BOOK OF DIVINITY.

WHICH DESCENDED TO THE EARTH AND BECAME KNOWN BY THE NAMES, DIV, AND DIVA, AND DIVAN LAWS. BEING GOD’S LABORS IN ATMOSPHEREA (HADA), FOR A PERIOD OF THREE THOUSAND AND ONE HUNDRED YEARS, DURING THE PASSAGE OF THE EARTH FROM THE ARC OF LOO TO THE ARC OF SPE’TA, IN ETHEREA; AND ON THE EARTH, FROM THE TIME OF ZARATHUSTRA TO THE TIME OF ABRAHAM AND BRAHMA AND PO AND EA-WHA-TAH.

Plate 14. THE DIVINE SEAL.

CHAPTER I.

1. God, Son of Jehovih, said: By virtue of mine own authority, and in the name of Jehovih, Creator of all things, peace and comprehensive judgment be unto angels and mortals.

2. That you**** may be taught from the little that has been demonstrated in the world, of governments and principalities being manifest on earth, that similar organic bodies exist in the heavens belonging to the earth.

3. Which heavenly places and governments were the cause and forerunners of good governments manifested amongst mortals.

4. Jehovih said: He that is chief of a government on earth should be called king, but he who is Chief of My heavenly government should be called God. And it was so.

5. I, who am God in mine own behalf, for the enlightenment of the world, declare the Glory and Wisdom of Jehovih above all things on the earth or in the heavens above.

6. Wherein Jehovih provided that no man could be a king forever, but must give way to a successor, even so, in His heavens, provided He also unto His Gods and Lords for successors at certain periods of time.

7. That the way might be open for the everlasting resurrection of all men, whereby all who choose may, in time, become also Lords and Gods for the countless worlds that now are, and should yet be created.

8. Jehovih said: I blow My breath outward, and, behold, all things are created. They go away in disorder, but they come back to Me orderly and in organic companies. And every individual member is like a tree, bloomed in perfection in every branch.

9.Jehovih said: These companies, returning to Me in all their glory, are marshaled in decorum and discipline by My Gods, for such is their labor.

10. Jehovih said: The labors of My Gods should be chiefly in atmospherea (hada). Nevertheless, My Gods and Lords should not only labor with the spirits of the dead to teach them organic discipline and harmony, but they should provide unto mortals that they also may learn the system and glory of My creations.

11. In the time of Fragapatti, in the dawn of the cycle of Loo in heaven, Jehovih commanded the founding of an organic Congress for His God and Lords, and His Lord Gods.

12. And Fragapatti thus created the organic body, and named it, the Diva, making God the Chief thereof, with the title, Div, even as is known to this day in the sacred books of mortals.

13. Jehovih said: In the early days of a world I give the races of man (on the earth) a despot to rule over them. But in time after I give them representative governments with many voices, having a right to help make the laws. Even so do I provide unto the hadan heavens. In the early days I provide a God who should be dictator and governor in his own way. But in after times I provide a parliament in heaven, wherein My God and My Lords should jointly consult together in framing laws for angels and mortals. And these should be called Divan laws.

14. Jehovih said: Behold, My God and Lords and sub-Gods should teach the same things in the different parts of the earth and these heavens. I will not have one Lord teaching one thing in one place, and another teaching the same thing differently in another place.

15. Jehovih said: My God and Lords should provide comprehensively, so that all peoples, on earth and in heaven, may be drawn toward Me in harmony and discipline.

16. God said: I, God of earth, being made Div, by Jehovih's will, through His Son, Fragapatti, heard the Creator's voice, saying:

17. Div, My Son, proclaim you the Ormazdian law, and the I'hua'Mazdian law, and the Zarathustrian law.

18. God said: This, then, is the Ormazdian law: Ormazd, the Creator, display His creations, which He created. He set the stars in the firmament; these are the words of the book of the Almighty. He made the earth-substances of the earth, and all the things thereon and therein. These are the words of the Creator, Ormazd, the Jehovih.

19. The substances of things going and coming forever; creating and dissolving from one shape into another, these are the Ormazdian law, the Jehovih'yan law. By virtue of His presence these things speak (impress) upon one another forever. What these things speak upon the soul of man, write upon the soul of man, these are man's knowledge, acquired by the Ormazdian law, the Jehovih'yan law. What these things speak upon the souls of angels, write upon the souls of angels, these are the angels' knowledge, acquired by the Ormazdian law, the Jehovih'yan law.

