The Teachings of Oahspe: A Personal Discourse

The Teachings of Oahspe: A Personal Discourse Greta James 2 Universal Faithists of Kosmon Inc. PO Box 703 Inyokern CA. USA, 93527 info@universalfaithistsofkosmon.org 760-753-5390 www.universalfaithistsofkosmon.org  3 The Teachings of Oahspe: A Personal Discourse Greta James (1953) 4  5 CONTENTS AUTHOR'S NOTE INTRODUCTION: WHAT IS OAHSPE Chapter 1 -- DO WE BELIEVE IN GOD? Chapter 2 -- IS THERE A LIFE AFTER DEATH? Chapter 3 -- CAN WE LEARN TO UNDERSTAND OUR SELVES? Chapter 4 -- IS "INSPIRATION" A FORM OF PERSONAL COMMUNICATION? Chapter 5-- WHAT IS EVIL? Chapter 6 -- CAN WE BECOME EFFECTIVE FOR GOOD Chapter 7-- IS THIS REALLY A NEW AGE? Chapter 8 -- DO WE NEED A NEW RELIGION? Chapter 9 -- HOW CAN WE ANALYSE A SITUATION SO AS TO JUDGE RIGHTLY? Chapter 10 -- MUST WE ALL BECOME VEGETARIANS AND LIVE IN COMMUNES? CONCLUSION -- OAHSPE FELLOWSHIP 6  7 AUTHOR'S NOTE Readers will note and many may complain that in stating my opinions or what OAHSPE says I have given no precise Oahspean references. This omission is deliberate. (1) The booklet is intended as a service to OAHSPE FELLOWSHIP and it is hoped that readers, who know OAHSPE, will if they feel themselves lost or doubtful about expressions of belief write and ask. We do not wish to encourage controversy, but would welcome discussion, because with all readers of OAHSPE we would welcome a fuller meeting of minds and a closer association. (2) Truth as expressed in OAHSPE has on the one hand its definite expression in quotations, which can be matched and compared throughout the book and also its evolutionary aspect both as to man's realisa- tion of the greater good and in expressions as to that which is imperfect, false and evil. Single quotations and single references from OAHSPE must always be studied with great care. On the one hand full reference to su'is and sar'gis, to give an example would take many pages, while on the other a single reference which has particular meaning for the writer cannot be given as conclusive. (3) Many today find the language of OAHSPE difficult to read and the THEE and THOU of religious language 8 is fast dropping out of use, so while OAHSPE has pas- sages of lyric beauty equal to long loved sections of the King James' version of the Christian Bible, yet it seems that in this present day many may not have the pa- tience to read OAHSPE from first page to last and may look for some short-cut interpretation. We hope these will then go on to read it, but initially such people are only likely to be put off by academic lists of references. (4) All OAHSPE readers know that its present index is incomplete and inade-quate and the author of this book has spent some years preparing a new dictionary or concordance, which may be published in the near future, so that those concerned to study, examine and criticise more fully may be able to do so. Since this book has been written primarily to stimu- late correspondence and discussion through OAHSPE FELLOWSHIP, those who would like to know more would give a service by sending in questions, and any doubts or arguments. Then the OAHSPE INDEX may be finally checked both in reference and cross refer- ence according to the needs of OAHSPE students and OAHSPE lovers.  9 INTRODUCTION WHAT IS OAHSPE? OAHSPE has been called a BIBLE for the NEW AGE, this being the THIRD great revolutionary period in the history of man on earth and probably the SEVENTH in the history of our planet. OAHSPE calls it "The KOSMON AGE", "when the heavens are opened as a book is opened". The symbol of "Kosmon" is an open book. This could be said simply to stand for the age of universal literacy, since to be able to read is the first step towards individual judgment and to be able to write means that there can be a wider sharing of ex- perience. Secondly it is an age of more universal conscious- ness, in which awareness of the greater extent of the UNI VERSE magnifies our whole conception of a CREATOR and awareness of the size and place of our planet earth unites us with a wholeness to humanity, giving us a sense of the past, pre- sent and future of the life experiment which is here being car- ried out by the Lords of Life under ALL LIGHT. OAHSPE is called "a Bible" because, like the Christian Bible combining selected Christian documents with the older testa- ment of the Ezra or Jewish Bible, it is a large book made up of many different books. These are doctrinal, historical, scientific and esoteric. Primarily they relate the history of man on earth over the last 80,000 years, but show the relationship between man's later stage "evolution" and growth of understanding with the progressive surveillance of "the ethereans", who may also be called masters, great angels or space people. Vast num- 10 bers of ethereans, many godlike in power, others at varying stages of apprenticeship, but all relatively free of time-space limitations are said to journey through space and visit other worlds in a variety of space ships. Such concepts which are entirely familiar to us today are extraordinary in a publication of 90 years ago. The concept that there are other worlds, in other sun systems in other galaxies and other experiments in devel- oping humanoid towards etherean life have been familiar to readers of OAHSPE more than two generations before man's technological development was set towards exploration of the moon and of neighbouring planets. OAHSPE anticipates the modern scientific exposition of the "layers" of zones of atmosphere around the earth, rotating with the earth and moving with it in its orbit around the sun, and re- lates this to a spiritual concept of more or less involvement with earthly things in general and with spiritual movement towards an ultimate freedom from earth and materialism, a freedom of soul awareness and of a new being growing towards godlike capacity. Here in the earth's atmosphere is "atmospherea", the "intermediate world", the abode of "spirits or angels" ranging from visiting ethereans to the spirits of the recently dead. At death, the "soul" or eternal life element of the individual will in- habit different regions or zones divided culturally as those on earth, but all have opportunities either to form small exclusive "heavens" or further to grow in understanding awareness and sympathy and so to "gravitate" upwards to higher zones and towards ultimate release from the pull of this earth. Just as science now teaches us that there is an absolute change from the lower atmospherean levels affecting changes  11 of weather to higher and very different levels, so OAHSPE teaches an absolute change in the spiritual conditions of a lower or first resurrection area closely related to earth and a higher or second resurrection in which spiritual being is poised between an outer or upward seeking and a sym-pathetic re- sponse to calls for help which arise from earth. All human souls at death enter the first resurrection, but the more saintly soul will quickly ascend to its own higher level. In this sense it may be said that a few