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Angelic Poems
Nature Poems


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:
(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.


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

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:
(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
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 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:

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 3rd paragraph, 26th 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:

The canopy of the heavens that have been created by the thoughts of the mortals that have followed the Oahspe, and this also applies to many other bigger heavens created by many powerful religions under the four powers of darkness now. And the keys are the keys that will unlock the canopy. And the old scriptures talked about the heavens as being a big, big, big cover over your world. This cover is the limits of the Oahspe. And the Oahspe is not to be used as the final, final, final say on things. And the churches that have been formed, as these are dismantled and the keys are taken from the church, and that unlocks the canopy of the heavens. And I am saying seven keys, and it opens up to the new blue of the new and emancipated heavens, which can never be attained and the reason being is that they have not been all created by us yet. It is our thoughts that create. This is the way of creation. Never underestimate what we are. (LCTM 15:1-10)

Not immaculate in this Book, Oahspe; but to teach mortals how to attain to hear the Creator's voice, and to see His heavens, in full consciousness, whilst still living on the earth; and to know of a truth the place and condition awaiting them after death. (Oahspe 1:24)


(3)                   Like all books, despite the potential limitations Oahspe could place on any of us, it is nevertheless full of excellent spiritual knowledge.  We just need to make sure to think as carefully as we can about each of its ideas to see if or how they should be incorporated into our lives.

The Oahspe is a very powerful book . (LCTM 5:1)

Consider the works of the Oahspe now as good for the time that Newbrough was there, and as a good book today, and it is a book that you can use, but use it with caution. (LCTM 9:1)

It is important that you look at the Oahspe, and I want you to take and look at the Oahspe, and I want you to look at it with a magnifying glass because it is worthwhile doing. And examine it and see if it's suitable for today. See if it can fit into this year. See if it will fit into today's world. And question the Oahspe. Look into the laws and see, see for yourself. (LCTM 11:3-8)

I have given thee many sacred books, and I said to thee: Save thou judgest them, thou shalt be caught in a snare; I charge thee, thou shalt accept nothing from men, nor angels, nor Gods. But thou shalt rely on thine own inspiration from thy Creator.  Such is My word which I speak to thine own soul. What cometh to thee from a man is indirect inspiration; what cometh from an angel is indirect; and what cometh from the Gods is indirect. No direct inspiration of Me can come to thee from a book, nor a sermon, nor from anything in all My creations, but only from Me, thy Creator. Though one man receive direct inspiration from Me, and he write it in a book, yet, when it cometh to thee, it is indirect inspiration, and is not binding upon thee, only so far as My direct inspiration upon thee moveth thee to receive it. (Inspiration 9:8-14)


III.         Summary and Conclusions

Clearly, there exists plenty of agreement between LCTMs and Oahspe.  If so, then why did certain es'seans need to put forth the communication at Las Cruces?  Perhaps just to provide a reminder to readers to be careful to read Oahspe in neither too literal nor too authoritarian (the final answer) a manner.  Oahspe is such a exhilarating revelation, powerfully inspiring in so many of its passages, that its readers can at times fall into the trap of becoming over-zealous, over-committed to it to the point where they can hang on every word, over-emphasizing certain passages and their literal meanings; thereby excluding the relevant balancing spiritual ideas / principles to be found in other parts of Oahspe.  One example: focusing exclusively on performing Saphah rites as sufficient in themselves to bring salvation would be a mistake.  Does this mean that those who have or are performing the Saphah rites are in spiritual bondage?  No, not necessarily.  Such could be only to the degree that they put their faith in the rites rather than the Creator, to the degree that they put all their spiritual focus on the rites at expense of loving and helping their brothers and sisters of the world.


It follows then, that the LCTMs were communicated because they could help present readers of Oahspe to be a bit more objective as well as to use judgment and caution when deciding what and how ideas of Oahspe should be applied within their own lives.  Of course, some could argue that no one has a right to give anyone any advice on how to read or interpret Oahspe. Such an argument may be blurring the distinction between "suggestion" and "demand". Yet, to hold that argument is to deny anyone the opportunity to freely offer and discuss spiritual ideas because someone's ideas could be influencing another's views. Is there not a critical difference between insisting others think as you do, and that of offering another helpful perspective to consider?    Is it not better that all should be allowed to consider knowledge in an open way: to reject completely, accept, or synthesize ideas in a progressive, logical fashion, as each person freely sees fit?  We do need to keep developing our own powers of judgment and inspiration.  The real problem, however, is when others demand or insist that others believe as they believe, to think as they think, out of the authority of books, traditions, or personages.  This is what LCTMs seek to warn Faithists against.