20. God said: This also is the Ormazdian law: Perpetual growth. As a man, being brought forth out of what was not an entity, thereby becoming an entity, this is brought about by the Ormazdian law.

21. With capacity in man for life everlasting; with capacity to acquire knowledge and power forever, and never attain to the Almighty. As a road, whereon a man may run in full liberty forever, and never come to the end thereof; rejoicing on his journey, this is the Ormazdian law.

22. As the actions of corporeal substances produce light; as light is the expression and speech of certain corporeal changes, so is Ormazd, the Master Light, the Creator, that which illuminate the soul of man, making man conscious that he is; making man express his impressions. This is the Ormazdian law, this is the Ever Presence that terminate not forever.

23. Though worlds come into being and go out of being (as such), yet Ormazd remain'''; He is the Forever; and within Him are all creations created. These are the Ormazdian law, the Jehovih'yan law.

24. God said: This, then, that follow, is the I'hua'Mazdian law: The school of knowledge, kept by God and his Lords, for teaching mortals and angels.

25. Wherein certain discipline and words are necessary to cause the congregating of men and angels, to dwell together and to travel onward forever, in harmony and rejoicing.

26. Behold, a great multitude was in disorder and confusion, and unhappiness resulted. Then came order and discipline, and the multitude were harmonized and filled with rejoicing. This that accomplished it, was the I'hua'Mazdian law.

27. Jehovih had said: Behold, I create man with the possibility of becoming a creator under Me. The first lesson of creation I give into man's hands, is, that he should create harmony and affiliation within himself and with his neighbors, that the many may become in concert, even as one man.

28. God said: Such was the Ormazdian law; to create man with the possibility of becoming a creator under Jehovih (Ormazd). But wherein man and angels, through their God and Lords, began to make, to create, harmony and discipline; this was the I'hua'Mazdian law.

29. As the manual of arms is to soldiers, making them a unit in motion, so is the I'hua'Mazdian law in making and teaching peace and order and unity amongst mortals on earth and angels in heaven.

30. By the I'hua'Mazdian law are the heavenly kingdoms in hada maintained; and by the same law are great kingdoms and nations on earth built up. The discipline of God and the Lords, through their ashars, in ruling over mortals, for the comprehensive benefit of the whole; this is the I'hua'Mazdian law. It is called the I'hua'Mazdian law because God and his Lords, through their ashars, keep guard and rule over all good mortals and angels for their own exaltation in the heavens above.

31. God said: Here follow then the Zarathustrian law: The bestowal of words to mortals, of the dominion of God and his Lords: The making of all good mortals joint heirs and members of the same heavenly kingdoms, wherein God and his Lords and their Holy Council in heaven devise and administer laws for the ultimate resurrection of all men.

32. The revealed word of heaven, to mortals; this is the Zarathustrian law.

33. The word was with God, and God became the word; this is the Zarathustrian law.

34. For the word being established through Zarathustra became the life of God in flesh, being perpetual to the end of the world.

35. For though Zarathustra be forgotten, and the words of his mouth remembered not on the whole earth, yet the Zarathustrian law (the revelations of God to man) became everlasting in the souls of mortals from that time forth, forever and ever.

36. For man to know of, and to desire to become one with the All Highest, this is the Zarathustrian law. Nor matter''' it through what name he strive, even so he strive to know the will of God.

37. When a king desire soldiers for his army, he send recruiting emissaries, calling: Come you****, join the armies of the king. Even so, but for peace and righteousness, send God his Lords and holy angels down to mortals, saying: Come ye, join the kingdom of God. And when they come, behold, they use certain rites and ceremonies, with words and sacred days: The name of these rites and ceremonies and the words revealed by God, these are the Zarathustrian laws. For they are the initiative, by which mortals become joint workers with God and his Lords.

CHAPTER II.

1. God said: Be attentive, O man, to the voice of your*** Lord and his angels; be patient, that you mayest understand the dominion of your*** God, and add glory unto the Almighty.

2. The Div was the chief, and the Lords and their officers comprised the Divan Congress, of the period of time whereof this book pertain'''.

3. And such mortals of that day, who joined in the armies of God, were represented by the voice of guardian angels through their Lord, according to the nation or place represented.

4. And the ashars reported to their Lord, as to the conditions and places of mortals, and as to the conditions and places of angels also, and the Lords spake thereon in the Diva.

