1. God said: In the cities and country places, I have innumerable Lords, apportioned to districts and to the mortals and angels thereof.

2. And my Lords know the rates and grades of their people, their occupations, their aspirations, their labor, their behavior, private and public.

3. 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.

4. 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.

5. 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.

6. 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.

7. 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.

8. 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.

9. 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.

10. 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.

11. 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.

12. 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.

13. Even such is the manifestation of the second resurrection through my Lord and his Holy Council.

14. And the manifestations are not like those of a mere magician; but the accomplishment of something that embrace nations, empires and mighty peoples.

15. 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.

16. 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.

17. 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.



1. 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].

2. 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.

3. Judgment is rendered against all such people, be they mortals or angels.

4. 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.

5. 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.

6. All such people are the manifestation of darkness instead of light. Jehovih created man with capacity for developing talent to do good unto others.

7. 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.

8. 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.

9. 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.

10. 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.

11. 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.

12. 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.

13. 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.

14. 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.

15. 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.

16. 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.

17. 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.

18. 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.



1. 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.

2. Then came certain neighbors to him, saying: You should apply cement to the crevices.

3. 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.

4. 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.

5. And the man did so, and, behold, the dam was a complete structure.

6. 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.

7. When the man applied the cement, where it was not self-sustaining, the waters washed it away.

8. Wherein you appliest charity, and it be not self-sustaining, judgment is rendered against you*.

9. When the man applied the cement toward the fountain, it became self-sustaining.

10. Wherein you appliest charity, and it be self-sustaining, judgment is rendered in thy favor.

11. 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.

12. And yet, how much of the so-called charity of the world is of that kind.

13. 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.

14. 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.

15. 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.

16. 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.

17. They are as paint and plaster, hiding and redeeming them, in some measure, for the sins of a wicked people.

18. 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.

19. 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.

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