Essays

TEACHING ENLIGHTENMENT:

An Essay Based on the Book of Fragappati

One of the greatest accomplishments and challenges for a Faithist is to share one's spiritual light in a positive manner. However, a number of difficulties exist. First, there is the problem that the sharing may be based on one's own desire to appear spiritually superior, a state of mind which is in itself of darkness or self. Second, the potential receiver may not accept such light as 'light' but simply as uwanted interference. Given that the sharer of light has motives of an unselish nature, and that the receiver is mainly open to embracing the new inspiration, the next fundamental question concerns which approaches are best for assisting others to rise to a higher, more selfless disposition. To begin to understand how to answer
this question, let the efforts of the Orian Chief Fragapatti to assist Hoab and the inhabitants of Zeredho, be considered.

Almost 10,000 years ago, Fragapatti visited the heaven of Zeredho, and found:

... a colony of two thousand million spirits,
that had been founded by Osire three thousand
three hundred years before. But not the same
people, but such as came up from the earth
afterward. They had a God named Hoab, an
atmospherean from the earth, two thousand one
hundred years. and he was upright and wise,
and of good orks most excellent; but knowing
nothing of etherea, had no ambition to rise
thither. and his content had visited itself
on the colony, and they were content also. (Fragapatti; VI, 6)

This description does not sound like either Hoab or the inhabitants of Zeredho needed Fragapatti's help. Zeredho was a heaven of peace and comfort. Yet doubtlessly Fragapatti perceived the spiritual regression which was slowly overcoming the people of Zeredho, the paths by which these people were descending into hells. Fragapatti further observes:

... the inhabitants lying at ease,
some amusing themselves weaving
threads of light, then unraveling
them and weaving them over again;
others playing with crystals and
lenses and opaque and transparent
elements, but not one doing anything
for another; nor, in fact, needed
they, for all were capable of doing
for themselves.
(Fragapatti; VI, 10)

It is clear that these people were doing no harm to one another, were enjoying themselves as they saw fit, yet were not united towards the accomplishment of any public good. They were content to look only unto themselves for the meaning in their lives, and therefore that is what
they achieved. But the universe is an unending flow of life; with all things interdependent in a divine order (Jehovih). Digression is the result where no sustaining connections are maintained outside of self. Only with unity in Jehovih can any find resurrection. Such unity must be connected both with the high and the low. Zeredho had no interaction with those beneath itself, and hence had no significant interaction with those above itself. They were isolated and would in time be completely immersed in
hell. That Fragapatti took action prior to this, demonstrates it is worthwhile to assist others at all levels of development; not simply when they have appeared to hit rock bottom.

It is common in this age to preach/demand the truth from our unique viewpoints. 'Accept the truth or suffer' we implore. Normally such tactics either in unstable converts out of fear rather than choice, or goad the listener to despair/grasp ever tighter over the means which are debasing them. Fragapatti illustrates a superior method in his use of questioning. He asks:

To remain here forever, is this
the extent of thy desires, O Hoab?
(Fragapatti; VI, 9)

Is this the all highest (place)?
(Fragapatti; VI, 9)

Hast thou not, O Hoab, a desire to
return to the plateau below thee,
where the inhabitants are in misery
and darkness, and bring them into
thine own realm? (Fragapatti; VI, 10)

Because a man chooseth a corner, is
it necessarily his own?
(Fragapatti; VI, 11)

As ye were raised up by the Gods of
other places, would it not give ye
joy to raise up others, who are still
in darkness? (Fragapatti; VI, 13)

How shall I account for the difference
betwixt thy arguments now and the other
time I was with thee? Thou desiredest
me to believe that thou and thy people
were the highest, best, happiest of
all people in all the heavens.
Why this change? (Fragapatti; IX, 17)

All these questions were posed to encourage Hoab to think freely about the consequences of Zeredho's current policies. The truth is not forced into Hoab but instead coaxed out of his own reasoning. These questions do not necessarily elicit immediate higher spiritual realizations. Rather they form a spiritual foundation from which to reason, when future anomalies confront
Hoab's current philosophy. Without the spiritual reference provided by Fragapatti, Hoab likely would have been unable to interpret the evidence pointing to
Zeredho's fall, and devise a correct response thereto. Finally, the asker also benefits from such discussion tactics; as the questions can promote an open and investigative attitude about the topic for himself/herself as well. The asker just may discover a better answer for his question.

During these discussions, neither sermons, arguments, threats, or criticisms, are directed by Fragapatti towards Hoab. In contradiction to such methods, he bestows the
following upon Hoab and Zeredho for their enlightenment:

1. encouragement,
2. fulfilled promises of assistance,
3. direct evidence,
4. good example, and
5. opportunities to practice light.

