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The Kosmon Manual

The Essenes of Kosmon (1942)

Table of Contents
Chapter One The Name page 3 Chapter Two Individuality page 5 Chapter Three Harmony page 7 Chapter Four Revelators page 9 Chapter Five Priesthood page 12 Chapter Six Communion page 14 Chapter Seven A Synthesis page 16 Chapter Eight Worship page 18 Chapter Nine Ritual page 21 Chapter Ten A Song of Joy page 24 Conclusion page 26 Attitude page 26 Worship page 27 Afterword of Destroyers and of Builders page 30


THERE is a UNIT in Whom all things are a UNITY. This UNIT IS LIFE. This Life is the ONE FACT, IS Timeless, Transcendent, Ever Present and Ever Active. This Life is the Fount and Container in their Primal Pureness of all Qualities manifested in Creation. All such Qualities or Essences are such by reason of the Quality of Apprehension which manifests in the Human Mind. They have no existence per se, but are divisions of convenience used by the mind to indicate the manifestations proved by experience to be unvarying and are therefore called Principles. We attribute to this UNIT the Perfection of every expression known to human experience. Hence this Unit (LIFE) IS FATHER, MOTHER, LOVE, WISDOM, POWER, JUSTICE, MERCY, HARMONYin short, ALL. Since we cannot deny to IT any of these, but must attribute the Whole unto IT, we will name it HIM. This we dare claim because we claim to be ourselves persons. In positive acts of Creation, or Forth-Going, we say HIM. In the capacity of Sustainer and Harmoniser, we say HER. He is Power; She is Love: He is Justice; She is Mercy, and so on. All things, in order to be known by man, have names. Therefore the ALL must have a Name; it must be a name which contains all names. This Name is JEHOVIH. This Name must not be confounded with Jehovah, which has a

more limited meaning. It will be seen that it is compounded of the three primal vowels: E-O-I and the JHVH (Jod-He-Vau-He) of ancient Hebrew teaching. This Name finds a ready response and acceptance among thinkers. Nevertheless let none be caused to stumble thereby. Call Him what ye willbut name Him. Make Him real unto your mind, and let none be before Him. He cannot be second in your life. He is The One: The I AM.


Jehovih (for convenience we will use this appellation) being the Life of All Life is my Life. He is my Father. Being my Father, I can confidently approach Him. I should not feel this need to approach Him were it not that I have a self-sense. This sense of self enables me to realise Individuality. This is Jehovihs most precious gift unto me. By it I realize, at one and the same time, my separateness from Him and my Unity with Him, by it I realise that by increasing my knowledge of Him I can the better apprehend Him. Thus I can diminish the sense of division from Him and increase the sense of unity with Him. Seeing that Jehovih can only be known by His Manifestations by Created Things, that isI can only grow to know Him better by increasing my knowledge of His Works (Creation). In seeking this knowledge I will not forget that He manifests in ALL things and will, therefore, not seek Him in things material alone, but in all things beautiful. Wherever I see Beauty, I will see Jehovih made manifest. When I see the Sacrifice that Love makes then shall I know that I see the Presence of The Father-Mother expressed in the child. The Vast and the Magnificent shall tell me of His Majesty and His Awful Extent. The Minute Perfections shall bring Him very near to my limited understanding. O Thou Ever Present and Afar Off, there is none beside Thee! When I look upon the ways of men I will endeavour to judge as with the Eye of the Creator. Then when I see shortness and self-seeking I shall know that such men have

not the understanding of the essential oneness with which I am blessed, I shall know that I may not judge them, but rather must know that they too are reaching out unto the same destiny and that the same Life lives within them and sustains them. I shall know that they also will know this when they have completed their self-quest because they will then realise that they are also within the All-Self.


