned discourses, yet they are flatterers, and will surely lead thee into grief. CHAPTER IV. GOD ILLUSTRATETH THE CHARACTERISTICS OF MORTALS ACCORDINGLY AS THEY ARE UNDER THE INFLUENCE OF THE FIRST OR SECOND RESURRECTION. 1. Consider the words of thy God, O man, and profit thou in the application of thy judgment for the growth of thy soul everlastingly. 2. Of the first resurrection man saith: I know my rights and dare maintain them. 3. Of the second, he saith: I ask not for rights for my own self; whatsoever is put upon me, that will I bear. 4. Of the first: No man shall impose upon me. 5. Of the second: Impose upon me whatsoever thou wilt. 6. Of the first: Let me justify myself in what I have done; behold, I am falsely accused. 7. Of the second: Jehovih knoweth my case; neither will I plead in my own behalf. Whoso is falsely accused, let him wait; in time the Father will right all things. 8. Of the first: Let no man try to rule over me; I will maintain my liberty at all hazards. 9. Of the second: Since no man in all the world hath full liberty, why should I ask it? 10. Of the first: Make me a leader; let me be the head. 11. Of the second: Make me not a leader; lest I would feel responsible for those I led. 12. Of the first: I have done my share, let others do as well. 13. Of the second: Though I do all I can, yet I am short before Jehovih. 14. Of the first: O that I were rich as my neighbor, what a great good I would do! 15. Of the second: Take all I have, and at once. 16. Of the first: Myself, and then my family will I help; after that, others. 17. Of the second: We are all brothers and sisters; why shall we prefer one of Jehovih's children above another? 18. Of the first: I will not consider my shortcomings, lest I be dejected in spirit. 19. Of the second: Teach me, O Father, to look into my every act, word and thought, to purify myself in Thy sight. 20. Of the first: What might the world say? Ah! my reputation is at stake! 21. Of the second: What will Jehovih say? With Him must I preserve my reputation, more than with ten thousand worlds. 22. Of the first: Who injureth me shall suffer by my hand. 23. Of the second: Let us render good unto those that injure us. CHAPTER V. GOD SHOWETH HOW MORTALS MAY ATTAIN INSPIRATION FROM JEHOVIH AND FROM THE ANGELS OF THE SECOND RESURRECTION. 1. Whoso ruleth over his own earthly desires, passions, actions, words and thoughts, being constantly watchful for the highest light and greatest good, is on the right road. 2. And if he persist in this till it hath become a constitutional growth within him, then 12 shall he hear the Voice. 3. Who then can judge him, save they have also attained to the same high estate? Is it wise for the unlearned to dispute with the learned; or the unholy with the holy? 4. Shall the drunken man, reeking with foul smell, sign the pledge to drink no more, and straightway say: We temperance men! and presume to dwell with the pure? 5. I say unto thee, till that man is purified and grown to be constitutionally temperate he is not temperate. 6. Consider then the seers and prophets (who hear the angels) whether they have grown constitutionally to be one with Purity, Wisdom and Goodness. 7. For this is required of such as presume to hear me and my holy ones. And having attained to this, who can judge them, save they have attained unto the same? 8. Shall a man inquire of the magician as to the inspiration of the prophets of thy God? Or the angels of the first resurrection be consulted as to their opinions of my revelations, and their words taken for truth without substantiation? 9. Let all things be proved, or supported by corresponding testimony known to be true. As the holy man perceiveth how things should be in the heavens above, so they are. The unholy man seeth heavenly things but dimly; he bindeth himself in ancient revelations which have become corrupted. 10. Jehovih is as near this day as in time of the ancients; put thyself in order, becoming one with Him, and no book so easily read as His created universe. 11. Inspiration cometh less by books, than by what Jehovih wrote, His worlds. Read thou Him and His works. Frame thy speech and thy thoughts for Him; He will answer thee in thine own behavior, and in the happiness of thy soul. 12. Great wisdom cannot be attained in a day; nor purity, and strength, to overcome temptation, till the growth be from the foundation. 