will "go to heaven", while many of the "lower heavens" in which like clings fast to like could be "hells". The theme of OAHSPE is man's growth and this theme is now presented in many different ways by scientists, by other religious teachers and by humanists who agree that on earth today, we see even in our own tiny fragment of life-time, a continuation of a life plan or life experiment generally called evolution. We are as- sured that evolution did not cease when ape man became Homo Sapiens, but that it must and will continue until the world is peo- pled with men and women and children of greater awareness and deeper spiritual sensitivity, in other words with those pos- sessed of greater wisdom, greater love and greater effectiveness for good. It seems indeed that some such persons have already been born, but not to become great teachers, leaders, saints or healers for the new gift is spread widely and thinly across the world and may be given in small measure to any one of us, but with the proviso that it is a gift for service to others, a gift for car- ing wisely and for discovering new powers of the spirit, effective against corruption, pollution and evil. OAHSPE has its own explanation for the change of ape man to 12 Homo Sapiens, postulating arrival upon earth of space visitors, spirits incompletely emancipated from a dying world yet greatly superior to the best that the evolution of ape-life forms on this earth could produce. It is clear however that OAHSPE anticipates modem findings that ape man was much more intelligent and so- cially evolved than was once thought to be the case. In the western world many are interested in the writings of Teil- hard de Chardin, Jesuit priest, palaeontologist and philosopher, who has also written much of the evolution of mankind from ape to Homo Sapiens and postulated a further important stage of man's development towards a more Christ-like capacity. Great publicity is also given to humanist conclusions that man has out- grown religion since he is now becoming more fully mature. Oahspe seems to have anticipated in an odd way both these concepts of a further evolution of mankind and it behoves us al- ways to try to understand when the same idea is being ex- pressed in very different ways. OAHSPE was written around 1880 by a Boston dentist called JOHN BALLOU NEWBROUGH, one of many people, particularly in that area of the world to be strongly affected by the outbreak after 1848 of the astonishing phenomenon of spiritism i.e. of spirit communication and spirit direction towards help and healing, which seems to have exploded around the middle of the century and continued in great power and variety for at least 100 years. OAHSPE came at the beginning of the second cycle of 33 years of this intensive declaration, both aural and visual, of the exis- tence of the Unseen World and of its power over the minds of those in the earth world, a power from the higher levels for good and for development of a new awareness; a power also from  13 some lower levels for a revival of old hatreds, old evil and terrible violence in all its forms. We are also aware that vast world shaking changes in the tech- nological world, developing from a new spirit of enquiry and from new discoveries and inventions now challenge us and even threaten us as never before in history. The scale of change can be compared only to the kind of change, which put "civilisation" on the map in a period of great climatic change some 12-10,000 years ago, when crude hunting and collecting tribes "learned" to domesticate animals, discovered agriculture, developed spinning and weaving, pottery and metallurgy and the arts of building. Civilisations rose and fell over thousands of years, but basically there was little change until comparatively recently. Profound ele- ments of change begin to be established in some parts of the world 800, 600, 400 and 200 years before "the Kosmon" age, said to have begun just over 120 years ago. The technological and scientific change even over the last century is startling and obvious; it is also clear that there have been changes in general knowledge and attitudes of mind. From con- traceptive pills to atom bombs we have powers never before dreamed of, powers over life itself and collective life upon the planet earth. Knowledge we have and some stirrings of a greater love for at least we begin to ask ourselves if we are fit to be trusted with such power and when disasters come whether natu- ral or man-made vast numbers find themselves in new con- science and with real concern for others. OAHSPE is realistic in pointing out that one does not expect a starving man to be generous or a homeless one to welcome 14 guests. Some charity comes of material sufficiency and material sufficiency everywhere is important to be attained. OAHSPE how- ever warns us clearly of the temptations of charity, wherein we may feed our own self-importance and degrade those we wish to help. In analysing the evolution of a greater or more perceptive good, OAHSPE is not slow to recognise the development of a countering evil, a subtlety of corruption, a silent pollution, de- grading the higher effort. So OAHSPE faces us with a new challenge to our ideas. We must find our own way working within the established but now recognisably imperfect religions or finding a new religion; it must be an individual challenge to reconsider every material and spiri- tual detail of our lives, to reconsider the awful responsibility we have in having children or in setting out to "do good" and above all the importance of our care for children. The urgency of our own call is never to be denied, but to think that "God's Kingdom" will come on earth in our life time is foolishness. The path to hell is paved with good intentions and such paths have always been short cuts. OAHSPE should help us to accept with a new excitement and joy the new view of our own earth's littleness in the universal scheme of things, because we must never doubt its spiritual im- portance. It helps us to accept in humility our own littleness and feebleness, yet convinces us of our individual value in this life and hereafter. Living is no longer a matter of staying alive but of growing upward and onward for ever. What puzzles us, what be- wilders us will be made clear in time if we desire to understand and to help. The stupid and easy way out is to blame it all on someone else.  15 Already a new light of understanding and a new caring is fal- ling upon thousands and thousands of people. Sometimes there comes some new and inexplicable power of clairvoyance, clair- audience, telepathy or the power to heal; but this should never be an excuse either for self-importance or for adulation of others so gifted. We seek not for new leaders or new Saviours, but for a sense of a new community in which everyone matters. To come upon some growth in understanding, to know in indi- vidual mystic experience, is to be greatly blessed, to feel "chosen", but the more this remains a secret of the heart, the greater is its invisible