Thus we come to the realisation that the story of the growth of the self-sense (identity) is the story of human progress. Yea, and of human stumblings and failings. Oppression and cruelty have manifested where man in his shortness has put himself before the All-Self as expressed in the good of all. As in the race so in the individual. Self expression realises the individuality. Is suffering caused? Then must the balance be redressed. How else shall the Universal Harmony be manifested? By some subtle sense man has ever felt this to be the case. When an injury has been done means of reparation have ever been sought. Feeling his ignorance and separation from Jehovih man has ever been inclined to feel that he has offended Him. Imputing to Him the frailties of humanity instead of the perfections, he has sought to placate Him. Hence religion, especially in times of darkness, has largely consisted in observances and sacrifices suggested by this belief. In time men began to seek for the perfections in Him. Thus they conceived Him capable of Mercy. But so great a hold had the older idea of stern justice that they could only consider mercy possible on conditions. Hence the Sacrifice, the Atonement. To-day we have outgrown these ideas, which only had their basis in separateness. In the Unity we realise must reside an everactive power of adjustment which works unceasingly, to make perfect the harmony of all manifest creation. In a condition of separateness many gods in a condition of unityOne God,

Whom we have called Jehovih. None can keep us from Him, though they may hinder our approach if we heed them, even as we may hinder ourselves if we pay the greatest heed to ourselves, as selves. On the other hand, though none may stand between us and Him, yet any who manifest toward Him instead of away from Him may help us toward Him. This is the power of harmony, the harmony of creation, apprehended by human minds. How great a thing is this! What can stand before it? Not senates, nor armed powers. Not theologies, nor false doctrines. In the light of this great universal harmony all oppositions must be resolved. All that is of self must fall away in the light of Unity, the manifested expression of the All-Self.


It is in the light of this conception of universal unity we stand today. Whether we know it or not, it colours all our judgments. Brotherhoodthe Brotherhood of all Mankindis the slogan of all constructive thought to-day. When nations forget it, we remind them; we remind ourselves. It is a new thing in the world's thought. Old interests; old prejudices work against its establishment. But it has come to stay with us. Paul, in the Book of Acts said that "The Father has made of one blood all the nations on the face of the earth." Biology proves this to be true. Were the different races of men distinct, the progeny of any two dissimilars would be barren, as with animals of different species. It is not so. But though Paul taught this great truth it has only recently become a racial concept. Now it wars within us against our self interest against our "business instincts." Whence has it come? Logically, it has always been with us. Practically it has been ignored. Is it a new impulse that has come to the race? If we consider the enormous number of earth-children to whom this planet has given birth, without taking any wider aspect, and the progressive nature of the human soul, assuming survival to be the fact, what opinion can we form concerning this fact save that, as a body, they must certainly be concerned in our (racial) welfare If this be so we have a basis for inspiration at least, if not for revelation. We are not concerned, at this point, with personal communication with persons, but with the larger issue of the race and its needs from the point of view of those who, having risen from its body into states and conditions of superior power and vision) still have the "love of kind"(the unity sense)

strong within them. It would surely be entirely in keeping that they should find ways and means of influencing racial thought for its own further development. Following this line of thought we come naturally to the idea of "special manifestations;" that is, special as to time, manner and content or purpose. These have always been more or less admitted or recognised, though not necessarily understood. Great lights have been born, for instance, Zarathustra, Abraham, Moses, Capilya, Jesus, and perhaps others. A renaissance of religious teaching and a spiritual life has attended and followed their appearance. Scriptures have appeared contemporarily, some of which have had an enormous influence on the race. There seems every reason to believe that such births were provided for the good of the race. They have generally been called the Sons of God (meaning of the God Who is above all gods). To his own day and time each was The Only Begotten Son, full of Grace and Truth. Arising out of man's limited understanding of Jehovih, and his sense of separateness from Him, these Sons, so obviously nearer to Him, have been, sooner or later, usually against their will and teaching, elevated into Saviours and Mediators, without whom none can come unto the Father. Churches have risen from their teachings and dogmas formed which have had the effect of keeping man from the true understanding they came to establish. A natural love for them caused their followers. to expect their personal return and also made them the objects of their devotions and supplications. Today thousands are expecting the personal return of Jesus, instead of realizing that Life (Jehovih), being infinite variety, never repeats the form, but always provides a manifestation in

keeping with the need of the moment.