Each person lives most completely, most truthfully, most progressively, as they are able to live according to their highest light, their most well-reasoned principles, their most divinely inspired ideas.  Whenever individual souls do or think something solely on the basis of authority or law, then they are limiting themselves, imprisoning their free will and their very being.  The Creator is illimitable, Ever-Progressing, and Ever-Present, within and around each of us.  With perfect trust, let us move forward and live together forever in oneness with the Great Spirit.

And it came to pass that Tae was as one man, being attuned with the Father, and the light of the past and present came upon him. And the second heaven was let down to the earth, and the hosts of etherea ministered to Tae, and quickened him, that he might understand what it was to hear the voice of Jehovih, neither depending on the sacred books of the ancients, nor on the angels of heaven. For Jehovih had said: In that day shall each and every one be as a covenant with Me, speaking and conversing with Me. They shall be as seers and prophets themselves, making their own sacred books, rites and ceremonies; and these shall stand above all else that have ever been. (Knowledge 4:26-27)

We are the creators of our heavens (LCTM 6:3)




The Book of Jaffeth and the Tablet of Aries


In many editions of Oahspe, the Plate of Aries has a curious caption: See also the Book of Jaffeth.  Obviously, since Oahspe has no listed Book of Jaffeth, it has been assumed that that very book was never published with all the rest of the Oahspe books, much like the books of Knowledge or Ouranothen or Zemers were not. Through the research of Jim Dennon, Harry Hilton, others, and by one’s own casual observations, it is pretty clear that Oahspe was never published in the condition it was originally channeled through as.  Plates were positioned besides the wrong text.  Passages of text or even whole books were intentionally removed or mistakenly left out.


Alas, yet many of the veteran readers of Oahspe, while curious to see other unpublished texts from Oahspe, are content to know that the basic messages of Oahspe made it into publication; for example:


1.      There are heavenly organizations of progressive service,

2.      Love for the Creator and love for our brothers and sisters are important spiritual keys,

3.      Each person is responsible for their own salvation through affiliation and good works, or

4.      Purification of the mind and body are essential for spiritual progress.


So fortunately, virtually all of the major texts and spiritual principles have been published at any rate.  Nevertheless, I feel myself drawn to see if any earlier editorial mistakes in publishing Oahspe might be rectified (without causing even more serious mistakes, of course). Consequently, my first reaction to the caption for the Plate of Aries was that if there is no known version of it, then it is necessary to at least investigate whether some portion of the published Oahspe could be that book.   My research efforts indicate that this is probably the case.  Additionally, I would like to add in a non-logical, personal sense, that it feels right to call this section the Book of Jaffeth.  However, I will now present the evidence and logic for this conclusion.


First, it should be remembered that the plate is obviously explained fairly completely by Se’moin (50), and this is indeed where the plate should be positioned near in any version of Oahspe:


50. Sed (Panic), the sign Aries, or, in English, letter T.

The sign of wisdom; of gentleness. Sed, a lamb (Kii).

A man's nose and eyebrows. The man who winneth by

love, gentleness. A'sed (Poit). Ahed (Fonece).

Aheb (Ebra). Aheb (Hebrew). And Sed rose up on the

third day after the creation of the world and stood above

the sun. The Great Spirit, E-O-Ih, said: This is My Son.

The corporeal sun ye can behold at high noon, but My

Son Sed standeth above this. All that are gentle and

good draweth he to My kingdom, Nirvana. Do not unto another what ye would not desire done unto you, or ye

shall not behold My Son Sed, who standeth on My right hand. The earth is Mine, saith Sed; by love will I redeem

it. Ay'sed (Vede). A sheep with a woman's face; symbol

of love. Gently, or gentleness. Let or Leat (Ebra), or as a lamb speaketh. A'nah (Hebrew). ba'ba (Chine). Hy'sed (Vede). Sed (Aribania). A name signifying gentleness and wisdom. Written sign of a lamb or of the nose and

eyebrows of man. A symbol of stars and zodiac. Let this

be the season to bring together male and female. They

shall go to the altar and consult the voices of the stars through my prophets. Whoever hath Sed in him returneth good for evil (Chine). [Sapah, Se’moin (50)]


As you can see, there are a large number of textual references which match up with, or explain further, the symbolism present in the tablet:


1.                  The largest image is the sheep / lamb / ram, which is a universally known symbol for Aries.

2.                  “ba ba” (Chine)  is a close approximation of the sound made by these animals.