effectiveness. It is indeed "a fearful thing, to fall into the hands of the living God"; it is a challenge and it demands our service. We do not have to ask for life's blessing or to wait for it because "Who strives to Me, IS My Chosen". It must be a matter of self-dedication and of very humble trying. If we truly desire in our own small way to assist in the coming of the light of greater understanding, peace, healing and harmony among men, then it is almost certain that we shall come into some association of like minds. It is indeed one of the odd bene- fits of the urban society, which OAHSPE seems to condemn and which truly sensitive persons find so hard to endure, that within such a society even odd and way-out persons can find companionship and a family within which new ideas can be discussed and new ways of living together tried out ; while even those who seem to be lonely can stretch their minds across the world to find at least someone who thinks the same or who is trying to understand and to advance on the same lines. Because we feel somehow new or different there is no need for us to be drop-outs or even 16 eccentrics. It means simply that in our lives we have to find ways of being more unselfish and less concerned with material things. We need to grow in sensitivity and in awareness of the unseen; traditional patterns of prayer, meditation and service may help us, yet the way must be our own. We could begin by devoting more of our daily prayers and our weekly services to the helping of others, instead of sitting around hoping for some personal salvation. All great religious teachers have said that the way upward and onward lies in self- forgetting and this is as difficult to grasp as it ever was. Indi- vidually we can try to meet all joy with a greater thankfulness, guarding our minds against all resentment, realising however that if we set our faces firmly towards the light, a cold wind of darkness and despair may well be set against us. There may be loneliness making us feel cut off from our fellows, yet somehow we must find a way of service and so cross this barrier. If we are fortunate to find an association, then we must do all we can individually to make such an association one of gentle harmony and of deep personal concern each for each. There is no need for a church if we can meet in each other's homes and make a shrine even in a room used for normal living. There is no real need of offices or an international organisation, for com- mittees and computer administration, nor for any government nor any rules. There is a great need for more inter-national friendship and more discussion of spiritual matters in general and this must be the main aim of any Kosmon group or Kosmon Church. If no-one seems to have heard of us or if our commu- nal life under some special name or service is short-lived again we shall not mind, for all that matters is that we believe our-  17 selves to be alive in His Spirit for His purpose in this place and time. When the Voice speaks and we know it speaks true, then we do what we can according to our highest light ; when there seems only silence and no Voice, then we can only rest in the ev- erlasting arms and wait, content in our seeking, our self judg- ment and our attempts to be of help, to know that we are chil- dren of the Light. 18  19 CHAPTER 1. DO WE BELIEVE IN GOD? OAHSPE draws clear distinctions be- tween THREE God-ideas. 1. Of a UNIVERSAL CREATOR, Who is ALL LIFE, who is "within all, beyond and over all", Who is WISDOM, LOVE AND POWER, Who is LIFE, MOTION, INDIVIDUAL, PERSON, Who "so loved the world that He gave Himself all away". HE (so called to denote positive, creative energy) alone is wor- shipful. He alone is "our Father" or "our Father-Mother". 2. Of a Lord or King of the earth, who may be thought of in the form and figure of a man, even one sitting upon a throne in high- est heaven, but who may better fit modern thought as President of a High Angelic Council. He is the focus of creative light, the Voice. Some might give him supreme power of decision, or a chairman's casting vote; others may prefer to give him power to formulate the highest collective will in harmonious action. 3. Of a perfect manifestation of the creative and evolutionary will for good on earth, embodied in a man, living in a certain place at a certain time in the history of the earth. I will attempt a further analysis of these three concepts. 1. THE UNIVERSAL CREATOR may be called by many names, but in OAHSPE the most usual ones are "The Great Spirit", "Ormazd", meaning All Light, and JEHOVIH. The last name seem- ing familiar to western ears is based on the Hebrew letters of the 20 Sacred Name, written in the latin script, J,H.V.H. and pronounced as Yod, He(hay), Vau, He. The spelling and pronunciation (the last syllable rhyming with high) differ from the familiar Jehovah or Yah- weh of Jewish records, but seem to accord most accurately with the theory that the public pro-nunciation of J.H.V.H, being forbid- den, the word ADONAI meaning "Lord" being substituted, the vowel sounds of this name gave the clue to "the secret sound of the Sacred Name, (Note that ancient Hebrew had no letters for vowel sounds and the art of reading aloud was then an esoteric science). OAHSPE explains the linking E-O-IH as a yet more primitive God-name, an expression of the sounds of the wind, which is the simplest manifestation on earth of a mysterious and unseen power, which sweeps around the world. E is the gentle sighing wind, which stirs the leaves on the trees, especially heralding the dawn. It is also the breath of life in man and the gentle whisper of the "still small voice" of inspiration. O is heard in the resounding boom of the waves of the ocean, signifying both the origin and the encom- passing of all life upon earth. It may also be the sound in the mouth of a man who reaches understanding. IH is the shrill sound of the wind, when confined between rocks, a wind with power; it is also the cry of man in pain, in need, a penetrating sound of the thought- spirit. This SACRED NAME, however it may be written down or pro- nounced is also given in symbol, as the leaf of life, set within an equal armed cross set within a circle but stretching slightly beyond it. This is the sign of the Crea- tor for this earth planet, where the circle of life is squared to a material reality. The  21 triple visual symbol and the three vowel sounds may further be re- lated to a Trinitarian concept of the ALL ONE as Creator, Mover and Transformer, i.e. as universal, as purposeful in relation to the earth and as manifest in the evolution of life and development of man. _ In the latin script the Name is sevenfold, inserting the triple na- ture of the spirit into the four corners of the earth, the cross of materiality, manifest in personal terms as FATHER, MOTHER, SON and DAUGHTER. OAHSPE explains that we call JE- HOVIH "He" and "Him" because in relation to life upon earth He is POSITIVE and what is positive may be called "masculine"; yet the All Creative Life must be thought of in