THE effect of the understanding of unity will always be to direct the attention away from the individual. The good of all will be the good of each. The good of the individual may not be to the racial good. The latter standpoint is self, the former is universal. In the vaster unity of mortal and risen humanity the same will also be true. Hence none of the great lights permitted themselves to become the objects of worship. Their aim was always to direct worship, adoration, devotion, aspiration, supplication only to the Central Cause, LIFE, Whom we call Jehovih. We therefore suggest that it will be a characteristic of religion in the future that man will rise above limitations and exercise his birthright in approaching his Father in the spirit of sonship. What a clearing away of dogma and effete doctrinal teaching will result when man has the courage to do this thing! How will it not put priesthood in the place of priestcraft? Will it not bring into being a natural appreciation of the spiritual office of those men and women who seem "destined" for spiritual things and their administration, by a peculiar aptitude for the things of the spirit rather than the things of the world, say, of commerce? Do we not, in our limitations, need those who can interpret for us those things to which they seem more nearly allied than we? Can we not admit, and welcome to a place in the human economy, with its infinite variety, those who express in themselves those things which we all long for but do not, perhaps, so fully grasp or understand? However we may view this question (of priesthood) we know that

all ages have had their priests and their prophets. Tis true the latter were generally either opposed to, or obviously in advance of the former. But we must not forget the tendency of the human mind to limit to its experience that which is presented to it, on the one hand, and the temptation to realise for self's sake the power which the claim to priestly office affords on the other. Undoubtedly many fine souls have succumbed to this subtle temptation, but that does not invalidate the office any more than a forgery invalidates the true and genuine. The function of priesthood, however, is not that of substitute or mediator. Rather is it that of interpreter. The prophet is the seer; the reader of the vision. The priest is the ministrant and perchance the administrator. Both should complement each other. Unto humanity both should alike minister in humility and in joyfulness, as interpreters of the Greater Unity toward which they are privileged to lead the human race. Of one thing we may be sure the New Race will be purged, which is rife in the world as at present constituted, and that thing is humbug. In the world to which we believe we are tending we shall not see the humiliating spectacle of priests of religion blessing arms, troops and ammunition whose only purpose is the destruction of human life. In that day we shall not invoke the blessing of any god on such degrading undertakings, much less have the laughable spectacle (if it were not too sickening to laugh at) of opposite sides invoking the same god and through the name of the same mediator. Nothing that is not of the universal harmony will be able to live in the name of religion in that day. Jehovih, Father, hasten its coming!


WHETHER the majority of seekers after true religion are ready for it or not, it is fairly certain that some kind of communion with the "souls" that have passed on from mortality to immortality will be an important feature of the New Religion. The fact is scarcely longer open to doubt. What men are not so sure about is not the fact in itself so much as the conditions under which communication of a reliable and useful character can be established. So much that has claimed to come from "spirits " has been the merest trifling. But we need not be surprised at this! Those most closely in touch in both spheres are not necessarily those most fitted for the demonstration on a high and useful basis. Our western consciousness has so long denied and even derided the possibility of such inter-communion that the mind of man is hardly fitted yet for the task. The same applies, of course, to those who have "passed on." Both have much to learn about a possibility of the human mind that has been denied for generations past. May we not comfort ourselves that here is one of those very avenues through and about which we may confidently expect that the superior intelligencesthe overwatchers of the racemay "reveal" something to us? Even as there have, in the past, been "times and seasons " of special revealing, so on this momentous matter, why not? Of this we may be assured: Any communications worthwhile will not concern themselves with the individual, except so far as the efforts of the individual recipient are in the interests of the whole.

We must remember that the keynote of the New Age is Unity! Remembering this will rule out all the low grade nonsense that is written and spoken for, as well as against, this highly important factor in human progress. Let us at least remember, in seeking such proof or such communication, that the most humble and ignorant of those discarnate have experienced something we have notmortal death. They are living, if at all, in a condition vastly different from our own, if only because it manifests four dimensions to our three. To accommodate our understanding to theirs, we have to take this important fact into our consideration. History indicates to us that there have been times when the government of nations largely depended upon the indications received from spirit sources, and though it is indisputable that most such recorded guidance was toward war and the like, the fact is not invalidated thereby, only the desirability. The "matter " received indicated its origin. What was sought was received, in kind if not in identical detail. Similarly if we seek guidance for humanity's sake, why shall we not receive it? Wisdom must reside with experience. Shall not Wisdom speak for sake of progress, and aid a suffering humanity on its way? At least let us banish prejudice and admit the possibility. Then may the voice speak to those best qualified to hear its message. By this means, may man recover much of good that the race has already possessed but lost in times of darkness and through inherited prejudices. Speak Thou, O Father, for surely thy children await Thy Voice!