Despite some obvious failings in Hoab, Fragapatti encourages the good which he perceives within him. Fragapatti states:

Thou art strong in thy philosophy ....
To be satisfied with one's own self
and behavior is to be a God in fact.
(Fragapatti; VI, 15)

... mere incident of conditions,
most noble God. (Fragapatti; IX, 11)

Friend and brother, peace and
joy be unto thee and thy house.
(Fragapatti; IX, 10)

Be not hasty against thy own
philosophy, for I will show thee
thine own wisdom by and by.
(Fragapatti; X, 9)

Why is praise to be preferred over criticism? Praise affirms the good in others; building confidence and desire to continue and improve that which is valuable. The focus
is on what works and we see where proper horizons lie ahead of us. If we have a standard or guidepost in view which is positive, we can make decisions concerning new directions for progress. Who wishes to dwell on what is useless or destructive? To do so is to rob the energy, time and will necessary to promote order and advancement. Perhaps even more importantly, positive connections are built between the speaker and the person being praised. People who value one another can accomplish so much more together because their energies are aligned to love (Eloih), and therefore their project is open to the limitless power of Eloih.

A promise fulfilled to assist another is a potent method to form trust and confidence in a relationship. Fragapatti fulfills a number of such promises to Hoab:

1. Fragapatti returns to Zeredho;
2. Fragapatti takes Hoab and Zeredho to the heaven
of Haraiti;
3. Fragapatti channels the power of the Great Spirit
through Hoab;
4. Fragapatti demonstrates and imparts the secret of
how a people may become happy and secure.

As in all of these fulfilled promises, Hoab did not ask for any help from Fragapatti. Fragapatti discerned that Hoab and Zeredho needed some kind of assistance, and promptly offered it. Firstly from this we learn that those who have plenty to give (in whatever form), must not wait for those in need to directly ask them. Often it is the case that those who are suffering cannot think clearly about what they can do to call for help. The pain has blocked their thoughts; possibly leading them to conclude it is unworthy of them to ask for help. It is therefore imperative that all who would be workers in the Light, should seek out the most harmonious avenues possible where their talents could be of great use to others. If high etherean gods are billing to work and deliver those in the hells, so should we. The Creator's Light is there for all to use.

Secondly, the offer must be accepted. In each of these instances of Fragapatti's offers, Hoab accepted and acted upon the assistance rendered. For example, upon hearing
Fragapatti's plea for Hoab to call upon Jehovih:

Hoab trembled, and then strained
in every part, and at last suddenly
sprang up facing the light, melting
in the flame of fire; and he said:
I WILL ENDURE ALL, IN FAITH OF THEE,
O JEHOVIH! GIVE ME FIRE OR TORMENTS,
OR WHATSOEVER THOU WILT. HENCEFORTH,
I WILL DO FOR THEE, FOREVER.
(Fragapatti; XI, 12)

This powerful acceptance by Hoab is followed by his acting to likewise give spiritual help to others. From Fragapatti's example, we learn that the best kind of help is that which leads others to act to help those who are also in need.

Fragapatti makes decisions based on direct evidence. Upon arriving in Zeredho, he wastes little time before observing its people. He likewise strives to provide such evidence
for those he may be attempting to persuade. By traveling over the hells of Utza, the Orian Chief enables Hoab to witness the condition of former residents of Zeredho. This affords Hoab with direct evidence that the present policies of Zeredho lead to spiritual declension; to seek only comforts for oneself is to seek hell. Until this observation took place, Hoab was not convinced that there were any major problems with Zeredho, which in Hoab's mind was as high as any other heaven. Fragapatti provides still more direct evidence when he takes Hoab to view other higher heavens such as Mouru. There, awed by the brilliantly beautiful lights of Haraiti (the capital
city of Mouru), Hoab witnesses the inspiring rites, pageantry, music, and arts being exhibited by the city's joyful and enthusiastic citizens. In summary, from the direct observation of such hells and heavens, Hoab was able to acquire a far better understanding of what spiritual methods do and do not work. Hence, when attempting to persuade or discover the answer to a problem, the demonstration of the consequences of certain actions and attitudes is superior to any philosophical argument.