bi- sexual terms as transcendent and objective in that which gives and as immanent and subjective in that which receives. So those who, following Oahspean teaching call themselves FAITHISTS may pray to "our Father-Mother" or use a combi- nation of "western" and "eastern" terms such as Jehovih-Om, though more esoterically the name Jehovih is inclusive of the cross as positive manifestation and of the all-embracing "female" circle. MAN in his outgoing and positive manifestation on earth may be called "son" of the Creator or if fully exalted in Wisdom, Love and Power, he may be termed "Son", while nature re- garded as more passively receptive is the daughter of All Life and sister of mankind in the family of life upon earth. It may be that in our use of the terms we in common with the inspirers of 22 OAHSPE are influenced by a western mode of thought based on a patriarchal system, but concepts expressed in sexual terms are confused and confusing. If we study languages we find in most of them masculine, feminine and sometimes neuter nouns and names but these from one language to another do not follow any similar pattern and since such grammatical prac- tice is absent from the English language we may find such con- cepts peculiarly difficult, but in spiritual thought one must recog- nise "masculine" and "feminine", the Father and Mother-hood of Godhead, positive and negative or positive and receptive in interaction. Perhaps the simplest analogy is to remind our- selves that we maintain our lives by the simple exercise of the indrawn and outward given breath and so come to meditate As the FBI has discovered, "potential murderers became solidified in their loneliness during the age period of eight to twelve; such isolation is considered the single most important aspect of their psychological makeup" (Ressler 1992: 89). Thanks to the penetrating analyses of the Bureau's BSU (Behavioral Science Unit), we have a good idea of how prone the social isolate is to seriously antisocial behavior. A few ex- amples from our Rogues Gallery (RG) include: Robert Bardo stalker/killer "a social outcast at school," a loner even in junior high school (D&O 1998, 318-21). Ed Kemper serial killer Miserable and ostracized, his huge size made him an outcast at school, shunned and tor- mented by other children.  23 Richard Speck mass killer a total outsider, no friends in junior high school, a loner David Berkowitz serial killer "I don't belong on earth. Return me to yahoos ... I am on a different wave- length then everybody else � programmed to kill" (Douglas & Olshaker 1995). Peter Sutcliffe serial killer so bullied by school thugs (in UK) that he hid out for two weeks in the attic at home // upon the inner truth of a balance and rhythm in all life. It is however important to recognise a sexual representation of the Life Force as this is shown in many expressions of worship and in the adornment of temples throughout the ages. What is more difficult is to expand or magnify our thought in terms of space and of time. Within the wider Universe as it is presented in OAHSPE and now widely realised in scientific knowledge there are many galaxies, like our own "Milky Way", many like gigantic wheels of light and all composed of millions of suns many of these with planetary systems. Our small earth is one planet in one small sun system in one galaxy. Yet this is "the home of mankind" as we know it, one tiny speck in the Universe of All Life, now recognised by most astronomers as not the only place possible for humanoid life forms or life forms capable of intelligence in our sense and capable of spirituality and spiritual progression. There are moments in this world of today when one is tempted to think of the Creator like some sci- entist experimenting with many cultures of life in the little dishes set before him in All Space, but OAHSPE never fails to 24 balance its tremendous concept of Universal Reality with the absolute conviction that what goes on in terms of individuality and personality is vital and that this tiny earth matters in the scheme of All Life and that within the vast complex of what to us is "mankind" every individual matters. 2. GOD OF EARTH -- OAHSPE sets the date of TRUE MAN on earth as about 80,000 years ago, which seems to accord with many modern scientific estimates though some definitions of "man" and "hominid" are not at all clear. There is talk of man in recognisable form and ability existing over at least a quarter of a million years, but such judgments may rest on physical as- pects re size of brain and evidence of capabilities of creatures who could still be more animal than human. Modern biological studies are now more fully demonstrating the "intelligence" of animal life and especially among types of the higher apes. At al- most every point it seems that earlier studies set the line of dis- tinction too low in the scale of reason and intelligence. Lower life forms work to a perfect pattern. Ants have their cities with a dis- tinction of classes or professions; young birds have an inborn ability to find their way half across the world. At a higher level there is individual intelligence and an ability to improvise even to invent, to combine against greater forces or to act individually, but always this is in defence of corporeal life. Man has in mate- rial terms something wholly idiotic in his composition; a sense of personal and individual relationship to things and to other people which is not wholly reasonable, logical or sensible in earthly terms. To this degree he is not solely born of earth, but carries within him some other life element capable in some degree of conscious existence when the earth body dies.  25 OAHSPE states that about 80,000 years ago, a servant of the Universal purpose, a great space region God brought to earth from a dying planet angels or spirits, not yet capable of god life in space itself but yet far in advance of any type of man form which earth had managed to produce. Such persons, in a world where the absolute distinction between materiality and immateri- ality and between seen and unseen was not as fully established, as now, could appear as men and women, could some-times but decreasingly disappear and could mate physically with ASU ani- mal man. The children born of earth manifested a variety of pow- ers from their parents, but there must have been a time when racially intermarriage was a vital and fearful thing as those with the gift of spirit gradually separated from those wholly of body existence. What is more important to our present presentation is however this concept of a God (or Goddess) of a space region through which earth rotating around a sun which MOVES through the gal- axy must pass. Oahspe presents us with the statement that earth's passage through space regions takes about 3,000 years though more recently this has varied from 3,600 to 2,400 years (in earth time from its movement around the sun). At the begin- ning of each such cycle of time the earth emerging into a new region of space is taken over and given a