WE have now arrived at a point where it will he possible and desirable to codify our conclusions in succinct form. This we will endeavour to cast into the form of an Affirmation. 1. I affirm that I am. 2. I affirm that I am a self-conscious entity manifesting in the limits of personality: the Qualities, Essences or Principles attributed to the Central FactLifeJehovih. 3. I affirm that all life-expressions on all worlds are manifestations of that tine life-Jehovih. 4. I affirm that up through the varying grades of manifestation, the consciousness of self increases. When man has reached his higher and finer self, his senses will become intensified as to be capable of surviving the loss of the external manifestationthe body of fleshand continue its conscious identity in a new "body" comparable to the new condition into which the "self" has entered. 5. I affirm the unity of all human consciousness, past, present and future, as parts of the Great Whole. 6. I affirm the presence running through all creation. of a "purpose," a harmony,


7. I affirm that that purpose cannot be frustrated, being the Presence of the Ever Active Unit of All ThingsLIFE. 8. I affirm my Faith in that Presence and rest secure the certainty that it cannot be denied. in

9. I affirm that all things that express Universal Harmony are in accord with that Purpose and contribute to its full manifestation. All things contrary to that purpose must fall away. Partaking as they do of the One Life they must live out theft span, but will be brought into harmony at the last. 10. I affirm that my whole allegiance is due unto this Jehovih, nor will I give worship or allegiance to any other. Unit,

11. I affirm the possibility of receiving assistance from other children of the One Father toward the establishing of that universal harmony within me as a measure of its establishing in the Human Race. 12. I affirm my faith in the ultimate establishing of HIS KINGDOM on earth and will order my life toward that end. These twelve affirmations shall be my guide in my relations with my fellows.



So far we have considered only the aspects of reason and intellect, but have made no appeal to the emotions nor allowed them to sway our argument. And this because we have considered the subject amenable to pure reason and having regard to the exalted place reason occupies in the outlook of today. Nevertheless, emotion occupies so large a place in the life of humanity that we may not overlook its importance. Nor need we fear to give it its due place in our enquiry. If any factor has to be left out for convenience sake, then must we expect to arrive at false and unsatisfactory conclusions. Emotion is as easy to understand as it is difficult to define. The possession of the faculty is one of the essential differences betwixt man and animal. Like reason, however, its roots seem to reach down into the sub-human. Fear of singleness, or of superior strength, and faith in the power of company (the herd instinct) are instances of its activity in the sub-human species. But these are far removed from such abstractions as patriotism and the sense of beauty. Given the necessities for sustaining life we cannot conceive a cow caring whether she is living in England or Germany, nor showing a preference for one landscape before another. The family does not exist in the mind of the animal, but man scarce ever falls so low as to be entirely beyond its appeal. The emotions must, therefore, be considered an integral part of whatever concerns the race. Health and happiness for instance

are very intimately related. No man can really be happy who is not in good health, nor can one who is unhappy for any length of time be really healthy. Fear saps the foundation of manhood while faith builds in strength. Low ideals mean a low standard of requirements. A regard for beauty raises the standard of requirements. These pairs could be multiplied many times. Human life without the emotions is unthinkable. We should consider it insupportable. In the foregoing chapters we have endeavoured to give religion an intellectual basis by an appeal to pure reason, mainly because one of the criticisms against religious observances, etc., is that they are of the emotions only, and have no foundation in reason. We trust we have shown the fallacy of this position, and now will proceed to give unto the emotions their place and purpose also. For lust as architecture consists in beauty and balance of form allied to utility, so does religion need beauty of form and proportion if it is not to fail of its very purpose as an expression of man's apprehension of the sublime unity of all created things. History reveals that religious observance has always been in alliance with ritual in greater or less degree. Priesthood has always been more or less closely allied to robes and vestments. Singing and even dancing have played important parts, and the song of joy or the wail of sorrow are inseparable from our ideas of religion, at any rate from its external presentations. In short, if man is glad for some reason he tries to say so and how say so more appropriately than in musical measure. If many are glad for a common reason they are rendered more glad if they have a

common way of saying so in unison. The materialist will say that this is only an extension of the herd instinct. We hope it is a great extension. But we fail to see that it is therefore either wrong or silly. On the contrary, might it not be much better for the human race generally if men betrayed a little more of the herd instinct when by so doing so much more good might result to the much greater number?



