Oahspe Related Material (compiled by Rev. Steven Earl York)

~~~~~~~~ OAHSPE RELATED MATERIAL. Most Written By and Thru John B. Newbrough. (1881-1891) Compiled, Edited, Forward and Comments by Rev. Steven Earl York. (2011) ~~~~~~~~ [Note from the editor: The first printing of OAHSPE is refered to as the Lant Edition. It was too volumous for mass production, so reduced in size to the 1882 Edition. All the Lant Edition copies of OAHSPE were then destroyed. At a later date, printing plates were found of extra books, segments of books, portraits, and writings that were not published in the 1882 version. For many years the original Lant version was searched for yet never found. It's said, all the original plates, type writter written copy and pencil drawings were destroyed in a flash flood of the Rio Grande River in Shalem, New Mexico. These are fragments that were recovered. The search continues.] INDEX ADDENDUM. ORIGIN of OAHSPE. BOOK OF DISCIPLINE. LIST OF PORTRAITS. BOOK OF KNOWLEDGE. SAPHAH, TREE OF LANGUAGES. BOOK OF GRATIYUS. OURANOTHEN. COMMENTARY ON OAHSPE. 1  ____________ 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 2 good will you can get.' 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!'" 3  Every morning, before sunrise, until December 15, 1881, John Ballou Newbrough wrote at his Sholes typewriter, at a speed physically almost impossible considering the 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 4 performed so inefficiently that revision was later necessary by persons in no whit originally involved, such as Andrew Howland. 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 ____________ [This selection, `The Origin of OAHSPE' was not included in Ray Palmer's reproduction of the 1882 edition of OAHSPE. Although it is much like what has already been written above, this excerpt was printed in `The Banner of Light', a newspaper of the same time period when OAHSPE was written and printed. It was written by Newbrough and added to this book for its historical value.] ______ THE ORIGIN OF "OAHSPE" "OAHSPE" - The New Bible - How It Was Produced. 5  To the Editor of the Banner of Light: In compliance with your request that I furnish for publication a brief article in regard to the writing of OAHSPE, the New Bible, I cheerfully proceed to do so. You have observed, no doubt, that in Oahspe no mention is made of the manner in which the book was written, nor by whom. Well, was it not plain to anybody acquainted with such matters, that any statement on my part would not be believed by persons unacquainted with spiritual manifestations? And had I said that I myself wrote it, my own acquaintances would have known better. Had I said that the angels wrote it through my hands, then I would have been denounced as a pretender. Again, if a book has merit, what matters it as to who wrote it? And if it have no merit, then certainly it does not matter whence it came. The time has been when the name of an author clothed his product with some sort of authority. I rejoice that that day is past: that man-worship is at an end, and that all books, including Bibles, are perused not as authorities, but as pastimes, to lead us nearer and nearer to the Everlasting Light. And if a man turn out a good book, I accord him little more credit than I would a ripe apple for being on the sunny side of the tree. But I rejoice most of all because our Heavenly Father, through his angels cooperating with our forefathers, provided us a government that protects our publishing our highest conceptions, regardless of creeds or dogmas. Why, today we have Protestant preachers in their pulpits denying the inspiration of the Old and New Testaments, and only in the slightest possible degree less than Thomas Paine. They begin to judge so-called, sacred books according to what they are, and not by a supposed authority. This is progress undoubtedly. On reflecting on these things, it was concluded to publish the first edition of Oahspe without any reference to its authorship. No attempt has been made to conceal the method by which it was written, but most of the particulars have been told from time to time to inquiring friends. Briefly, then, Oahspe was mechanically written through my hands by some other intelligence than my own. Many Spiritualists are acquainted with this automatic movement of the hands, independent of one's own volition. There are thousands and thousands of persons who have this quality. It can also be educated, or rather, the susceptibility to external power can be increased. In my own case I discovered, a great many years ago, in sitting in circles to obtain spiritual manifestations, that my hands could not lie on the table without flying off into these "tantrums." Often they would write messages, left or right, backward or forward, nor could I control them any other way than by withdrawing from the table. Sometimes, the power thus baffled would attack my tongue, or my eyes or my ears, and I talked and saw and heard differently from my normal state. Then I went to work in earnest to investigate Spiritualism, and I investigated over two hundred mediums, traveling hundreds and hundreds of miles for this purpose. Often I took them to my own house and experimented with them to my heart's content. I found that nearly all of them were subject to this involuntary movement of the hands, or to entrancement. They told me it was angels controlling them. In course of time, about ten or fifteen years, I began to believe in Spiritualism. But I was not satisfied with the communications; I was craving for the light of heaven. I did not desire communications from friends or relatives, or information about earthly things; I wished to learn something about the spirit world; what the angels did, how they traveled, and the 6 general plan of the universe. So after a while I took it into my head that wise and exalted angels would commune better with us if we purified ourselves physically and spiritually. Then I gave up eating flesh and fish, milk and butter, and took to rising before day, bathing twice a day, and occupying a small room alone, where I sat every morning half an hour before sunrise, recounting daily to my Creator my shortcomings in governing myself in thought and deed. In six years' training I reduced myself from two hundred and fifty pounds down to one hundred and eighty; my rheumatism was all gone, and I had no more headaches. I became limber and sprightly. A new lease of life came to me. Then a new condition of control came upon my hands; instead of the angels holding my hands, as formerly, they held their hands over my head (and they were clothed with sufficient materiality