special kind of clean- sing. This is a revolutionary period, a New Age. Within this larger cycle under the overshadowing of a space region God or God- dess there are shorter cycles of about 200 years sometimes 400, occasionally even 600 during which a resident God of earth is appointed as focus of the Light and Voice of All Life. During earlier cycles such Gods were ethereans or space people, then there were those who actually started life being born on earth 2b6ut finally qualified to be space people. In all this time there is an evolution of the whole spiritual quality of earth life, but in the whole set-up between the Creative Will and what occurs in the heavens of the earth there is a margin for error. A true God is always capable of receiving the true Voice, but in the space jour- ney of the earth there are light and dark regions, periods of illu- mination and periods of tribulation with possibility of pollution from materiality. This is probably the most significant contribution of OAHSPE to our thought to include in its presentation of a God King upon a throne in heaven every pos-sibility from the highest greatest good to the failure of the self-God. Always there is a true God though unless aided by a space God his power may be limited region-ally or in spiritual quality in his reign upon earth, but let us make no mistake. There have also been and still are self-Gods, false Gods, rebel gods holding lesser sway but often ruling over vast regions of earth. These at some point in earth time made a false judgment, a crooked or mistaken deci- sion or attempted some limited form of "goodness' which they thought better suited to the maintenance of their "kingdoms". Such gods by setting up a limit to the highest ideal in the human spirit create a sort of ceiling over their "heaven" in atmospherea and so end up with a "dead-end heaven". Most human descrip- tions of heaven which present themselves to other people as "a bore" are just such places, but they may be operative over the mind of men of large areas of the earth for a very long period. Since it is the universal rule that the soul of man must grow and be forever in motion then when it cannot go on growing and so "rising upward" it must first spread out laterally in regional ag- gression producing areas of conflict between dif-ferent religions or it will ultimately sink down to depths of near materiality draw27- ing sustenance from the lower minds among mankind and then use its influence in the name of a god towards war, violence, per- secution and every form of quarrelling and misunderstanding. All this takes place at levels in the earth's atmosphere which yet ex- tends far beyond the moon. No true God desires power for himself and always he gladly trains and crowns his successor. Only for a time is he the focal point for earth's reception of the Higher Light and the Voice giving forth the word through his angels for the inspiration of man. Di- rectly under God were originally appointed five Lords of regions of the earth. It is interesting to note that recent research indicates five major plates or broken areas of the earth's surface of which one is now largely under the Pacific ocean, this according en- tirely with OAHSPEAN theory and description. But regionalism has always somewhat aided the rise of limited Gods and the 3,000 year cycle before Kosmon was particularly notable for its sharp divisions of inspiration under a lesser light making dishar- mony among men and giving us a present legacy of misunder- standing, which we are apt to regard as normal. Today after only 120 years of a new cycle, which however brings a more profound change than has occur-red for some 10,000 years, we are begin- ning to see possibilities of a new under-standing, beginning to think of mankind as being one. A large cycle of time begins with a great access of light brought by ethereans or space people from a new celestial region into which the earth has entered. For a time there is the highest an- gelic overshadowing. Some 25,000 years ago (scientists now place a major earth change at about 30,000 years ago) most of one fifth part of the earth's land surface slid beneath the sea and 2a8ccording to legend there was then drowned the highest develop- ment of mankind to date, but there were a few survivors who reached other land areas. It took another five great cycles to re- establish civilisation upon the earth with man growing as artist, as writer and scientist once more and from then on over three more great cycles angelic overshadowing has been devoted to establishing through Great Teachers the rudiments of religion and of man's fuller awareness of the Unseen and of that which is of the spirit. In every cycle there are shorter periods of greater light and then darkness, of greater under-standing and then of misunderstanding, the latter leading to conflict. The greatest darkness rarely comes at the end of a cycle for a new cycle is anticipated by at least 200 years and often by fur- ther preparatory periods of about the same length. In the case of the present new age of Kosmon we can discern profound changes from around 800, 600, 400 years ago, but in the middle 18th century the modern age began to take shape both in mate- rial invention and in spiritual striving in the mystic sense. We hear also in Oahspe of the establishment between the broken heavens of angelic roadways anticipating man's crossing of the oceans and the linking up of people all around the world. Thus we may perhaps link the OAHSPEAN conception of true God with a philosophical conception of a Zeitgeist or Spirit of the Age, remembering however always that earth-time concepts must be limited and require mystic increase and wider under- standing. If we try to explain OAHSPEAN ideas to those who in the NEW AGE deny the existence of God, in the sense of a King God sitting up on his throne above the clouds, "above the bright blue sky", whose existence is delightedly disproved by disbeliev- ing astronauts going only as far as the moon or not even a quarter that distance, then we must first make clear that w2e9 WORSHIP and PRAY to only the Universal Creator and that "God in heaven" never claims to be more than our elder brother, not our Father-Mother. A close study in OAHSPE of true Gods will undoubtedly suggest that the present Lord of All is actually responsible for the inspiration of those who deny him because he is "too small" or even because the love of man being estab- lished in their hearts they think they can "do most good" without him. OAHSPE fully supports the claim of any man to be fully ma- ture, to be fully responsible for others and for life on this planet. OAHSPE never sets store by precise religious beliefs. Faith is something different altogether being based on individual experi- ence of THE UNSEEN. We should perhaps mention that OAHSPE mentions "GODDESSES" as well as "GODS" but gives only one great cy- cle of time to Cpenta Armij, though this, the one before the last, is said to be CENTRAL to human achievement in terms of the great age of human