3.                  “…and stood above the sun” parallels the image of the ram standing above the sun in the plate.

4.                  “ A sheep with a woman's face” certainly describes the largest depicted animal in the plate.

5.                  “A symbol of stars and zodiac” is a clear match with the sheep and the eleven smaller mammals to the immediate right of it.

6.                  “Let this be the season to bring together male and female” could be pictorially symbolized by the depicted Sun (male) and Moon (female).

7.                  “They shall go to the altar and consult the voices of the stars through my prophets.” In this case, there is no altar depicted though the crescent moon is often a symbol for worship or spiritual communion.  However, there are clearly dozens of stars illustrated all about the other images.


The conclusion one may soundly make is that the Plate of Aries is very well described by Saphah, Se’moin (50).  Hence, the reference to Jaffeth logically indicates that any reference to this plate from Jaffeth, does not necessarily need to cover the major explanatory points to make the remaining aspects of this plate clear.  Some of the points not explained clearly in the Se’moin text include:


1.                  the number of birds and animals shown in the plate,

2.                  the reason why there is a focus on the sound which a sheep (Aries) makes:

“ba ba” (Chine),

3.                  the arrangement of the stars, and

4.                  the type of mammals in the plate.


It would be expected then, that the Book of Jaffeth would at least contain information related to these points.  It does not follow that this book would offer extensive information about the Plate of Aries because:


1.                  Se’moin (50) already gives fairly extensive information about it, and

2.                  The Plate of Aries does not contain symbols which may be exclusively associated with the regions of Jaffeth (China and the Far East).


Oher Saphah plates which may be cross-referenced closely with the the Plate of Aries include the Tablet of Biene and the Tablet of Zerl. In the first case, many of the Biene vegetarian mammals and birds are found on the Tablet of Aries.  This is consistent with the spiritual ideas conveyed in Se’moin (50); that is, many of these mammals (Aries) may be described as non-aggressive, vegetarians, including in some of these cases, “gentle” as well.   Concerning the birds and these mammals, the Tablet of Zerl states:


The sacred birds of Zerl were written by an outline

drawing of each and every one; but the pronunciation

(in imitation of its speech) was different in the whole of

the thirty-four tribes. The tame quadrupeds had fewer

 names. In Iz or Ez there were but twenty-two tribes,

and, being the most sacred tribes of the west of the

continent, their pronunciation varied less. Eolin said:

Because Iz hath kept my commandments holy, I have

bestowed a new tablet (Kii). [Sapah, Zerl (9)]


 This information indicates that the birds were symbolic of sacredness, and likely were totems for the Faithist tribes. From this, it may be inferred that the Book of Jaffeth would contain references to tribes which match up with the number of animals on the Plate of Aries.


The First Book of God, which gives the account of Po (along the other separate accounts of Abraham, Brahma, and Eawahtah), contains a number of similar references as described above.   Since this account is also an account of the first major spiritual activity in Jaffeth, this is the text which I suspect may have originally been entitled the Book of Jaffeth.   Certainly its present heading or title seems suspect.  Consider it now:


The First Chinese Bible.--Being of Po, an iesu, chosen by God for the children of Jaffeth.


Clearly this section is in no way The First Chinese Bible, for this section is not a collection of books, simply a few chapters in length.  Why then is this section called a “bible”?  There does not seem to be a solid reason for this, other than an overzealous editor, who probably grew up having his perspective of spiritual ideas shaped under the heavy tutelage of Christian Bible-toting teachers.  Just as other “editing” decisions were made by the original editors, such as removing various books or sections of text from the published Oahspe, so in this case was a questionable choice probably made.  It is certainly possible, using a parallel sense of reasoning, that the histories of Abraham, Brahma, and Eawahtah, were originally found under the respective titles of the Book of Arabin’ya, the Book of Vind’yu, and the Book of Guatama.


The Twenty Birds and the Twelve Quadrupeds


The first correlation between these texts and Aries is between the tribes and the animals. As the text in the Tablet of Zerl refers to the birds and quadrupeds as representing tribes of specific numbers, so too here can it likely be concluded in the Tablet of Aries.  In this case, the twenty birds and twelve quadroped mammals gives a total of thirty-two animals.  Interestingly enough, thirty-two tribes are mentioned in the history of Po, in the following verses:


These, then, are the tribes than sprung of them: King,

Si,  Gwe, Loo, Hi-Gah, Hi-se-Gua, Yo, Ha Fung, Ne,

Hi Lam, Se'ing, Yuth, Lo, Jon, Ying'e and Ho Lun Gow.