Fragapatti's major goal was to impress upon Hoab and the citizens of Zeredho the significance of directly helping others; even to the point of seeking out the unfortunate in lowly places. And so Hoab and Zeredho are provided with a most excellent example of this as Fragapatti and the Ethereans, exalted persons of a very high order, descend to labor with the unfortunate of hell. The faith and power in these Ethereans is quite evident to Hoab and Zeredho; as the rescue, separation, and healing of those in hell require such. By observing the burning desire of the Ethereans to serve others, the atmosphereans were inspired to desire the same. Therefore Fragapatti's major goal was impressively achieved. Hoab and Zeredho zealously acted to serve those beneath themselves. They became involved in the resurrection of those suffering in hell. Indeed, the successfully planned efforts of Fragapatti and the Ethereans to produce such inspiration, was a result just as wonderful as the help given to those bound in the hells. Many of the inhabitants of Zeredho were raised to the second resurrection, and Hoab began to realize his enormous talents as a God in Jehovih. The pure joy, light, and love of Faithists in Jehovih, who are laboring for another's benefit,is of the highest order possible; virtually indescribable in its perfection. This Hoab and Zeredho fully experienced. This is the sublime expression which those of the second and higher resurrections feel and know: the essence of their heart, mind, and soul. May we ourselves seek always to serve others; magnifying the All One in them.

THE HUMILITY OF AHURA:

An Essay Based on the Book of Cpenta-Armij

It is said that there is but One Spirit, Who is Love; and that all good qualities are but different perspectives of Love. Even so does a single, simple act often reveal what the primary nature of a soul may presently be. Consider then, an act that occurred some 5,000 years ago in the heavens of Craoshivi between the Orian Chieftainess Cpenta-Armij, and Ahura, ruler of the heavenly kingdom of Ailkin. The act: the salutation signs exchanged between Cpenta-Armij and Ahura in meeting for the first time. From this greeting, much can be learned about the nature of both persons and the matter before them. The sign given by Ahura was Second Plateau. Ahura's kingdom was situated near to the earth on the second plateau above it. Under the circumstances of meeting an etherean goddess for the first time, the sign can be transcribed as meaning: 'I, Ahura, am but from the lower heavens.' Humility then, is demonstrated by Ahura from the start.

The sign given by Cpenta-Armij was Nirvanian Road, Salkwatka. This reply can be translated as meaning:

Yet also are you traversing a Nirvanian roadway. You and all in your world are even now within Etherea. This is a magnificent statement. We are all always within Etherea, for all things are within it. It is our task to realize how Etherea is both within and without us. Yet the scope of this article is confined to Ahura and so we will leave discussion of the divine qualities of Cpenta-Armij for another time.

It is said that pride cometh before a fall. Perhaps the reverse is also true: humility comes before true progress. With the hope of learning more about this virtue, let us examine how this strong trait within Ahura opened the way towards the achievement of his goal. The aim of Ahura was the resurrection of Ailkin from the second plateau to a much higher one above the earth. Such a move would discourage Ahura's subjects from returning easily to the
earth or lower heavens. The resurrection or elevation of Ailkin would also allow more contact with the higher realms and the more selfless behavior of the souls living there, rather than to the selfish temptations present in hada and earth. In truth, the raising of Ailkin was a selfless goal designed to aid others. However, it may have been to Ahura's personal advantage to not raise Ailkin. For then a portion or his citizens may have freely abandoned him;
relieving Ahura of responsibility over them. This he did not allow. It was humility which greatly assisted Ahura in carrying out his plan. The remainder of this article shall inspect how this was so.

First, we shall examine Ahura's relationship with Cpenta-Armij. Regard the following passage:

Ahura said: O thou Most High
Chieftainess, of hundreds of
thousands of year's, how can I
stand before thee? I know
thou hast seen many truants in
thy day, and watched their
course thousands of years.
Thou carriest see before me
all that awaiteth me and thine;
the past and the future are as
an open book before thee.
That I have stood before
thee and looked upon thee, I
am blessed above all things
since the day of my birth.
(Cpenta-Armij; VI, 5)

In this passage, Ahura was not overreacting or being insincere. Cpenta-Armij was a soul of immense divine qualities; an Orian Chieftainess with experiences equal to at least 364,000 years. (see chapter I) and was capable of channeling the All Voice. If Ahura was insincere,
she surely would have been aware of it.

Yet because Ahura was sincerely humble, Cpenta-Armij was able to assist him greatly. She channeled the Voice of Jehovih to him, provided the power estimates required
for the resurrection, provided organizational advice for the resurrection, and warned Ahura of Anuhasaj's faithlessness.