IN the "affirmations" given in Chapter Seven, the attitude of the individual only is taken into consideration. Worship except as an attitude of lifeis left out of the survey. And, we may as well say at once, that without this attitude of life, worship is an empty and meaningless thing. But it will be noted that the whole of the affirmations are based on unity; the unity of all lives in the One life. Since life is expressed in infinite variety these life expressions themselves require an infinite variety of modes for their own expression. Every conscious being differs in some particular from every other conscious being. Every conscious being is, nevertheless, a part expression of the One Conscious BeingJehovih. We feel this unity and try to express it; that is, try to express our appreciation, our understanding of it. It gives us joy! We express joy. It causes a desire for a fuller realisation! We express that desire. We not only tell one another about this desire, which is well, but we tell the Source of that which we desire, which is better. We find that many others have similar desires and it is quite natural that we should make a combined expression of those desires. It gives us added joy to find the same desires in others. This is because the unity is being expressed; the essential unity which makes ONE. Someone feeling an emotion such as we have alluded to expresses it in words. These words are possibly rendered more expressive, more potent, because they have rhyme and rhythm.

They have music (which is harmony) in them. They appeal to us to many of us. Some other one expresses the same idea in music, or so it seems to us, and we wed the two expressions together, and in unison we sing them. They give us joy, or satisfaction. They weld our ideas into one and focus our minds to the one point. Thus we worship in unison the same Fontal Source Who, in His infinite variety, has expressed Himself to us, as well as within us. These are the foundations of combined worship, whether family or public. Anything that facilitates these emotional expressions, by affording them a disciplined and orderly method, is good and worthy to be practised, regard always being had to the purpose, and not allowing the means to become the end. When a vestment has ceased to "signify," and has degenerated into personal adornment, then it is time to burn it as one would a false god. For such it has in fact become. Of one thing we may be very sure concerning public worship in the New Age. It will not only survive, but it will be beautiful! As the sense of unity grows so will the means of expressing that sense grow also. As its apprehension by human kind will bring blessing and joy, so will an appreciation of that blessing, that joy be forthcoming. As separateness dies and unity advances, there will be less and less opportunity for hypocrisy or humbug, and those who worship will do so because they truly desire to do so, and not to placate a possibly offended deity or to stand well with their neighbours. The rituals of the future will be affirmations of joy and of wellbeing, rather than of misery and undeservingness. We may be sure that the idea of a jealous creator whose miserable creation

has gone into anarchy and defiancewill have no place herein but instead the joyous utterance of faith in the unswerving purpose that is forever realising itself in perpetual growth and never ending variety. In this spirit our twelve affirmations will be unto us an unending sun of delight.



Now, O Jehovih, will I sing unto Thee a song of joyfulness. Thou hadst set me in the low earth and I felt afar from Thee. But Thou didst speak unto me and I did hear Thy Voice. By Thy Presence within me Thou didst declare Thyself unto me, and behold 1 saw Thee on every hand. In every beautiful thing I saw the perfection of Thy Form. In the far-off stars and mighty suns I beheld Thy Majesty. In the love of the mother for her offspring I felt Thy Tenderness. I listened for Thy Voice and Thou answeredst me, In the carolling of the birds in their matins I heard Thee and in the twitterings of their lullabies in the peace of eventide Thy call came unto me. And peace visited my soul and found an abiding place within The glory of Thy Presence will I for ever extol, O Thou Might of all Mightiness; Thou Present and Afar; Thou Whole Compriser. Where shall I find Thine Extent, or the Boundary of Thy Person, Thou All Perfection. I will forever reach out unto Thee, that I may immerse me in Thy Being. All my shortness shall be swallowed up in Thy Fullness and Thine Unfathomable Love shall be my theme forever. The glory of the earth, which Thou hast given unto me, will I render in worship unto Thee. Unto Thy Sacred Altar will I bring the choicest of Thy Gifts unto me; in music and in sweet song, with fragrant flowers and sweet smelling herbs will I make joyous sacrifice before Thee. In fine speech will I extol Thy Glory and tell the story of my adoration in covenants of constancy unto Thee, Thou All-Sufficient One.


