The Book of Judgment - Ancient History

BEING THE GRADES AND RATES OF MORTALS AND ANGELS IN THE LIGHT OF GOD, AS THE WORD CAME TO ES, DAUGHTER OF JEHOVIH.

CHAPTER I.

These are the words of Judgment by the will of God, Jehovih’s Son, as rendered by Es, for the resurrection of man:
Hear the words of your* God, O man! I am your* elder brother of tens of thousands of years experience. Profit you in my wisdom, and learn the discourse of your*** God.
Jehovih, Creator of all things, spake to me, your* God, saying: Give ear unto Me, O God, My embassador of the earth and her heavens for this your* season. Obey My mandates, and teach mortals and the angels of your* lower heavens to know Me and to rejoice in My creations. The time is now come when the light of your* inspiration and your*** angels should extend around the whole earth and in her heavens also.
In all former cycles, My Gods had to deal with separate divisions of the earth; My revelations were unto each, for a special time, which is now at hand. I have prepared this land untrammeled with Gods and Saviors and Lords, enforced by the sword, so that My revelations of this day should be published and not suppressed. And you should reveal to mortals the plan of My worlds; and, as to who you art, and the method of your*** inspiration and dominion on the earth and her heavenly kingdoms.
You should keep open the gates of heaven for a season, and the spirits of the dead should commune with mortals, good and evil, wise and foolish. And mortals should see them, and talk with them, face to face; and they should recognize their own kin, sons and daughters, fathers and mothers, brothers and sisters, the dead and the living.
And the angels should demonstrate the subtlety of corporeal things, and the capacity of one solid to pass through another solid uninjured.
Yea, the angels should bring forth from great distances heavy substances, and cast them down in the presence of mortals, who should see these things done, and testify thereto.
And man should understand, that, even as plants and trees and fish and serpents can be wielded by My angels, so also can virus and pestilence be carried by angels of darkness to cast mortals in death.
And you should suffer evil spirits and all manner of drujas, and vampires and engrafters, to come, and manifest unto mortals, that they may know, whereof My revelations unfold the matters of earth and heaven.
For man should understand what I mean by the words: As you**** live on the earth, so should ye reap in heaven.
And you should suffer to fall in darkness such mortals as consult the angels in regard to riches, or to marriage, or to self, or for curiosity, or frivolity, or for anything of an earthly nature for profit’s sake. They should prosper for a season, but end in being confronted with folly and falsehood.
And whoso ask”’ for the spirits of great men, suffer him, to be deceived by drujas and all manner of lying spirits.
And whoso ask”’ of the sar’gis for great men, or for Moses, or Jesus, or Kriste, or for any well-known name, as applied to ancient times, suffer him to be answered by evil spirits and deceivers.
Whoso desire the angels for profit’s sake, and he have power in sar’gis, give unto him a band of drujas and vampires, and give them great power in signs and miracles.
And whoso consult”’ the angels, without regard to becoming a better man himself, suffer him also, to become captive to lying spirits.
And to all men that feed on fish or flesh, suffer you vampires to inhabit them.
And to such as drink to drunkenness, and smoke or take narcotics, suffer you fetals and engrafters to come upon them.
And in families, whose heirs are born from parents, wed for earthly considerations, suffer you spirits of obsession, to enter and drive them mad.
For they should be made to know the meaning of the word, hell, as applied to the lower heavens.
And to whomsoever worship Gods or Saviors because of miracles, give thou them plentifully of miracles and signs through unclean spirits, and through mortal sar’gis (mediums) of low grade. Yea, you should let spirits of darkness assume to be these very Gods, that mortals may be made to know what manner of evil spirits dwell in their churches and temples.
And to the rich man, who make pretence to righteousness, but who do not toward the poor as to himself, give you him a host of spirits of hypocrisy and lying, that he may realize the company he is preparing his own spirit for in heaven.
Give you signs and miracles to the unclean seer as well as to the clean; to the liar and deceiver, as well as to the truthful man.
For I will destroy the worship of all Gods and Lords and Saviors on the ground of miracles.
And you should take great liars, and give them lying spirits to speak through them by inspiration and entrancement. And these spirits should profess the names of great persons long since dead. And they should manifest great oratory and wisdom and truth; but, nevertheless, their preaching should be of little avail for righteousness sake, or for good works.
And their applauding audiences will not contribute to the poor, nor found any improvement on the doctrines of the ancients.
For the spirits, who speak through them, should be the first resurrection, and know not Me nor the higher kingdoms. Verily should they be of the same order as the spirits who minister in the churches and temples, being such spirits as have not yet been delivered up from the earth.
And some should say: Hear you me, for I am God! Some should say: Hear you me, for I am the Lord! Some should say: Hear you me, for I am Jehovih! And others should profess the names of mortals who had great power on the earth. Suffer you them to do these things.
For I will make man understand that he should accept nothing from angels or men because of the name professed. On the merit only of wisdom and truth, and such good doctrines as raise men up out of darkness and poverty and crime, should they accept either spoken or written words.
And they should try to organize to carry out good works, but they should fail. For many will desire to be leaders, being under the influence of selfish considerations, desiring the applause of men.
And they will profess freedom, but they will not pledge themselves to any sacrifice, either of money or opinion for sake of the public good.
And little good should come out of their works, and even less peace of soul should come unto them. For they should dispute and quarrel, being divided in all their ideas and philosophies and sentiments and in their understanding of My kingdoms.
For, by this means, should you show them they are under the inspiration of the unorganized es world; and of spirits who have not yet entered into My resurrections, which I created for them. But in the time of the light of My revelations, you should raise up a few, here and there, capable of the All Light. And these, you should cause to form a basis for My kingdom on earth.
And they should forswear all Gods and Lords and Saviors, but profess Me, the Great Spirit, Jehovih.
And they should pledge themselves unto one another in fullness, as brothers and sisters, holding their possessions in common.
To live for sake of perfecting themselves and others in spirit, and for good works.
They should not eat fish nor flesh of any creature that breathed the breath of life.
And keep the seventh day as a day of communion with Me and My angel hosts.
With rites and ceremonies explanatory of all the doctrines in the world.
Practicing good for evil; non-resistance to persecution and abuse.
And abjure war; even, if necessary, by submitting to death rather than take part therein.
And they should become an organic body in communities of tens and twenties and hundreds and thousands.
But they should have no leaders, only their Creator; but be organic, for sake of good works.
But they should not go about preaching for sinners to go to repentance.
Nor preaching for charity to the poor.
But they should go themselves about gathering up sinners, and the poor and helpless and orphans; and bring them into comfortable homes, teaching them how to live, to be a glory unto Me and My kingdoms.
To such persons should My angels from the second resurrection come, and minister in My name for the joy of the earth.
And when such people die, they should be received into the second resurrection, escaping the first.
Neither should any other people in all the world escape the place of the first resurrection.
Be they kings, or queens, or beggars, or Brahmins, or Budhists, or Kriste’yans, or Mohammedans, or any other pretenders in heaven or earth.
Behold, the day of preaching and professions is at an end. I will have practice only.
Whoso is not in My organic kingdoms on earth, should go into My inorganic kingdoms in heaven.
Like unto like, created I the heavens and the earth, and all things therein.

CHAPTER II.

God, embassador of Jehovih, saith: You* should assemble for the communion of angels, regularly, and maintain intercourse with them. For in no other way can you* demonstrate the immortality of the soul.
Doing this in the name of Jehovih, and for spiritual light in regard to spiritual things.
Whoso consult”’ the spirits for earthly things, should fall in darkness.
But when you**** assemble, let no man nor spirit be as a spectacle to others. But as all men labor in the field to gather the harvest, so should all members in the assembly, by prayer or by music, contribute a glory unto the Father.
Remembering that the humblest prayer, even with weak words, if given with a full heart, is as strong unto Jehovih as the best oratory.
From all men the spirit should pour forth unto the Father in praise, according to what hath been created unto it. Neither is more required of any man.
But this should happen unto many: Learning to speak by entrancement or by inspiration, they should imagine themselves controlled by certain angels, when, in fact, it is only their own spirit, eliminated from the corporeal senses.
Others, being influenced, should imagine it is themselves and not an angel, whereas it is an angel speaking through them. This was the case of Ka’yu [Confucius]. Both are good, and should be practiced.
Let no man concern himself as to whether it be the spirit of himself or an angel; for it is only the subject uttered which is of value. In this day, all things should stand on their own merit, and not on a supposed authority.
And let not him, who speak with his own spirit, judge others to be the same; nor yet the reverse of this; for no two in all the world are alike.
To them, that have not experienced elimination of the spirit-self from the corporeal self (trance), all speech is believed to be of the corporeal senses only, or of a diseased condition. Such men are not to be blamed for their interpretation; rather should you**** pity them, and not answer them.
For many such, even after death, will not admit they are dead, because of the darkness upon them.
It is wiser for the spiritual-minded to keep to themselves, especially when communing with Jehovih and His angels. For a greater wonder than these will follow: Some will enter the trance of the first resurrection, and go in spirit out of the body, but only subjectively; others will enter the trance of the second resurrection, and go in spirit out of the body objectively. And the first should not believe but the second was like himself, going only subjectively. No two men in all the world have I created alike, saith Jehovih. Even many, after death, are not capable of entering the second resurrection objectively. He, that is in subjective state, speak and write from the earth, looking upward; he, that come of the objective heavens, speak and write as one come down from My kingdoms to the earth.
Two conditions will manifest: Subjective spiritualists will affiliate with the world’s people, being deniers of the Ever Present Person, and they will pursue earthly avocations for self sake; but objective spiritualists, being such as live for the spirit’s sake, will be Faithists, believers in the Ever Present Person, Jehovih, Whom they will worship not only in words, but by abjuring self, and uniting themselves in brotherhoods, for sake of doing good unto others. These latter are the chosen people of the Father of the kosmon era, and they will become supreme in all the world.
These three peoples, the world’s people, the believers and the Faithists, have been in all ages of the world. The latter only of them all practice harmony and good works. Both of the others are resistants, quarrelers and warriors and disintegrators and breakers-down of all things.
Yet, the Faithists, having faith in the All Person, should ultimately possess the whole earth, and make it a paradise of peace and love.
As the first is bound in the flesh, and as the second is bound by the hadan spirits, so is the Faithist bound unto Jehovih, which is emancipation. As the second can commune with the spirits of the first resurrection, so can the Faithist commune with the Father through the second resurrection.
Nevertheless, this should happen: The second should say: My angels are high, your** are low! Or they should ask: How know you**** your light is higher than ours?
And the Faithists should answer them, saying: We know no high, no low. We give up all things, in order to serve Jehovih by doing good works unto our fellows.
And Jehovih should judge between them, as to which is high or low, not by their words, but by their works.
And the signs of good works and self-abnegation should be as a witness before the world, whence come the inspiration of each.
Let no man say, that only seers and prophets and such persons as work signs and miracles are under the influence of spirits; for even as much as these, so are other mortals under the dominion of spirits. Yea, the infidel, the disbeliever, the philosopher, the lawyer, the judge, the preacher, the fanatic, and all others, are more controlled by the spirits of the dead than by their own personal spirit. And the more a man’s spirit is wrapped up in his own corporeality, the more is he subject to vampires and spirits of darkness.
Neither know the philosopher whether his ideas come from Jehovih or from the spirits of the dead.
Whosoever hath witnessed and know of a truth, that he hath seen the spirits of the dead, that knowledge is impregnable. And whoso hath entered the second resurrection, even though in mortality, that knowledge is impregnable.
But, whoso hath found the All Person, his knowledge is greater than all. And none below him can judge him. Neither can any man attain to this knowledge, till he hath passed through the other two conditions.
No man know the Creator, unless he hath proven the communion of spirits. Neither can any man rise to the second resurrection, till he hath arisen to faith in the All One, Jehovih.
Neither should the Brahmin, nor Mohammedan, nor Budhist, nor Kriste’yan join in the second resurrection [communities] on earth or in heaven.
For they have not the doctrine of unit; they are as a house divided against itself. Their colonies and communities should fail in all cases.
There should be but one doctrine, which is Jehovih, the All Person, who is Ever Present; with good works done unto others, with all of one’s wisdom and strength.
And this should prevail with the young; whom, as orphans and castaways, you**** should gather up in infancy, founding them in the light of Jehovih, teaching them from the start to sing and pray unto Him, in reverence and fear and joy, that He may be glorified in their purity and good works.
And they should grow up of all nationalities, and races, knowing not: This is mine, or that is mine, or that is your**, but understanding, that they own nothing, and that all things are Jehovih’s.

CHAPTER III.

THE JUDGMENT UPON THE BRAHMANS, THE BUDHISTS, THE KRISTE�YANS, THE MOHAMMEDANS, THE CONFUCIANS, THE JEWS AND ALL OTHER PEOPLES ON EARTH, IN THE WORDS OF GOD.

Think not, O man, that I am insufficient to the times and seasons. Or say you that God spake in the dark days of the earth, but latterly hold his tongue.
Behold, I am your*** elder brother, even as a captain of the earth and her heavens for a season. As I am, even so were my predecessors in the time of the ancients:
Embassadors of the most high, Jehovih!
Whose power and wisdom are given unto me, even after the same manner as are thy earthly kingdoms governed and disciplined.
Whereby order may contribute to the resurrection of all of His created beings.
First, I charge you* that whoso saith: GOD, GOD! call”’ in vain.
I am not come to establish, but to abolish all Gods and Lords and Saviors amongst mortals.
For what is past, is past.
But whosoever, henceforth, hear”’ my word and the decree of my commandment, and continue to make an idol of any name, save the Great Spirit, blaspheme against his Creator.
But whoso cry out in fullness of heart, saying: GOD, GOD! meaning thereby the Ever Present, the Creator, is not a blasphemer before me.
And whoso saith: ORMAZD, ORMAZD! meaning thereby the Ever Present, the Creator, is not a blasphemer before me.
And whoso call”’ any name in any language that signify the Ever Present, the Creator, is not a blasphemer before me.
And whoso saith: BRAHMA, BRAHMA! signifying a God in figure and shape of a man, sitting on a throne in heaven, is a blasphemer against Jehovih, the Ever Present, the Creator.
And whoso saith: BUDAH, BUDAH! signifying a God in figure and shape of a man, sitting on a throne in heaven, is a blasphemer against Jehovih, the Ever Present, the Creator.
And whoso saith: KRISTE, KRISTE! signifying a God in the figure and shape of a man, sitting on a throne in heaven, is a blasphemer against Jehovih, the Creator, the All Person.
And whoso call”’ on the name of any other man or angel, worshipping such as a God, is an idolater in my sight.
Nor do I judge them less idolatrous than though they worshipped stone idols or graven images.
And whosoever saith: DEITY, DEITY! and DIVINITY, DIVINITY! and DIVINE LAW and NATURAL LAW, are adjudged in darkness.
For I proclaim my heavens open, and the way of understanding clear.
Jehovih is Ever Present, and do by virtue of his Presence, and not by any law.
And whoso saith that which will lead men to believe He is not Present, or that he hath gone away, leaving certain laws after Him in His stead, the same is adjudged a blasphemer against Jehovih.
And whoso saith: CALL THOU ON THIS SAVIOR, OR CALL THOU ON THAT SAVIOR, AND THY SINS WILL BE FORGIVEN YOU; AND, IN THE HOUR OF YOUR** DEATH, BECAUSE THOU HAST SO CALLED ON HIM, THOU SHALT ASCEND INTO A HEAVENLY PARADISE, the same is a falsifier of my kingdoms and a blasphemer against Jehovih.
And whoso saith: COME THOU BEFORE THE CHURCH, AND BEFORE THE PRIEST, AND MAKE PRAYERS AND CONFESSIONS, AND THOU SHALT BE ABSOLVED AND FORGIVEN YOUR*** SINS, the same are falsifiers of my kingdoms and blasphemers against Jehovih, the Creator.
Nor have I provided resurrection in this world, nor in my heavens above, save by good works done unto others; and this is serving Jehovih, the All Person; and not because of any worship or confessions done before any of the idols on earth or in heaven.
Nor is there any redemptions in heaven to the Brahmins, nor to the Budhists, nor to the Kriste’yans, because of their prayers and confessions.
But wherein good works have resulted in affiliation; and in lifting the people up out of misery and crime, the same is adjudged as worship of the Great Spirit, Jehovih.
Wherein the Brahmins have suffered a people to fall from knowledge into ignorance, or from virtue into vice, my judgment is against them.
Wherein the Budhists have suffered a people to fall from knowledge into ignorance, or from virtue into vice, my judgment is against them.
Wherein the Ka’yuans [Confucians] have suffered a people to fall from knowledge into ignorance, or from virtue into vice, my judgment is against them.
Wherein the Kriste’yans have suffered a people to fall from knowledge into ignorance, or from virtue into vice, my judgment is against them.
Wherein the Mohammedans have suffered a people to fall from knowledge into ignorance, or from virtue into vice, my judgment is against them.
Where beggary and vagrancy and all manner of darkness have increased in any of the cities or countries of any of these idolaters, my judgment is against them.
They should not excuse themselves, nor escape my judgment, by saying: O the true Brahmin, or the true Budhist, or the true Mohammedan hath not fallen. These, that fell, were such as embraced not our doctrine in fullness of heart.
Because my judgment is also against impotency. They have tried their respective religions hundreds of years. And they have not raised up one city of righteous people.
Wherefore, I have come to put these doctrines away, and give them that which should prove itself potent in all the world.
That, which I proclaim, should be proclaimed by the angels of the second resurrection, unto all nations and peoples.
My light is not to one people only, save to the righteous, who serve the Creator by doing good unto all men. In my sight, the nations of the divisions of the earth are as one people only, brothers and sisters.
I take from all of them their idols, their Gods; but I give them a greater, even the Creator.
I say to them: I suffered my children to have idols; but now, that you**** are men, put away your idols, and accept Jehovih, Who is the Creator of all.
Nor should any man more say: I worship the Brahmin principle, or the Budhist principle, or the Ka’yuan principle, or the Kriste’yan principle, or the Mohammedan principle. For all of these have proved themselves to result in war and destruction.
None of them have faith in Jehovih, but faith in their armies of soldiers, and in their weapons of death.
But I give unto all people one principle only, which is to serve Jehovih. This is broad enough for the redemption and resurrection of all men. And I will have none other.
Seek, you, O man, to believe in the All Person, Who is Ever Present, Whose eye is upon you, Whose ear hear”’ you; for He is the All One, Who is the pass-word to the highest of heavens.
And you mayest call on your*** idol at the gates of my heavens, but the gates should not be opened unto you*. For I will have no quarrel in my exalted kingdoms in heaven as to Gods and Lords and Saviors.
Till you are washed clean of them; coming in spotless white, a servant of the Most High, you can not withstand the light of my kingdoms in heaven.
But you should return in spirit to the earth, and abide in the church and temple of thy chosen God, wandering about, in stubbornness of heart, a prey to drujas and vampires and other angels of darkness.
Have faith, O man, in Him, Who created you* alive; about Him there can be no mistake. Glorify Him by righteous works, having faith, that even as He brought you* into life, so will He provide unto you, according to your** just deserts.