Nevertheless it was not Cpenta-Armij's wish to be praised thus; neither out of vanity nor as a condition to be helped. In fact, she praises him quite plainly on her own account. To the above greeting by Ahura, Cpenta-Armij answered:

Greeting, in love to my
brother, Ahura. By the
Grace and Power of Jehovih,
come and see me,bringing
thy attendants.
(Cpenta-Armij; ch.6, v.3)

She salutes him further by saying:

In the name of the Great
Spirit, Whose Daughter I
am, I welcome thee in love
and high esteem. I know
all thy past record, and
do look upon thee as the
foundation of one of
Jehovih's brightest suns.
Long have I desired that
thou shouldst petition to
come to see me; and much
desired I to see thee and
greet thee in the Father's
name. (Cpenta-Armij; VI, 4)

It is clear from this then, that especially the truly great possess humility. For who would wish to receive help from someone arrogant? Would not those best in assisting others,
excel at creating an atmosphere of equality? Of brotherhood / sisterhood? And who being arrogant will receive will receive help freely and therefore advance?

Thus it is that in Jehovih's universe of progress in harmony, the spirit of humility must be. It behooves all of us to be ready to inspect what aspects of ourselves may not be humble. It is most likely that those same aspects are not very advanced. Anuhasaj was an old friend of Ahura who had served under him when Ahura was a false god. Examine the following statements made by Anuhasaj to Ahura concerning the resurrection:

Thou shalt meet only
failure in thy undertaking.
(Cpenta-Armij, ch.7, v.4)

Nay, I issued not thy
proclamation nor thy
invitation; for I
reasoned on the matter,
saying to myself: If
the resurrection be a
failure, then would it
indeed be better that
the ignorant know not
of it.
(Cpenta-Armij; ch.7, v.12)

Anuhasaj said:
A joy upon thee and thy
scheme. Because thou
art powerless, thou hast
singled me out as an
excuse before these
Gods and Goddesses.
(Cpenta-Armij; ch.8, v.5)

These statements reveal a person who at the present is not very humble. An arrogant (or average) person might have lashed back at Anuhasaj in anger. And such anger would have
been reverberating within the soul rather than the loving faith required for the resurrection. Ahura passes these trials with humility; focusing his energy on what matters: the resurrection of his kingdom. To initiate the process of raising his kingdom, he in great faith affirms before
Jehovih:

Give me strength for Thy
Children's sake, O Father!
Behold, I have cut loose
the foundations of Ailkin;
with high extending cords
I have bound her to
Varapishanalia. By virtue
of Thy power in me I will
raise her up. In thy name,
let my hosts in will command:
ARISE! UPWARD! ONWARD! O
AILKEN! ARISE, UPWARD, ONWARD,
O AILKEN! ARISE, UPWARD,
ONWARD, O AILKEN!
(Cpenta-Armij; VIII, 6)

As a result of Ahura's faith and the unity of purpose, the resurrection was completely successful. Finally, let us regard Ahura 's remarks directly towards Jehovih which in
themselves demonstrate the humbleness which Ahura possesses:

Behold, the hand of the
Great Spirit hath appeared
before me; I comprehend
the only road that leadeth
on to everlasting
resurrections; I know that
the ONE ALL PERSON must
ever stand as the keynote
for angels and mortals.
(Cpenta-Armij; VI, 6)

Ahura said: If it be
Jehovih's will, even for
this purpose am I come
before thee!
(Cpenta-Armij; VI, 8)

Ahura said: O Jehovih,
teach Thou me how to begin
to have faith. To find
the beginning, there
is my stumbling block!
(Cpenta-Armij; VI, 11)

Ahura said: I perceive
Thy Wisdom. O Jehovih!
That which Thou hast put
upon me, I know I will
accomplish through Thee.
(Cpenta-Armij; VI, 16)

In all these statements there is neither censure nor blame; save for himself. We have control over ourselves. If we are not at fault, then why should we change? Humility allow us to see where we do fall short. Where we perceive that we are at fault, we have motivation to change
for the better. This is the motivation which moves mountains and raises heavenly realms.

Jehovih acts within our lives according to our wish. Ahura acknowledged his desire for Jehovih's help and therefore the power therein was made available to him to assist others. Humility is the beginning to faith; the beginning to Jehovih. Consider the following recommendation given as direct inspiration from our Creator:

Jehovih said: By trying Me,
there is the beginning.
By learning to know thine
own power in Me; and to
know My power in thee;
this is the sum of all
power and wisdom.
(Cpenta-Armij; VI, 12)

First, after the abjuring
of self, cometh the
constant manifestation of
power through faith, the
example of which holdeth
the multitude to Me and
My works.
(Cpenta-Armij; VI, 13)

From these words, we can infer that true power does reside in faith in our Creator. Yet this faith is one which is most decidedly modest and selfless in nature. When our focus is upon ourselves alone, we cut ourselves off from the Creator, from our brothers and sisters, from the
rest of the Universe. Such a limitation restricts the amount of good we can actually accomplish or in fact would wish to accomplish. Therefore, humility is an absolutely essential for our own spiritual progress. We can progress spiritually best by willing and working so that others we are able to help may progress before us. May we all follow Ahura's example of humility. May we lessen our focus on our desires for self, in favor of the needs of others.
May we all try the Way of Jehovih.