5. And the Div decreed laws and governments, unto mortals and angels, according to what was best for them.

6. Jehovih said: I am the Light and the Life; behold Me, I am Ormazd. When I shape My thoughts into words, behold, I am I'hua'Mazda; I am the word. When the words of My kingdom are registered with mortals, behold Me; I am the Zarathustrian law. I am three in one.

7. Even so have I given unto you*, O Div, and to My angels and My mortals; for you**** three should be a unit in the furtherance of My kingdoms.

8. Behold, your labors should be henceforth called Divinity (Divan). And whoso fall''' under your inspiration should be called Divine (Divas).

9. God said: Consider, O man, the wisdom of your*** God, to perceive what is feasible to thine own judgment, and be you far-reaching with your** own members.

10. The Div decreed: To carry birth rites down to mortals; to teach mortals when their children were born to consecrate them to Diva, under a rod with water, after the same manner es'yans were baptized in heaven. With rites and ceremonies, and words, according to the Zarathustrian law, the I'hua'Mazdian law, the Ormazdian law.

11. God said: In the time of the baptismal of mortal children, behold, my Lords appointed ashars unto such children, to keep them in the way of the Almighty.

12. This was the first Divan (Divine) law.

13. The Div decreed: To establish wedding rites and ceremonies with words and processions, in order to bind firmly monogamic marriages, according to the Zarathustrian law, the I'hua'Mazdian law, the Ormazdian law.

14. God said: In the time of marriages, behold, my Lords appointed new ashars unto man and wife, whose duties were to minister unto them as unto a small kingdom, for the glory of Jehovih.

15. This was the second Divan (Divine) law.

16. The Div decreed: To establish funeral rites and ceremonies, with words, according to the Diva, that is, the Zarathustrian, the I'hua'Mazdian, and the Ormazdian law.

17. This was the third Divan law.

18. God said: In the birth rites; in the marriage rites, and in the funeral rites, recording angels of the Lord were present; and afterward, they reported these things to my kingdom in heaven.

19. And all such mortals as carried out these rites and ceremonies, with words, were named Zarathustrians. Nevertheless there were many others, who, not being capable of the inspiration, stood aloof from me and my kingdoms.

20. Jehovih said: I blame not My God and My Lords that their love ran more to the favor of such mortals as became Zarathustrians, than to such as rejected God and his Lords. Neither do I censure God and His Lords for favoring their chosen in building cities, nations and empires, leaving such other mortals as were enemies to perish in their cities, kingdoms and nations.

21. God said: You**** who are one with the Divine law, are free from the law; but they that reject me and my kingdom are bound by the law.

22. Of the first three Divine laws, God said: These are the sacred words decreed to mortals: By father or mother: I bestow this, my child, to be a good Zarathustrian, according to the Diva. And in marriage: By the Bride and Bridegroom: I bestow myself to this my mate, a good Zarathustrian, according to the Diva. And in sacrament previous to death: I confess, with repentance, I, a good Zarathustrian, unto You*, O Ormazd; and to Thy Lords of the heavenly hosts of Diva.

CHAPTER III.

1. God said: Behold, I come to reveal what was done in heaven, that you, O man, mayest understand the cause of things being done on earth.

2. These Divan laws were made in heaven, and by the Lords of that day, through their angels, given to mortals, whereby mortals became a manifestation of heavenly things.

3. Here, then, follow, to wit:

4. If a man be not too weak he should confess to all the Lords with repentance. On the other hand, if he be too weak to utter words, than should the priest confess him by holding the right hand whilst he saith the holy words. And whilst this is being done, the ashars should provide a sufficient number of spirits to receive the newborn, and bring him to the place in heaven that hath been previously selected for him.

5. The third Divan law also decreed as follow: If the es'yan be a Zarathustrian, and his kin in heaven be drujas, he should not be taken to the heaven where they are; nor should his kin be permitted to see him for thirty days. But after thirty days in his own place in heaven, his kin, if drujas, may be permitted to see him, but only under guard.

6. The fourth Divan law: If the es'yan be a Zarathustrian, and his kin in heaven belong to the organic heavens, then he should be taken to them, and his abiding place should be with them for a season.

7. The fifth Divan law: If the es'yan be a Zarathustrian, his spirit should not be suffered to remain longer than three days and three nights about his mortal kindred. And then he should be taken to his place in heaven, and given into the keeping of the asaphs, who should explain all things to him.