{16 tribes} From the line of Ha Fung sprang Enam-jo

and Ze'zoo (half I'hin) {2 tribes}.. From Ying'e sprang

No'e and Yu Laim {2 tribes}; also Yu'tse and He-ah

{2 tribes}. And God commanded the He-ahns {1 tribe}

to dwell toward the south, and they so dwelt. From the

line of King descended the We Yah-ho {1tribe}; and

they lived toward the north and made fellowship

with the Foe-Sim {1tribe}, who were I'huans by blood,

and also followers of the Zarathustrian  law under the

name Sa Sin, having rab'bahs whom they called bah,

the same as to this day. From the tribes of Foe-Sim

sprang Han {1tribe}; and from We Yah-Ho sprang Hi

and Te-Wing'e {2 tribes}; both of which tribes had the

Light and the Voice.  [First Book of God II, 8-11]


And it came to pass that a woman of Hong Ge {1tribe},

with three adopted children, escaped from the tyranny

of Dhi'wan, fleeing for the southern tribes of

Hi See Gua and Yo, and Gwan Goon {3 tribes, the

other tribe of Yo is from the NORTH}; and with her,

Po wed, and he named his wife Ah T'dowh Jee.

[First Book of God III, 5]



“Ba ba” (Chine)


The sign of Aries, as depicted in the Tablet of Aries, and described in Se’moin (50), is a spiritual leader.  Here also from this text we learn the explicit reason for this:


From the line of King descended the We Yah-ho; and

they lived toward the north and made fellowship with the

Foe-Sim, who were I'huans by blood, and also followers

of the Zarathustrian  law under the name Sa Sin,

having rab'bahs whom they called bah, the

same as to this day.  [First Book of God II, 10]


Therefore, a second correlation between this text as the Tablet of Aries has been found, that is, an explanation for why spiritual leaders were called rab’bahs. In other words, the sign of Aries is a sheep / ram, and the sound of a sheep’s call has, through sound association, been used to form a word (rab’bah) to be used as the title for a spiritual leader. 




The Arrangement of the Stars


            A third correlation between this history of Jaffeth and the Tablet of Aries is the depiction of the stars.  The stars are arranged on this tablet in patterns of triangles.  The triangle is mentioned as a special symbol representing God in these passages:


Now, whilst they were thus discoursing, a light in the

form of a triangle came and rested on Po's head, and

the word Te-in was inscribed on the sides of the

triangle. [First Book of God VII, 6]


Provide ye also triangles, and espouse Me, and I

will deliver your kingdoms also.

[First Book of God VII,11]


It should also be added that in the history of Po, there are twenty-one references to spiritual light (or the sun), thus establishing this as one of the main themes of the text, just as the Plate of Aries does in depicting the sun, the moon, and the stars. 



The Type of Mammals


A fourth correlation is in the mentioning of animals in the text which explain why the particular animals in the Tablet of Aries were chosen.


Feed thou him according to the Ormazdian law. To make him a

warrior, give thou him fish and flesh. To make him patient and

strong, with docility, remember the camel and the ox, feeding

on the herbs that grow on the earth.   [First Book of God IV, 22]


Hence, as this passage explains, vegetarian animals are more peaceful and powerful (such as the depicted camel and the ox) so too were the other quadruped mammals which were shown.   These animals represent a marked contrast of a more harmonious nature (as compared with lions and tigers, see Tablet of Baugh-ghan-ghad.), just as the I’hins contrasted in spiritual nature with that of the druks.





Until we find editions that mirror the original manuscript, we can never be perfectly certain that the passages in question, the first major historical focus in Oahspe upon the land of Jaffeth, was originally entitled the Book of Jaffeth.  It seems likely though, that this section was originally the Book of Jaffeth, and was meant to be a sub-book to the First Book of God, just as the Book of Shalam was to the Book of Jehovih’s Kingdom on Earth.   If so, then it is reasonable to conclude that the other great leader sub-sections had sub-book titles as well. It does seem logical that the first major spiritual work accomplished in Jaffeth, through Po, its first great spiritual leader, should be included in the Book of Jaffeth.  The evidence mentioned implies this to be the case.  Even if the Book of Jaffeth is a sub-book of the First Book of God, this is not a major change, but rather a small improvement on what was mistakenly altered by those short-sighted editors of over a hundred years ago.  Nevertheless, even small improvements, especially in the area of spiritual truth, are always welcome.    