material civilisation. No Goddesses of earth are mentioned but this could be taken as the language of "positivity" in the terms best understood in the western world. Many who have their spiritual ears attuned have suggested that our own Kosmon cycle may be under a feminine or more recep- tive aspect though OAHSPE does not state who took over after the cycle of Lika. We would however recognise as definite signs of the New Age, women's movements towards emancipation and equality and for a special growth in the feminine aspects of society in the caring for others and in a special concern for chil- dren. Moreover even after little more than a century of the New Age we perceive a wide appreciation of man's gentler, more ar- tistic and pacific qualities in contradistinction to the war hero im- age glorified for so long in the past. 303. In most present great religions, men point to some person who has lived and died upon earth and who was, in all that was said and done, clearly subject to the time and place in which they were born, often subject also to immediate re- interpretation by followers. Such persons have manifest a tre- mendous power in wisdom and in love, often having healing power, which was mi- raculous, and yet they were able to teach spiritual truths and the truths of personal re- lationships in very simple words. These not only attracted an inner ring of disci- ples, great in their own and in a reflected capacity, but acquired also a following of thousands who heard them or heard of them. They and their message, even if some- what distorted, are remembered over many centuries of earth time and not only re- membered but still invoked to the point of being considered spiritually present on holy occasions. Sometimes they are even expected to return in corporeal per- son at some future time, often at some date in the near future. Each GREAT TEACHER brought into the world an immense spiritual impulse bringing to many a greater understanding of the meaning and purpose of spiritual life in mortal life. In OAHSPE such persons are called I-E-SU (Iesu).  "I", pronounced as the "Ih" in Jehovih, stands for the huma3n1 highest aspiration towards spiritual attainment, working through "E", the ordinary breath of life, spread outward through SU, a sound associated with the visual image of a serpent. This last symbol stands first for materiality or being down to earth in a given place and secondly for the coils of the earth's curious mo- tion through space, i.e. for a given time. The expression "Son of God" is acceptable for any IESU as indeed any time-God in heaven or any etherean may be referred to as a Son, while all mortals are sons and daughters of All Life. The Iesu state is the highest we can conceive of in human terms, but followers of Oahspean teaching would not agree with any in other religions who WORSHIP a great teacher born as man. They will even go along with humanists who reject miraculous birth stories and any life or death legends which place the founder of a great religion far above the human level. The exception to this however is in "resurrection" or "appearance after death" as to any who believe in the continuation of life after death, such manifestation of a su- perlative spiritual life force is normal on occasion. Outside Christianity, which insists on the WORSHIP of Jesus as "the only begotten Son of God", it is difficult to define man- worship in other religions e.g. in respect of Krishna or Buddha. Some Hindus or even Buddhists who regard the God in man as having a succession of manifestations at different times may come nearer the truth though we would qualify the interpretation of what is called "re-incarnation". Mohammedans do make a clear distinction between Allah or God on high and God in man. Most English speaking people who have found OAHSPE have been brought up in a Christian context and so are inclined to think of JOSHU as 3n2ot only the last but the best of IESU. Only one mountain can be the highest but the difference is in degree and not in kind. Also we must always remember that that which is nearest to us in time looms largest in importance. OAHSPE presents its own cyclical establishment of religion within the three cycles of "civilisation" beginning with ZARATHUSTRA who lived about 9,000 years ago. He is clearly not identical with a later teacher of the same name, whose followers now call themselves "Parsees", but these are outstanding for their com- prehension of a unity within the different religions. In the next cy- cle ABRAM is recognisable to the western world as founder of both the Hebraic and Christian lines and �AWAHTAH may in part be identified with Hiawatha, though again the name may have been repeated in a later-born hero and we must acknowl- edge that certain American Indian tribes were unique in a belief in The Great Spirit without any idolatry and in their provision in their social system for a degree of individual expression unusual in any other barbaric society. PO of China is not recognisable to us historically, but it is clear that Chinese religious thought has at least as ancient an origin as that of India based on BRAHMA and his six Vedic sons. The name Brahma still rests within both unitar- ian and trinitarian concepts of the Hindu religion and Hinduism is noted for its ability to absorb rather than to oppose other faiths. 3,000 years later but still 3,000 years before our time, we find MOSES, whom we recognise though the Oahspean story differs from the Hebraic one, CAPILYA who can be traced in Indian teaching though often given a later date and CHINE of Chin3a3 though his teaching is given under later names. The Great Teachers most familiar to us today, Buddha, Confucius, Jesus and Mohammed are all presented in OAHSPE as sub-cycle manifestations occurring in the last and most difficult cycle of Kosmon when regional separation of men in government and thought was at its greatest. By and large our normal image of "civilisation" encompasses little more than the past cycle and only recently have archaeologists begun to take us back at least 12,000 years to the beginnings of civilisation as it became and with regional and time differences remained until the recent techno- logical revolution. OAHSPE presents us with the obvious fact that stories and legends of the great ones of the past have got to some extent mixed up with later histories. Stories of a Virgin Birth are not uncommon; appearance after death is fre- quent and since on occasion the power of the higher heavens can dramatically penetrate to earth a rising to heaven through transfiguration either before or immediately after bodily death is not impossible. Healing power, even to the restoration of life to the recently dead is repeated many times. ZARATHUSTRA, so OAHSPE says, was strung up to die between two thieves and this story may have been transferred to the later death of Joshu, though Joshu if he was the earlier one called Teacher of Light by the 3E4ssenes was stoned to death. Yet the crucifixion legend set against that very ancient symbol of the