Chapter 24
Hoab did not rejoice; for he alone, of all the people assembled, was burdened in soul. He said: Jehovih! You have rebuked me, and I am cast down. You have shown me Your Son Hapacha, one of Your Gods in the lowest of heavens. And Hapacha, Your Son, has maintained his kingdom to You till this dawn of light has come.
Yet You gave into my keeping a kingdom far higher than this, even Zeredho; and I went down, like a child who falls asleep. My kingdom forgot You; my people ceased to sing songs to Your name. We buried ourselves in darkness.
And You have chosen me to be the next succeeding God of earth and her heavens! How shall I fulfill Your commandments? How shall I know the way to choose Gods and Lords under me who will be steadfast and zealous?
As he thus communed with Jehovih, Fragapatti said to him: Through faith all things are accomplished; without faith, all things are uncertain. He who says: I know Jehovih lives and reigns, has said wisely. But he who says: I go forth in You, O Jehovih, for I know You will accomplish, has said much more. For his words maintain the power of the Father in him. ||
When the morning of the third day came, Hapacha called the hosts from recreation to labor; and the es’enaurs chanted a hymn of rejoicing; and after that, Hapacha said:
To You, O Jehovih, all things are committed, even as from You they came forth. Your Voice is ever upon all men, but they do not hear You. Your eye is observant of all men, but they do not believe it. To teach men these simple things, is to make Gods of them. To open up their understanding, to find You, to know You, and to realize Your Ever Presence, to become one with You, this is the labor with Your Gods, Your Lords, and Your holy angels.
In Your name I have raised up one who is to succeed me in this, Your kingdom. From Your Light Your Orian Chief shall weave a crown for him. With my own hands I will crown him to You and Your kingdom.
The marshals now brought forward, Penoto, of Caracas, highly learned in discipline, and he stood before the throne of God. Then Fragapatti rose up, saying:
Without a keynote a number of instruments cannot be attuned to harmony. Without a faith in an All Highest Person, neither angels nor mortals can live in harmony.
Individuals may be strong, but many in concerted action comprise the Father’s kingdoms.
Neither angels nor mortals can assimilate of themselves; but all can assimilate with the Father, every one perfecting himself differently. Such persons are then assimilated to one another.
Whoever serves his own conception of the All Highest, making himself a servant to it, is on the right road; and, in the plan of the universe, will drift into an association adapted to himself.
Many such persons, becoming a unit, are powerful over the elements surrounding them. Disbelief in an All Highest Person is caused by weakness of spirit, resulting from disease or from pre-natal sin, or by laudation of one’s own self. Such persons cannot harmonize, because each one is his own self-esteemed all highest. They are without power, without unison and without sacrifice, accomplishing little good in heaven or on earth.
Do not think that darkness belongs only to the earth and the lowest heavens; there are those who rise to the second resurrection, and then fall into unbelief, and then fall to the first resurrection, and afterward become wandering spirits. And some of them even fall into hell, which is belief in evil and destruction being good; and yet others become drujas, engrossed in the affairs of mortals, and in lust, teaching reincarnation; and they finally become fetals and vampires on mortals.
Whoever has attained to the height of his own ideal, is on the precipice of hell; but he who, finding the God of his forefathers too small for himself, and so, invents one much higher, is a great benefactor. A fool can ridicule the ancient Person; his delight is to pull down; but a wise man furnishes a greater Great Person. To pull down the All Person, is to pull down His people.
To try to make a non-appreciable Person out of Jehovih is to make one’s self the opposite of a creator. To learn to create, to invent, to cast one’s spirit forth with power to congregate and make, is to go on the right road.
To learn to pull down, to scatter, to annul, to disintegrate, to set things apart from one another, to find evil instead of good, to find folly instead of wisdom, to expose the ignorance of others instead of finding wisdom in them; all these follow after the first inception of disbelief in the All Person.
And since, from disintegration of the compact between the Creator and His children, the cord of communication is cut off with the exalted kingdoms in etherea, they have indeed double grounds for disbelief; nor can they comprehend how others can be believers in an All Person, much less have Faith in Him.
And the same rule that applies to individuals also applies to communities and to kingdoms, in regard to the fall which is consequent to unbelief in an All Person. For a community becomes One Person; a kingdom in etherea becomes One Person; a kingdom in the lower heavens becomes One Person; a kingdom (state, nation) on earth becomes One Person; with each and every kingdom being a single figurehead; and for as many of these kingdoms as become united with each other, they also become One Person, being a single figurehead of many parts, which is the perfection of each and every individual.
Hence, as a single individual can cut himself off from the Father, so can a community, or a kingdom, and so go down to destruction.
The strongest, best man in the community is he who labors most to perfect the unit, that is, the Person of the community; the strongest man in the kingdom is he who labors most to perfect the Person of the kingdom; the strongest man in heaven is he who labors most to perfect the All Person of heaven.
The weakest of men is the opposite of these; he labors to show there is no All Person in anything; truly, he is already falling away from the Father. Yes, he accuses himself, for he says: I neither see nor hear an All Person, nor do I believe in one.