Revelations of Kosmon

I. Introduction

The purpose of this essay is to consider the spiritual merit inherent in the trance messages received at the Global Council Conference, Las Cruces, New Mexico, through a long-time Faithist, Wayne Sturgeon, on June 22-23, 2002. These Las Cruces Trance Messages (LCTMs) are in no way being held up (by anyone) as perfect, nor as superior to Oahspe, nor as a replacement of Oahspe. They are, in fact, supportive of Oahspe's main spiritual principles, and were communicated to provide further spiritual knowledge for our own spiritual benefit.

The first main section of this essay will look at some possible authenticity concerns, while the second will analyze some of the main points of LCTMs, especially in regard to how they relate to spiritual ideas conveyed in Oahspe. It should be noted that further messages have been communicated but the focus of this article is only on these particular transmissions. For further information on these trance messages, go to:

http://www.societyoftheonealllight.com/

The views expressed in this article do not necessarily reflect the views of any members of the Society of the One All Light.

II. Authenticity Concerns

As stated in LCTMs themselves, and indeed in Oahspe as well, it is essential we think through and question the spiritual messages in question. Any spiritual messages, whether it is Oahspe or LCTMs, must stand on their own merit, upon the quality of the ideas espoused. In order to begin considering the merit of the initial messages, some possible objections regarding its authenticity or validity are considered next:

(1) LCTMs' description of heaven does not fit the extensive, unlimited heavens of Jehovih as described in Oahspe, such as those of the second and third resurrections. Hence, LCTM's description is false.

The only heavenly description given is that of the Oahspe kingdom. LCTMs do not in fact offer an explicit description of the other higher heavens such as those mentioned in Oahspe. LCTMs do however state that there are a vast number of higher heavens. They recommend that each of us seek to be ready to move on to a higher, better, and more spiritual heavenly realms, as soon as we are able and willing to do so. Please consider:

they (Oahspe Kingdom members) can leave any time they make a decision that they have had enough, and they can move on to other areas, better and higher. [LCTM 3^rd paragraph, 26^th sentence]

(LCTM 3:26)

Keep it (the region of es you are always creating with your thoughts) free, and then you will emerge onto the emancipated heavens that were written upon. An atom is to a drop of water as the orange is to the earth, and the Oahspe heavens are to the emancipated heavens in the same respect. (LCTM 9:5-6)

(2) Oahspe never mentions this Oahspe Kingdom, therefore it cannot exist as described by LCTMs.

The heavenly kingdom of Oahspe was created after Oahspe was written, from the followers of Newbrough, so naturally, it could not have been described in it.

(3) LCTMs depict Newbrough in a state of bondage. Yet he was in concert with the angels of the second resurrection while on earth. Therefore, it is impossible to believe he has regressed into some kind of bondage, while the overshadowing angels transmitting Oahspe, obviously did not themselves fall into bondage. Hence since the angels couldn't and didn't, Newbrough couldn't and didn't either, and thus the LCTMs' depiction is false.

Concerning this argument, please consider the following excerpts from LTCMs related to Newbrough and the Oahspe heavenly kingdom:

And these are what you would call places of containment, or these are what you call in the Oahspe, knots and hells, but not as drastic. These rooms were full of people that were not able to make a decision, and they were not able to make a decision because they were not able to think clearly. They were using the decisions that were made by others many years ago to judge their life. I asked the angel and the angel told me. I said, "Why are they like this? What is wrong?" I said, "Why don't they go out those doors to the lawn and see the grass, the green grass?" The green grass was there and there was some bright light on it but you couldn't see the light. The windows showed that there was a lawn outside, but the windows weren't open. The people couldn't leave. They didn't leave. And the angel said, "They can leave any time they make a decision that they have had enough, and they can move on to other areas, better and higher." (LCTM 3:17-26)

the Oahspe has not the biggest but one of the biggest and greatest heavens. I'm going to tell you about this. It is a beautiful place, so beautiful. It was made by the people that have read the Oahspe and have used it in their life and have died, and now they are in their heaven. And this heaven has a canopy over it. And this canopy is like the sky. And this heaven has many beautiful stone curved walls, beautiful engraving, just like if it was done by the very masons themselves that made the temple. It was the most beautiful place in the world, (LCTM 6:3-9)

but on the edge of this heaven, there's a window and we see Dr. Newbrough there. And he could look at us and we could look at him. (LCTM 6:9-10)