cross of matter may now suggest that Joshu whether innocent victim or conscious sacrifice was killed with two guerrillas or freedom fighters with whose violent activities his teachings had become associated. There is the possibility of two men with the name Joshu; even Biblical scholars have suggested a second one living a little later, who may have been crucified. Much evidence is now be- ing brought to show that the historical Jesus associated with the great love, wisdom and power of God upon earth was never such a powerful voice of new teaching as to cut all his- tory into two parts as many Christians believe. History is never a wholly truthful presentation of past events for it is almost always presented in the light of the present, being used to prove or disprove present opinions and contentions. OAHSPEAN history is pre- sented in the light of the slow realisation of an all creative and evolutionary princi- ple of All Life on earth manifest in rising human awareness and concern for oth- ers. OAHSPE always stresses the impact upon earth thought from "the above" or from "the within", i.e. from the Unseen, the word of truth which may be expressed at any time through one man, one woman, one child. The true message of All Light has an enormous and seemingly inexplicable attraction, running on through centuries of earth-time, bringing many to personal de- votion and to personal sacrifice even unto a life of service or unto death. At the same time any manifestation of the Light can so to speak kick up a dust into men's eyes; it is too great; its de- mand too painful; then the normal human reaction, perhaps one should say the animal reaction, is to blot it out, to destroy it. 35 The message of Kosmon does not repeat the message of past ages, though older threads of thought are woven together, but it is clearly stated that there will come no new teacher, no one man to be a leader or an exemplar or a Saviour. Hindus believe that Vishnu, one aspect of the Trinitarian Brahma, once manifest as Krishna will reincarnate once more. Some Bud- dhists look also to a future manifestation of "the Matraias" a Buddha yet to come. Mohammedans never give a God status to Mohammed yet believe that from time to time Allah sends One who will purify men's thoughts and I have heard it sug- gested that the Bah'ai faith may be a Kosmon expression of Mohammedanism. Jews have never lost their faith in "the child who shall come" and many Christians speak of a "Second Coming" or of a Day of Judgment. OAHSPE cuts through all these confusing doctrines with the declaration that in this New Age "my light shall fall on thousands and thousands" and we shall receive the message for our time in many forms, in new thoughts, in new challenges and in new judgments as well as in a new caring for each other, especially a new caring for children and for education, new opportunities for individuals. The new inspiration confuses us with the speed of change, for the extent and the quality of modern change is not that of a new astrological age or even of a new 3,000 year cycle, but equal to something which occurred in the history of earth first when Homo Sapiens made his appearance and second with the growth of civilisation 12-10,000 years ago. Most will admit that in all essentials there was no fundamental change in civilisation as it was in ancient Egypt and as it was 3-400 years ago. 36It is not however the first time in history that men and women have believed in a NEW AGE and even so to believe is a good thing for men's hearts are alight with hope, their hands and feet swift for new endeavour and now in many cases running to help "the afflicted". On earth we live as children of the Creator in the care of our elder brethren and the nearer we can come to realis- ing ourselves as sons and daughters of light, the greater our wisdom, our love and our power to be effective for good, the nearer we come to attaining that which we have been born to do. Such ' doing" may be summed up in one golden moment of in- spiration and revelation or carried through in a lifetime of seek- ing and of trying. The purpose of our living may not even be as positive, as obvious as that, for a child may die in the womb or at birth or may suffer greater or lesser handicaps and may never on earth come near to realising that of which we speak, that to- wards which we struggle, but in the present time for everyone who desires to learn how to give and how to love there must be one to receive, one in need. Always we must realise that even our highest and best appre- ciation of what seems to be good and most blessed will in the end fall short; even in giving, in loving, we can make terrible mis- takes and harm others. Often we are least in the right when we think we are "dead right". And of "reward" we must also think more deeply. Anyone can create a heaven for a few and most of our ideas of heaven or of some summer land are childish and inadequate. A modern religious teaching said we must all try to be saints and if this seems impossible we may remind ourselves that most of us are already beyond the point at which a great Christian saint said that the joy of saints in heaven would be that they had a grandstand view of hell. There have always been heavens to suit all tastes but when all is said and done, when men speak of eternal bliss of Nirvana or of absorption in th3e7 Light, they also tell of those highest of all who will stop at the very gate of fulfilment and return to care for men with the cour- age, patience and endurance which the angels of service must have. On the mercy which is the patience of God we must all rely., CHAPTER 2 IS THERE LIFE AFTER DEATH? YES; "at death, the real life beginneth". But death of the body causes no immediate transformation of the person except in so far as the developing realisation of continuing life may come as a salutary shock or be welcomed and accepted with immense joy and reassurance. If death is natural and neither too painful or drugged, it is neither sudden nor shocking and the new life be- gins as if one wakes from sleep. Recovery after painful illness or after sudden and unexpected death will be like a convalescence. The spirit after death is aided not only from the other side, but strengthened also by every expression of love and respect made by those on earth, particularly by those known and loved, but it is important that no one left behind should continue to grieve or in any way to pull back to earth the loved one, now free of pain and earthly limitations. The greater our love, then the greater should be our joy that the one who has gone before should enter the larger life and find greater opportunities in new experience. We should wish them God speed and a good journey, invoking the loving protection of God's angels and imagining the loved 3o8ne at least temporarily in some kind of heaven in which every- thing around is more beautiful, more wonderful than on earth, the whole atmosphere drenched in beauty, in love and sunshine. We must also rely on the fact that those whom we greatly