It is a wise man who, finding he is going into disbelief too much, corrects himself. And he is not less wise who, finding he believes too much, and hence, investigates not at all, corrects himself.
It was said of old, first, testimony; second, belief; third, faith; and fourth, works; but I declare to you that, with the expansion of knowledge, testimony must be strengthened. For in the ancient times, angels and men could be commanded to believe, and they believed.
And here many of the Lords and the Gods of the lower heavens have erred; for they did not furnish to those beneath them the necessary testimony comporting with the advanced knowledge in heaven or on earth. A God shall be swift in devising food for meditation; for angels, as well as mortals, without an advanced teacher, are as well off with none at all.
It was said of old that a God taught the people on one of the stars to believe Jehovih lived in a straw, and they rose in wisdom, harmony, and unity. Then afterward, another God came and taught them there was no Jehovih, because, in truth, He could not live in a straw; and the people fell into disbelief, disharmony and disunion. Which, then, of these, was the better God?
Yet I declare to you, they were both necessary. For without a habitation and a figure, the Great Spirit cannot be taught in the first place to either angels or mortals. The labor of the Gods is to lead the people upward, step by step, until they learn to be Gods and Goddesses themselves.
On this earth, mortals were taught through stone and wooden idols; and afterward by engraved images. In some of the mixed tribes it will be necessary to teach them incarnated Jehovih in mortal form, and by sympathy for his sufferings, teach them how to follow his spirit up to heaven. But all these subterfuges shall be set aside in the Kosmon era.
This heaven, more than any other heaven of the earth, will be regarded by the etherean kingdoms. Beneath you, even on this part of the earth, mortals will first espouse the Father’s kingdom.
Of all things, let your labor be first of all to sow the seed of belief in an All Person, the Great Spirit. As you now sow, and build Jehovih’s kingdom in your heaven, so, in the coming of the Kosmon era, the same teaching will take root in the souls of mortals.
Nor shall you, under any circumstances, permit Gods, Lords, or Saviors to be established as worshipful beings, either in these heavens or on this part of the earth. For this land is dedicated by Jehovih for the overthrow of all idols, of God, and Lord, and Savior, and of everything that is worshipped, except Jehovih, the Great Spirit. Neither shall any of these idols be established with effect in these heavens or on this land. But be most circumspect to establish Jehovih, the Light of light, the All Person, in the souls of angels and mortals.
Fragapatti ceased, but signaled for Hapacha to ordain Penoto, to be God of Ipseogee. Hapacha rose up, saying: Penoto, Son of Jehovih! You have been chosen to be God of Ipseogee for six hundred years, and even after, if Jehovih so wills. You have passed the examination, and stand above all others.
You have been favored with much traveling in heaven; and for your benefit many swift messengers, from the emancipated worlds, have explained to you the dominions of the Great Chiefs.
He, through whose fields this world is now traveling, has stood up before you. He has spoken to you and your people. Heed his words, and you shall be one with his kingdoms in wisdom and power.
By proxy I have visited the etherean worlds; you have not. By being one with this Chief, you will inure to All Light, and soon you shall visit his places by proxy also.
And at the end of six hundred years, you and your harvest will be called for by the etherean hosts. Be ready for them! And before you depart, you shall raise up one sufficient to take your place, and you shall bestow him.
Penoto said: Your will and Jehovih’s be done! That which is given me to do, I will do with all my wisdom and strength, so help me, O Jehovih!
Hapacha said: By virtue of Your Wisdom, Power and Love, O Jehovih, vested in me, I ordain this, Your Son, God of Ipseogee for the period of six hundred years. Be with him, O Jehovih, and may he and his works glorify You forever! Amen!
Penoto said: Which I accept and covenant with You, O Jehovih, for Your glory forever. Amen!
The es’enaurs now sang: YOU LIGHT AND PERSON, APPROVED AND SUNG ON HIGH JEHOVIH! OUR GOD HAPACHA; JEHOVIH YOU HAVE CALLED HIM! WELCOME, PENOTO! YOU, ALONE, JEHOVIH, REMAIN FOREVER! GLORY, GLORY TO YOU, O CREATOR!
The light gathered brilliantly over Fragapatti’s head, and when the music ceased, the Voice of Jehovih spoke out of the Light, saying:
In the first days I blew My breath upon the lands of the earth, and man became a living soul. Then, in the second time, I moved My hand upon the earth, and man went forth in power.
Thus My Voice has approached near the earth. Be steadfast in My commandments. The time shall surely come, in the third season, when My Voice shall be heard by mortals.
The Voice ceased, and then Fragapatti took the light in his hands, as one would take fine flax, and he turned it about three times, and lo, a crown was woven, most brilliant, but of a reddish hue. He said:
Crown of Your Crown, O Jehovih, I have woven for Your Son, God of Ipseogee. And he handed it to Hapacha, who said: And in Your name, O Father, I crown him, second God of Ipseogee, six hundred years. Be with him, O Father! Amen!