CHAPTER IV.

THE NUMBERS OF THE JUDGMENT, IN THE WORDS OF GOD.

Hear the words of your* God, O man; I am your* elder brother, the captain of heaven and earth.
Wherefore, declare I unto you* in this day, the same should be testified to by millions of angels unto mortals ere one generation pass away.
Of Brahmin angels in the lowest of heavens, as wanderers on the earth, there are this day more than four thousand millions.
Of Budhist angels in the lowest of heavens, as wanderers on the earth, there are this day more than seven thousand millions.
Of Ka’yuan angels in the lowest heavens, as wanderers on the earth, there are this day more than a thousand millions.
Of Kriste’yan angels in the lowest heavens, as wanderers on the earth, there are this day more than three thousand millions.
Of Mohammedan angels in the lowest heavens, as wanderers on the earth, there are this day more than two thousand millions.
Of Jewish angels in the lowest heavens, as wanderers on the earth, there are this day more than thirty millions.
And of other angels, idolatrous and otherwise, even on the earth, more than twelve thousand millions.
And of all these angels not one is above grade five, in the first resurrection.
But of such as are below grade one, there are more than six thousand millions, which comprise such angels as know nothing more than babes, though, for the most part, they were full grown adults as to earth-life. Some are fetals, some engrafters (professional re-incarnators), who dwell with one mortal during his life-time, and then engraft themselves on another mortal during his life time, and so on, calling themselves re-incarnated, and, in fact, knowing no other heavens, being disbelievers in the All Person and in my exalted kingdoms.
Such as are below grade one, I have classed this day as drujas, because they have not left the earth and entered the first resurrection.
They inhabit mostly the oldest cities, and places of filth and indecency; nevertheless, they also inhabit the palaces of kings and queens and emperors and popes and priests and rich men.
Of grade one, there are hundreds of millions of angels strolling about on the earth, crying out: I want to go to Brahma, I want to go to Budha, I want to go to Jesus, I want to go to Kriste.
And I send my hosts of high-raised angels to them, saying: Come you**** to the kingdoms of Jehovih, and be clothed and fed, and learn to clothe and feed others, for this is the way of resurrection.
But they will not believe, but turn away in stubbornness of heart, even as you**** of the earth, saying: Nay, I will rise only by prayers and confessions. I want to be changed in a moment, in the twinkling of an eye, and rise and sit on the right hand of God.
And there are hundreds of millions who, being dead, know not anything; but, through belief in a judgment day, went to sleep, and are waiting for the trumpet of Gabriel to call them forth.
And I send my exalted ones to them to awake them up, and call them up; but they are drunk with their faith, and they relapse again and again, for years and years, for hundreds of years!
Fulfilling Jehovih’s mandate, that whatsoever is bound on earth should be bound in heaven.
And, even as one drunken man on earth entice another to drunkenness, so are there hundreds of millions of idolatrous angels, who return to mortals and persuade them to their same doctrines and to their same debaucheries.
Hear the words of your* God, O man, and be wise in your* judgment: He Who created thee alive, gave to you* of His Own Being. Be you steadfast unto Him, and you should not err, but eliminate thyself from the chance of error.
He alone is unmistakably your*** sure foundation, in Whom you should not be tripped up.
Sufficient unto you* and your* resurrection is your* Creator. Wherefore, in your*** soul thou should abjure all Gods and Lords and Saviors.
Neither should you try to exalt His name by adding thereunto any name in the shape and figure of man, nor by any one of woman born.
Seek you to attain to His voice in all things, and to obey Him for righteousness’ sake. Be not stubborn in your*** conceit.
In your*** singleness of purpose you should be ministered unto by the spirits of the first resurrection; but, as you unitest thyself in a brotherhood on earth, in the name of Jehovih, so should you be ministered unto by the light of my second resurrection.
But it hath been proved, and it should be proved again, that all brotherhoods on earth founded on any of the idols in heaven, should not stand.
Because, there is no second resurrection to minister unto them.
And all societies and constitutions and by-laws founded by men, not capable of the second resurrection, should fail.
But whosoever establish”’, in the second resurrection; which is the abnegation of self to serve Jehovih, should not fail.

CHAPTER V.

OF THE JEWS.

Hear the words of your*** God, O Israel. Shut not thyself up against the wisdom of thy elder brother, God of heaven and earth.
Nor magnify you the ancient days above the present; nor feign and say, your*** God is gone away to come no more forever.
Behold, you hast gone forth as a little man to battle against a giant. With your*** sling thou hast smitten him with thy ONE God, Jehovih!
You wast encompassed on all sides by a multiplicity of Gods; one by one, you hast overcome them, and cast them out.
The giant of the great beast, the false Gods, lie dead and cold at your*** feet.
The nations of the earth cry out: There is but one Great Spirit, Jehovih!
And I declare unto you*, O Israel, the Voice of the I AM is not gone from the earth.
Through the seed of the Faithists have I held up the Father’s kingdom; by the voice of my beloved founded Him in all the nations of the earth.
Thy enemy exulted, saying: Behold, they are a scattered people!
But your* God profited in your* footsteps, and in the words of your*** mouth: There is but one Great Spirit, Jehovih!
And I have provided unto you, after the manner of your** forefathers, a place to inhabit, where you should not longer pay tribute to the Gods of the idolaters.
Come you out of the darkness of despotism, and inherit the wilderness of this land. And they should bloom as a new paradise before your*** hand.
But, because you hast accomplished the ONE EVER PRESENT, behold, you should no longer be an exclusive people; but should suffer your*** sons and daughters to commingle with the Faithists of all the races and tribes of men.
And you should forsake the ways of the world, and go, and live after the manner of your*** forefathers, in colonies, without kings or rulers; serving none, but Jehovih.
And your*** people should hold all things in common, being neither rich nor poor; master nor servant. And you should call out to the idolater, saying: Come into my house, and be one with me. Behold, there is but one Creator; you are my brother.
And it should come to pass unto you, O Israel, the way of your** people should be open, and they should be delivered out of the bound kingdoms of the east.
Because, for two thousand years, you hast not gone forth with the sword to possess any new country, and establish thyself, you are glorified before your*** God.
Because of your* long suffering, you should find peace through the light of my kingdoms. Behold, a new cycle is upon the earth; your* people should find proof of these my words.
My angels will come into the houses of my people, and they should talk with them, face to face.
Think not that this book is mine only revelation in this day; within your** house, O Israel, you should prepare unto the voice of your*** God.
For I will raise up many seers and prophets amongst your*** people. And they should testify to my words, on all sides.
Judge you not, O Israel, who are apostates before your*** God. I say unto you*: He, that forsake Jehovih and worship”’ mammon and the ways of the world, is an apostate in my sight. For, even though they maintain the rites and ceremonies, they have forsaken the spirit and truth of my commandments.
Whereas, many who have forsaken the rites and ceremonies in search of higher light, are more to the way of Jehovih.
Do they not, indeed, keep the rites and ceremonies, but drink to drunkenness, and eat to gluttony, feasting on flesh, wherefrom they have taken life?
And they engage in selling wine, and in dealing in stocks, after the manner of the idolater. Whilst your*** forefathers were scrupulous to labor, and bring forth out of the earth, wherewith to feed and clothe man.
And they say: God prospered me!
Wherein they falsify me, and blaspheme Jehovih and His kingdoms. I say unto you*, they are prospered by satan; and their prosperity is the wages of bondage in heaven.
And because of their wickedness, they have led my people to disbelieve in my justice and the plans of my kingdoms.
For which reason, more are they apostatized in my sight, than such as are good, who say: There is no God.
Throw open your*** doors, O Israel; my angels stand at the threshold. These, my words, which I have told to you* beforehand, should be corroborated by hundreds of thousands of witnesses from my heavens.
Seek for the resurrection of your*** soul, O Israel, that Jehovih may be glorified in you*, forever and ever!

CHAPTER VI.

OF RESURRECTION. IN THE WORDS OF GOD.

Whether on earth or in heaven, the same rules apply unto both:
He that serve himself one-half, and serve others one-half, should stand grade fifty.
He that serve himself three-quarters, and others one quarter, should stand grade twenty-five.
He that serve himself one-quarter, and others three-quarters, should stand grade seventy-five.
He that serve himself only, should stand grade one.
He that serve others wholly, should stand grade ninety-nine.
And whoso serve accordingly, himself or others, should stand in grade even as his works manifest.
To serve one’s self is to work for one’s self; to strive for one’s self, to think of one’s own self, as to what will profit one’s own self only.
To serve others, is to do good unto others; to help them; to teach them; to give them joy and comfort. This is the service of Jehovih.
But there are some who are below the grades; who seek to do evil; who seek to make others unhappy; who delight in crime and pollution. These, if mortal, should be called Druks, and if spirits, should be called drujas [druj, singular].
After such manner, in general, are the grades of my heavens of the earth, atmospherea.
Grade one is on the earth; grade fifty, midway between the earth and the emancipated heavens, etherea.
Grade twenty-five is one-quarter way up from the earth, toward etherea; but grade seventy-five is three-quarters way upward, toward etherea. And so on, relatively, grade and place of ascent intermediately.
But grade ninety-nine is the highest atmospherean grade, preparatory to entrance into the company of the all pure in spirit.
But good works alone are not sufficient to attain the highest grades, for they require knowledge and capacity to unfold others.
To accomplish which, those of the higher grades should oft return to the lower, and learn to lift them up. For this is that which call”’ the ethereans in the times of resurrections.
Wherein the righteous, who are yet mortal, begin at once lifting up their fellows.
Which labor is to the spirit as exercise is to the mortal body, that which give strength.
Judge, then, thyself, O man of the earth, as to the place your* spirit will rise in the time of your* death.

CHAPTER VII.

A man may be wise as to books and philosophy and mathematics and poetry and great learning, and yet be low in grade as to spirit.
A man may know little of all such knowledge, and may be poor withal, but by hardship and experience, developed in sympathy and good works done unto others, and be high in grade as to spirit.
So also may it be with spirits that manifest through you as great orators, who stand even in the lowest grade in heaven.
Let not thyself deceive thyself, O man, as to your* knowledge, or your* speech or professions.
You hast the scales in your** own hands, and should, soon or late, weigh thyself justly, and take your*** place, even as you hast prepared thyself.
Nor flatter thyself that you can cheat heaven, or change the ways thereof.
Nor hide thyself behind doctrines, or behind the promises of Gods or Saviors.
Old things are done away, and none of these things should avail you* on earth or in heaven.
Be you king or queen or judge or servant, the same judgment should stand upon all.
When the garment is gone, and the diadem and riches and the flesh withal, consider you the grade of your*** spirit and the bondage upon you*.
You should take that for which you hast fitted thyself, according to what you hast done.

CHAPTER VIII.

Hear my words, O man, and be considerate of the justice of your*** Creator.
These are my exhibits which I place before you*, that you should not err:
And you be a rich man, and adorn a city by donating unto it a park, with statuary and pleasure-walks, hoping to glorify thyself thereby, and be praised by men; therein thyself bury thyself in the first resurrection. And the act lower”’ your*** grade instead of raising it.
For in whatsoever you givest, you should consider, first, the lowest of the low, whether they have bread to eat, and a place to sleep: And the sick, whether they have attendance and good provision.
And you be a rich man and contribute a house for the orphans or for the helpless and aged who cannot help themselves, it raiseth you* in grade.
But so far as you do this for the applause of men, you detract”’ from the rate of thy beneficence.
Neither doth such a good work help you* more than the poor man help”’ his own grade by assisting one poor orphan.
For your*** resurrection depend not on the quantity you givest, but as to whether thou givest according to what you hast. Of which matter you should judge thyself.
For he who give a penny may be raised up more by so doing, than he that give ten times ten thousand.
A certain rich man, being converted from the desires of earth, went about casting his money freely in the streets, and in giving to whosoever asked him therefor.
And some gathered it up, and fed and clothed themselves; others took of it, and went and got drunk, and became worse than before.
The measure of righteousness of that man’s behavior was not in giving what he had to the poor, but in the good and evil that came of it, being weighed, as to which outbalanced the other.
And where he lowered the grade of them that received this money, or where he lowered a greater number than he raised, there his act of casting the money away was a judgment against him.
He who give, saying: Here, you beggar! do a good corporeal act, but an evil spiritual act. He lift”’ up with one hand, but knock”’ down with the other. Such an act detract”’ from the grade of that man.
A certain rich man, being converted to do good works, went and built a score of soup-houses to feed the poor gratuitously.
And all the poor people of that town went therein and were fed. But the next year, behold, there were twice as many poor. And the rich man built another score of soup-houses, and they were all fed.
But the next year, there were still twice as many poor people to feed; but the rich man had exhausted his means, and could feed none at all.
Judgment is therefore rendered against that man for his supposed beneficence.
For, whilst he did a little corporeal good, he did a great spiritual wrong, because he lowered the grade of manhood and womanhood in those that he fed. His benevolence promoted dependence.
A rich man founded a place of labor for the poor, who had nothing to eat and nowhere to sleep. And he said unto them:
The Creator hath given you hands to work with; come you****, be men and women.
And they went and worked and earned their living.
Judgment is rendered in favor of that man, for he raised the spiritual grade of the poor. This is a beneficence that extend into heaven.
Let your*** charity be to the sick and helpless, but be you wise in directing the able-bodied to help themselves.
For all charity tend to lower the self-respect of the receiver, and cast”’ him lower in the grades in heaven.
Certain ones depend on alms, not having either sickness nor yet strong bodies. Nevertheless, were they aroused, they could support themselves.
When you givest them regularly, they depend on you*. These become beggars in the lowest grades in heaven.
That which you givest them account”’ against your** own grade. Better is it for you* and for them, that you arouse them from their degradation.
To do this tenderly and mercifully, is a great virtue; to do it cruelly, is a great crime.
Consider not so much what you should do to raise your** own grade, but what you can do to raise the grade of those within your*** reach.
Remember, all men and women are your*** brothers and sisters, and you should labor to make them make themselves a glory unto the Creator.

CHAPTER IX.