for me to see them), and a light fell upon my own hands as they lay on the table. In the meantime I had attained to hear audible angel voices near me. I was directed to get a type-writer, which writes by keys, like a piano. This I did, and I applied myself industriously to learn it, but with only indifferent success. For two years more the angels propounded to me questions relative to heaven and earth, which no mortal could answer very intelligently. I always look back on those two years as an enigma. Perhaps it was to show me that a man is but an ignoramus at best; perhaps I was waiting for constitutional growth to be good. Well, one morning the light struck both my hands on the back, and they went for the type-writer, for some fifteen minutes, very vigorously. I was told not to read what was printed, and I had worked myself into such a religious fear of losing this new power that I obeyed reverently. The next morning, also, before sunrise, the same power came and wrote (or printed rather) again. Again I laid the matter away very religiously, saying little about it to anybody. One morning I accidentally (seemed accidental to me) looked out of the window and beheld the line of light that rested on my hands extending heavenward like a telegraph wire toward the sky. Over my head were three pairs of hands, fully materialized; behind me stood another angel, with her hands on my shoulders. My looking did not disturb the scene; my hands went right on, printing-- printing. For fifty weeks this continued every morning, half an hour or so before sunrise, and then it ceased, and I was told to read and publish the book OAHSPE. The peculiar drawings in Oahspe were made with pencil in the same way. A few of the drawings I was told to copy from other books, such as Saturn, the Egyptian ceremonies, etc. But I had no money, for I had previously fulfilled the commandment of giving to the poor all I had, putting my faith in the Father, making myself a servant to him by doing all the good that I could unto others. In fact I had thrown myself into his keeping, to do his will, hoping to render some good that might help to raise the nations into a harmonious brotherhood. So when I was told to publish the book, and perceiving it would require several thousand dollars to do it, I kept constantly saying to Jehovih, "I know this is from thee, through thy angels, and I have faith thou wilt provide in due season." Well, one day the postman delivered a small paper box to one of the members of my family, addressed to me. It contained fifteen hundred dollars in bills, with a note for its application to be for publishing the book. I never learned who sent the money. One thousand dollars more, in bills also, were sent to me by an Englishman, a stranger to me. Five hundred dollars, also in bills, were sent to me by an errand boy who disappeared before we knew what the box contained, and so I knew not from whom it came. There thus came in all over eleven thousand dollars to me to publish and engrave the book. Besides this a few of my own 7 friends threw in a little afterward, so that I had in all upward of fourteen thousand dollars sent to me, enough to publish the first edition and to provide a splendid printing press, type and stereotype machinery besides. Neither did I ever ask anybody for one single dollar for the publication or engraving. Now, during all the while I have pursued my avocation (dentistry), nor has this matter, nor my diet (vegetables, fruit, and farinaceous food), detracted any from my health or strength, although I have continued this discipline for upward of ten or more years. I am firmly convinced that there are hundreds of mediums who might attain to marvelous development if they would thus train themselves. A strict integrity to one's highest light is essential to development. Self-abnegation and purity should be the motto and discipline of every one capable of angel communion. With this in their practice, we might have enough bibles in a little while to deluge the religious world. But since talking of one's self is the greatest damage one can do to his own mediumship, I thus close. Truly yours, J. B. Newbrough. P.S.--Oahspe has gone into the churches, reaching a community that most other spiritual productions cannot enter. The first edition of three thousand copies is nearly all sold. To the clergy of New York and Brooklyn we have sold about one hundred and fifty copies, and given away about as many more. New York, Jan. 21st, 1883. J. B. N. (The text from the 1883 Banner of Light newspaper clipping.) ____________ 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. ________ BOOK OF DISCIPLINE. Chapter 1, 2, 3. 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14. CHAPTER 1. GOD REVEALETH WHO HE IS. 8 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. CHAPTER 2. GOD EXPLAINETH THE FIRST AND SECOND RESURRECTION, AND THE DIFFERENCE IN MANIFESTATIONS FROM THEM. 9 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. 15. Thus hath it ever been. Nevertheless, in time long past, the minority, who were wise 10 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. 11 29. Thus my Lords have angels under them who are authorized and ordained in my name, 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 3. 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 12 till made organically pure). 9. Now therefore thy God showeth thee certain signs characteristic of the difference 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, 13 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. 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 4. 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! 14 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 5. 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 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 15 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 6. 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: 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 7. 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 16 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. 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 17 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. 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 8. 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. 18 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. 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 9. 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. 19 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 [... excerpt truncated; full document held on file, contact an admin for the complete text ...]