13. The fool will say: The sacred books are no more than man of his own knowledge might write; yet, he hath not imitated wisely the power of the words of thy God. 14. Let him do this well, and, behold, he will also declare my words are from me. Yea, he will recognize them wherever found. 15. It is the will and wish of thy God, that all men become constitutionally capable of receiving and comprehending the highest light, and that they shall no longer depend upon any priest, church, oracle or holy book, or upon consulting the spirits. 16. That their behavior may make the earth a place of peace, with long life unto all people, for the glory of Jehovih. CHAPTER VI. OF JEHOVIH AND HIS KINGDOM ON EARTH. 1. O man, apply thyself to understand the spirit of my discourse, for herein shalt thou find the key to the Father's kingdom. 2. These are the rules of the second resurrection: To become an interpreter and worker without a written formula: 3. That whatsoever giveth joy to thy fellow and rendereth peace and good will unto all, shall be called light: 4. That whatsoever giveth sorrow to thy fellow, or discouragement to others, shall be called darkness: 13 5. As to find fault with another, or to aggravate unto displeasure, shall be called darkness: 6. But to make another's burden light, to encourage him unto strength and happiness, shall be called light: 7. To be forever complaining about this or that, shall be called darkness: 8. To be forever imparting cheerfulness, shall be called light. 9. Now therefore whoso becometh a member of my kingdom shall practice light; but whoso practiceth darkness, will depart away from my kingdom of his own accord. 10. Neither shalt thou practice darkness upon thy fellow for any shortness he hath done. 11. Nor shalt thou reprove him for error, nor blame him, nor make thyself an inquisitor over him, nor assume to be a judge over him. 12. Nor ask him to apologize, nor otherwise seek to make him humble himself before thee. 13. Nor shalt thou boast over him because thou art wiser or stronger or more expert. 14. For all such inquisition cometh of darkness, and shall return upon him who uttereth it, in time to come. 15. Rather shalt thou discover the good that is in thy neighbor, and laud him therefore, for this is the method of raising him higher. CHAPTER VII. GOD SHOWETH THE DIFFERENCE BETWIXT THE RELIGION OF OLDEN TIME AND THAT OF THE PRESENT. 1. To the All One, Jehovih, now as in the olden time, and for all time to come, all honor and glory, worlds beyond number. 2. The Highest Ideal, the Nearest Perfect the mind can conceive of, let such be thy Jehovih, even as in the olden time, which is the Ever Present thou shalt set thy heart and mind and soul upon to love and glorify above all things, forever and ever. 3. The All Highest in thy neighbor which he manifested, that perceive and discourse upon, all else in him, see not nor mention. 4. The All Highest subject, that discourse upon, all else pass by. 5. The first lowest thoughts pertain to eating and drinking; and on these the man of darkness delighteth to discourse. 6. The second lowest thoughts pertain to sexual matters; and on these the man of darkness delighteth to discourse. 7. The third lowest thoughts pertain to man's selfishness, as bodily comforts and luxuries, as ease and riches, as to what he hopes and desires for himself; and on these the man of darkness delighteth to discourse. 8. The fourth lowest thoughts pertain to criticizing others, as to doctrine, religion, philosophy, behavior, and so on, forever pulling all things to pieces; and the man of darkness delighteth in such discourse. 9. To abandon such discourse, and to discourse on the highest subjects, in preference, such as teaching, imparting knowledge, suggesting remedies for the unfortunate and unlearned, for improving in excellence the homes of others, the agriculture, mechanics and such like; the man of light delighteth to apply himself to these, both in word and practice, forever building up. 14 10. Consider then what thy mind shall go in search of, that it may pursue the highest. This is serving the All Highest, instead of darkness. 11. Now all of these things were taught in the religion of the olden time, and were given to man by thy God to raise man up toward my heavenly kingdom. 12. Nevertheless this religion pertained to man's own entity, a religion that was to be answered either in reward or punishment upon himself personally. His own salvation being the subject paramount to all other considerations. 