Remember your*** Creator and the magnitude of his creations. Before Him you are but an atom, and as only one small creature.
Nevertheless, a multitude of people make a nation, with cities and hamlets.
These are also graded by your*** God, according to the ascendancy or the declension of the whole.
If a city, then the grades of all the people should be summed together in a scale of one hundred.
And if a nation, then the grades of the cities and hamlets, and of people of isolation, should be summed together in a scale of a hundred.
And if half the people are above grade fifty, and half below fifty, the grade of that people should be fifty.
If one quarter only, then the grade of that people should be twenty-five.
On the basis of individual grades, should be the grades of a city and of a nation.
And the behavior of a city or a nation should be graded in the same way, after the manner of an individual.
A certain nation built alms-houses and asylums sufficient for the needy, and, by its tyranny, made an equal number of needy ones. That nation raised not its grade for the good it had done.
Another nation built no alms-houses, but, by its wholesome laws, there were none needed. That nation raised its grade many-fold.
And yet another nation maintained a standing army, in order to maintain itself. That nation stood in grade one only.
The place of this last nation, in entrance into the es world, should be grade one, which is the animal region, which is on the earth.
Whoso dwell”’ in such a land, though he have a good individual grade, should suffer deduction in the ratio of the grades of different nations of the earth.
But whoso dwell”’ in a nation, high in grade, should be ascended in his own individual grade.
As these grades are on earth, so have I made them in the heavens thereof. In all cases depending on what one do for the resurrection of others.
If a city, or nation, or a kingdom in heaven do unto others in resurrection, then should that nation be graded accordingly.
But, if there be no gain in the good than any of these do, they should receive no grade.
But, if they increase in raising individual grade, then are such cities and nations rising in grade.
Consider your* nation, O man, one generation with another; and as the relative proportion of individual grades rise or fall, so should you determine whether your* nation is ascending or falling in grade. Number its paupers and criminals as to increase or decrease.
Consider not its wealth, nor its ships, nor its armies, nor its great buildings. These all together are only one grade, and are of no value as to the spiritual grade of its people.
For the strength and life of your*** nation depend on its spiritual grade. Pursue this, and you should prophesy truly as to the growth or the downfall of a nation.
Pursue this also with regard to the nations of the earth, and you should determine the relative place of your** own nation in the es world.

CHAPTER X.

You are remembered, O man, by your* God, and admonished and instructed for thy soul’s sake that you mayest become a glory to your* Creator and to thyself.
Hear then, your*** responsibility and the extent thereof, and consider the magnitude of thine own grade on earth and in heaven.
Which is in proportion to the power and the distance of your*** reach. Which I have also graded unto all men on earth and in heaven.
If your* Creator give you* strength to carry four men on your* back, and you wilt carry but one, you should be one-quarter grade. But, if you carriest the whole four, you should be full grade.
One man hath wherewithal to feed one man; another hath sufficient for a thousand; and another for a hundred thousand. These are the distances of the reach and power of these men, which is the extent beyond which nothing more can be exacted of them, on earth or in heaven.
Yet, when they have all fulfilled these to the utmost, they should be therein only equal in grade.
But, if they fail in their parts, the responsibility of one should be a hundred thousand; and another should be ten thousand, and the least should be only one. These are the debts men owe the people of the nation, the city and the hamlet.
Consider, therefore, the darkness of the people of your* nation; the poverty and the crime; and judge thyself as to your own responsibility.
And this rule should apply both, on earth and in heaven. And your*** grade of responsibility in heaven should begin even in the same place you established it on the earth. Wherein you wert short, you should labor; wherein you didst fulfill, you should rejoice, and be without compunctions.
Also should this rule be with the king and queen and emperor, and all rulers who have means and power; and the responsibility should extend to all the people of the kingdom or empire.
Nor should this responsibility be escaped by death; but the bondage in heaven should be according to the avoidance of the trust imposed.
Consider, then, what you should be encumbered with in the es world.
Pursue this philosophy, and you should determine what should be the labor of the king and the queen and the great ruler, after they have died, and entered the es world.
Find the grade of their respective dominions, and you should determine, by the ascension thereof, the duration of their bondage in the first resurrection, whether it be fifty years or five hundred years.
But if such emperor’s dominions be in declension instead of resurrection, then, on his entrance into heaven, he should be at the mercy of the spirits of his kingdom, who should be in wait for him, and he should not escape them.
Some other heavenly kingdom should deliver them; otherwise, they fall into anarchy and madness (hell).

CHAPTER XI.

Remember your* Creator and the comprehension of His kingdoms; and be considerate of the words of your* God:
All men profess to desire resurrection; they hope to ascend to exalted heavenly spheres.
Yet, many will not even try to exalt themselves.
He saith in one breath: To not eat the flesh of anything created alive, is the highest.
But, straightway, he feast”’ on fish and flesh.
One saith: To return good for evil is the highest.
But he do evil even before the sound of his voice is hushed.
And yet, he will find fault with his Creator, if holy angels promise him not a high seat in heaven.
And there are others who constantly profess to have the higher light; but they go about tattling, and making evil remarks of their neighbors.
Yet, many of these do good unto others, giving to the helpless; verily are they both rising and falling, in regard to the resurrection.
The measure of the grade of such should be by weighing the whole behavior as to its result in the community where he abid. And this rule should apply, both on earth and in heaven, to all such people.
There are men who do great good unto others, and are talented withal, but who are great liars; and much prone to exaggeration. So, that their good works are outbalanced by the shame of their tongues.
The grade of resurrection of such should not be modified or benefited but little by their good works. But they should be weighed as to such evil habit, whether it be increasing or decreasing; and the grade of such man should be accordingly, and should come under the rank of spiritual disease. Because it will be entailed upon them into the es world, and shut them out from the grade which they manifested.
When you searchest for the grade of a city, therefore, all such persons should stand as grade one.
There be some who say: I care not for the spiritual man nor the es worlds. One world at a time is sufficient for me.
And they may be good as to the way of the city, contributing alms to the helpless, and visiting the sick. Nevertheless, they utter truthfully their own resurrection, which should stand grade one.
There is no crime in them, but a misfortunate imbecility of spirit. When such persons die, their knowledge, for the most part, die with them. And the enter the es world even as if they had died in infancy.
They should stand grade one, because owing to their weakness of spirit, they must need be inhabited on the earth for many years.
There be others, who are forever talking of heaven, and consulting the spirits of the dead, who are, nevertheless, low as to good works, and low in holiness of heart. These should be graded the same as liars and hypocrites.
For in prophecy [calculations], you should estimate the sum of all the virtues and vices of thyself, and of your*** neighbor, and of the whole city, or state, or even the world; and accredit the grade in ascension or declension, and you should compare one generation with another, as to the increase or decrease of its spirituality.
And you should know of a truth the standing of the whole world.
And from this, you should also determine the time, when man came on the earth; how long the race will survive and bring forth; and the time he should become extinct as to the earth.

CHAPTER XII.

O man, remember your* Creator and praise Him. In this, you are graded by your* God.
Who see not Him, are weak in spirit; who see Him in all things, and hear His voice in the leaves, and in every herb, are strong in spirit.
These are the grades of the resurrection of the souls of men.
For what is the earth but a foaling nest, and the possessions of the earth but chains of bondage.
My heavens rest upon the earth; the place of the es’yan is in my keeping. And the places of the grades of my heavens have I adjusted, according to the inhabitants thereof.
I people the heavens of the earth with the spirits of the dead; according to their grade in their corporeal lives, so do I arrange them.
To provide them unto everlasting resurrection, and make them to rejoice in their being. These are the labors of your*** God.
For the beasts of the field and the birds and fowls of the air, and for many animals that are companions to man, made I a place in heaven, where their spirits should survive for a season.
And this animal heaven I graded, one, in the order of my heavens.
For I saw that man on the earth had delight in them; and I provided unto him for his es’yan period, that he might rejoice in remembrance of finding his loves.
And I made the animal heaven to rest on the face of the lands of the earth even the same as the place of the es’yan in grade one.
Remember, O man, your*** Creator gave to every animal a season on the earth; but He limited them to a time to become extinct. Even so, and of like duration made I a heavenly period for the spirits of animals companionable to man.
But for man I provided heavens above, where he should rise as to place, even as he rise, as to goodness and knowledge.
Magnify your* perception, O man, that you mayst comprehend the kingdoms of thy God. Behold the example your* Creator sat before you* in the fashion of the earth.
In large bodies, He placed the lands; in large bodies, He placed the oceans. Not in little hillocks of land and little puddles of water.
Even larger than these are the divisions (plateaux) of the heavens of your*** God; the heavens of the earth are separated by atmospherean oceans.
I fill not the air of the firmament with angels scattered about; but I give unto them regions habitable and home-like. And I grade them suitable to the resurrection of the spirits of the dead.
Consider the work of your* Creator, and the knowledge and symbols He place before you. You holdest up a lump of salt, and it is solid and of dimensions; but cast it into water, and it is seen not, but dissolved and lost as to your perception.
And you beholdest the earth, which hath dimensions also; but the ethe, you seest not. As water is to salt the solvent, so is ethe to corporeal things the solvent. By slow velocity hold the solid earth its form; yet, in ethe, external to the body of the earth, the swift velocity of corpor is magnified into dissolution. By vortices in ethe are these things accomplished.
In the atmospherean regions which rotate with the earth, behold, there are many plateaux larger than the earth, being habitable heavens belonging to the earth. Their component parts are like unto the earth, and they are adapted to the abode of angels even as the earth is for mortals.
And yet, O man, these are but the atmospherean heavens. These are the dominions given into the keeping of your*** God. These are my kingdoms and my heavens for a season.
As you, O man of the earth, sailest your* ships abroad over the ocean, and coming to a new land, going ashore, dost settle your* people thereon, and it become a new kingdom, even so doth your*** God in the heavens of the earth, in the plateaux of this vortex.
Remember the magnitude of your*** Creator’s works and the symbols He sat before you*: Where the clouds float high, it rain”’ not; where they drag on the face of the earth, it rain”’ daily.
Consider the habitations of the resurrections of the dead which are in the keeping of thy God.
Even as to the square of the distance away from the earth, so are the grades of my resurrections.
According to the exaltation of man’s soul, so should he inhabit the places I have made.
According to his own soul’s growth and development, so should he ascend in my kingdoms, outward away from the earth; grade unto grade adapted I them.

CHAPTER XIII.

O man, to know the creations of your*** Creator, and the things He hath placed in thy reach!
To apply your*** knowledge and understand with reverence the work of His hand!
How considerate of your* little wisdom, and your* love of liberty, which He gave unto you*.
Even before He had perfected you, He called out unto you to behold His creations. And you tarriedst not to learn, but ran away, half completed, to vent the exuberance of thy soul, which He gave unto you*.
Behold me, your* God; I am your* elder brother which He sent after you. Come you, and learn wisdom of your** God.
You tarriest in the grade; you are not aroused to know your*** Creator. You turnest thy back to me, and sayest: Behold, there is no God!
I beseech you, turn about, and hear the wisdom of my words: I will teach you to know thy Creator; to hear His voice, and to see His hand.
And you should rejoice in your* life, and teach your* brethren to rejoice also.
You hast a corporeal body and a spiritual body: Hear me, and I will open thy understanding.
Thy spirit hath eyes and ears and judgment. Nevertheless, the beginning of your*** two parts was, at the same time, quickened into a one person, because of the presence of thy Creator.
O man of the earth, would that your* spirit and your* corpor stood even in wisdom and power all the days of your*** life!
But you are so delighted in the earth, you hast left your*** spirit unfed. And it stand within you*, as a spear of grass covered with a stone.
And you seest not spiritual things; nor hearest the Unseen. For a stone lie upon thy soul.
Yet, you hast great learning as to corporeal knowledge; and great vigor as to corporeal judgment.
And you ratest your*** neighbor a fool, because, forsooth, in contradistinction to you*, he hear”’ and see spiritually.
And your* God weep”’ for you; because, in the time of your death, you should stand in heaven in grade one, even as the spirits of the beasts of the field.
Thy present knowledge should be void, and your* vigor, only as a newborn child. And my angels who are wise and strong should take you* about, in hada, the heavenly plateaux that rest on the earth, and divert you* with things proximating between the two worlds, that you mayest be made to comprehend thyself and your* Creator’s work.
As your* corpor was fed on corporeal substances, so, then, should your* young spirit be fed on atmospherean substances, which your*** guardians should provide unto you*.
Consider the wisdom of your*** Creator, Who sent me to fetch you* into places of delight.
O that I could take you* to the highest heavenly places! That you couldst stand before me, and talk face to face!
But even as a newborn child is unsuited to feed on corn and nuts, your* spirit is as a starveling in high heaven. And I take you* to the nurseries where I have provided for you* according to your* weakness.
Thy mother was provided unto you* before you wert born; and my heavens arranged before your* spirit entered therein. You shapedst not thyself in your* mother’s womb; and, behold the perfection of your** every part.
Trust you in your* Creator, but seek you also to go with Him, and you should attain easily to the highest places He created for your* glory.
O that you hadst not contaminated your* corporeal part by the flesh of the beast and the meat of His living creatures! This is as one of the stones that cover”’ up your* soul, and blockad your*** way to the upper grades.
Thy young spirit must remain within the atmosphere of the animal creation for a long season; like unto like, hast you fashioned your* spirit to the flesh of your* body.
According to the atmosphere of things, as to the purity and sweetness, behold, your*** Creator hath fashioned them in relative ascent above the earth. That which is impure rest”’ on the earth; that which is pure, is upward and high.
Consider the place of the hells of the spirits of the dead, and the weapons of warfare in their hands. As the corporean is to corpor, so is the spirit as to the atmosphere of the earth.
O man of the earth, consider what you puttest into your* mouth, for the atmosphere thereof is the food of your* spirit. And the habit thereof will be entailed on your* spirit for a long season after your* mortal death.
If you hast been a gross feeder on flesh, your* spirit will seek to linger in the atmosphere of gross feeders still dwelling on the earth. The slaughter-house and the cook-house and the eating-house should be the places of your* spirit’s resort.
And your* spirit should feed therein and thereon; and your* companions should be millions and millions of drujas [like vultures that flock to a dead carcass]; and thou cannot away; like a loadstone, are these haunts to the spirits of darkness.
O man, I have heard you, in your** fullness, say: I must have my flesh-food; I must have my wine and beer and tobacco and opium.
I say unto you, if you hast not strength in this day, neither should you have strength to-morrow. What strength should you gain by the loss of your** corporeal body?
Consider your* corporeal body as a ship, in which your* spirit is sailing across a wide sea of water. Better that your*** spirit learn to acquire strength whilst it hath a corporeal body to ride in. After death, it float”’ in the direction you hast shaped it. Neither hast thou power to go against the current.
Remember, O man, these are the lessons of your* Creator, which he gave unto you, to learn to master the elements of your surrounding.
Stretch forth your* hand unto your* Creator, and swear you unto Him, you wilt conquer every passion that is unclean, and every habit not conducive to the purity of the growth of thy spirit.
This is the beginning of your* resurrection; and you should be your own judge and master.
Neither should you call out: God, God, exalt my soul! or, O Lord, save me and raise me up! — until you hast first begun to do something for thyself.
O, that you knew where the virtue of prayer begin! And that he that practice the All Highest he know, hath the ear and the hand of his God! Wherein the prayers of the righteous accomplish, whilst the prayer of the ungodlike is void as the wind.
Certain men were down in a deep well, and they laid down and shut their eyes, and prayed to be taken up, yet, they would not even raise their eyes to look upward. And others, at the top of the well, let down ropes, and they called down to them beneath to look up, and catch the ropes, but they would not. And, in course of time, they at the bottom said: Alas! our prayers are not answered!
O man, that you wouldst put thyself in the way of your* God! To put away the uncleanness of the body first, and the uncleanness of your* spirit afterward.
To seek for things that are pure and good, instead of criticisms and philosophies, that rise up out of your*** contaminated flesh-house.
Whoso desire resurrection, let him begin to resurrect himself.
Make not your* confessions, which are between you* and your* Creator, before men; but covenant you with Him, within your** own soul, saying nothing of this for the laudation of men.
Thy spirit is as a seed of a beautiful tree, which your* Creator planted; give you it good light and a clean soil, that the blossoms and the fruit thereon may glorify your* Creator and thee.
Such is the resurrection of the spirit of men. Wait not for a Savior to save you*; nor depend you on words or prayers; nor on hearkening to good sermons, flattering thyself, you hast done well; but begin to save thyself.
By purifying your* flesh, by purifying your* thoughts, and by the practice of good works done unto others, with all your*** wisdom, love and strength.
For through these only is there any resurrection for you*, either in this world or the next.

CHAPTER XIV.