And Dr. Newbrough says, "I am inside this room because there are seven churches now that have been built. And these churches with their beliefs are preventing me from rising up to the very heavens that I wrote about. And it's because of these barriers, it's because of these walls that have been placed there, that are holding me down. And I'm not allowed to go in my own heavens, and I am not allowed to go into the churches. I'm in this room." (LCTM 7:1-4)

And I tell you this message is from Dr. John Newbrough, and we can help him. He is our brother. We are all sisters and brothers here. We are one together. (LCTM 8:1-4)

First, according to the trance messages, it should be kept in mind that the Oahspe kingdom is not a terrible place, that it is beautiful and good in at least some or many ways. It is NOT a place of spiritual bondage and darkness such as a true hell or knot would be. It is not hell incarnate. It simply is a realm in which its inhabitants are having difficulty conceiving of, or deciding to progress to, higher heavens. They also seem to be having trouble contemplating any higher spiritual knowledge beyond the book Oahspe.

Second, it is true (so Faithists believe) that second resurrection angels worked with Newbrough to create Oahspe. Yet after Oahspe's publication, Newbrough was allowed to do what he thought would be most true to what he understood Oahspe's spiritual principles to be. He started the Shalam colony in New Mexico, as well as various Emeth Faithist lodges around the United States. Did the same second resurrection angels encourage and work closely with Newbrough to do these things? If they had, then is it likely that the New Mexico colony would fail in a few short years? Not likely it would have. Not much is known about the lodges, but certainly they did not lead to lasting spiritual communities either, and hence the second resurrection angels could not have had a hand in this either. This does not mean that such endeavors did not produce good in various ways; some or a lot of good could have and probably did come out of these efforts, by guiding some people to lead more spiritual lives. Yet the second resurrection angels were not directly involved in the type of religious-style Oahspe promotion Newbrough apparently led, for the reasons just stated. Therefore, they would not be held responsible for nor bound to that heaven Newbrough and his followers created, a heaven which was very good up to a point, but ultimately one that limited its inhabitants.

To summarize, John Newbrough, the medium through whom Oahspe was transmitted, a superlative accomplishment in itself, although accomplishing numerous good spiritual works, apparently and unfortunately, led some followers of Oahspe to establish various churches or lodges or sects of spiritual rites which overly focused upon certain specific Oahspean laws and rituals as more or less final spiritual goals in themselves. As a consequence, Newbrough and his followers have not yet been able to advance beyond the heavens which they created from their own limiting thinking. They decided that Oahspe was the All-Highest, beyond which, there was no need to progress, and therefore they didn't. To advance, they need to open their minds to higher possibilities.

(4) LCTMs state that because the current rites are out-of-date (not current), they should be discarded. However, others have been advised to use Saphah-style rites in the past and have profited from them. Therefore, LCTM's message on this point is invalid.

Actually, Oahspe supports LCTMs in this concern. While it is true Oahspe supports the practice of spiritual rites, [See (Eskra 29:2) See also (Judgment 1:37-38, 21:32), (Arc of Bon 5:15-16), (Kingdom6:21,16:9)], it cautions against practice of rites done with little comprehension or sincerity, or when they are mistakenly used as the sole means of supposively creating salvation (such as without good works and sacrifice for those needing help, for example). See (Eskra 33:25-26) and also (Judgment 5:22-24). In addition, Oahspe recommends that each group of Faithists create their own rites (Knowledge 4:26-27, quoted in the last section of this essay), rather than simply following rites created thousands of years ago.

(5) In LCTMs, mortals are referred to as sons of God:

We are all children of the Father. We are all Sons of God.(LCTM 2:4-5)

However, the expressions Son of God / Daughter of God may never be used to refer to mortals, only to Ethereans. Therefore, this is evidence that LCTM was not given in rapport with the higher heavens.

The claim in this argument is not exactly true, for there is a reference in Oahspe where mortals are proclaimed as sons of God. Consider the following:

And the sons of Cain were called tribes, even unto this day, but the sons of the righteous were sons of God; wherefore it was said of old: Behold the sons of earth and the sons of heaven. (Wars 29:32)

Even if there were no reference such as this in Oahspe, since the Creator is so often referred to as our Father, are we not in turn children, sons and daughters of the Creator?