When men wander from Thee into the darkness of self-seeking, still will I sing my song unto Thee : for Thou hast revealed unto me that Thou wilt fetch them in the latter days. Though now they curse Thee yet shall they then find Thee full of delight, and experience shall tune their souls to sing Thee new songs of great praise for Thy Glory; yea, they shall testify that Thou dist pursue them even into the greater darkness that none should be lost. With Praise hast Thou unlocked the prison house of my soul; with the song of praise hast Thou taught me to have speech with Thee, Thou Fountain of all Excellencies. The Happiness Thou hast given unto me will I broadcast throughout the world; yea, until all men shall know Thee I will rot weary in my songs unto Thee. Praise be unto Thee, Jehovih, for there is none beside Thee! Thou, Older than Time, JEHOVIH!


RELIGION IS the expression of man's apprehension of his relationship to every other thing in the manifested universe. Like every other thing it is dual, consisting of an attitude " the result of this apprehensionand a mode of expression, contained in the general term "worship."

I acknowledge the Ever Active Presence of Jehovih, Who is the Life of all life. I acknowledge that it is His Presence within me which enables me to comprehend an idea of Him. I acknowledge that All Beauty, All Strength and All Wisdom are manifestations of His Presence. I acknowledge the Infinite Variety and Extent of His Presence, and that all manifestations are expressions of His Being. I acknowledge that all men are of the same human family and the expressions of His Life under varying conditions. This I extend to embrace all beings manifesting in any state of creation whether within the compass of my experience or beyond it. I acknowledge the growth of the conscious sense within all beings and its essential Unity. I acknowledge no limitation to Jehovih's Power, Wisdom and Love, but I recognise that He is Infinite Variety.


I acknowledge that the barriers between His Creatures are those of varying modes of consciousness and not of Essence; and that growth and experience will eventually transcend all such barriers. This is the Essential Unity. I acknowledge the possibility of other conscious self s being concerned with human progress and gratefully accept their ministrations and guidance where the Light of Jehovih within me enables me so to do.

I believe that worship, i.e. adoration and contemplation, are means whereby I can more fully realise my oneness with Jehovih. This worship is both personal and common. In such worship I may be held by external things which are in themselves beautiful and so express Jehovih to me directly by their presence. or by symbols which have an agreed and understood significance. I realise that such things are but adventitious aids and must not be elevated into objects of adoration. I realise and admit that some souls do not feel the need for these aids in the sane degree as others. Public worship should therefore be varied and liberal so that all who desire may find a place therein. The purpose of all worship, public or private, shall be the

reception of the ministrations of Jehovih through His Infinite variety of channels of expression, and the extension of my own powers of apprehension of His Person. I acknowledge that these considerations will modify my life and my behaviour to my fellows and are rendered inept and lifeless unless they do so. Having accepted the Unity of All Life as being the expression of the Ever Present LifeJehovih, I shall hold all life forms as necessary manifestations in the great whole. All life will therefore be sacred unto me as being essential to the whole, and I shall not engage in the wanton destruction of life nor countenance such destruction. Holding that all lives are in their own degree conscious I shall respect the opinions of my fellows and not seek to circumscribe the liberty of any. In my life as a citizen and a member of the human family, I shall seek always to act constructively rather than destructively, believing that there are always a sufficient number who are ready to break down. My part shall be to build. Hence I will not engage in war, nor aid nor abet the destruction of those whom Jehovih has created alive. In all matters of the governments of men I will seek ever to establish an order more expressive of the unity and fullness of

life. I will believe in and practise the expression of all the talents Jehovih has created me with and do my best endeavour to give opportunity and encouragement unto others to do likewise. I will ever hold before me, and before others, the vision of a fairer, fuller life where the unity of all life will be so fully expressed that want, disease and hunger shall have forever vanished-in fact, wherein the vision of Jesus shall be fulfilled and Jehovih's Will be done, on earth as it is in heaven.