Of the foundations of the resurrections of your*** God, there are two kinds; one, which deal”’ with those already born, and the other, with such as are not yet born.
For, after you hast purified thyself as to flesh and spirit, two conditions are open to thee, celibacy and marriage.
To such as are by nature inclined to celibacy, let them rejoice; for, in not having offspring, they should have less bondage after death to remain in the lower heavens, and to return to the earth, to their kindred.
It is a great glory for them to make themselves Brides and Bridegrooms to the Great Spirit, to be His for righteousness sake.
But, as to you, who desire marriage, pursue you the same course as to purity and holiness of person, as to your* own resurrection.
For, in this, you should be graded also, according to what you dost.
The delight of your*** God, who hath dominion over both, the earth and her heavens, is to witness the birth as such as come from the pure in flesh and pure in spirit.
In likeness of the father and mother are all children born into the world; and every child is a new creation, quickened into life by the presence of the Creator, Who is the All Life.
If you are pure in flesh, your* child should be pure; and, if you are pure in spirit, your* child should be pure in spirit.
If you are a flesh-eater, a drinker of strong drink, and a user of narcotics, your* child should come forth with your* contaminations upon it.
Consider, then, what your* grade should be, which should be according to your* heirs, as to their grade in the place where they are born. As to whether you encumberest the world with progeny lower in grade, or liftest up the world by progeny of an exalted grade.
Be wise as to the selection of your*** partner, as to purity and righteousness. But be not deceived by such as eat not flesh merely, for the purification of the corporeal body is but half the matter. Look for one who is pure in spirit.
Whoso is pure in flesh and in spirit should bring forth heirs unto resurrection, which should be little or no bondage to the spirit, after death.
But, whoso marry for the earth only, should bring forth heirs of bondage. And profligacy and debauchery and sin should come upon the heirs of that marriage.
The spirits of such fathers and mothers should fall in the grades in heaven; and long will be their bondage in hada.
Flesh-eaters seek their partners according to the impulse of the flesh, as to the temptation thereof, or according to riches, or caste, all of which are earthly considerations and for themselves only, and in no regard as to what their heirs will be.
And their offspring come forth in darkness; they are void of su’is, void of heavenly aspiration, and dumb as to the voice of the Creator.
They go about, saying: I see no All Person! I hear not the Unseen! Nay, I believe not that any man hath seen or heard Him!
Herein was it revealed to you* of old: Some are born of the beast, and some are born of the spirit. Which I declare unto you*, O man, is the interpretation of all the poverty and crime and war and licentiousness there is in the world.
This is the fountain-head, which your*** God would bring to the understanding of all people. But there are many, even hundreds of millions, that can not be made to appreciate this.
Nevertheless, the kingdom of peace and righteousness should not cover the earth over until this is understood by all men and women.
Whoso understand this, let him wed accordingly; and let such people be as societies to themselves. In this day, no mark of circumcision is required; but men and women should converse on the ways of the Creator understandingly.
And, when you hast children born unto you, you should more consider the place of your habitation, as to temptation, than your* dominion over them.
To dwell in a city, which is full of iniquity, you should be a tyrant over your*** heirs, restraining them from liberty, in order to keep them from vice.
And in this, you wilt be a sinner also.
But dwell you in a place of purity, and give unto them liberty and nobleness. They should not be your*** slaves.
In this matter, you takest upon thyself a new grade, according to your*** heirs and thy God-ship over them.
Be cautious in your*** proceedings. He, who created you* alive, gave you* no sinful desires.
Because you are not yet a completed man, these things are.
You should find joy in your* talents, and profit in the wisdom of your* God.
To perfect thyself is a great glory; to raise up sons and daughters who are also perfect, is a ten-fold greater glory.
For, it is the fullness of the life your* Creator gave into your* keeping; which is the glory of heaven and earth.

CHAPTER XV.

Of the abundance of your*** Creator’s creations be you appalled, O man!
Consider the inhabitants of the whole earth, and the number of a thousand millions brought into life every thirty-three years.
Compute you the number for a thousand years, and for ten thousand years.
And, yet, the earth is not full.
And the heavens of the earth are yet even as if scarcely habited. Thousands of plateaux there are, with no angels to dwell thereon.
But to induce the spirits of the dead to rise up from the earth, this is the work and the glory of your*** God.
To make them put away earthly desires, to become pure and wise and strong and adapted to the sublimated spheres, what an endless labor for your*** God and his exalted angels.
As you, O man of the earth, holdest to the desire for earthly things, you entailest thyself in heaven, and can not rise upward. Even so is it with the great harvest, the thousands of millions of angels born of the earth.
If you stand a pyramid before you*, wide at the base, equal to the height, such is the manner of the proportions of the spirits of the dead on their entrance into the es world.

Plate 94. GRADES.

Consider, then, O man, how sparse are the settlements in the upper kingdoms of the earth’s heavens, compared to the numbers in the lowest grade. And remember you, the percentage of inspiration that come to you*, from this grade, which is doubly degraded in the cities and great capitals.
Know you, O man, that all cities built by men, soon or late, fall into destruction. Search into the generations, as to the grade of mortals, and you hast a type of the spirits of that city, chiefly as to the lowest grades. But, remember, the highest grades of angels go away, whilst the lowest remain. As the spirits of one generation are to the form of a pyramid, so, not so will be the spirits of that city in the next generation.
But, in proportion to the increase of the mortal city, and in proportion to the raising up of the second, third, fourth and fifth grades, so will be the relative increase in the proportion of drujas that dwell in that city.
And, in time, all holiness pass”’ away therefrom; and, when your*** God abandon”’ that city for a day, taking hence his holy angels, the people fall into anarchy, or run with brands of fire, and burn down the city.
And the hundreds of millions of drujas lose their anchorage on the earth, and your*** God and his exalted ones march them away.
Find you the grade and the rate of declension of the mortals of a city, and, when the whole number, with the spirits therein, hath fallen to one per cent, you should prophecy the time of the fall of that city.
Be you fearful of the abundance of drujas about you; and search out your* own imperfections and uncleanness and your*** passions, lest drujas fasten upon you* in a way you knowest not of.
Call not upon the spirits of the dead to come to you; but call you on your Creator for wisdom and light and truth and purity; and, if it will be well for you, He will send unto you such spirits as are best adapted to you* for your* resurrection.
Whoso consult”’ the spirits as to earthly things, or profit, or great undertakings, or marriage, or war, or riches, is already in the hands of drujas. Woe be unto him in the hour of death.
When you sittest in communion with angels, do so reverently to your* Creator; and the members of your* circle should pray unto Him, or sing songs of praise and glory unto Him and His works. Nor should you habit thyself to sit with such as do not this reverence to Jehovih. And, when the angels appear and converse with you*, remember you that even the least of them hath passed the bars of death.
Be not long-faced or melancholy with doleful songs; but rather cheerful, like the birds that sing unto the Creator. And let your*** speech be respectful, and relating to spiritual things. Learn you from them of the places they inhabit in heaven, and the manner of their occupations.
And if you inquire of them as to earthly things, let it be as to how you mayst help the poor and distressed.
For, if the angel that talk”’ with you* be a druj only, your*** discourse should, in this way, awake him to see his own shortness.
And if they be high-raised angels, they should understand the working of your* soul, and they will provide unto you* for your* everlasting exaltation.
Be upright before your* Creator and your* God, who know your* weakness. Emulate them in all your* doings, for this is the way of resurrection, worlds without end.

Plate 93. RATES.

CHAPTER XVI.

O man, weigh the words of your* God, your* elder brother, of tens of thousands of years experience.
Wherein your*** soul perceive a ray of light, follow it in truth, and not in words merely.
It hath been said of old: You can not serve both, God and self. And many go about preaching this, but they themselves, labor for self every day.
To serve your* God, is to work for others, especially the sick and helpless, and not for thyself. Thy prayers and confessions to me are but the waste of your* breath.
There be such as preach for money, and withal are graduated from the colleges and called, learned priests; but they have not yet learned not to serve mammon, save in words.
I say unto you*, that a poor man, who can not read a line, that go into the house of the afflicted, giving what little he hath, and, with a willing heart, clean”’ the floor and garments of the bed-ridden, is more learned in my kingdoms than are these graduated preachers.
The word, labor, or work, is easily understood.
Suffer not thyself to be deceived by them whose trade is preaching and praying. They profess to be laboring for the spiritual man; and, according to the number of their converts, who are also taught words and prayers and confessions, instead of works, so are they called, great workers unto the Lord.
But I say unto you*, all these are but the subterfuges of satan (self), to palm off words for works.
All such preachers and priests and converts are still tarrying in the depths, –grade one.
Hear you your*** God, and weigh his words in the balance, and be not blinded by the tricks of satan.
A preacher, receiving a good salary, give half his money to the poor, and the other half to the church; and his people say: O what a good man!
And straightway they raise his salary, and they present him a good house, where he feast”’ sumptuously every day, thanking God for his own prosperity.
Now, I say unto you*, that that preacher contributed nothing to the poor. The money, he gave away, was not his, but the fruit of false doctrines.
Because he practiced not labor; but as a beggar and a vampire obtained his money, not for work, but for words, he was false before Jehovih.
To serve your* God, or to preach and practice the words of your* God, require not great oratory or education. I require not colleges to brace me up; nor preachers, that serve not the Creator.
One cry out: Come to God! or: Make your*** peace with the Lord! But he himself would not share his house with the poor of his own church.
I say unto you*: All such are either hypocrites, or deceivers of their own souls.
Except you usest your* hands, and bendest your* back in practice, and in producing something in the world, and contributing it unto others, you are none of mine, nor knowest the way to come to me, nor to make peace with me.
It hath been said of old: Do unto others, as you desirest should be done unto you*; also, to return good for evil, and to sell all you hast, and give to the poor, and love thy neighbor as thyself.
And these words are well known; but who is there, that practice them?
Wherein the words are impotent and of non-effect.
To remedy which, many practice serving themselves by their labor; but in Jehovih’s service, their practice is by prayers and confessions: words, words, words!
Saying: It is not possible, in the present condition of society, to do these things!
Did your*** God limit you*, saying: Do you this, in the present condition of society? The way was open for another condition; but you soughtst not to find it. Thou wouldst not give up thyself, and live in a brotherhood. Under the name of liberty, you held fast to satan and his haunts, saying: I am willing to serve the Creator, but I will not sacrifice my liberty.
And you sellest thyself to self, which should follow you* into the next world.
Know then, O man, that whoso would rise into my organic kingdoms in heaven, should teach himself the first lesson of liberty, which is to free himself from self.
He should not say: I want this; or I must have that; or, I cannot have self abridged; or, I will suffer no dictation.
I say unto you*, all such men are already in the bonds of drujas and the throes of hell.
But you should say: Here I am, O Jehovih, Thy servant! Appropriate You me whichever way I can do the most good unto others! Myself is no longer any consideration.
This it is, to be a Faithist in the Father.
If an exalted man marry a woman beneath him, he can lift her up.
But if an exalted woman marry a man beneath her, he will pull her down.
Even so is it with the righteous man, that wedd to the world and live therein; soon or late, it will pull him down.
But, if the righteous man go with his fellows into a separate place, and wed himself to Jehovih and His ways, then should that righteous man be lifted up. And, moreover, he should be a power to lift up the world.
Should a bride not live with her husband? And they that chose the Creator, live with him?
I say unto you*. If you do not live in a brotherhood on earth, you should not soon find one in heaven.
But you should unite thyself with such as are compatible with you*; with whom you should live equal in all things, wherein you can do unto them as thou wouldst be done by, loving them as thyself, returning them good constantly.
Being willing to make any sacrifice of your** own self’s desires for sake of founding the Father’s kingdom on earth.
Remembering, you wert born in darkness [the world], and are not the same as will be the generations who come after you*, who should be born in these communities, His kingdoms.
Even for them that are yet unborn should your*** sacrifice be.
In which should you consider that it is for the resurrection of others, and not for thyself, that you are chosen of Jehovih.
For herein lie the key of all resurrections; which is to labor for others; to induce them to assimilate unto Jehovih, and with one another.
The words of your*** God are not for the glory of any man under the sun, or for any angel in heaven, but for Jehovih.
You hast had revelation sufficient since thousands of years; and sacred books with most holy doctrines. And, yet, many that know these well, come into the es world as low as drujas, and as wandering spirits.
You should judge thyself; your* spirit is as a manuscript in your own handwriting; you are daily writing your* grade and the place of your* abode in heaven.

CHAPTER XVII.

Remember the words of your* God, O man, and be reasonable in your* understanding.
Whithersoever you buildest a city, and it increase in inhabitants, it equally increase in pauperism and crime. Neither hast you any doctrine under the sun to provide against this.
But I have now opened the book of knowledge before you*. The place of my habitation and of the line of my light and of my holy angels I have made plain.
You mayest travel a thousand other roads, but none other should be blessed with the light of my countenance.
As you sayest at the door of the college: Young man, neither prayers nor confessions should graduate you* in my house, to be companion to such as have passed on before you*.
So I say at the gates of my exalted heavens, unto the inhabitants of the earth: Only by knowledge and righteous works, done unto one another, should you**** be able to endure the light of my kingdoms.
Now, it should come to pass, early in the kosmon era, that many should be gifted to heal by laying on of hands. And they should say: Behold, the lost gift is returned! Have I not done a good thing in the world?
But I say unto you*, O man, that these also mistake the coming of Jehovih’s kingdom.
The healing of the sick may be compared unto giving alms to the poor, and saying: Have I not done a good work?
I say unto you*, these things were of the past cycles. They should now consider what should be done to prevent sickness. This is better than to heal. They should now consider what should be done to prevent poverty. This is better than giving to the poor.
I have not come to heal and treat the diseased in flesh or spirit; nor to re-establish any of the ancient doctrine or revelations.
I am not a patcher-up of old garments.
I am not an apologizer for ancient revelations, nor have I anything in common with what is past.
Neither their doctrines, nor sacred books, nor their Gods, nor Lords, nor Saviors are anything before me.
I am not come to captivate the ignorant and unlearned. Nor am I come to call sinners to repentance. Nor to convert the debauchee, nor to convert the profane man, nor to convert the harlot.
Sufficient have been other revelations unto all these.
Nor have I come to say: Behold, this is my book! And there should be none other!
But, behold, I come to found Jehovih’s kingdom on earth. I come to the wise and learned. And not to one man only; but to thousands.
That which I am uttering in these words, in this place, I am also uttering in the souls of thousands, and I will bring them together.
I do not command, saying: You should believe, because I, your*** God, hath said it, or revealed it in this book.
I come as your*** elder brother, in the name of Jehovih. I show you* how you can live without the governments of man. And how you should live, in order to join in my resurrections.
Let not the Faithist of this day say: I will purify the government! I will leaven the whole mass!
But I say unto you, your** God labor”’ not in such method. The cure is, come you out of Uz, and be you clean.
Whoso hath more faith in Uz, let him remain in Uz; whoso hath faith in Jehovih, let him come into His kingdoms.
To know your*** Father in heaven, O man, who hath learned this? They profess Him in words, but they belie Him in their behavior.
Renounce them, O my beloved; gather up your* household, and follow my voice, which I speak into your* soul from the Almighty. Follow you your*** highest knowledge, and make thyself a glory in Jehovih’s kingdoms, forever and ever.

CHAPTER XVIII.

Hear the words of your God, O you* priests and preachers and rab’bahs, and all you* that set yourselves up before men, professing to hold the key to salvation and the places of my resurrections in heaven.
Hearken to the words of your elder brother, God of these heavens and the earth; behold, I will set you in judgment over yourselves; and the powers of Jehovih within you should cry out for truth and justice.
Take your chosen of the congregation of your church, and make manifest whereof ye preach.
And prove that you have a good and sufficient doctrine for the salvation of your souls.
Choose you* the best of your flock, and show before your God an example of all such as serve not mammon, but Jehovih. Seal up their mouths; for you* should judge them, not by words, but by what come of the soul.
And you* should divide with one another your earthly possessions, being as brethren. And you* should cast it upon the altar of your church, saying: We give it to the poor!
Or, if you* have houses, you* should say to the poor: Come and dwell herein!
Persuade not yourselves, O men of darkness, that you**** are not graded by the angels above; or, say to yourselves: Jehovih see not, nor hear”’.
Nor say: When we are dead, our souls should turn suddenly good, and ascend to the right hand of God.
Nor flatter yourselves, saying: We did the best we could under the circumstances.
Verily, I say unto you: You* have not fulfilled the first law, which is to make clean your own corporeal bodies. Because you* have stuffed yourselves with carnal food, my holy angels can not approach you; neither can your understanding approach the place of my kingdoms.
How much less, then, have you* purified your souls? Wherein you* will not put away flesh, because you* love flesh, even so will you* not put away self-righteousness. Because ye shun the practice of labor, showing to the world, you* love words, and the renown of men and caste, making preferences in your churches, having rich and poor therein, which is itself your condemnation. For you* should divide with one another; putting in practice your doctrines.
What one of you hath a congregation who have given up all, and who make themselves alike and like, rich and poor?
Say you****, my kingdoms in heaven are after such manner.
I say unto you: You* should be bound in the first resurrection, in hada, to all these whom ye have professed to lead; neither should you* ascend until the lowest of your congregations of spirits have put away uncleanness and selfishness; which is the first labor. And, after this, they should learn to practice fellowship in union, for the resurrection of others.
Flatter not yourselves, that, because you* wear fine cloth, and you* preach, that you* are not responsible also. Nor hope, that when you* become spirits, you* should ascend suddenly into places of delight. You* are marked by your God!
Your souls are written all over with your deeds and works and words; and you**** should see yourselves as in a mirror, and of your own accord shun my kingdoms of light.
Because you* have learned words, and practiced only in words, behold, I come in this day to command practice in works. Not for a pittance, but for all you* have.
Behold, O you* destroyers of religion; you* perverters of the word of your God.
I come to give you**** a religion wherein all men can be as brethren.
Even the infidel should accept the Creator and good works. For he, being the fruit of your behavior, is even in the foreground in the march of my armies.

CHAPTER XIX.

GOD GIVETH A NEW RELIGION.