Positioning the Plates in Oahspe. 


By Robert Bayer (2006).


It would be safe to assume that the plates of the images found in Oahspe have nearly always struck its readers as quite mysterious.  Some of course are quite clear, for example, showing what the asu race looked like, how the Temple of Baugh-ghan-ghad appeared 11,000 years ago, or which Panic symbols are used for the Tablet of Se’moin.  Yet so many of the others seem very difficult to understand, such as Panic, Yi’haic, Vedic, Hebraic, and Sanscrit Primaries (a non-English language), Orachnebuahgalah (very complex ideas) or Mathematical Problems (very complex ideas, AND in a non-English language).  Consequently, many first-time readers of Oahspe may glance over these images, but any puzzlement seemed best to ignore in order to seek and understand inspiration from the truly profound spiritual meaning within its text.


The preparation for, channelling, and completion of Oahspe is one of the great contributions of spiritual light ever made to our world. Therefore, John Newbrough deserves much appreciation for his extensive efforts.   Yet when Mr. Newbrough completed the editing of Oahspe for its initial publication, less than perfection was achieved in regard to the 90-some plate images which were included within its pages.  Perhaps this was even desirable in the eyes of the angels because such imperfections would help keep Oahspe from becoming “divine and worshipful” to its readers and followers.  


Not immaculate is this Book, Oahspe; but to teach mortals how

to attain to hear the Creator's voice, and to see His heavens,

in full consciousness, whilst still living on the earth; and to know

of a truth the place and condition awaiting them after death.

(Oahspe – Oahspe: 24)


The issue before the more modern readers such as ourselves, however, is can we revise some of the errors in editing which Newbrough was not able to finish in time prior to Oahspe’s initial publication? 


Concerning the image plates, the answer should be affirmative.  Some typical errors included the unnecessary duplication of plates (see plates 8, 9, and 12), missing plate numbers, and the hodgepodge combining of plates (see plates 53 to 55).  Nevertheless, the most important need in connection to the plates is the repositioning of them so that the image is referenced by a corresponding text.  In other words, the plates and text which go together most closely in meaning, should go together in position as well.  I recall first seeing the The Signature, which was originally placed at the end of the Book of Fragapatti, and concluded that this image was the signature of Fragapatti himself.  What other reasonable conclusion was there, since no text anywhere near this plate made the slightest reference to what was shown in it?   My thinking now is that this conclusion is wrong.


It seems fairly obvious that around half of the plates in Oahspe are placed randomly throughout it.  In fact, this might not be so troubling if there were no text which made reference to these images anyway, however, this is not the case. There exists text throughout Oahspe which can make some clarifying reference to virtually every plate.  The angels are said to have placed Newbrough in charge of the editing of Oahspe.  It follows that John Newbrough was naturally anxious to publish Oahspe, the most amazing book of this age, as soon as possible.  Without a computer, it could have taken at least several years of hard study to have determined the locations.  So Newbrough did the best he could and those he could not locate were placed throughout the book in a somewhat random fashion.


But now we are blessed with the researching power of computers.  A solution is possible.  The problem with having images with no corresponding text nearby is that Oahspe will thus be more difficult to understand than it needs to be.  In fact, if the text and plates do not match, some doubt is cast upon the meaning of the text and often a fair degree of confusion can be associated with those plates themselves.  Conversely, placing images adjacent to their related text passages should help to further explain both text and image, as each will provide meaningful context for the other.  The end result should be that Oahspe will become more comprehensible to its readers.


This study of the plates involved looking for matching ideas or terms between the text of Oahspe and the plate’s image, its title, and / or its caption. The guiding principles of my research in determining the best adjacent position for the plates was to discover text which:


(1.)             most fully described the image, title, or captions,

(2.)             defined a new spiritual concept at the earliest point,

(3.)             was made more comprehensible itself through the study

of the image, or

(4.)             was the only existing text with at least some referencing

connections between itself and the plates. 