13. And even where they founded brotherhoods, as the brotherhood of Brahma; brotherhood of Budha, and brotherhood of Jesus, they were nevertheless but selfish brotherhoods, whose aim was the salvation of each one's own self. 14. Neither was it possible in the olden time to give man any other religion, it being necessary to appeal to his own advantages to make him heed thy God. 15. But now, behold, O man, I come to give a great religion, yet not to set aside the old; I come to such as do fulfill the old, and to give them the religion of Gods themselves! 16. Saying unto them: Go save others, and no longer concern yourselves about yourselves. 17. Go ye and provide a place of second resurrection on earth, where the people shall put away all low things and practice the all highest. 18. And call ye out unto the Uzians to come and inherit the place with you. 19. Nevertheless whosoever is only concerned as to the salvation of his own soul is not yet ready for the religion I give unto you. 20. Mine shall not concern themselves as to their own self's salvation; for having faith in Jehovih, that if they raise others up, with their own wisdom and strength, they are already saved, and without fear. 21. Compare then my second resurrection in heaven with that which thou wouldst found on earth for the glory and honor of thy Creator. 22. How chooseth thy God his initiates? Hath he censors? saying to all who come, hold, be ye examined and tried, to prove ye are worthy of the second resurrection? 23. Nay, verily, for this would imply inquisition, a court of darkness. 24. Now, behold, O man, after the second resurrection was established in heaven, I called out unto all the heavens of the earth, saying: Come, all ye of the first resurrection, also, let my guardians go down to mortals and proclaim unto all people, the kingdom of God is open to all who choose to come. 25. Now some, who were not strong in faith in Jehovih said: Will we not be overrun with angels of darkness? 26. But thy God answered them, saying: That is not our matter; ours is to serve Jehovih by working for all whom He inspireth to come unto us. Because any one desireth to come, that is sufficient testimony that the light of Jehovih is upon him. 27. Others said: What of the indolent and the shiftless? Will they not overrun us and thus set aside the good we aim at? 28. And thy God answered them, saying: When ye practice the all highest, behold, the others will depart away from you. 29. Then others questioned, saying: Suppose they who come shall practice darkness, such as slander, or tattling, what then shall be done? 30. And thy God answered them, saying: Answer them not, lest ye also practice darkness. 15 31. Again they questioned, saying: Suppose they are good, but indolent? Suppose they say: Let us rest and sleep, Jehovih will provide for His chosen, what sayest thou of them? 32. And thy God answered, saying: Censure them not, for they are weak or diseased. Let your example heal them. Is it not in the covenant to do good with all of one's wisdom and strength? Because they do little, the matter is betwixt them and Jehovih? 33. Lastly, O man, how can they, who live the all highest, cast the first stone at their neighbor? 34. For the act itself would be the committing of darkness. 35. Nevertheless, whoso hath strength and yet will not support himself, teach thou one such man to change his attributes, and thou shalt be honored amongst Gods. 36. Thy glory is to fulfill the all highest thyself. When all who can, will do this, thereon rest thy faith that the quickening power and wisdom of Jehovih will sustain His kingdom through His holy angels. CHAPTER VIII. GOD SHOWETH WHAT IS MEANT BY FOLLOWING THE HIGHEST LIGHT. 1. Be considerate of thy fellow man, and weigh his standing place in the sight of thy God. 2. For one man saith: My highest light is to get money; another, to get great learning; another, to enjoy earthly pleasure; another, to contemplate sexual relations; another, to serve Budha; another, to serve Brahma; another, to serve Christ; another, to be efficient in warfare, and so on, every one from his own standpoint. 3. Many are also under the prejudice of old things, or the influence of a neighbor, or a spirit or their surroundings, or the impulse of their own flesh, and say: I too follow my highest light. 4. Whereas they are in darkness altogether; neither know they what is meant by the term, highest light, often venturing an opinion or a vague surmise instead, and believing they are expressing their highest light. 5. For which reasons thou shalt explain that only facts well known, or comparatively proven, are light. An opinion is not light. 