8. God said: Whilst the mortal priest is reciting prayers after death, in the morning, at noon, and at sunset, the ashars should assemble in the same house, along with the newborn spirit, and join in the singing and praying, for it will pacify the spirit and restore him to know what hath taken place. And this should be called the sixth Divan law.

9. God said: And the same law should apply in the case of a Zarathustrian woman as with a man. In the case of a Zarathustrian child, that died in infancy, the Div decreed:

10. The seventh Divan law: The child of a Zarathustrian being too young to speak, should not make confession, even through the priest. The mortal priest should say: O You Master Light! Behold, my child is dead! Receive You its little, tender spirit! Take it to Thy heavenly place of delight! And the ashars should take the young es'yan to a place suited to it, and deliver it to the asaphs; and the asaphs should examine it, and, if it require fetal, they should provide it in heaven, if possible. But if it be too young, then the asaphs, with a sufficient guard, should take it back to its mortal mother, or to its mortal father, or to its brother, or its sister, or other near kin, or to whomsoever the asaphs find most advisable. And the spirit child should be put to bed every night with its fetal mother, or fetal father, that its spirit may draw sustenance sufficient to grow into everlasting life. But the asaphs who have it in charge should bring it away in the morning to its place in heaven. But in no case should a Zarathustrian spirit child be left to fetal with a contentious mortal woman, nor with a drunken mortal man.

11. God propounded: If a Zarathustrian be dead, and his spirit many years in a place of heavenly delight, and then his mortal wife die, and she be not a Zarathustrian?

12. The members of the Diva all spake. Then God decreed the eighth Divan law, which was: The spirit of such a woman should not be suffered to go to the place of her husband. For thirty days she should be kept in a place suitable for her. After that she may visit her husband under guard; but until she accept the Ormazdian law, she should not dwell with the husband, in heaven, nor with her children, in heaven. And if she have mortal children, she should not be permitted to see them, save under guard.

13. The ninth Divan law was the same, wherein a Zarathustrian woman whose husband was not a Zarathustrian; for he was bound by the same law, and thus kept separate in heaven until he accepted the Ormazdian law.

14. God propounded: If a Zarathustrian have a wife who is not a Zarathustrian, and she have an untimely birth, whether by accident or abortion, what then of the spirit of that child? On this, all the members of Diva spake, and after that, God decreed:

15. Such spirit should not be brought to heaven for a season, but should be fetaled on its natural mother or father, day and night, until the full nine months are completed, and then it should be delivered with due ceremonies by the ashars. After that it should be fetaled the same as in the seventh Divan law. And this was the tenth Divan law.

16. The eleventh Divan law: If a Zarathustrian attain to maturity before he die, his spirit should be es'yan two years. And during this time he should be attended by not less than two asaphs when hego away from his heavenly home; and the asaphs should teach him the mode of travel, the manner of knowing localities, both on the earth and in the first resurrection. And they should teach him the varieties and kinds of food suited to the highest best education of a spirit. But when he travel''' with his companions of his own heavenly group, then the asaphs of the group should go along with him and them. And, during the two years, he should be provided from the stores in heaven with food and clothes, and he should not labor to provide himself with anything.

17. The twelfth Divan law was in reference to the same spirit, which was: At the end of two years the asaphs should deliver him, and such of his group as are prepared, into the department of first instruction, and his name should be entered in the library of that department of heaven as ENTERED APPRENTICE, IN THE FIRST RESURRECTION. Here his first lessons should be as to making clothes and providing food for himself and others. And he should be entitled to participate, if he so desire, in the recreations of the entered apprentices, such as music, dancing, marching, painting, or other arts.

18. The thirteenth Divan law was in reference to the same spirit, which was: Not less than two years should he serve as entered apprentice, and longer if his proficiency be not sufficient for advancement. But when he is advanced, he should no longer be called entered apprentice, but a CRAFTSMAN. And he should be taken to a place suitable, where his labor will contribute to the heavenly kingdoms. And his recreations should entitle him to instruction in both corporeal and es'sean knowledge, and their correspondence. As a craftsman he should serve seven years.

19. The fourteenth Divan law was in reference to the same spirit, which was: The craftsman’s examination being completed, he should then return to labor in the nurseries in heaven, becoming assistant to the asaphs. And during this period he should report himself at the roll call. And his teachers should take him with them down to mortals and teach him how to see and hear corporeal things. And they should also explain to him fetalism and the obsession of mortals by drujas, that he may understand the cause of lying, and of stealing, and of tattling, and of conspiracies, and of murders amongst mortals.