(6) LCTMs seem anti-religion yet Oahspe states we are to have a new religion. (See Judgment 19:21-23) Therefore, LCTMs are wrong to maintain that Faithists should never express their commitment to Oahspe in a religious manner.

First, in this case, however, according to the referred passage in Judgment (19:21-23), new religion refers primarily to good works.

It isn't saying the new religion is essentially only a set of rites. The new religion is something much different: helping those less fortunate than yourself, such as the poor, the distressed, the uneducated, the lonely, the sick, the sinners; people who can only be helped by making personal sacrifices of time, energy, and money. I hope I do find ways to be of more service in my life. I don't think I have done as much as I could, not yet. One hope is that Faithists will find ways to better unite in helping others less fortunate than themselves. In truth, LCTMs are not attacking Oahspe as a religion in the spiritual context, but rather: blind adherence to static dogma in books and rites as an end in themselves. The Oahspe excerpt in question is identifying good works as one of the fundamentally necessary ways to demonstrate or live your spiritual values:

Now, behold, I come in this era, not only to declare to you, that the time of preaching is at an end, save wherein it is practiced in deed as it is spoken in word, but also to prophesy to you, that many of you will give up your calling, and preach no more. And your temples and churches and meeting-houses shall be turned into consultation chambers, to find remedies against poverty, crime and debauchery. And the congregations shall be enrolled, and, at the meetings, they shall be inquired after, to see if they are in need. And they shall have volunteers, who shall go about seeking out the helpless and distressed. So, that, instead of the congregations sitting to hear your sermons, they shall come as co-workers for Jehovih's children. This is the new religion, which I give unto you; and, moreover, let it be a prophecy to you of the words of your God. For there is no such congreation this day in all the world; and yet, ere this generation pass away, this shall be proven before you. (Judgment 19:21-23) See also (Judgment 1:38-45,3:34, 16:2-9,19:13-14,19:22-25) (Ouranothen 1:23-24)

Second, according to Oahspe, religion (spirituality in its more general terms) can refer to

a) knowledge [See (Knowledge 3:37)

(Judgment 12:26) (Judgment 17:6)

(Discipline 3:16) (Discipline 14:1-2)],

b) lifestyles and practices [See

(Judgment 13:9-4, ,13:35-36,

38:17-21), (Inspiration 8:1-28)],

c) good works (See Judgment 1:35, 3:24,

16:43) , and

d) rites [See (Eskra 29:2),

(Judgment 1:37-38, 21:32),

(Arc of Bon 5:15-16),

(Kingdom 6:21,16:9)].

Other aspects of religion / spirituality could also be identified as necessary for resurrection: loving others, having faith in the Creator, purifying oneself, uniting our efforts and our ourselves into a community, seeking direct inspiration from the Creator as much as possible. Certainly these are virtues which are closely related to the just mentioned aspects of religion. However, this essay does not seek to provide a more full analysis concerning the relationships and truths involving resurrection, religion, and spirituality. Perhaps others will in the near future. Suffice it to say here that there are multiple aspects of resurrection, religion, and spirituality, like flowers in bloom. Each is needed for the fullest beauty to be fulfilled. In light of the preceeding, please consider some Oahspe passages:

Remember that in this day Kosmon is bestowed on the earth; that is, the era in which man shall combine the wisdom of earth knowledge with the wisdom of spirit knowledge; the light of the hermit and recluse with the light of the city; the learning of the books of old with the spirit of making books of his own. (Knowledge 3:37)

Thy spirit is as a seed of a beautiful tree, which thy Creator planted; give thou it good light and a clean soil, that the blossoms and the fruit thereon may glorify thy Creator and thee. Such is the resurrection of the spirit of men. Wait not for a Savior to save thee; nor depend thou on words or prayers; nor on hearkening to good sermons, flattering thyself, thou hast done well; but begin to save thyself. By purifying thy flesh, by purifying thy thoughts, and by the practice of good works done unto others, with all thy wisdom, love and strength. For through these only is there any resurrection for thee, either in this world or the next. (Judgment 13:44-47)

That religion is nothing more nor less than rites and ceremonies in the discipline of a community. As when an army of soldiers are in training by their captains, when certain commands and maneuvers cause the soldiers to be as a unit in movement; so is religion in a community, through rites and ceremonies, made as a unit to carry out works of charity and harmony and love and righteousness [emphasis added]. (Eskra 29:2)