love and who love us will have us in TH�IR thoughts, will aid us if they can in our need and will almost certainly return to aid us in our own passing, but the more often we call them back, the less effective can they be; the more freely we let them go, the more glorious the final reunion. If their understanding is less than ours, then they may stay close to earth coming in mind to us very often with a sense of distress, but then it is up to us to invoke the higher angels to their aid, to surround them with thoughts of paradise, with concepts of gates wide open and of new journeys. The angels strengthened by our mortal faith can the better help them. The spirit of one depraved or ignorant remains for long in a dim condition and then just as on earth there are gangs of selfish people and even communities of drug takers or concentration camps under hideous tyrants so there must be such conditions in "the heavens" of the earth and these places we may call "hells". It is said in OAHSPE that the worst places may be screened off by celestial fire, but there is no such thing as a fiery hell or of any place of eternal pain for anyone. It is rather when we begin to see that things might be better that pain can begin, just as when our hands being frozen with cold are numb and painless but when they are warmed, we may for a time know ag- ony.  We must recognise the fact that many people can make a he3l9l for each other and that "the spirits of the dead" are no different in this respect, but no one need fear for anyone they love for love itself will always open a way for help and for escape. The gates of a hell are always really open and anyone may go who wishes to go provided he can face the pain of the higher light; for indeed being in hell produces a fear of the light. Persons in this condition need special help as indeed do those on earth impris- oned in their own fears or by dim understanding. As there are the worst wards in mental hospitals on earth, so there are terri- ble dark places in the spirit world, but all higher angels give of their service and they can be greatly aided by anyone in earth life who knows of individual need. The highest angels indeed need through us a kind of "anchorage" on earth to enable them to de- scend into the most hellish places. The worst hells are called "knots". These are often formed by great generals or leaders, who have led whole armies and peoples into battle or large groups of people into persecution of others. When the most dominating soul meets its passing then there is a spiralling down into fear, darkness and a chaotic state of mind, in which nothing seems clear and no direction of motion or purpose is indicated. Such "knots" are the focus of special angel rescue operations. How many people on earth today, utterly loathing all that Hitler did, will pray for him, where his soul now lives in tumult, crushed by defeat, still screaming, still attempting to proclaim, to explain, still clutching at those who once listened and followed unto death, now angry or in terrible fear of those of their victims who desire only revenge. Many damaged and weakened souls must be taken away and isolated for healing before their leader can be brought towards any hope of restoration and this could take a mat- ter of 200 years or more. Men will know when this matter is finally 4b0eing resolved in heaven, when there cease to be any attempts to explain or to revive with glory or in bravado the days of Hitler, when it almost seems forgotten and recedes in history and when men and women born generations later who cannot even recall the stories of their grandparents forget to hate. The image of the leader who destroyed millions and took his own followers down to defeat and into hell will not be forgotten, but those who try to judge him personally will think of him only as sick and pathetic. Those people, who believe in an after-life will after death find the kind of place they expect to find. They will be united with most of their loved ones and if they have lived well according to their light they may dwell for long in a kind of "summer-land". Naturally there must be many different places for people with different ideas of what is a pleasant place to be in, though it seems likely that earth languages will be no barrier as thought will speak directly to thought. But such "heavens" cannot be the end or sum of life ex- perience; sooner or later some further effort or growth of the per- son is required, further education is offered, further service made possible and in many cases the period of change may be difficult. Many ideas about heaven seem very boring but one can imagine quite a lot of people getting bogged down in quite pleasant condi- tions and not altogether prepared to change their circumstances again. They may even get snobbish about their position relative to that of some others. But before we go into the problem of escaping from heaven, we may do well to realise how mixed up are our con- cepts of heaven and hell and so grant OAHSPE the right to call even hells, heavens of a kind. A place of eternal pop music and dancing would be a gorgeous heaven for many, but absolute hell for anyone who hated this, while even many addicts might get bored "in time", for earth time sense is not lost in the lower heav- ens. Clearly then if we are to reach any state of greater loving and higher knowing we have to grow out of one kind of heaven into a4n1- other kind. We really need a great deal of teaching and a great deal of help. None of our earthly ideas, none of our prejudices is safe. Indeed our present ability even to imagine higher heaven is very limited indeed; even the very words "heaven" and "hell" are cluttered up with the beliefs of generations of our ancestors who believed in a heaven above and a hell below, where the inhabi- tants of the former might be expected to find additional pleasure in counting themselves lucky since the sufferings of those in hell could be on view. People with such ideas who make some effort to be good, whether from fear or from genuinely good intention will expect to be rewarded in heaven and by heaven and they will go directly to their own idea of heaven. The more thoughtful, the most devout and this includes many very humble people with little thought of self or reward but whose idea of heaven is to be in a position to help others, will "gravitate" spiritually upwards to a heaven where service is possible and training for service provided. They will want first to learn how to walk and talk and be effective in their new condition and they will be several classes ahead of most of us. This is what OAHSPE calls "the second resurrection" in which only those effective for good under the inspiration of God and his angels working under the Will of the All Highest can live and operate. This is not to say they remain high up and remote from earth, though at times a peculiar peace of existence may be theirs for a time as needed. But [... excerpt truncated; full document held on file, contact an admin for the complete text ...]