kosmon manual - the essenes of kosmon
DESCRIPTION
This is a concise yet powerful work that sets forth the higher spiritual pathsfor our enlightenment and for spiritual works. Spiritual Community and AngelicCommunion are stressed and explained as well.TRANSCRIPT
The Kosmon ManualThe Essenes of Kosmon
(1942)
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Table of ContentsChapter 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
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CHAPTER ONETHE NAME
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,
HARMONY—in 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
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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 will—but 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.
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CHAPTER TWOINDIVIDUALITY
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 Jehovih’s 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 is—I 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
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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.
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CHAPTER THREE HARMONY
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 ever-
active 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 unity—One God,
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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.
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CHAPTER FOURREVELATORS
It is in the light of this conception of universal unity we stand to-
day. Whether we know it or not, it colours all our judgments.
Brotherhood—the Brotherhood of all Mankind—is 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)
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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. To-
day 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
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keeping with the need of the moment.
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CHAPTER FIVEPRIESTHOOD
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
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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!
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CHAPTER SIXCOMMUNION
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 intelligences—the over-
watchers of the race—may "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.
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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 not—mortal 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!
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CHAPTER SEVENA SYNTHESIS
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 Fact—Life—Jehovih.
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
manifestation—the body of flesh—and 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 of a "purpose," a harmony,
running through all creation.
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7. I affirm that that purpose cannot be frustrated, being the
Presence of the Ever Active Unit of All Things—LIFE.
8. I affirm my Faith in that Presence and rest secure in
the certainty that it cannot be denied.
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 Unit,
Jehovih, nor will I give worship or allegiance to any other.
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.
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CHAPTER EIGHTWORSHIP
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 to-
day. 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
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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
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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?
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CHAPTER NINERITUAL
IN the "affirmations" given in Chapter Seven, the attitude of the
individual only is taken into consideration. Worship —except as
an attitude of life—is 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 Being-
Jehovih. 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.
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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 well-
being, rather than of misery and undeservingness. We may be
sure that the idea of a jealous creator whose miserable creation
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has gone into anarchy and defiance—will 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.
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CHAPTER TENA SONG OF JOY
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.
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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!
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Conclusion
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 apprehension—and a mode of expression, contained in
the general term "worship."
Attitude
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.
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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.
Worship
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
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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 Life—Jehovih, 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
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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.
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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 mid-
ocean--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.
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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 God—it 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 works—this 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
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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 Him—none 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!
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