6. That whoso professeth light must know the matter of his own knowledge. 7. That facts, numbers, figures or axioms can demonstrate light; and that without these, then the supposed light is only darkness. 8. Pursue this philosophy and thou shalt easily discover who amongst you hath the highest light; and also what kind of judgment shall govern the chief's rulings. 9. Some will desire to consult the angels, as to which, in a given matter, is the highest light; but I say unto thee, thou shalt weigh the words of angels even as if they were mortals, exacting similar facts and substantiation. 10. Was it not the consulting of the oracles that destroyed Vind'yu (India), Socatta, Fonece (Phoenecia), Persia, Ghem and Greece? Such consultation of angels is answered from the first resurrection; and it ever will be so, save man exact from the angels facts and substantial proof. 11. These, then, are rules of light: That which is self-evident: That which is axiomatic: That which is substantiated by facts: That which hath a parallel in known things: Things that lead to peace, order, and the uplifting of thy neighbor and thyself. 16 12. Also to discipline thyself to be constantly on the alert to be pure, good, truthful and gentle in thy speech; to practice right-doing, these are following the highest light. 13. This though is darkness: to express fault finding, criticism, censure, or even an opinion unsupportable by facts. CHAPTER IX. GOD SHOWETH WHO HE IS AND WHO IS NOT PREPARED TO ENTER JEHOVIH'S KINGDOM ON EARTH. 1. Whoso hath said: I have searched my heart and mind, and, now before Jehovih I desire to live a higher life. 2. I desire to put away my selfishness, and passions, and sentiments of unrighteousness and unclean thoughts, and words. 3. I desire more to serve others than myself. 4. I desire no possessions, nor preference over another, nor to be a leader nor a chief. 5. I wish to discipline myself not to speak of myself. 6. I would learn to speak truth only. 7. I would that I were affiliative. 8. I desire to do good unto others continually. 9. I long for association. 10. I will not criticize any person, nor censure them, or find fault with them. 11. I will conform to the rites and discipline of the fraternity. 12. I will fulfill my covenants with Jehovih, with all my wisdom and strength. 13. I renounce isolated labor. 14. I renounce the unorganized world. 15. I renounce the Uzians. 16. I consecrate myself to Jehovih. 17. I give up all unto Him. 18. What I do henceforth shall be by and through the fraternity in His name. 19. Then that man is prepared to enter the Father's kingdom. 20. But these are not prepared to enter the kingdom, who say: I want a home for comfort's sake, and where I may lead an easy life. 21. I desire this because I shall have opportunity to improve myself. 22. I desire this because I cannot care for myself, and that I may be cared for. 23. Where I may shirk my responsibilities. 24. Weigh this matter, O man, and be thine own judge as to whether thou art prepared in heart and soul. Neither flatter thyself that thou canst come in unprepared and not be discovered. For soon or late thine inmost thoughts will become known, and the fraternity will not be thy place. 25. To put away flesh-food is easy, but to put away dark thoughts and words, who can do this in a day? CHAPTER X. GOD REVEALETH THE CURE FOR REMORSE. 1. Be patient, O man, with thy neighbor and thy brother. 2. Many men are far short in righteousness, and without strength to accomplish to the 17 extent the mind conceives; 3. And for having done wrong suffer lamentably, with none to relieve them; 4. For which reason thou shalt provide them honorable comfort. 5. In olden time, such ones confessed to a priest, and he pardoned them, whereby they were quieted and relieved of great distress. 6. In a later time, it was said: Confess ye one another. 7. But in this day neither of these is compatible with the intelligence of such as shall be of Jehovih's kingdom. 8. If then a man have remorse for having wronged a brother or neighbor, he shall so acknowledge it to that member, and this shall be restitution, even as if the wrong had not been committed. 9. But if he hath wronged the community, then he shall acknowledge it to the whole assembly, and that shall be restitution, even as if the wrong had not been committed. 