Afterword of Destroyers and of Builders

Chapter XIII (taken from the Book of Discipline, Oahspe)
One goeth about preaching against heavenly revelations, and against the wisdom of Jehovih; and his daring speeches and good logic fall upon errors and blunders in the written words, and he draweth the populace, after the manner of a gladiator. Yet one such man that hath organized a brotherhood for doing good--the world hath not found. Another man goeth forth preaching in laudation of heavenly revelations, and on the glory of Jehovih. The errors in inspiration he heedeth not; the good he treasureth. He may draw but few unto him and his work may seem little. But in time to come his work becometh mighty over all the world. He organizeth his people in love and fellowship. The latter is a builder on Jehovih's edifice. Let these two examples stand before thee; and when the speech of the vain man is directed against heavenly revelations, saying: This is not of God; this is not of Jehovih, or this is not of angels--know thou that that man is not a builder. But when a man saith all things are of Jehovih, either directly or indirectly; whatsoever is good in them is my delight--know thou that that man is a builder. To strive continually to comprehend the right, and to do it--this is excellent discipline. To be capable of judging the right, and ever to practice it within a fraternity--this is Godliness. In the day thou judgest thyself, as with the eye of thy Creator, thou art as one about to start on a long journey through a delightful country. In the day thou hast rendered judgment against thyself for not practicing thy highest light, thou art as one departed from a coast of breakers toward midocean--like one turned from mortality toward Jehovih! like one turned from perishable things toward the Ever Eternal--the Almighty. And when thou hast joined with others in a fraternity to do these things--then thou hast begun the second resurrection. 30

Chapter XIV (taken from the Book of Discipline, Oahspe) God discourseth on the authority of his own words. First, freedom
unto all people on earth, and to the angels of heaven, to think and to speak whatever they will. Second, that since no man can acquire knowledge for another, but that each and all must acquire knowledge for themselves, thou shalt dispose of whatsoever is before thee in thine own way; Remembering that one man seeth Jehovih in the leaves and flowers; in the mountains and skies; in the sun and stars; or heareth Him in the wind and all corporeal sounds; yea, he knoweth his Creator in the presence of everything under the sun. And he is happy. Another seeth not Jehovih, nor knoweth Him. Nay, he denieth there is any All Person in the universe. He is not happy. One man distinguiseth the harmony, and he findeth no delight therein. So, of the words of thy God, one man can distinguish, and another cannot. The revelations of thy God portray the harmony and glory of Jehovih's creations, and of the organic heavens of His holy angels. Whether thyself, or thy brother, or thy neighbor, shall profess to reveal the words of thy Godit is well. Strive thou in this, and thou shalt improve thyself thereby. In the preservation of my words for thousands of years resteth the recognition of my authority. I call all people unto me and my kingdom; happiness proclaim I as a result of right-doing and good works; whoever do these are one with me in the framing of words. To be one with Jehovih, this is Godliness; to be one with thy God, the way is open to all men. To be organic for love and good worksthis is like the fraternities in heaven. Whoever striveth for this hath my authority already; his words in time shall become one with me and my works. To improve thyself in these holy things is to discipline thyself to become a glory to thy Creator. Let any who will, say: Thus saith God, or thus saith Jehovih, or thus say I. Truth expounded shall never die; the discrepancy 31

from truth is short-lived. Improve thyself, O man, to be sincere in thyself and in all thou doest; and, when thou hast attained this, thy words shall be with power. Remember thy Creator and seek to discover Him in the best perfections; remembering that darkness knoweth Him not, but Light proclaimeth Him forever. For on the foundation of an All Person, and believing in Him, lie the beginning and the way of everlasting resurrection. Without Himnone have risen. These are the words and discipline; in such direction shapeth thy God the thoughts of millions. The twain are the authority vested in me, thine elder brother, by Jehovih, Creator, Ruler and Dispenser, worlds without end. Amen!