God said: Hear the words of your God, O you**** preachers, priests and rab’bahs; seek not to gainsay my words.
In times past, I had such representatives, and I said unto them: Go you****, preach my doctrines unto the inhabitants of the earth; make them understand the way of the Almighty.
And you**** should take neither money, nor scrip for your labor, but be an example of faith in the promises of God.
So, your predecessors went forth fulfilling my commandments.
But alas, how different you* are this day! You* patronize the man of wealth; you**** boast of the riches of your congregations!
You* receive salaries, and you* dwell in fine houses; my doctrines you* sell as merchandise! You* have fine temples and fashionable audiences, and you**** curry favor with those who are in affluence.
You* go not to the drunkard’s den, nor to the unfortunate woman; these you* take not in your arms, saying: My brother, my sister, come with me, I will show you the kingdom of God!
Behold, I have come to you in spirit and in truth, but you**** put me off, saying: Is not the first duty to one’s own household? Is not self-preservation the first law?
Now, I answer you: These questions spring from the beast, and not from the spirit.
Neither avail”’ it you one jot or tittle, to rise at break of day and recite prayers all day, nor to say: God help the poor! or: Blessed are you, my God!
When you* can not purchase one another by flattery, how hope you* for the favor of the Almighty, by praise and prayers and flattery?
Behold, the selfishness of man hath made the world a place of wretchedness! The people are in misery and want.
Go, then, quickly, to them, and provide a remedy. This is the new religion I give unto you: Demanding sacrifice of you, and your congregations, of all you**** have, that is not in use and actual need.
And you**** should judge the limit thereof, remembering that whosoever is bound on earth, is bound in heaven.
I have drawn aside the veil of death, your sons and daughters, your fathers and mothers, the dead and the living, stand face to face.
And the angels are testimony unto you, that your doctrines, as you**** practice them, are a blasphemy against the Almighty.
You* persuade yourselves and your congregations, that, after death, the soul should go far away, and to an exalted heaven. But, behold, they that are dead are with you. They testify unto you by the thousands, and by tens of thousands, that you* led them astray.
The evidence of the work of heaven is at your door. You* stand accused before Jehovih, that you* practice not what you* preach; that you* fare sumptuously, and connive at sin; that ye preach what you* can not prove; by the angels of your own blood and kin, are you* accused.
You* have no personal knowledge of heaven, and, in stubbornness of heart, you* dispute with my seers and prophets, who can prove before you, they have power to see unseen things, and to hear that which you**** can not hear.
You* study spiritual things with your corporeal senses; neither have you* capacity to see and hear the spirits of the dead. How much less, then, should you**** presume to interpret Jehovih and his kingdoms?
Now, behold, I come in this era, not only to declare to you, that the time of preaching is at an end, save wherein it is practiced in deed as it is spoken in word, but also to prophesy to you, that many of you will give up your calling, and preach no more.
And your temples and churches and meeting-houses should be turned into consultation chambers, to find remedies against poverty, crime and debauchery.
And the congregations should be enrolled, and, at the meetings, they should be inquired after, to see if they are in need. And they should have volunteers, who should go about seeking out the helpless and distressed, and providing for them.
So, that, instead of the congregations sitting to hear your sermons, they should come as co-workers for Jehovih’s children.
This is the new religion, which I give unto you; and, moreover, let it be a prophecy to you of the words of your God. For there is no such congregation this day in all the world; and yet, ere this generation pass away, this should be proven before you.

CHAPTER XX.

GOD DECLARETH A DAY OF JUDGMENT, AND ALSO HE BEQUEATHETH LIBERTY UNTO ALL MEN.

God said: There should be a day of judgment unto you, O man. Soon or late, you should take the matter into your* own hand; and you should look into your** own soul to judge thyself. This is unto all men; none can escape it.
Such, then, is the judgment day. Let no man complain against the judge; you should be thine own judge.
And every one judge against himself, and, soon or late, cry out: O Jehovih, I have sinned against you*; in my youth I tried to find excuses for my behavior, but now I am broken down utterly.
After judgment, reformation and resurrection within man begin as a new tree of life.
But, whether you should judge thyself in this life, or wait till you are dead and risen in spirit, the matter is in your** own hands.
Yet, better would it be for you*, if you wouldst sit in judgment on thyself every day of thy life.
But touching the matter, as to how you should judge thyself, hear you the wisdom of thy God, your*** elder brother, and profit you accordingly.
Because of the Ever Presence of Jehovih, you wert quickened into a conscious being. As your* earth-body is of the earth, so is your* spirit of Jehovih. Nevertheless, different from corporeality; for the latter come to an end; but the spirit is the man with everlasting life.
Thy spirit growe by cultivation, which is by the practice of wisdom, truth, virtue, benevolence and affiliation unto others.
Think not, that the soul growe by prayers or confessions unto this God, or that God; for, in whatsoever God you firmly believest, him mayest you worship, for he is thy choice. Nor should any man prevent you* in this your*** liberty. But, remember, the same rule hold unto all in this day, no God, Lord or Savior should exalt you* for words without works.
For, behold, I have cast out the Gods, Lords and Saviors on the earth and in the heavens who promised otherwise.
And, when the spirits of the dead come to you* in sar’gis, saying: Behold me! I am thy Savior! I am your*** Lord! I say unto you*: All such spirits are drujas.
Nevertheless, if you worship a God, or Lord, and he be as a figure unto you* to cast thine eyes into your** own soul, to purify thyself in the sight of your*** Creator, it should not be accounted as if you worshipped a man.
In such respect, it is no sin for you* to worship any good ideal, whom you should emulate in your*** behavior.
Yet this also should you prove: That, whosoever of the ancients were great, or whatever Gods were well known, that you settest your*** soul on to love, behold, familiar spirits will come to you* to deceive you*, professing to be such ancients or Gods.
And, because of this, when you are dead, and your*** soul risen from the dead, behold, some deceiving spirit will come to you* to use you*; neither should you discover for a long season that you hast been the dupe and slave of an unscrupulous master.
This day in the lower heavens there are millions of false Brahmas, millions of false Budhas, millions of false Kristes and millions of false Gabriel-Gods.
Whosoever bind himself to these names whilst on earth, become a fit subject for drujas to fall upon when he enter”’ heaven.
Think not that great wisdom come suddenly by dying; in your*** early entrance into the es world, you should be easily deceived.
For which reason you should school thyself every day of your* life, that thy Creator only is your* God; and that Him you should never see as you seest a man or an angel; but that Him also you can see every day in the glory of His works.
With this faith in your*** soul, you should die and enter heaven fearlessly; and, when a pretended God or Savior come to you* asking tribute, you should know of a truth he is false.
Now, therefore, when you judgest thyself, to determine the balance of your* good and evil deeds, and your* good and evil thoughts, let your* Creator stand as the light of your* soul, and, through Him, judge you thyself, but not as to your* worship, but as to your* works.
Neither should you judge thyself by any God, or Lord, or Savior, or by any idol, or by any man or woman; for you standest thyself second to Jehovih in your* attributes. It behoove you* to make a God of thyself, in your* behavior and in your*** words and deeds.
Neither should you judge thyself by any sacred book, or any bible, in all the world; nor by the words within them purporting to be my words, or the words of any God, Lord or Savior.
For I have abolished all such sacred books and bibles and words and sayings contained in them, purporting to be my words and the words of any God, Lord or Savior.
Neither should you bind thyself by them, nor judge thyself by anything that is written or printed in them.
But, behold, I declare a greater glory and judge unto you* in place thereof, which is Jehovih, your*** Creator.
By Him and through Him should you judge, and be judged.
Books are maculate; but Jehovih, is the Immaculate.
Neither should you, henceforth, swear by any book under the sun; nor by any God, nor Lord, nor Savior, nor spirit, nor idol, nor image. But you should swear by Jehovih, thy Creator.
To Jehovih only should you covenant thyself, and this should you do in your** own way only, and not according to any book, or bible, or priest, or church, or spirit.
Behold, the olden times are past away; and your*** God set aside the bondages of the olden times also.
Sufficient were they for the times they were created. A man should not be bound as a child; neither should the judgment of man be bound by the things that were intended for man before he attained judgment.
Hast you not beholden the signs of the times? What I here give in words, Jehovih manifest”’ over all the length and breadth of the world.
None can stay the hand of the Almighty or gainsay the words of your*** God.

CHAPTER XXI.

GOD DECREETH AGAINST INFIDELITY.

God said: Hear the words of your*** God, O man. In the ancient times, I came as a father to a child, dictating unto man.
Now, that you hast attained to comprehensive judgment, Jehovih hath inspired you* to liberty, and to think for thyself, and to consider what is best for you*.
And your* God come not now as a dictator, but as your* elder brother, with ample experience.
And I say unto you, after the manner of your professors in the college to their graduated classes: Behold, you are free; go your* way, and no longer hope to hold your* God accountable for your* behavior.
For, with your*** freedom, you also attainest to responsibility.
Think not, because I emancipate you* from the God and Lords and Saviors of the ancients:
And from the bibles and sacred books of the ancients; and from the ancient commandments and injunctions, that, as a consequence, you are not bound in fidelity to thy Creator.
More are you bound now than before; for you should not, henceforth, throw the responsibility of your*** conduct on to this man, nor that man, nor this God, nor Lord, nor Savior, nor holy book, nor bible, nor priest, nor church decree.
So, that your* fidelity to your* Creator and to your* fellow-man, in righteousness, love and good works, should be the most sacred study of your* life.
And your* example from day to day should be a perpetual register of your* accountability; verily should you be a living sermon before men and before Jehovih.
And, wherein your* behavior detract”’ from the grades of your* fellow-men, you should be bound in the behavior of those that copy after you*, and, for the shortness you bringest them into, you should suffer for them in time to come.
Beware, O man, for this rule applie unto all the generations of men: That, by sudden emancipation from an old condition, man run into another extreme, from which spring libertinism and licentiousness.
For which reason, rather should you proclaim before the multitude the responsibilities of the new condition, than try to win their applause by proclaiming their emancipation from the old.
Because I have opened the heavens, the spirits of the dead return to you, and commune in your** household; flatter not thyself that the whole of the Father’s kingdoms are revealed to you, and that the angels who converse with you, can make plain the dominions of the higher heavens.
Many of these should return to you, saying: There is no hell, no satan, no God, or Lord, nor anything in this world to make you afraid. For, of a truth, the hell they looked for, they found not; nor found they a God, nor Lord, nor Savior, such as they had hoped to find. And, for this reason, such angels are jubilant for the time being.
Nevertheless, a time should come to them also, when they should tire of dwelling on the earth, in the places of their mortal kin; and they should seek resurrection into more exalted places, where wisdom and purity dwell. Then, indeed, should they begin to comprehend the ways of the kingdoms of the Almighty.
And they will cry out in pain; pleading for pity, compassion and help. And after that, when they come to you, they will also proclaim, even as your** God now doth: That the commandments must be fulfilled:
To love the Creator above all else;
And your*** neighbor as thyself;
Sell all you hast, and give to the poor;
Return good for evil;
Do good unto others, with all your*** wisdom and strength;
Abnegate self in all respects;
Making thyself a servant to your*** Creator;
Owning or possessing nothing under the sun;
And look into your*** soul, to judge thyself constantly, to discover where and how thou should do the most good;
Complaining not against Jehovih for anything that happen”’;
Making your*** neighbor rejoice in you*;
Making thyself affiliative;
Without self-righteousness above any one;
Being a producer of something good;
And learn to rejoice in your** own life, with singing and dancing and with a jovial heart, paying due respect to rites and ceremonies, that all things may be orderly before Jehovih.
Remember the words of your*** God, O man, when angels or men advise you* against these commandments, they have little to offer you* that will promote the harmony of the state.
Consider, therefore, that whatsoever promote the greatest harmony and wisdom within the state, hath also been discovered and is in practice in the higher heavens.
And, wherein it hath been proven to you*, that a state divided against itself can not stand, even so are the heavens above not divided, but as a unit.
Judge, then, O man, when one spirit come to you* preaching one thing, and another spirit come to you* preaching another thing, their words are proof that they have not yet entered the harmonious heavens of your*** God.
And it is because of the inharmony of your** own soul, that you are open to these conflicting messengers. This is infidelity against the All Person, Jehovih. And such conflicting spirits deny the Person and the Unity of the Almighty.
Let not your*** emancipation from the bondage of the doctrines of the ancients lead you* into infidelity against Jehovih.

CHAPTER XXII.

THE FATHER’S KINGDOM ON EARTH.

God said: I have heard your*** prayer, O man: Thy kingdom come on earth, as it is in heaven.
Hast you considered your* words? And are you prepared for it? Hast you fulfilled the commandments? And lovest you your* neighbor as thyself? And hast you done unto the least, as you desirest your*** Creator to do unto you*?
Now, behold, Jehovih hath sent me, your* God, to answer your* prayer.
I demand of you*, that you hast no favorite doctrine above thy neighbor;
And that you are servant to no God, nor Lord, nor Savior, nor church, unacceptable to any man in all the world.
But, that you servest Jehovih with all your* wisdom and strength, by doing good unto thy fellow-men with all your* might.
That, because you are strong, or wise, or rich, you understandest, that you should use these excellencies for raising up such as have them not, believing, that Jehovih so provided you* to that end.
Consider, O man! You hast a kingdom [government] already. Wouldst you have two kingdoms?
Behold, the kingdom of man hath its power in armies and ships of war.
The kingdoms of your*** Father have not these, but love, wisdom, righteousness and peace.
I demand of you, that you should give up your** army and navy. Art you prepared to say: To whom smit”’ me on one cheek, I turn the other to be smitten also?
Is your* faith still more in weapons of death, than in the Voice of Everlasting Life? Esteemest you your* army and navy more to be depended on, than Jehovih?
Art you willing to sacrifice your*** time and money and self-interest for sake of Jehovih’s kingdom?
Use your*** judgment, O man. Since the time of the ancients till now, the only progress towards the Father’s kingdom hath been through sacrifice.
What less can you expect?
If you sellest what you hast, and givest to the poor, behold your*** neighbors will imprison you* for a madman.
If you abnegate thyself and labor for others, they will persecute you, and revile you.
If you shouldst profess to love your*** neighbor as thyself, they would mock at you*.
Therefore, I declare unto you*, O man, in the land of Uz1 the Father’s kingdom can not be.
But you should go hence; and, behold, I will go with you, and with your** neighbor, and show you* how to build, even as a kingdom in heaven.

1 Uz, “World’s people.”

CHAPTER XXIII.

GOD judge UZ, COMMONLY CALLED THE WORLD’S PEOPLE.

God said: I am not come in this era to judge the drunkard, the harlot and thieves and murderers; these are known unto you*, O man.
I am not come to repeat former judgments against whom all men understand to be sinful; for, behold, I gave governments into the hands of men, to deal unto such themselves.
But I am come to the leaders of men; to kings, queens, emperors and presidents; and to philosophers and men of learning, priests, rab’bahs, cardinals and popes; and to merchants, bankers, manufacturers, farmers, shippers, and hucksters.
Such as pass unscathed before the laws and government of man, and are reckoned passably wise and good before the world.
And not even to such of these as are bad men in disguise, who escape condemnation before the courts, by cunning and stratagem.
But I am come to the best of all of them, be they true Brahmans, true Ka’yuans, true Budhists, true Kriste’yans, or true Mohammedans.
Therefore, O man, hear the judgment of your*** God against them: They are not united and affiliated as brothers.
But the best of all of them are as so many individual entities pulling in different ways, every one for himself.
The Brahmins are not communal; the Ka’yuans are not communal; neither are the Budhists, nor the Kriste’yans, nor the Mohammedans; neither the philosophers, priests, merchants, nor any one people in all the world.
There is no fullness of heaven amongst any of them. They are divided into thousands of ideas and projects.
Now, hear me, O man, and consider the wisdom of your*** God: Satan is wiser than any of these I have named.
For satan hath made armies of soldiers communal. He hath discovered the power of affiliation and discipline.
Behold, a thousand soldiers are more efficient than ten thousand men, unorganized.
Judgment is rendered against the best of men in all the world, because they are inorganic for righteousness, and for establishing the Father’s kingdom.
This, then, is what befall”’ the nations and peoples of the earth: Alike and like the angels of heaven minister unto mortals (save wherein your*** God and his Lords provide especially otherwise), the inorganic heavenly regions to the inorganic inhabitants of the earth.
Now, behold, I said unto you*, in the olden times, try the spirits, and see, if they be of God.
For the angels who wander about on the earth know not my kingdoms, and they deny me, and deny all order and system and discipline in heaven and earth.
And each and all such angels, coming to mortals, do so on their own account, assuming any form and name they may find acceptable unto men.
Such angels have not yet passed the first resurrection; nor belong they to any disciplined kingdom in heaven.
And all mortals, such as I have named to you* as the best and highest of mortals, enter the es world (after death), only into the inorganic regions of heaven.
Neither can they enter the second resurrection until they abnegate self and learn affiliation.
Therefore, after death, they remain, for the most part, in their former places: The merchant in his counting-house, the banker in his bank, the shipper in his place, the pope in his place, the king in his, the farmer in his.
Neither have they power or wisdom to go to any other place; and they stroll about, like one that hath lost his master. Neither will they affiliate with other angels; but, in stubbornness and moroseness, persist in working out an individual identity, until they are broken down in sorrow and darkness, which may be in a few years, or it may be hundreds of years.
And, then, my holy ones come to them, and carry them away to my es’yan schools.