20. The fifteenth Divan law was of the same spirit, which was: After he hath served three years as nurse-assistant to the asaphs, he should be promoted to the hospitals in heaven, as assistant to the physicians. And they should teach him the restoration of spirits in chaos, and crazy spirits, and deformed spirits, and of sick spirits, and of spirits afflicted with foul smells, that cannot clean themselves, especially of the spirits of women who produced abortion on themselves, or suffered it to be done unto them, and of monomaniacs, and all manner of diseased spirits. And the physicians should take him with them when they go down to mortals to remove fetals, and he should learn how they are severed, safely to both. And they should take him to the battle-fields, where mortals slay one another, whose spirits are in chaos, or are still fighting, and he should assist in bringing them away from the corporeal place, and also learn how to restore them, and where to deliver them when restored. And if there be knots in any region near at hand, the physician should take him to the knot, and show him how they are untied, and how they are mastered and delivered. And if there be any hell near at hand, the physicians should take him thither and teach him how hell is delivered and its people restored. For ten years should he serve as assistant to the physicians.

21. The sixteenth Divan law was of the same spirit, which was: Having fulfilled the part of assistant physician, he should be promoted to the full rank of NURSE. And in that department he should serve ten years, which complete his emancipation in that order, and thereafter any and all the nurseries of the lower heavens should be free and open to him, and he should go to whatsoever one he desire, save when specially commanded for a certain work by his Lord, or by the God of his division.

22, The seventeenth Divan law was of the same spirit, which was: Having passed a satisfactory examination by his Lord, or his Lord's attendants, he should be promoted to the full rank of PHYSICIAN. And in that department in heaven he should serve fifty years. And then his emancipation in that order should be complete. And all the hospitals in the lower heavens should be open to him, and he should choose whichever of them he desire as his place of labor, unless specially required by his Lord, or by the God of his division.

23. The eighteenth Divan law was of the same spirit, which was: He should now pass an examination by his Lord or his Lord's deputy, and if he prove himself in a knowledge of the structure of both the corporeal and spiritual man, he should be registered as ENTERED FACTOR, and he should serve twelve years in forming and making fabrics for raiment, and for other useful and ornamental purposes.

24. The nineteenth Divan law was like unto the eighteenth, save that his labor should be gathering and transporting food for other twelve years. And the twentieth Divan law was like unto the nineteenth, save that his labor should be the wielding of large bodies, and of carrying the same long distances.

25. The twenty-first Divan law of the same spirit, was: He should now enter the CREATIF as an apprentice. Thirty years should he serve in the CREATIF, learning how to create. And the twenty-second Divan law was like unto the twenty-first, save that he should dwell in Uz and serve twelve years in learning Uz.

26. The twenty-third Divan law of the same spirit was: He should now enter college, and serve according to his talents, from five to forty years, learning measuring, and distances, rotations, velocities, magnets, corporeal and es'sean; currents of vortices; roadways in vortices, and how to measure vortices by their spiral force; how to find the center and the periphery of vortices. And if he serve the full term of forty years, he should have the freedom of the eighteenth, nineteenth, twentieth, twenty-first, twenty-second and twenty-third commandments; and all such places should be forever open for him. And if he choose to go into any of them he should do so, unless especially ordered to some other emergent place by his Lord, or the God of his division.

27. The twenty-fourth Divan law of the same spirit was: He should now enter architecture as an apprentice, and learn the building of heavenly mansions and cities; and he should serve eight years, and be promoted to build judgment seats and thrones, and serve sixteen years more.

28. The twenty-fifth Divan law of the same spirit was: He should now be eligible to the SCHOOL OF LIGHT AND DARKNESS, and learn the relative power of attraction and propulsion belonging to them; and his education here should embrace practice and experiment; and he should serve seventy years for the full course. After which, if he be proficient in creating light and darkness, he should be emancipated from the twenty-fourth and twenty-fifth Divan laws, and all such places should be open and free to him forever.

29. The twenty-sixth Divan law of the same spirit was: He should now serve twenty-four years in building and propelling heavenly boats, and small ships. And the twenty-sixth Divan law was of like kind, which was: That he should now travel fifty years in atmospherea, and on the earth, and on the oceans of the earth.

30. This complete the primary education in the first resurrection.

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