If no corresponding text could be found, such as in The Signature, then the plate’s position remained where it was.  Until a suitable translation of this plate is discovered or accomplished, no further action can be taken.  It is conceivable that Mai (61) of Se’moin (“a king’s signature”) is the referring text but what I can translate on my own of this plate points away from this location.  My hunch now is that it may also have been meant to be placed just before the very first verse of Oahspe, as some characters could be interpreted as referring to the spiritual light which reveals truth to mankind on earth.  This was the only plate to which I could find no clear reference.  I would be grateful if someone could point me to a translation of it already written up in a past Faithist publication such as The Faithist Journal, Kosmon Voice I or Kosmon Unity.


I think you will see below that both the text and plate image make more sense when placed adjacent to one another.  The complete results of this research can be viewed at this website address in the links section:


I welcome all suggestions and analysis on this project. 

If only we could have been there in the early 1880s!  Still, we can only be very grateful and determined to live out the universal truths which the Creator shares with us through not only Oahspe, but through the cosmos, and especially within ourselves.


Lastly are provided 6 examples of plates placed more meaningfully alongside a passage of Oahspe.   None of these examples previous had any referencing text near them.  The arrow [   ] indicates that the plate image is positioned after the cited text.



Travel of the great serpent during the SEVENTH  nine thousand years after man’s creation. Showing also the Orian fields in ethereal, with their comparative densities and symbols.

Original Placement:

Saphah - Se’moin 115→



Proposed Placement:

Thor I:2-3→In the Holy Council of Gods and Goddesses in Don'ga, the voice of Jehovih came to Thor, saying:

My Son, behold the red star, the earth; she courseth from Mos to Dae, and now draggeth in the swamps of Asath. Behold, thou shalt deliver her through thy dominions, three thousand two hundred years. Even now approacheth the dawn of Ghan.





Original Placement:



Proposed Placement:

Cosmogony I:33→  The earth's vortex is a sub-vortex, existing within the sun's vortex: Mercury, Venus, Mars, Jupiter, Saturn, and so on, are corporeal worlds, and each and all of them within sub-vortices, and the combination of all these vortices within the sun's vortex are known by the names great serpent, or solar phalanx. For which reason the sun's vortex was called the Master, or Tow’Sang, by the ancient prophets.


The Earth in A'ji.


Original Placement:  


                                       NEAR THIS LOCATION.

Proposed Placement:

Cycles I: 25-26→Now will I bring the earth into a'jiyan fields and forests for a long season; for I shall again reproduce the I'huans; and the time of a generation shall be thirty-three years. For my harvests shall be of fruit that is mature and full of ripeness.

And Jehovih brought the earth into new regions in the etherean worlds, and covered it over with a'ji, east and west and north and south.


Outline Map Showing the Locality of Pan, the Submerged Continent.


Original Placement:

Cosmogony XI:14→


Proposed Placement:

Sethantes II: 27-28→

God said: To each of you have I given a great division of the earth, and each division shall be named after you, each in its place.

This, then, was the rank assigned: Waga (Pan); Jud (Asia); Thouri (America); Vohu (Africa); and Dis (Europe). And the lands were called after the names of the Lords and so entered in the books of heaven in Hored, by command of God in the name of Jehovih.


Earth and her Plateaux.

When Jehovih condensed the earth, and it became firm and crusted over, there rose up from the earth heat and moisture, which continue to this day. But Jehovih limited the ascent of the substances going upward, and the boundary of the limit of moisture was as the clouds that float in the air; and the heat was of like ascent. And whilst the moisture and heat rise upward, they are met by the etheric substance of the vortex of the earth, and the moisture and the gases of the air assume the form …..(from caption of plate)


Original Placement:


                                            NEAR THIS LOCATION.

Proposed Placement:

Jehovih IV: 9-11→As I cause water to rise upward as vapor, and take a place in the air above, let it be a sign and testimony of other places in atmospherea whereon dwell the spirits of the lower heaven.

As I made a limit to the ascent of the clouds, so made I a limit to the places of the different kinds of substances in atmospherea; the more subtle and potent to the extreme, and the more dense and impotent nearer to the earth.

According to the condition of these different plateaux in atmospherea, whether they be near the earth or high above, so shall the spirit of man take its place in the first heaven; according to his diet and desires and behavior so shall he dwell in spirit on the plateau to which he hath adapted himself during his earth life.


  Primary Vortex.
The power that maketh planets.

Original Placement:


                                            NEAR THIS LOCATION.

Proposed Placement:

Jehovih III:6→For each and every corporeal world created I a vortex first, and by its rotation and by the places in the firmament whither it traveleth, caused I the vortex