10. And in either case he shall not take further sorrow or remorse, or shame, nor shall any member ever speak of the matter afterward, save to comfort him. 11. But in all cases confession shall be made in the name of Jehovih, and forgiveness likewise. But whoso seeketh to justify himself, or to make it appear that he was but partly culpable, or that another led him into it, that man shall not be forgiven. 12. If he were led into it--then he who led him knoweth it and shall exonerate him. 13. Whoso Jehovih hath created in proximity as to time, country, place and association, the same shall not be far distant on many occasions in the next world; and in time to come they shall be as if in a house of glass, and all the deeds done while in mortality shall be read as if in an open book. 14. For which reason thou shalt not tarry by the way when thou hast wronged any man or the community, but go quickly and confess, that thy spirit become pure in the sight of Jehovih. 15. Though thou grieve, saying: Shall I humble myself? I say unto thee, this is Godliness, for it is the purification of thyself, and the beginning of power. But if a man wrong himself, as by pollution, dissipation, or otherwise, this is sin against Jehovih; and to Him shall he confess privately, making a covenant with his Creator to do so no more , which if he keep,, then the wrong is forgiven him, and he shall have peace of soul. . CHAPTER XI. GOD SHOWETH THAT THE RENUNCIATION OF THE UZIANS IS NECESSARY. 1. Hearken, O man, to the discourse of thy God upon the second resurrection in heaven, and apply thou these principles to founding Jehovih's kingdom on earth. 2. Many come to my holy place, saying: Hear me, O God, I am weary of the first resurrection and of the earth. Open the gates of paradise unto thy servant. 3. And I say unto them: Whoso will put aside all that is below, shall dwell in this heaven; but whoso cannot in heart, and mind, and soul renounce all that is below is not prepared to enter. 4. Hath not Jehovih said on earth: Husband and wife shall be the model and key of My kingdom? 5. As woman forsaketh father, mother, brother and sister and becometh one with her 18 husband, so do they of the first resurrection forsake all the earth and the lowest heaven in order to become one with the kingdom of thy God. 6. For, save the mind and heart be one with my holy place, the love of improvement will also depart out of that man's soul. 7. Isolation belongeth below the second resurrection, but unity is within it. 8. He who hath disciplined himself to be honest in his own sight may be in error; he who striveth to do good on his own account may be in error as to an ultimate good; and in all cases man alone is weak. 9. Yet no man can practice the highest whilst living with those who are inclined downward. 10. In the second resurrection the angels are relieved of individual responsibility, all matters being under the wisdom of the Holy Council, whose head is thy God. 11. First on earth, monarchies, then republics, then fraternities, the latter of which is now in embryo, and shall follow after both the others. 12. Behold, how hard it is for an ignorant man to conceive of a state without a master, or for the people of a republic to understand a state without votes and majorities, and a chief ruler. Yet such shall be the fraternities. 13. Have they not resolved their colleges into teachers and pupils? By their superior knowledge do these heads receive their places, yet not as rulers, but teachers. 14. Have they not resolved jurisprudence so that testimony governs the rulings? According to evidence adduced and the knowledge of the judge, so shall he decide, and not according to his own volition. 15. Out of the wisdom of the college and the court shalt thou discover the rules of fraternity, and by relieve-watch preserve the brotherhood against caste and dictatorship. 16. See to it then, in departing out of Uz, that thou take with thee only things that have proved good, the rest leave behind. 17. As Jehovih gave woman to man, and the twain became one in their aspiration, hope and labor, and especially with reference to their offspring, so shall the members of the fraternity be such as having renounced all the world, can become one with one another, and especially for raising up the young to become the Father's edifice on earth. 18. As the husband is the representative head of the family, yet he shall not tyrannize over them, nor by his rulings make himself a separate entity from the rest. CHAPTER XII. GOD DISCOURSETH ON LOVE. 1. Many will come to thee, inquiring: How sayest thou of such as are married, having children of their own? Shall they so love the fraternity and the kingdom of Jehovih that they shall set aside their filial love, assigning their children wholly to the teachers, day and night? 2. Thou shalt answer them: Nay, in all the fullness of their love, let them manifest unto their little ones. And let this be a testimony unto those who have children, how hard it is for foundlings and orphan babes that have none to love or caress them, that such parents may add unto their household others also, showing no partiality. And this is the highest of all mortal attributes, to be impartial in love. 19 3. Not to abridge love but to extend it, God-like, embracing all people, so shall the members of the brotherhood labor with thy God and his holy angels, for the glory of Jehovih. CHAPTER XIII. OF DESTROYERS AND BUILDERS. 1. One goeth about preaching against heavenly revelations, and against the wisdom of Jehovih; and his daring speeches and good logic fall upon errors and blunders in the written words, and he draweth the populace, after the manner of a gladiator. 2. Yet one such man that hath organized a brotherhood for doing good, the world hath not found. 3. Another man goeth forth preaching in laudation of heavenly revelations, and on the glory of Jehovih. The errors in inspiration he heedeth not; the good he treasureth. He may draw but few unto him and his work may seem little. 4. But in time to come his work becometh mighty over all the world. He organizeth his people in love and fellowship. 5. The latter is a builder on Jehovih's edifice. 6. Let these two examples stand before thee; and when the speech of the vain man is directed against heavenly revelations, saying: This is not of God; this is not of Jehovih, or this is not of angels, know thou that that man is not a builder. 7. But when a man saith all things are of Jehovih, either directly or indirectly; whatsoever is good in them is my delight, know thou that that man is a builder. 8. To strive continually to comprehend the right, and to do it, this is excellent discipline. 9. To be capable of judging the right, and ever to practice it within a fraternity, this is Godliness. 10. In the day thou judgest thyself, as with the eye of thy Creator, thou art as one about to start on a long journey through a delightful country. 11. In the day thou hast rendered judgment against thyself for not practicing thy highest light, thou art as one departed from a coast of breakers toward mid-ocean, like one turned from mortality toward Jehovih! like one turned from perishable things toward the Ever Eternal, the Almighty. 12. And when thou hast joined with others in a fraternity to do these things, then thou hast begun the second resurrection. CHAPTER XIV. GOD DISCOURETH ON THE AUTHORITY OF HIS OWN WORDS. 1. First, freedom unto all people on earth, and to the angels of heaven, to think and to speak whatever they will. 2. Second, that since no man can acquire knowledge for another, but that each and all must acquire knowledge for themselves, thou shalt dispose of whatsoever is before thee in thine own way; 3. Remembering that one man seeth Jehovih in the leaves and flowers; in the mountains and skies; in the sun and stars; or heareth Him in the wind and all corporeal sounds; yea, 20 he knoweth his Creator in the presence of everything under the sun. And he is happy. 4. Another seeth not Jehovih, nor knoweth Him. Nay, he denieth there is any All Person in the universe. He is not happy. 5. One man distinguiseth the harmony of sounds, and he is delighted. 6. Another man cannot distinguish the harmony, and he findeth no delight therein. 7. So, of the words of thy God, one man can distinguish, and another cannot. 8. The revelations of thy God portray the harmony and glory of Jehovih's creations, and of the organic heavens of His holy angels. 9. Whether thyself, or thy brother, or thy neighbor, shall profess to reveal the words of thy God, it is well. 10. Strive thou in this, and thou shalt improve thyself thereby. 11. In the preservation of my words for thousands of years resteth the recognition of my authority. 12. I call all people unto me and my kingdom; happiness proclaim I as a result of right- doing and good works; whoever do these are one with me in the framing of words. 13. To be one with Jehovih, this is Godliness; to be one with thy God, the way is open to all men. 14. To be organic for love and good works, this is like the fraternities in heaven. 15. Whoever striveth for this [... excerpt truncated; full document held on file, contact an admin for the complete text ...]