CHAPTER XXIV.

GOD SHOWETH HOW TO KNOW THE KIND OF ANGELS THAT MINISTER UNTO MORTALS.

God said: One rule have I given unto all men, whereby it may be known what kind of angels minister unto them; that rule is a mortal’s own manifestations and behavior.
Whoso manifest”’ serving himself chiefly, hath little light from my organic kingdoms; but whoso serve Jehovih by laboring for others, with all his wisdom and strength, is attended by the light of my organic kingdoms.
Judge thyself, O man, as to thyself, who and what angels attend you*.
Behold, one man will say to you*: I have a band of wise and most ancient angels who attend me! Another will say: I have very Gods who attend me!
Judge them not by their words, nor by the names professed; but judge them by the work they accomplish. Nevertheless, hold your*** peace in regard to them.
This rule do I also give unto you*, in regard to the angels who attend mortals.
As, for example, you knowest that a soldier is not permitted to go away from his regiment, and pursue other employment.
The soldier belong”’ to his regiment; he is one with the regiment; he move therewith; the affairs and business of the regiment are his affairs and business also.
Even so is it with my organic heavens, wherein es’yans become volunteers to accomplish resurrection.
And, thereafter, they apply themselves not to isolated development, but to affiliation, for attaining to the higher kingdoms.
The least of my organic kingdoms contain”’ half a thousand million angels; and many of them contain five thousand millions.
These are composed of thousands of branches, suited to the various talents created with all; so, that all who enter find a delightful adaptation.
When you wert taught of old, to say: May your*** kingdom come on earth as it is in heaven, it was instruction given you* to lead you* in the method of my dominions.
As to wandering spirits, they have not yet passed the first resurrection; but, such as have enlisted in my organic kingdoms, are called es’yans, whilst learning the rites and discipline, and are said to be in the first resurrection. And such as have become organic workers are in the second resurrection, and this is a kingdom of heavens.
This rule is also uniform in all my heavenly kingdoms: That, after entrance to the second resurrection, none of the angels return as individuals, to commune with mortals, save as hereinafter mentioned, or save when especially commissioned by me or my Lords.
Think not, that my discipline is less systematic than that of a mortal general’s army, or that the heavens of your*** God are permitted to run at loose ends, and without order or concert of action.
Be reasonable, O man, weigh these things according to your** own observation and judgment, for there is not, in all the heavens, any wide departure from what you hast in some form a counterpart-resemblance on earth.

CHAPTER XXV.

GOD SHOWETH HOW AND WHEN THE SECOND RESURRECTION MANIFESTETH UNTO MORTALS.

God said: In the cities and country places, I have innumerable Lords, apportioned to districts and to the mortals and angels thereof.
And my Lords know the rates and grades of their people, their occupations, their aspirations, their labor, their behavior, private and public.
Now, behold, I have said unto my Lords: The era of dictation is past; man hath arrived at kosmon. Declare you**** the light of my heavens unto man; but let man judge himself, and labor to save himself, that he may have honor and glory thereby.
And I further said unto my Lords: Man hath prayed, saying: Thy kingdom come on earth as it is in heaven. Now, this I give unto you: That, where men abnegate self, and affiliate into a communal brotherhood, after the manner of my heavenly kingdoms, then should you**** affiliate my organic angels with such mortals, and make them one with my second resurrections.
And you**** should surround such communal brotherhoods with the light of my kingdoms, thereby controlling the angelic intercourse with mortals, so that drujas and vampire spirits cannot molest them.
And these brotherhoods should be taught to question not the spirits and oracles on personal matters, but for light and truth as to what will contribute to meliorating the condition of man, and as to light and truth, regarding the higher and lower heavens; and as to attaining spiritual gifts and great wisdom.
And such mortals should have times and places for worshipful matters; and these times should be in concert with my Lord of that district; and the light of his throne should be given unto such a brotherhood.
The members of such a brotherhood should not desire a leader; neither will any one of them desire to be a leader. For, if one should so desire, he would not be of the God-head, but of himself.
Moreover, none of the members of such a brotherhood should go off, of his own accord, to minister as an individual to the inhabitants of Uz. But each and all in the brotherhood should concentrate their profits and force unto one end and object.
Even so, O man, are my organic heavens; all the members of each heaven being as a unit with the whole, they waste not their strength and time in isolated endeavors.
Whereby, when a prophet foolishly boast”’ to you*, as to having some high-raised angel, with a loud-sounding name, as his special guardian and guide, know you such prophet is in the hands of drujas, who have not entered my heavenly kingdoms.
Neither hath it ever happened on the earth with any individual man, raised up by me or my Lords for a specific work, like Moses, or Ka’yu [Confucius], or Sakaya, or any other, that they knew of or boasted of any especial angel over them; but all of them experienced the light, which was as a pillar of fire.
Even such is the manifestation of the second resurrection through my Lord and his Holy Council.
And the manifestations are not like those of a mere magician; but the accomplishment of something that embrace nations, empires and mighty peoples.
For this reason, O man, I declare unto you* that the Father’s kingdom is now being founded on earth, and the mortal manifestation thereof is near at hand.
But it should not come in this area, as in the past, through any one great leader-forth; but it should appear as a spontaneous light, permeating the soul of thousands; and they should come forth, establishing Jehovih in truth and fullness.
Now, therefore, O man, consider the judgment of your*** God against all such as are called the best of men, the wisest of men, the greatest of kings or queens or popes; for none of these have even passed the first resurrection in their own practice.

CHAPTER XXVI.

GOD judge THE ASCETIC.

God said: There are such as shut themselves up in colleges (convents and nunneries), and such as retire to the forests, devoting their lives to prayers, confessions and rites and ceremonies, being most systematic in routine, and in being shut away from the Uzians [world’s people].
And they allot certain ones as leaders and overseers, making themselves inquisitors over one another, in hope of purifying their thoughts and aspirations, constantly trapping one another for shortness, and, then, submitting to petty punishment and inflictions, hoping thereby to check evil thoughts, words and actions.
Judgment is rendered against all such people, be they mortals or angels.
For these are the methods of the imprisonment of mind. All such mortals are preparing themselves for the bondage of drujas on their entrance into the es world.
Yea, even in that same college (convent and nunnery), should they be immured after death, by thousands of drujas who inhabit the place, who profess to have some scheme of projected salvation.
All such people are the manifestation of darkness instead of light. Jehovih created man with capacity for developing talent to do good unto others.
Now, behold, these ascetics labor for themselves in these foolish proceedings; they do not these things in order to meliorate the condition of their neighbors. Neither have they shown, in a single instance, where a benefit resulted to the state in consequence of their practices.
They call their initiations sacred, but I declare unto you*, they are a blasphemy against Jehovih. They are as a snare for the imprisonment of the mind and the soul.
And, after death, these people are prevented by their drujan masters from entering heavenly places of resurrection, becoming, instead, slaves in the es world, to pursue such calling and practice as may be put upon them.
For the same rule hold on earth and in heaven, as regard the bondage of the mind. If, by imposing rites and ceremonies, and by the stratagems and cunning of mortal priests, they can be captured on earth, even so can they be retained in bondage in heaven.
And it happen”’ with them, that even as they honestly believe they are right on earth, so will they persist they are right in heaven, even willingly submitting to cruelty and to torture, in order to prove their fidelity.
Be considerate, O man, of the words of your*** God: He, who created you, gave to you one star of light whereby you mayst determine truth and wisdom.
Whatever doctrine showe self as the chief consideration, even if it be for obtaining wisdom or supposed purity for self’s sake, is not of Jehovih.
The aborigine, that rove foolishly in the forest, stand higher, therefore, before thy God, than doth the nun or the ascetic. For though the former live for self only, yet he is not bound in spirit.
In all things, you should weigh the object and end aimed at, and the final result; and, wherein self stand as a part, or whole consideration, know you such matter is not of Jehovih, but of satan.
It is not sufficient for the apologist of satan to say: O we dwell in the colleges (nunneries and convents), in order to pray for Uzians.
But you should weigh their prayers also, and you should estimate the value thereof by what is accomplished. And you should prove whether their prayers provided harvests of wheat and corn, and food and clothing for the poor, and education for the unlearned, or any other thing that was good.
Be you not put off by the cunning of satan’s words in the mouths of priests or popes; but look matters in the face, and be you a God thyself in discerning things that meliorate the condition of man.

CHAPTER XXVII.

GOD judge CHARITIES.

God said: A certain man built a dam across a river, using only stones, but no cement. And the water ran through the crevices, rendering the dam worthless.
Then came certain neighbors to him, saying: You should apply cement to the crevices.
So, the man went to the lower side, and applied cement; but, lo and behold, the result was only temporary, for the water washed the cement away.
Again his neighbors said unto him: Apply you the cement at the upper side, and the water will carry it into the crevices, where it will remain with good effect.
And the man did so, and, behold, the dam was a complete structure.
After such manner, O man, consider all charities. You mayst apply your*** riches, and thy estates for charity’s sake, but of no profit under the sun.
When the man applied the cement, where it was not self-sustaining, the waters washed it away.
Wherein you appliest charity, and it be not self-sustaining, judgment is rendered against you*.
When the man applied the cement toward the fountain, it became self-sustaining.
Wherein you appliest charity, and it be self-sustaining, judgment is rendered in thy favor.
When you meetest your*** neighbor on the road, and he hath fallen down, and broken his legs, and can not stand, consider how foolish it would be, to lift him up, and, then, let him fall again. Flatter not thyself, that such would be charity.
And yet, how much of the so-called charity of the world is of that kind.
You mayst feed three drunkards’ families, and flatter thyself you hast done charity worthily; but, if you hast not done that which will make them no longer in need of charity, you hast done little.
Another man may not feed them, but he may reform them, and put them in the way to be self-sustaining. Such a man will have done a hundred-fold greater charity.
To open the way for employment and industry, this is the greatest of all charity. For, by these avenues, charity will not be needed, even for the aged, nor for orphans.
Consider, then, how little any people have to boast of for charity’s sake. Even their asylums and poor-houses and homes for the aged and helpless are so many witnesses of condemnation against the people who built them; because some great wrongs and evils existing within the state were also built by the people in the first place.
They are as paint and plaster, hiding and redeeming them, in some measure, for the sins of a wicked people.
And, when such a city saith: Behold us! what a charitable people we are! I say unto thee, that that city understand not the kingdom of your*** God.
Yet, you should avoid going to the other extreme, doing nothing, which is worst of all. But you should go to the root of the matter; your*** charity should be directed to prevent the causes of such ill-fortunes.

CHAPTER XXVIII.

GOD SHOWETH HOW TO DO CHARITY.

God said: O man, consider the folly of individual effort! One will say: I help my family and my neighbors; let others do so, and all will be well.
This is his philosophy and doctrine! Now, I say unto you*, this is just what hath been tried for thousands of years, and it hath resulted in impotency all the while.
It hath been said: Sell all you hast and give to the poor; but I say unto you*, thou should not do this.
Though that opened the way to salvation in the ancient days, it is not sufficient in this day. Neither should you hope, that, by giving to the poor, you should escape condemnation.
But you should go to the foundation of things, and go systematically.
Thy efforts should not be single-handed, but you should unite with others; and, together, ye should provide a remedy against poverty.
Remembering, it is wiser to accomplish with the young than with the aged. For the mature will be dead in a few years; and, in that day, those that are children will be mature.
Better is it, that you**** provide a way unto ten fatherless children, than for forty people that are grown.
But, even in this, you* may err toward the children. For, to provide them an asylum in infancy, saying: Behold, what a good work we have done! showe that you* measure not as your God measure.
For it is not sufficient that you* feed and clothe little ones; but you* should teach them a trade, and occupations, and give them learning, so that, when they are grown, they can sustain themselves.
But, even yet, your work is not the highest; but you**** should so provide them, they will not only be self-supporting, but, that they should be willing and capable of rescuing others, as they were rescued.
After this, you**** should see to it, that all things are so provided, that, after your death, your institution be not liable to fall into disuse or perversion.
This is founding the Father’s kingdom on earth; and whoso labor”’ thus, should be ministered unto by my heavenly kingdoms for the glory of Jehovih.
Therefore, let your charity be not for a year, nor for a hundred years; but, be you**** the corner-stones, founding places on earth where should rest perpetually a system that will provide a new race, where poverty and crime and helplessness cannot enter.
You**** thus become, even in mortality, members of my second resurrection in heaven.

CHAPTER XXIX.

GOD judge THE MISSIONARIES.

God said: In the olden time, I commanded you, saying: Go forth into all the world, preaching my doctrines, chief of which was: There is but ONE, even the I AM; Him should you love with all your heart and your* mind and your*** soul, and love thy neighbor as thyself, having faith in Jehovih through righteousness and good works.
Moreover, I declared unto you*, that whosoever fulfilled my commandments, believing in Jehovih, certain signs should be given unto them, whereby they might be known unto men.
And you wentst forth, and, behold, my signs went with you*, and you didst accomplish service unto Jehovih.
But it came to pass, in course of time, you didst forsake your* Creator, setting up Lords and Saviors of your own, worshipping them instead of Jehovih.
And I looked down upon you* from my holy place in heaven, and I saw that you hadst become obsessed with evil spirits, thousands and millions of them, who professed to be the Lords and Saviors whom you worshippedst.
And I said unto my Lords: Behold, man hath erected an idol in heaven, go you**** to them that preach in my name, and take from them the signs and miracles which I gave.2
And my Lords came unto you, finding you wert gone abroad over all the world. And my Lords cut you short of signs and miracles.
For this was the judgment of your*** God against you*, because you hadst turned against the I AM, teaching another God than Jehovih.
And I made this, my edict, manifest on the earth; for I withdrew my holy angels from thee, and, from that time forth, withersoever you hast gone, behold, I have given you* none of the signs whereof I had been liberal before.
And I measured the work of your* hand in the places of your* mission, and I found that you wert impotent to establish good works.
And, following in your* path, whithersoever you hadst gone, thousands and millions of drujas followed you; and your people went with weapons of destruction, slaughtering those Jehovih had created alive, in order to establish your*** idol-God.
And my Lords numbered all the places of your*** missionaries in all the earth, and behold, there was not one place, which you hadst established, which was not given up to sin and blasphemy against Jehovih.
Neither hadst you raised up any member, or members in all of them, that practiced even the first commandments.
And I said unto you*: Behold, you hast not the signs and miracles; give up thy preaching, and go you amongst the barbarians teaching them how to plant, to sow and reap and clothe themselves, and to live in houses.
But this was untasteful to you* in your* hypocrisy; and you madest of your* occupation a scheme to live in worthlessness on the contributions of your*** neighbors.
And, behold, your*** doctrines have not prospered in any place in all the world to work righteousness for the glory of the Almighty.
Flatter not thyself that you hast done a good work, because you hast taught the ignorant to say: Brahma, Brahma! or Budha, Budha! or Lord, Lord! or to sing anthems in praise of your*** idol-God.
Thy God measure you* and your*** converts according to such purification as add to the glory of everlasting life, as well in heaven as on earth. And such purification manifest”’ not only in words, but in good works for the glory of the Father.
And when it hath come to pass that your* mission brought about a war afterward, behold, that war is also upon your* head.
I measure not a little good that happen”’ for a moment, and there an end. I comprehend the lapse of scores of years and hundreds of years; and I weigh the whole matter, and render judgment in the aggregate.
Neither judge I by man’s inventions or mechanical contrivances. My judgments are in reference to man’s comfort and joy in life, and to his resurrection in my heavens.
According to a man’s, or a people’s, ascending grade in approximating Jehovih, so should a man and a people be judged.

2 It is a remarkable coincidence, that as soon as the Brahmans began to preach Brahma, instead of Ormazd (the Creator), they lost the signs and miracles of the ancients. The same thing came to the Budhists, as soon as they began to preach Budha, the signs and miracles left them. And the same thing happened to the Christians; as soon as they made an idol of Christ, signs and miracles left them. The Roman catholics have frequently pretended to have the signs, but it is only a pretence. Manifestations, like those at Lourdes (even if true), are but the tricks and games of drujas, as the results show.

CHAPTER XXX.

GOD judge DOMINIONS.

God said: Now, behold, a certain rich man coveted his neighbors’ children, and he went about and captured many of them. And withal he was mighty above his neighbors, and none of them could regain their offspring.
And a certain rab’bah inquired of Jehovih concerning the matter. And Jehovih answered him, saying: Whatsoever he coveted and hath taken, suffer him to keep. What he hath taken exultingly should be a bondage unto him in sorrow, in time to come; for he should provide according to law.
And it so happened that a famine came upon that land, and, according to the laws, the rich had to provide unto the kin of their own households.
And, behold, the rich man’s possessions were consumed by the neighbors whom he had robbed, and great sorrow came upon him.
Such, O man, is the way of the dominions of men. A mighty king stretch”’ forth his hand to possess his neighbor’s kingdom, and Jehovih give it unto him.
And that king exult, saying: Behold my possessions and my power!
Hear, now, the judgment of your*** God, O man: Soon or late, all things answer unto Jehovih in a way man imagine not. Whoso covet”’ and receive, is bound unto Jehovih.
And, when a king possess”’ himself of a new country, he not only receive its riches but its misfortunes also. The profits and losses are all his.
And the sins of the people are his, and are henceforth upon his head.
And, when a famine come upon that country, the king should be responsible therefor.
And he should supply every want of the people, or judgment should be upon his head.
And for all of the newly acquired subjects, who may be in sickness or distress, the king should be judged.
Moreover, judgment should pursue that king into the es world; and the subjects he took unto himself on earth should be his in heaven to redeem, and provide for, and educate.
Neither should he have exaltation in my heavens faster than the lowest of his subjects.
Behold, I not only bequeath the glory and joy of the Father’s kingdom on earth, but I reveal also the responsibilities which should be hereafter known to mortals.
Man should not only perceive the justice of my judgments, but he should realize the power of my hand upon kingdoms and empires.
I show man not only the way of liberty, but the way of bondage. He should know understandingly the ways of my dominions, and the judgment that is upon him.
For every one whom the king cause to be slain, in order to possess a new country, the king should mete out retribution until all his enemies do pardon and forgive him.
Behold, I have revealed the grades and rates; and such king should perceive, that his bondage cannot be less than six generations, but may be twenty or forty generations, ere he reach”’ beyond the second resurrection.
And the same rules should apply to every king and queen and emperor, and every other ruler in all the world.
The resurrection in heaven of each and every one of them should be with, and no faster than those they ruled over on earth.
And they should be responsible to all their subjects for deaths resulting from wars, wherein the subjects were used for the glory and power of the king. And for all famines, pestilences, and all other injuries that come upon the multitude through any shortness in the king’s government.
And for the poverty of the people, and for their ignorance and crime; nor should the king escape retribution for any good thing he might have done, but did not accomplish.
And for all the profit and service the king receive on earth from his subjects, he should render back to them an equivalent profit and service, either on earth or in heaven.
Let not the king or other ruler, any longer flatter himself that death efface the bondage of man unto his subject and neighbor.
Behold, by opening the gates of heaven, I have also given you the glory thereof; and, with it, I also give you the responsibilities.
I have brought the angels to your door; they bring you news of great joy, and bring you also the afflictions you**** cast upon them.
I told those of the olden time, that sword should answer sword; war should answer war; and peace receive in peace.
Such, then, is the judgment of your*** God upon dominion; and this should be ratified in time to come by every ruler on the face of the earth.

CHAPTER XXXI.

GOD judge THE MAN OF PROMISE.

God said: Consider the judgments of God, O you man of many promises.
Behold, I have heard you* say: O God, if I were rich; or, if this undertaking hold good; or, if I am spared, then will I do something handsome for the Father’s kingdom!
And your*** vows have been registered in heaven, over and over again.
And my angels have labored with you* to fulfill your* promise. And, yet, you dost not regard your* word. But you holdest to your*** earthly possessions, saying: Wait yet a little while.
Hear you, then, the judgment of your* God, for it is that which you should put upon thyself after your entrance into the es world.
Which is, that you should be bound in heaven till you should accomplish what thou mightst have done, but failed to do.
And this is the penalty for neglecting, on earth, to fulfill the light that was given unto thee: You should, in heaven, accomplish without money, what you couldst have done with money. And the difference it require to do a thing without means, as compared to what might be done by one with means, is the extra bondage and duration that should be upon your*** head and soul.
To all men, who set out with a promise to accomplish charity, or any good for the resurrection or melioration of man, and fail to do it, the same judgment should be upon them in heaven. Nor should they rise above the first resurrection until they have fulfilled the same in all particulars. Thus should they judge themselves in heaven.
It is not sufficient for you*, O man, to say: I saw not my way clear as to the best method of doing a thing, and so I waited.
The commandment of Jehovih is upon you*, to do what you can, according to thy highest light and ability to accomplish. In this respect, then, you should find no excuse, because you knewest not the best way.
Neither matter”’ it, the amount of your*** riches being less than another man’s riches.
Nor should you find an excuse, in saying: I did more according to my means than did my neighbor.
One man should not be judged by another; but all should be judged according to the light of Jehovih in them, and according to what He hath given unto them.

CHAPTER XXXII.

GOD judge AGAINST WAR.

God said: Now, behold, O man, I have declared my first and second resurrections unto thee. And in like manner is the third resurrection, but still higher. And so on are all the heavens of Jehovih, higher and higher, until the inhabitants thereof and therein become very Lords and Gods.
Nevertheless, hear you, O man, the wisdom of your*** God, and be appreciative of the way of resurrection being opened up unto you*.
Now, I declare unto you*, there are angels lower than the first resurrection; being incapacitated, from various causes, from knowing who they are, whence they came, or whither they are going. Yea, many of them know not words of speech, nor signs, nor tokens; but are as destitute of knowledge as young babes.
Many of them died in infancy; some of them were killed by abortion; some of them were idiots, and some of them deranged.
Many of these live by fetal. And that you mayst know, what fetal is, behold, Jehovih hath given you* testimony in mortality, whereby, when a young child sleep”’ with a very old person, that child is devoured of its substance. In such case, the old person is fetaled on the young child; the old person is said to live by fetal.
Now, hear you, O man, the judgment of your*** God: Half the people, born into the world, including still-births and abortions, die in infancy. Therefore, there are a thousand million angel infants fetaled on the earth every thirty years.
These angels never obtain objective knowledge of the corporeal earth, but are compelled to learn subjectively earthly things through mortals upon whom they are fetaled.
Judgment is rendered against all nations and peoples on the earth for this great darkness, these early deaths. And, because these angels are thus bound to mortals, and cannot go away from them until such time as mortals die, mortals are responsible, and bound to train them up by examples of righteousness and good works.
Now, aside from such angels, there are such as are slain in war, whose minds are in chaos, who, dying in the heat of passion and fear and anger, become wild and bound on battle-fields, or, mayhap, stroll away into deserted houses and castles, and are lost, bewildered and unapproachable.
Of these, there are hundreds of millions; and they are in all countries and amongst all peoples in the world.
They are distracted and tormented with their own fears and bewilderment.
Judgment is rendered against all nations and peoples in the world who engage in war, thus bringing these afflictions upon the angels of heaven.
Judgment is rendered against every nation and all people in the world who carry on war, or who are accessory to war, whereby any man, created alive by Jehovih, is slain, in defense of any king or other ruler, or in defense of any country or government in all the world.
And, whether war be offensive or defensive, my judgment is against its aiders and abettors, and against the kings and queens, or other rulers who are parties to war, willingly, knowingly, or otherwise.
And I judge him guilty also who is general, commodore, captain, sergeant or private that engage in war or take part therein, aiding, abetting, or otherwise, whereby any man, created alive by Jehovih, is slain or caused to suffer death.
And yet, aside from angels who are in chaos, there are hundreds of millions who are in declension, instead of resurrection. Such angels are those who in mortal life were whipped and tortured in prisons, or, mayhap, were hanged, or otherwise put to death.
These angels take delight in evil instead of good. Sometimes they go about singly, and sometimes in gangs of hundreds and even thousands.
In olden times, the false Gods used such angels to fulfill curses on mortals; and to carry poison in the air, and inoculate mortals with foul diseases.
Behold, in this day, my angels have shown you* that they can bring flowers and ponderous bodies; even so could the false Gods with their trained warrior angels, who delighted in evil, cast mortals in death by poisons and suffocation.
Judgment is rendered against all nations and peoples who use prisons as places for whipping and torturing prisoners; and against all nations and peoples who put to death, by hanging, shooting, or in any way whatsoever, any prisoner, or any person whom Jehovih created alive.
Judgment is rendered against the judge and the jury who condemn to death any man; and against the law-makers who make, or have left in force, a law authorizing death as a penalty against any person whom Jehovih created alive; and against any sheriff or executioner that put to death, willingly or knowingly, any person Jehovih created alive.
And this is the bondage I put upon all such as obey not my judgments, and conform thereto: They should not rise above the first resurrection in heaven, whilst war remain”’ upon the earth. Even though their bondage be a hundred years or a thousand years, yet this, my judgment against them, should not be put aside.
Neither should any king, nor queen, nor any other ruler in all the world, impress as a soldier any man who is unwilling to engage in war. And whosoever obey not this my judgment should not rise above the first resurrection in heaven whilst war remain”’ on the earth.
Neither will I more consider the prayers of any king, or queen, or any other ruler, or any nation or people in all the world who engage in war, offensive or defensive, or who aid or abet war in any way whatsoever.
But I will abandon all such people; and my Lords should abandon them; and my holy angels should abandon them.
And they should be abandoned unto their own harvest of evil spirits, and to all manner of drujas.
And they should be afflicted with assassinations and intriguers and despoilers, and with anarchy and riots and destruction.
For they should be made to understand that whosoever Jehovih created alive is sacred upon the earth; and that whosoever heed not these, my judgments, sin against the Almighty.
Behold, it is not sufficient apology for them, to say: O, an evil king will come upon my country and possess it!
I say unto you*, O man: All countries are Jehovih’s. Be you His servant unto peace and righteousness, having faith in Him.
Behold, your*** God hath come to put away old things, and to give unto you the kingdoms of Jehovih, as they are in His exalted heavens.
Heed you the judgments of your*** God; you can not stay the hand of the Almighty.

CHAPTER XXXIII.

GOD judge AGAINST EXCLUSIVENESS.

God said: Hear the judgments of your*** God, O man; look you upon all the world with the eye of a God.
Be you comprehensive in judgment over all nations and peoples upon the earth.
Jehovih hath said: Out of My very self created I all the living; brothers and sisters made I them, from the members of My body.
Jehovih hath said: In the early days of a world, behold, I provided unto man different continents and islands, separated by mighty waters, that man, in one division of the earth, might not interfere with man in another division of the earth.
Jehovih hath said: Behold, one nation and people I allot to one civilization, and another nation and people I allot to another civilization. Separately, on the different divisions of the earth and on the islands in the seas, situated I the different peoples I created.
Jehovih hath said: But, when the world growe older, and man attain”’ to wisdom, I say unto him: Build you ships, and sail across the waters I created; go visit your*** brothers and sisters in the different divisions of the earth.
Jehovih hath said: As man master”’ the ocean, and come to his brothers and sisters, afar off, and I say unto man: Because you hast mastered the ocean, let this be a testimony unto you*, that there should be no barrier, henceforth, between all the nations and peoples I created.
Jehovih hath said: In kosmon I come, saying: Be you**** brethren upon the face of the earth and upon the waters of the earth; these are the legacies I bequeath unto My children.
Jehovih hath said: Be you**** a help and a profit unto one another, judging wisely of the differences which circumstances and places of habitation have developed in the races of man.
Now, I, your* God, O man, declare this judgment unto you: Inasmuch as your wisdom hath surmounted the corporeal barrier, the ocean, between you* and your* brother, it is meet and proper, that your* soul surmount the barrier of prejudice against your*** brother.
And that, instead of making laws against him, you should do the opposite of this, and throw open the place of your* habitation, and your* soul, and your* love, to receive your* brother, godlike, and with open arms.
Flatter not thyself, that you can turn aside, or set backward, the seasons of the Almighty.
Wherein you dost this, affliction should surely come upon you*.
Behold, I have made the heavens of the earth universal; and established heavenly roadways around about the earth, that the angels of the different nations and peoples may be as angels of universal heavens, to help one another.
Wilt you make a law to incite the enmity of the spirits of the dead against you*? And open the door for still more aggressive wars?
Should the laws of man interdict the march of Jehovih?
Now, behold, when kosmon came, I said unto you: Come with your** God; peacefully should you knock at the doors of Chine’ya and Japan, and they should open unto you*.
This, you accomplished; and those who had been exclusive hundreds of years, turned from the olden ways to welcome Jehovih’s hand in your*** coming.
Now, I declare unto you*, I will not more have exclusiveness in any of the nations and peoples in all the world.
Neither should there be taxes and duties of one nation or people against another.
Behold, you hast asked for the Father’s kingdom to come on earth as it is in heaven, and I will give unto you. As you hast prayed, so will I answer you, in the name of Jehovih.
You should not serve both, Jehovih and mammon. Neither should the light of my heavens be with you*, save you heedest my judgments.
I will have all the ports open and free, nor should there be partisan taxation, in favor of one nation against another, nor of one people against another people.
It is not excusable for you* to say: Lo, the poor foreigner will come and consume my riches!
You should say the opposite: Welcome, my poor brothers and sisters! Whatsoever is mine, is yours also. Come you****, and dwell within my country; it is ample, and Jehovih will provide unto us.

CHAPTER XXXIV.

GOD judge THE GOVERNMENTS OF MAN.

God said: When a man hath young children, he make just laws, in order to teach them discretion, justice, harmony and consideration, in regard to one another.
But, when his children attain to be men and women, man no longer hold a law over them, for they become his equals, as brothers and sisters.
Even so, in the ancient times, provided I you*, O man, with governments and laws for different nations and peoples.
Nevertheless, I said unto you: Let your** government be as a father over the people, and not as a separate matter against them.
But you hast disobeyed my commandments; your*** government is as one thing, and thy people as another thing. That which should be one entity, you hast made into two.
Thy government hath become a separate self from the people; and the people are as servants, supporting the law-makers, who trade in projects and schemes for their own profit and glory.
Since the earliest days, all the governments of man have drifted into this.
When a government no longer fill”’ the grade, according to the advancement of the people, behold, your*** God withdraw”’ his heavenly protection from that government. And, straightway, the people run into anarchy.
Lay not the blame of anarchy and revolution and assassinations on the people; my judgment is against the government in all cases. These conditions of vengeance are but the fruit resulting from the government’s divergence from the will of Jehovih, and the march of His light.
As, for example, the offspring of inharmonious parents, or of parents wrapt up in selfishness, are lower in grade than their predecessors, even so do the subjects of a king decline in grade in proportion to the prevention of liberty and the neglect of general instruction.
Judgment is rendered against government wherein it providenot liberty to the people, and neglect”’ providing means for the development of the talents created with all.
In these respects, O man, governments are measured and graded by your*** God. And, whenever a government set up itself to enforce and strengthen itself by violence against justice unto the multitude, behold, I turn away from that government; and I call away my Lords and holy angels.
And, thereupon, drujas come upon that people, and the people fall upon their government, and destroy it.
If a government be a king only, and he have no holy council [parliament], then the responsibility of the shortness is wholly his.
But, if the king have a holy council, then the responsibility for shortness lie partly with the king and partly with the council.
Judgment is rendered against them, not only in this world, but in the es world. And each and every member of such council should be bound in the first resurrection until he hath made amends unto all his people for the shortness he manifested on the earth.
Hear the wisdom of your*** God, O man, and consider the way of righteousness in the governments of mortals:
The nearer the twain are to being one, that is, the government and the people, the nearer they are like unto my heavenly kingdoms.
The more diverse the government is from the people, the farther it is from the kingdom of your*** God.
Let this be a guide unto you*, O man, in prophesying the change and the overthrow of governments: According to the square of the distance a government is from Jehovih (which is Righteousness) so is the quickness of its coming change or destruction.
Think not these matters are governed by chance or accident: Jehovih is Perfect Righteousness: the all Everlasting.
He is All One. For a people and their government to attain to be all one with each other, this is great strength, with a long existence and internal peace.
This, also, should you consider, O man: All governments are tending toward oneness with one another. This is the march of Jehovih. None can stay Him.
Consider, then, what is wisdom between governments: To make themselves reciprocal toward one another.
A government that set up itself for itself, and against other governments, is a selfish government. And your*** God rate it the same as a selfish man, being diverse from Jehovih and His kingdoms.
Judgment is rendered against such a government. Neither my Lords nor my holy angels should bless that government.
Governments that practice affiliation, to bring about reciprocal brotherhoods between governments, are on the right road toward the Father’s everlasting kingdoms.
Flatter not thyself, O man, that these matters can escape the observation of thy God. The affairs, legislations, laws, treaties, and all things whatsoever that governments accomplish, are known and recorded in the heavens of the earth. And the leaders, kings and councils, should, soon or late, face them; and they should judge of their own fullness or shortness in serving Jehovih in righteousness and wisdom.

CHAPTER XXXV.

GOD DECLARETH AGAINST THE GOVERNMENTS OF MAN.

God said: Whoso live with Jehovih is free from Jehovih. These need no man’s government; for they practice righteousness, peace, love, industry and wisdom, with due regard to one another.
Such is the Father’s kingdom on earth. In which there should be no laws made by man; neither should there be leaders or rulers.
The progress of man is toward this; the progress of the governments of man should shape toward such a consummation.
The time was, when laws were requisite unto all things, even to the manner of a man coming in and going out of a house; and to every occupation that man followed; with licenses and taxes regulating them; the time of apprenticeship to a barber, to a weaver, to a lawyer, to a preacher, to a physician, to a smith, and to all other trades and occupations, with examinations and passports [diplomas] to practice within the king’s dominions; with rates for fees and rights and privileges.
But these laws and governments were for the past eras; they were righteous in the first place, for they shaped man’s judgment, toward perfecting himself.
But, behold, a new time is in the world; from the acquisition of knowledge a new liberty hath been born into the world. And it cry out on every side: Throw open the doors unto all trades and occupations; behold, the multitude are sufficiently wise to judge themselves as to who they should patronize.
Judgment is rendered against the laws and governments of man in all cases where they prevent the liberty and choice of man to his avocation and knowledge.
It is not sufficient for you* to say: Behold, the public will be taken advantage of by ignorant pretenders. You hast no right to say what the public will suffer, and thus base a law on prospective damage.
When the public have suffered, and when they, themselves, demand protection by such laws, then should such laws be made. To make such laws beforehand, is to sin against Jehovih.
It was said of old: You should keep holy the Sabbath day. And it was defined what a man should not do on that day.
Judgment is rendered against that law; nevertheless, I put not aside the practice.
But the time hath now come when man should judge himself as to whether he will or will not keep any day sacred.
Moreover, man should not, henceforth, be accountable as to whether he keep or not keep any day as a sacred day. Yet, this accountability should be unto all men, whether they fulfill in wisdom and righteousness their utmost capacities.
There was a law of circumcision; but I render judgment against that law also, for it hath fulfilled its time. This law, I put aside in practice. But I give it as a permission to the adult, that he may or may not fulfill the circumcision according to his own judgment.
Judgment is also rendered against infant baptism; and I put aside this law also, and I make it an abomination before Jehovih.
Nevertheless, when a child hath attained to fourteen years of age, and it choose of its own accord to be sprinkled with water, to conform to the rites and ceremonies, then that child should be thus baptized in the name of Jehovih, but not in the name of God, nor any Lord, nor a Savior, nor an angel.
This is wisdom, O man, to have no law or government between man and wife.
This is ignorance, to have a law between man and wife.
Yet, because there are bad men and bad women who do marry, it hath been found necessary to have a law between man and wife, as regard their duties.
But consider how wrong it is to have a law between a good man and a good wife, as regard her duties. Better is it for them to be thrown upon their own love and judgment.
After such manner gave I governments and laws unto all peoples. To the bad and evil-minded, rigid laws, with many details; but to the wise and good, I come now as an emancipator, saying: Go you, without laws and government, fulfill your destinies according to your own judgment, that you may be an honor and glory to Jehovih.
In kosmon, man should not be longer driven in yoke and harness, but should stand upright before Jehovih, practicing his highest light with rejoicing, being a free man, and a brother to his God!
Behold, the Uzians have a custom of eating bread, and drinking wine, saying, after the manner of the worshipers of Baugh-ghan-ghad, of old: Eat of this, for it is my flesh; and, drink of this, for it is my blood, signifying, that that they do, was commanded by me, God of heaven and earth.
Judgment is rendered against this custom, with abhorrence; moreover, it should be, henceforth, known as blasphemy against Jehovih.
Thy God never commanded man to eat flesh and blood, nor pretended that bread and wine were flesh and blood, nor commanded them to be eaten in remembrance of the flesh and blood of any man born of woman.
Also have they a custom of decorating and draping themselves in crape, and characterizing the same as a sign of mourning for the dead.
Judgment is rendered against such custom, but without prohibition.
Jehovih created alive, and Jehovih take life away, for all things are His.
Remember your* Creator with wisdom; and neither in your* dress nor habit should thou censure Him for what hath been.
Neither curb you the full sorrow of your* heart and your* soul, because your*** brother or sister, son or daughter, or father, or mother hath passed away.
But remember, Jehovih is over all His works, and providewisely unto the living and the dead.
Jehovih hath said: To man I gave an earthly body that he might learn earthly things; but death I gave to man that he might rise to the inheritance of My heavenly kingdoms.
He appoint”’ a time unto all; to some an hour, to some a year, and to some a hundred years; every one fulfill”’ to result in wisdom and happiness, and for the glory of the Almighty.

CHAPTER XXXVI.

GOD SHOWETH HOW HE HATH WROUGHT.

God saith: Behold, the work of my hand, O man: As you findest an old house, no longer habitable, you sendest workmen to pull it down, and then, you sendest laborers to clear away the rubbish.
And, afterward, you bringest builders, and they lay a new foundation, larger and broader than the old one, and, thereon, they build you* a new edifice, adapted with new improvements unto the increase and requirements of your*** family.
Even so, hath your*** God labored, for hundreds of years, to prepare unto the generations of this day.
For I saw, beforehand, that man would circumscribe the earth, and that all the nations and peoples thereof would become known to one another.
And I beheld also, that, in the coming time, which is now at hand, the old edifices of doctrines and creeds and religions, as of the Brahmans, Buddhists, Jews, Ka’yuans, Kriste’yans and Mohammedans would not fulfill the requirements of man.
And now, behold, O man, the wisdom of Jehovih previously: He had permitted corruptions and contradictions to creep into the sacred books of all of the said great religions, purposely and with design, so as to make easy the work of your*** God.
And when I saw that the coming together of nations and peoples would require a new religious edifice, I perceived, also, that the old ones must be cleared away.
And, behold, I, your*** God, went to work systematically, inspiring man to accomplish even what man hath accomplished.
I raised up scholars and infidels against these religions; inspiring them to attack the corruptions and contradictions in the sacred books of all these peoples.
And, in the same time, that I sent infidels against the Jewish bible, I sent infidels against the Hindoo bibles, and against the doctrines of Brahma and Budha and Ka’yu, and against the Kriste’yans and Mohammedans.
And I made the beginning of the work of these infidels and scholars to correspond with the discovery of Guatama by Columbo, and I kept them at their work for three hundred years, which was up to the time of the establishment of the republic of Guatama, which I, your*** God, provided to be untrammeled by an established religion.
After my workmen, the scholars and infidels, had thus undermined the old edifice, behold, I sent laborers, under the name of merchants and traders, to commence clearing away the rubbish.
And, because of their desires in money-getting, they considered not the religious edifice of any people, and they provided comity relations withersoever they went.
For a hundred years, these, my laborers, have been at their work, stripping off and clearing away the prejudice of nations and peoples against one another.
And then, behold, I came with my builders, and I prepared a new foundation, broader and wider and firmer, for an edifice adapted to all the nations and peoples in the world.
First, I sent my miracle-workers forth into every quarter, saying unto them: Whatsoever was done by the ancient Gods and Saviors, do you**** even so, and greater. For I will show, unto all the world, that no man nor God is worthy to be worshipped because of miracles.
And they went forth at my command, and my angels went with them, doing wonders.
They healed the sick, by the laying on of hands; they restored the blind to sight, and made the deaf to hear, and have brought the supposed dead to life.
They have caused writing to come on stone tablets, and on paper, in the light of day, by unseen hands.
They have caused ponderous bodies, without mortal contact, to move, and to beat time to music.
A child hath lifted eight full-grown men with her little finger.
They have passed full-blown flowers and plants through boards and tables, unbruised and uninjured, and, yet, there was neither hole, nor opening in the boards and tables.
They have made stars of light that spake with audible voices; they have made pillars of fire by night, and pillars of cloud by day.
They have caused the spirits of the dead to appear as if in flesh and blood; and whilst thus appearing, talking face to face with their mortal kin, who saw them, heard them, and, by the subject of the discourse, proved them to be the very angels of heaven, returned to their earth-kin and friends.
For the time of one generation your*** God hath thus kept open the gates of heaven; working through mortals, by the angels of heaven.
My testimony and my witnesses are hundreds of thousands. I hide not the work of my hand and of my angels in a corner; I extend them abroad over the earth; I manifest in the cities and country places; I prove unto all peoples, that common men and women can do the miracles for which Gods and Saviors have been worshipped.
Yea, I give these powers unto good and bad men, and unto good and bad women.
For I show miracles in order to break down the worship of miracle-workers.
For I will have none worshipped but Jehovih. And I have inspired angels to this end, and to the end that good works and wisdom should be, henceforth, the means of resurrection in heaven.
And I have shown also, that only by harmony and the union of many, can any great good come unto the generations of men.

CHAPTER XXXVII.

GOD REVEALETH HIS METHOD OF WORK.

God said: Think not, O man, that your*** Godgo about a work without a system and order.
Verily, these are the first of my considerations.
First, I send my loo’is, my masters of generations, down to the earth, to the nations and peoples where I design to build my edifice.
And my loo’is, by inspiration, control the marriages of certain mortals, that heirs may be born into the world suited to the work I have on hand.
For many generations, my loo’is labor to this end, raising up thousands and tens of thousands of mortal heirs according to my commandments.
So, O man, since four hundred years my loo’is shaped mortal births to bring about the armies of your*** God.
And now, when the time of kosmon had come, behold, I sent my Lords and my numerators, to receive the harvest and the records of my loo’is.
Thus, O man, your*** God knew beforehand what part and what place each and every one of his mortal laborers was adapted to.
And through my Lords and generals and captains of my angel hosts, I commanded them to fall to work on my building.
Some to heal the sick, some to work signs and miracles, some to lecture, some to write, and so on, every one according to the work of his adaptation.
And all of this is to one purpose; not to build up or exalt any man, nor God, nor religion, but to found Jehovih’s kingdom on earth.
To give man the system of universal peace, love, harmony and kosmon, adapted to all nations and peoples in all the world.
And I commanded my Lords and angels, generals and captains to this end; and I, furthermore, commanded certain angel registers to accompany and be with mortals in this, the kosmon era, to observe them at the work I provided them.
And to whoso do a good work in truth, righteousness, wisdom and love, my holy angels are commanded to extend their sphere of usefulness and light.
I said unto my angels: Go you* with these proofs before mortals, with signs and miracles; go to the rich and the poor, to the learned and to the unlearned. And you* should observe them, as to what use they make of the new revelations.
For some should appropriate these things to money-making; some, to personal fame; some, to evil purposes; but a few, to the glory of the Almighty, and the exaltation of mankind.
Try you**** all mortals, and make a register of them and their behavior, and preserve the same in my heavens.
And it should come to pass that many of my seers should have great poverty and great hardships, for they will be unsuited to serve mammon. Nevertheless, they should convert the rich, proving my truths unto them. And my seers should go to them in distress, and the rich should deny them, and refuse them.
Make a record of these also. For, in course of time, and, because of the hardness of their hearts, I should withdraw my holy angels away from such rich people, and they should be left to fall into the obsession of drujas.
And their families should be obsessed, their wives, or husbands, or sons, or daughters.
And the drujas should divide the families, turning a man against his father, and a daughter against a mother, and a daughter-in-law against her mother-in-law.
For, whoevergo away from me, paying tribute to satan (self), I will not follow after.
And the drujas should say: Think not we are come to send peace on earth, we come not to bring peace, but to bring a sword.
And families of the unrighteous, being obsessed with drujas, should keep secret their convictions, and they should say: This is lunacy, meaning derangement.
Others, being asked if they belong to the new dispensation, should say: Nay, we know nothing of it; behold, we are good members of the church!
And now, accordingly, all such matters were recorded in my heavens, and such mortals became known to me.
And such as consult”’ the spirits in regard to money-making, or to earthly matters for self sake, also became known to me.
And I commanded my holy angels to withdraw from all mortals who were not working for Jehovih’s new kingdom, who were of no profit in the resurrection of man; and, behold, this was also done.
And it came to pass, that many whom I had offered for exalted work, fell into the hands of drujas. And they held conferences, and were divided, man against man, and woman against woman; full of boasting and short-sighted wisdom, seeking the applause of the multitude.
And so my angels sifted them and sorted them, in order to find such as were willing to sacrifice self for the sake of the Father’s kingdom.
These I drew aside, and I said unto them: You****, that choose to serve Jehovih, behold, Jehovih hath chosen you also.

CHAPTER XXXVIII.

GOD SHOWETH THE MISTAKES OF MAN’S JUDGMENT.

God said: I said unto you, O man, pursue your wisdom after the manner of your* God.
I go to the beginning; I labor not so much to convert adults, as to prepare the minds of the young.
Now, behold, because I told you* this, you sought to have children born unto you* after the manner of Gods.
You saidst: I understand the new kingdom; I have the solution for raising up a new generation on the earth. I have chosen me my women, who also comprehend, and, behold, our offspring will be very Gods!
But I admonished you*, saying: You openest the door for adultery; you should surely go down.
You wouldst not profit by the wisdom of the ages. I had holden up my hand, and said: One wife, one husband!
Now, hear me, O man: In a new cycle man ever run to the extreme opposite of the old errors, and thus bring”’ upon himself new ones, that he knew not of.
I say unto you*: The new edifice should be of all that was good of the past, of things proven in heaven and on earth.
Also, I say unto you*, it should be of the young, and not of the adult.
Because you hast attempted to beget offspring for the new kingdom, you, of all men, art the most unfit.
My laborers should not have desire to be either fathers or mothers. Nor should they seek in any way things that belong on the earth; nor have passions that belong only to the earth.
Nevertheless, they should be the founders of the Father’s kingdom on earth, and with the young.
They should gather up orphans and castaways in infancy, and take them into colonies, hundreds and thousands of them.
And these infants should be fed and clothed and raised up, not after any man’s whim or conceit, but according to the accumulated wisdom collected from all the different nations and peoples in all the world, as to how to make the best corporeal and spiritual men and women.
Behold, it hath been proven in the warrior and pugilist how to raise a savage man, by flesh diet and inharmonious surroundings; and in nations and tribes of peace, how to raise a virtuous and industrious man, on herbs and fruit diet.
These are things for you* to learn, O man, going at the subject systematically, to find the best way to make the best man and woman out of the infants entrusted to you*.
Not only as to diet, but as to clothing, and as to comfort and cleanliness; and to avoid disease; and as to strength and suppleness and swiftness; and as to virtue and modesty; and as to education, practical and theoretical; and as to industry and quick perception; and as to willingness to work for one another; and to trades and occupations; and as to pastimes, amusements and recreations, singing, dancing, and playing with great joy and delight; and as to worship, to rites and ceremonies; and as to acquiring seership and prophecy and signs and miracles, in su’is and sar’gis; as to communing with angels, and as to the value of angels as teachers and instructors by tangible presence and audible voices.
And yet, above all things, you should preserve liberty unto all, with pleasant and enjoyable discipline for everything, after the manner of my heavenly kingdoms.
Remembering, that every faculty in every one should be cultivated to the utmost.
Teaching them, from the first, that the eye of Jehovih is upon them, and that His hand is stretched over them, to bless them, according to their goodness, purity, love, gentleness and wisdom.
And that they should not own nor possess individually; but that all things are Jehovih’s, and they, themselves, are angels in mortal form, created by Jehovih to rejoice and to help one another forever.

CHAPTER XXXIX.

GOD PROVIDE FOR INCREASE.

God said: When your*** educational colony of infants should have grown up to manhood and womanhood, they should understand that, as they were once homeless and fatherless, and ye gathered them up, and provided unto them, even so should they go, and do likewise, gathering up from the Uzians other orphans and castaways, and raising them in other colonies, after the same manner.
And it should come to pass, that many will desire to marry, and it should be granted unto them to choose amongst their own people, and marry whom they will.
But it should be a law that no man nor woman should marry more than one time.
Whether the partner die, or whether they divorce themselves, yet, to none other should either ever wed more.
Also it should be a law, that, at maturity, if any one desire to leave the colony, he should do so without hindrance or prejudice.
Though it should be inculcated into them, during their youth, that, at maturity they are supposed to swarm out, after the fashion of bees, becoming too numerous for one hive, and go and form a new colony; that in all things they should be taught not to do anything for self’s sake, but for the good of man and for the honor and glory of Jehovih.
And these things should come to pass with these people:
They should abjure war;
They should be non-resistants;
They should have su’is, and should see without their mortal eyes, and hear without their mortal ears.
My angels should appear before them, and walk with them, talking to them, and teaching them of my kingdoms.
And angels of the I’hin race will come to them; and of the I’huans, and of all other peoples whereof mention is made in this OAHSPE.
And mortals should recover, from the libraries in heaven, things that have been lost on the earth, as to languages and histories of tens of thousands of years ago.
And mortals should prophesy truly of things in heaven and on the earth.
And many should attain adeptism, and, in spirit, go out of their mortal bodies, and appear hundreds of miles away, and there make themselves known; and they will return again to their mortal bodies, unharmed.
All these, and even greater things, should my angels teach them.
Flatter not thyself, O man, that these things can come in Uz, or that they can come suddenly. They can neither come to Uzians, nor can they come suddenly.
It is not the work of your*** God in this cycle to raise up any man to become worshipful because of such wonders; it is my work to show man how he should attain to these things himself.
For this reason, I come not, in this day, to call sinners to repentance, nor to gather up the lost sheep of Israel.
I come now to the wise and pure, who have fulfilled the former commandments.
I come to give them a new lesson, which is, to show them how to build the Father’s kingdom on earth.
I come to raise up a new people in the world, greater than hath ever been.
Those that I sent have cleared away the old edifice. I come not as a destroyer; I come as a builder.
Into your*** hands, O man, I give the key to the heavenly kingdoms. Remember, the password which admit you* to the all highest kingdoms is, JEHOVIH, THE I AM.

END OF THE BOOK OF JUDGMENT.

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