Chapter 7
To the All One, Jehovih, now as in ancient times, and for all time to come, all honor and glory, worlds beyond number.
The Highest Ideal, the Nearest Perfect the mind can conceive of—let such be your Jehovih, even as in ancient time, which is the Ever Present upon Whom you shall set your heart, mind and soul to love and glorify above all things, forever and ever.
The All Highest in your neighbor, which he manifests—perceive and discourse upon that; all else in him, do not see or mention.
The All Highest subject—that discourse upon; all else pass by.
The first lowest thoughts pertain to eating and drinking; and on these the man of darkness delights to discourse.
The second lowest thoughts pertain to sexual matters; and on these the man of darkness delights to discourse.
The third lowest thoughts pertain to man’s selfishness, as to bodily comforts and luxuries, ease and riches, and as to what he hopes and desires for himself; and on these the man of darkness delights to discourse.
The fourth lowest thoughts pertain to criticizing others, as to doctrine, religion, philosophy, behavior and so on, continually pulling all things to pieces; and the man of darkness delights in such discourse.
To abandon such discourse, and, in preference, to discourse on the highest subjects such as teaching, imparting knowledge, suggesting remedies for the unfortunate and unlearned, for improving the homes of others, the agriculture, mechanics and such like; the man of light delights to apply himself to these, both in word and practice, forever building up.
Consider then what your mind shall go in search of, so that it may pursue the highest. This is serving the All Highest, instead of darkness.
Now all of these things were taught in the religion of the past cycles, and were given to man by your God to raise man up toward my heavenly kingdom.
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 paramount to all other considerations.
And even where they founded brotherhoods, such as the brotherhood of Brahma; the brotherhood of Buddha, and the brotherhood of Jesus, they were nevertheless only selfish brotherhoods, whose aim was the salvation of each one’s own self.
Neither was it possible in ancient times to give man any other religion, it being necessary to appeal to his own advantages to make him heed your God.
But now, behold, O man, I come to give a great religion, yet not to set aside the old; I come to those who fulfill the old, and to give them the religion of Gods themselves!
Saying to them: Go save others, and no longer concern yourselves about yourselves.
Go and provide a place of second resurrection on earth, where the people shall put away all low things and practice the all highest.
And call out to the Uzians to come and inherit the place with you.
Nevertheless whoever is only concerned about the salvation of his own soul is not yet ready for the religion I give to you.
Mine shall not concern themselves about their own salvation; for having faith in Jehovih, that if they raise others up, with their own wisdom and strength, they are already saved, and without fear.
Compare then my second resurrection in heaven, with that which you would found on earth for the glory and honor of your Creator.
How does your God choose his initiates? Does he have censors? Saying to all who come: Stop, be examined and tried, to prove you are worthy of the second resurrection?
No, truly, for this would imply inquisition—a court of darkness.
Now, behold, O man, after the second resurrection was established in heaven, I called out to all the heavens of the earth, saying: Come, all you of the first resurrection (inorganic heavens). || Also, let my guardians go down to mortals and proclaim to all people: The kingdom of God is open to all who choose to come.
Now some, who were not strong in faith in Jehovih said: Will we not be overrun with angels of darkness?
But your God answered them, saying: That is not our matter; ours is to serve Jehovih by working for all whom He inspires to come to us. Because one desires to come, that is sufficient testimony that the light of Jehovih is upon him.
Others said: What about the indolent and the shiftless? Will they not overrun us and thus set aside the good we aim at?
And your God answered them, saying: When you practice the all highest, behold, the others will depart away from you.
Then others questioned, saying: Suppose those who come practice darkness, such as slander or tattling. What shall be done?
And your God answered them, saying: Do not answer them, lest you also practice darkness.
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 do you say about them?
And your God answered, saying: Do not censure them, 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 between them and Jehovih.
Lastly, O man, how can they, who live the all highest, cast the first stone at their neighbor?
For the act itself would be committing darkness.
Nevertheless whoever has strength and yet will not support himself, and you teach even one such person to change his attributes, you shall be honored among Gods.
Your glory is to fulfill the all highest yourself. When all who can, will do this, then, on that (as a foundation) rest your faith that the quickening power and wisdom of Jehovih will sustain His kingdom through His holy angels.