In any of these areas, LCTMs offers no criticisms concerning the just mentioned ways of expressing Oahspean ideals / ideas in a spiritual / religious sense. What LCTMs are actually warning against concerning religion is when it devolves into dogmatic, authoritarian, enslaving law. Such is the case whenever certain elite persons or books, from the major religions or from Faithism, command or insist that all seeking salvation should follow specific spiritual / religious precepts in a literal, legal fashion, as opposed to freely progressing according to one's highest light, by reason, and by inspiration from the Creator. LCTMs state that rather than placing such limits on oneself and on others, it is far better that each individual should learn to use their own reason in judging how and if certain spiritual ideas should be incorporated in their life. To illustrate this, please consider this LCTMs passage:

We are making our heavens, and I ask you to be so careful. I ask you to use reason, caution, and I will give you something that I wish you'd consider, that we are all not made perfect. We all have our ideas, we all have good ideas, and we know that. And we all think that our ideas are excellent, and our ideas are excellent and they're for our own self. And I warn people, and I place a double warning onto Wayne, too, that my opinions should never ever be held over other people as a law. The law is not necessary, and I cannot impose my thoughts or ideas or ambitions on anybody as in the form of a law. Because it's the law that inspires fear and guilt, and if anything inspires or causes fear and guilt upon a person, man, woman or child, then it is not a good writing. (LCTM 8:5-11).

III Other Main Points

Some of the main ideas communicated include:

(1) No one should impose ideas upon another on the basis of religious law or authority, nor upon the authority of past written texts, whether the book may be the Christian Bible, the Koran, or even Oahspe.

Some LCTMs passages which convey this are as follow:

Mankind is given freedom of choice and free will. And at first it was used to have restrictions on him. But the time is over now. It is time for man to really think on his own. It is time for man to move and be without the law. (LCTM 24:2-6)

Examine things that bind you. Break free from that and open your heavens and create and get free space in there, freedom. (LCTM 24:13-14)

We still are living in the old age with rules and the old books. But we should move into a new age where writings will not be as important as what your thoughts are or as much as the helping hand. .... .... Be helpful, and I know that you are, but that's more important than reading the laws of old. The old laws of old were for the old times, and this is the new time. And there were so many laws that man needed the laws because he was only in the early part of his evolution. But the perfect being, man, that one being is being formed, and now when he's ready to evolve into the higher part of his mind to use. And this is the time. The next hundred years will be the time where mankind will raise his levels. (LCTM 26:3-8)

Please now compare the aforementioned quotations with some Oahspe quotations. Their ideas are quite similar:

Ye have holden your sacred books up, and said: Here is the ultimate; beyond this, no man shall go! And ye knew, the while, that any fixed revelation could not be true, because all the universe is in constant progress. (Eskra 55:7-8)

Neither shalt thou judge thyself by any sacred book, or any bible, in all the world; nor by the words within them purporting to be my words, or the words of any God, Lord or Savior. For I have abolished all such sacred books and bibles and words and sayings contained in them, purporting to be my words and the words of any God, Lord or Savior. Neither shalt thou bind thyself by them, nor judge thyself by anything that is written or printed in them. But, behold, I declare a greater glory and judge unto thee in place thereof, which is Jehovih, thy Creator. By Him and through Him shalt thou judge, and be judged. Books are maculate; but Jehovih, never. Neither shalt thou, henceforth, swear by any book under the sun; nor by any God, nor Lord, nor Savior, nor spirit, nor idol, nor image. But thou shalt swear by Jehovih, thy Creator. To Jehovih only shalt thou covenant thyself, and this shalt thou do in thine own way only, and not according to any book, or bible, or priest, or church, or spirit. (Judgment 20:24-31)See also (Es 1:13-14), (Es 8:30), (Inspiration 5:11), (Kingdom 4:5-6)

Therefore, by letting go and trusting each other, and ourselves, by being willing to allow / accept differences in viewpoints, by being willing to let others to have the freedom in how they envision and progress along their higher paths towards the Creator, we all move upward and onward. I guess as we continue to be supportive and tolerant of one another (thanks for tolerating me!), we can do ever more good for others as one. We need to discover what we are allowing to supersede or limit our inherent, divine inspiration (of the Creator) and reasoning powers, so that we may then free ourselves from such inferior constraints. We need to become more and more like the Creator, the person whom we really are, the person Jehovih created us to be and to become.

(2) While certainly full of wonderful spiritual knowledge, Oahspe should not be accepted as the final authority or final revelation of spiritual truths; neither individually for any of us, nor in general for the more public spiritual communities at large.

Once again, please consider and compare the following passages from LCTMs and from Oahspe: