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THERE IS A JUDGMENT DAY!

JEHOVIH SAID, MAN SHALL UNDERSTAND ME,
THERE IS A JUDGMENT DAY!

IT IS TIME TO MAKE YOUR 2010 RESOLUTIONS.

OAHSPE
A Kosmon Bible in the Words of Jehovih and his Angel Embassadors
by John Ballou Newbrough
[1882]
http://www.sacred-texts.com/oah/index.htm#
THE BOOK OF JUDGMENT
http://www.sacred-texts.com/oah/oah/oah564.htm
BEING THE GRADES AND RATES OF MORTALS AND ANGELS IN THE LIGHT OF GOD, AS THE WORD CAME TO ES, DAUGHTER OF JEHOVIH.
THE VIRTURES TAUGHT BY KING CAPILYA
ANCIENT FAITHISTS
THE TWELVE VIRTURES OF ANCIENT FAITHISTS
Posted By: Robert Alford Darby, Date: 12/31/08 3:34 p.m.
http://www.bbsradio.com/cgi-bin/webbbs/webbbs_config.pl/read/25391
AS WE MAKE OUR NEW YEAR'S RESOLUTIONS, OR AS WE WITH GREAT COURAGE DECIDE TO BE BETTER PEOPLE IN 2009, CONSIDER THE LIFE AND WORKS OF CAPILYA, KING OF INDIA, AS RECORDED FOR US IN OAHSPE AND RESOLVE TO LIVE A VIRTUOUS LIFE.
THE TWELVE VIRTUES OF ANCIENT FAITHISTS AS TAUGHT BY KING CAPILYA, FOSTER-SON OF KING YOKOVRANA, ARE SET FORTH IN THE TEXT OF THIS TNT POSTING.
(Capilya was King of India, an i-e-su, living three thousand four hundred years ago in the cycle of Lika; a lawgiver who restored the believers in one Great Spirit to hold property, and to have the same rights as the worshippers of Gods and Lords. He was to India very similar to what Moses was to the ancient Jews. As Moses was a foster-child of the king of Egypt so was Capilya a foster-child of the king of India, both received a profound education.)
Capilya said (being inspired of Jehovih): Let thy life be thy preacher.
The behavior of one good man, even in a sparse country, is of more avail than a thousand preachers.
The clamor of the tongue maketh speedy converts, but it changeth not the blood.
They perform the rites and ceremonies, but their behavior is not of the twelve virtues.
One community (family) of a score of men and women that dwell together in peace and love doing good toward one another, is the manifestation of more wisdom than all the books in the world.
OAHSPE, THE BIBLE FOR THE KOSMON ERA
http://www.angelfire.com/in2/oahspe3/oindex.html#index
BOOK OF THE ARC OF BON
http://www.angelfire.com/in2/oahspe3/capilya.html
Being a history of Capilya, Moses and Chine, the three great leaders-forth of the Faithists in the time of Lika, Son of Jehovih. As the upper book is of the heavens, so is this lower book chiefly of earthly affairs in the administration of God.
Chapter XI
1. Jehovih said to Capilya: My chosen shall not have kings; I, Jehovih, am King. As through Zarathustra I gave rab'bahs and chief rab'bahs, so have I through thee; and their families are My families.
2. Kings and kingdoms of men I give to the unrighteous; for they, perceiving not Me, for I am the higher law, shall have that that they can perceive, which is the lower law.
3. A kingdom is thrust upon thee; what wilt thou? Capilya said: What shall I do, O Jehovih? Jehovih answered, saying: Suffer thyself to be proclaimed at home and in the provinces, after which thou shalt ratify the laws, and then abdicate, and the kingdom shall fall into other hands.
4. Capilya was proclaimed, and thenceafter known as king Capilya, and he abdicated, and then Heloepesus became king, and he became obligated to Capilya, so that the latter, though not king, stood as a protector over the Faithists, even greater than Heloepesus, nor could any laws be enacted affecting the Faithists without the consent of Capilya.
5. Jehovih had said: My people shall be a separate people; they shall live under My laws, for I am their King.
6. Now the whole time, from Capilya's first beginning of the restoration of the Zarathustrians (Faithists), until establishing a protectorate for them, was five years. After this Capilya traveled about, east and west, and north and south, collecting together the scattered remnants of his people; and he established them in colonies, and taught them not only rites and ceremonies, but taught the lost arts of tilling the soil and of making fabrics out of hemp and wool and silk; and he established schools and provided teachers for the people.
7. Capilya said: The first virtue is to learn to find Jehovih in all things, and to love and glorify Him.
8. The second virtue is Cleanliness; all peoples, old and young, shall bathe once a day.
9. The third virtue is to eat no fish nor flesh, nor other unclean thing; for of what profit is it to bathe the outer part if one putteth filth within?
10. The fourth virtue is Industry. Because the Father gave man neither feathers, nor hair nor wool; let it be testimony of His commandment that man shall clothe himself. To clothe one's self, and to provide one's self with food; these are the enforced industry upon all people. In addition to these, to labor for the helpless; to bathe them and feed them, and house them and clothe them; these are the volunteer industries permitted by the Father that ye may prove your soul's worthiness before Him. Without industry no people can be virtuous.
11. One of the rab'bahs asked him what Industry was? To this Capilya replied: To keep one's self in constant action to a profitable result. To rise before the sun and bathe and perform the religious rites by the time the sun riseth; and to labor thereafter not severely but pleasantly until sunset, this is Industry. The industrious man findeth little time for satan's inspiration.
12. The fifth virtue is of the same kind, which is Labor. There shall be no rich amongst you; but all shall labor. As ye develop your corporeal bodies unto strength by reasonable labor, so doth the act of labor develop the spirit of man to profitable growth for its habitation in heaven. For I declare unto you a great truth, which is, that the idle and the rich, who labor not with the corporeal body, are born into heaven helpless as babes.
13. The sixth virtue, which is greater than all the rest, is Abnegation of one's self. Without Abnegation no man shall have peace of soul, either on earth or in heaven. Consider what thou doest, not that it shall profit thyself, but whether it will benefit others, even as if thou wert not one of them. Without the sixth virtue no family can dwell together in peace.
14. The seventh virtue is Love. Consider when thou speakest whether thy words will promote love; if not, then speak not. And thou shalt have no enemies all the days of thy life. But if thou canst justly say a good thing of any man, be not silent; this is the secret to win many loves.
15. The eighth virtue is Discretion, especially in words. Consider well, and then speak. If all men would do this, thou wouldst be surprised at the wisdom of thy neighbors. Discretion is a regulator; without it, man is like a tangled thread.
16. The ninth virtue is System and Order. A weak man, with System and Order, doeth more than a strong man without them.
17. The tenth virtue is Observance. With Observance a man accepteth from the ancients such things as have been proven to be good, such as rites and ceremonies. Without Observance a man beginneth back even with the earliest of the ancients, and thus casteth aside his profit in the world.
18. The eleventh virtue is Discipline, the Discipline for the individual and the family. He who hath not Discipline is like a race-horse without a rider. A time to rise; a time to eat; a time to pray; a time to dance; a time to labor; these are good in any man; but the family that practiceth them in unison with one another hath Discipline.
19. The twelfth virtue is like unto it, and is Obedience. All good and great men are obedient. He that boasteth his disobedience to discipline is a fool and a madman. Greater and better is the weak man of obedience, than the strong man of defiance. For the one promoteth the harmony of the family; but the other ruptureth it.
20. Consider these twelve virtues; they are sufficient laws unto the whole world. Man may multiply books and laws forever, but they will not make the family, nor colony, nor state, happy, without the adoption of these twelve virtues.
Chapter XII
1. Capilya said (being inspired of Jehovih): Let thy life be thy preacher. The behavior of one good man, even in a sparse country, is of more avail than a thousand preachers.
2. The clamor of the tongue maketh speedy converts, but it changeth not the blood. They perform the rites and ceremonies, but their behavior is not of the twelve virtues.
3. One community (family) of a score of men and women, that dwell together in peace and love, doing good toward one another, is the manifestation of more wisdom than all the books in the world.
4. A man that hath learned sympathy is better learned than the philosopher that will kick a cat or a dog. Great learning is not only in books; he who hath learned to harmonize with Jehovih hath great learning.
5. The doctrine of the idolator is war; but My Sons and Daughters practice peace, resisting not any man with weapons of death, saith Jehovih.
6. My sermons are not in wordy professions, but in the souls of My people who practice My commandments.
7. Ye have witnessed that Sudga's followers said: Behold, Sudga is our Lamb of Peace! And they were nations of warriors; they built monuments to glorify their greatest slayers of men.
8. My people say little; profess little, as regardeth their virtues; but their practice is My Voice!
9. Capilya said: Whatever should be the character of one man, so should be the family (community); so should be the state. Harmony in a man's soul is his greatest blessing; and so of the family, and of the state.
10. Whoso will sacrifice self-gratification for good of the family is the greatest, best one in the family. Whoso triumphs in self-desire or in inflicting on others his opinions or doctrines, is the worst, bad man in the family.
11. My Father in heaven, is thy Father also; all men and women are my brothers and sisters. To magnify one's soul so as to realize this brotherhood, is a great virtue. No matter what name He hath, there is, nevertheless, but One Creator; and all peoples are His children. Call thou Him what name thou wilt, I will not quarrel with thee. I am a child of His love; by love will I prove it unto thee. No man can prove this by war.
12. At death the real life beginneth; mold thyself well whilst thy soul hath a good anchor (the body). The highest, best life in this world, findeth the highest best life in heaven. To love thy Father Who created thee; virtuous happiness is little more than this. The happiness of lust, is hate to thy Creator.
13. The man learning to swim had better go in with corks, till he find the stroke; like this, thy Creator gave thee a corporeal body. Be not in haste to enter the unseen world; make sure that thou hast learned the stroke of the resurrection erst thou puttest aside thy flesh and bones.
14. Religion is the learning of music (harmony) in a community, in which the rab'bah is the key-note. Music is of two kinds: sounds and assimilation. Dumb instruments may make sound-music; but assimilation cometh to the real matter of putting one's behavior in harmony with the community.
15. Good works! Who knoweth the meaning of these words?
(King Yokovrana judged the good works of a man by the number of bad men he had slain. When alms-houses promote laziness they are not good works. Preaching, and praying, and singing, are not works; they are the blossoms, and with enticing fragrance.
Yet satan persuadeth man that these are good works.
Nevertheless, all fruit is preceded by blossoms. The most learned man, the most pious man, and the greatest philosopher can not tell what is the meaning of the words, good works.
But a mother, with a child one day old, can tell; a farmer, that hath sowed and reaped one harvest, and given half of it away to the less fortunate, can tell also.)
16. To bring forth out of the earth food or clothing, these are good works only so far as they exceed one's own requirements and are given to others. To live on the earnings of others, save in time of helplessness, is evil. To preach and not produce substance for others; such a man is a vampire. He selleth sermons and opinions to the ignorant, making believe his words are Jehovih's concerns.
17. The preacher shall dwell with the poor, taking hold with his own hands; teaching and helping; he who giveth words only, and not labor, is a servant of hell. He findeth honied words, and drawleth his voice; he liveth in ease and plenty; he stretcheth out a long face seriously; he is a hypocrite and a blasphemer against his Creator.
18. With love and rejoicing, and with willing hearts, stand thou upright before Jehovih; for thy preaching shall bear evidence of joyful light; and thy presence give to the weary and disconsolate assurance that thou art the Creator's son, come in earnest to glorify Him by righteous works and a helping hand.
19. Besides Capilya's book of maxims, the quarter of which is not here related, he also restored the Zarathustrian commandments and the songs of Vivanho. Nor since two thousand years were the children of Jehovih so well standing before the world. And peace and plenty came upon the land of Vind'yu, even greater than in the days of Brahma.
20. Thus closeth the history of Capilya, who was led in all things by Jehovih, through his angels, even to the words he uttered, though oft he knew it not. Such is it to walk with the Creator. Now whilst this was going on in Vind'yu, the Creator also labored through his angels in the land of Egupt, with Moses, of whom hear ye.

THE WORLD AS WE KNOW IT IS ENDING AND IN THE NEW WORLD THE LESSON TO BE LEARNED IS HOW TO LIVE COMMUNALLY IN PEACE WITH ALL OTHERS.
FOR YOUR CONSIDERATION I HAVE ATTACHED THE DEFINITIONS OF
RESOLVE & RESOLUTION
From the Merriam-Webster on Line Dictionary
RESOLVE
http://www.merriam-webster,com.dictionary/resolve
Main Entry: 1 re•solve
Function: verb
Inflected Form(s): re•solved; re•solv•ing
Etymology: Middle English, from Latin resolvere to unloose, dissolve, from re- + solvere to loosen, release — more at SOLVE
Date: 14th century
transitive verb1obsolete : DISSOLVE , MELT 2 a: BREAK UP , SEPARATE ; also : to change by disintegration b: to reduce by analysis c: to distinguish between or make independently visible adjacent parts of d: to separate (a racemic compound or mixture) into the two components3: to cause resolution of (a pathological state) 4 a: to deal with successfully : clear up b: to find an answer to c: to make clear or understandable d: to find a mathematical solution of e: to split up (as a vector) into two or more components especially in assigned directions 5: to reach a firm decision about 6 a: to declare or decide by a formal resolution and vote b: to change by resolution or formal vote 7: to make (as voice parts) progress from dissonance to consonance8: to work out the resolution of (as a play)intransitive verb 1: to become separated into component parts ; also : to become reduced by dissolving or analysis 2: to form a resolution : DETERMINE 3: CONSULT , DELIBERATE 4: to progress from dissonance to consonance.
Synonyms see DECIDE
RESOLUTION
http://www.merriam-webster.com/dictionary/resolution
As in New Year’s Resolution:
Main Entry: res•o•lu•tion
Function: noun
Resolution-re•solv•able adjective
-re•solv•er noun
Etymology: Middle English resolucioun, from Anglo-French or Latin; Anglo-French resolucion, from Latin resolution-, resolutio, from resolvere
Date: 14th century
1: the act or process of resolving: as a: the act of analyzing a complex notion into simpler ones b: the act of answering : SOLVING c: the act of determining d: the passing of a voice part from a dissonant to a consonant tone or the progression of a chord from dissonance to consonance e: the separating of a chemical compound or mixture into its constituents f (1): the division of a prosodic element into its component parts (2): the substitution in Greek or Latin prosody of two short syllables for a long syllable g: the analysis of a vector into two or more vectors of which it is the sum.
2: the subsidence of a pathological state (as inflammation).
3: a: something that is resolved b: firmness of resolve.
4: a formal expression of opinion, will, or intent voted by an official body or assembled group.
5: the point in a literary work at which the chief dramatic complication is worked out6 a: the process or capability of making distinguishable the individual parts of an object, closely adjacent optical images, or sources of light b: a measure of the sharpness of an image or of the fineness with which a device (as a video display, printer, or scanner) can produce or record such an image usually expressed as the total number or density of pixels in the image.
Synonyms see COURAGE
IN ESSENCE, WHAT JEHOVIH HAS SAID FOR MANKIND TO UNDERSTAND IS,
“THE TIME FOR WORDS IS PAST, NOW I WILL HAVE GOOD WORKS DONE FOR OTHERS.”
“I WILL HEAR ONLY YOUR PRAYERS FOR PERMISSION TO DO GOOD FOR OTHERS.”
“I WILL ACCEPT AS YOUR WORSHIP OF ME THE GOOD DEEDS YOU HAVE DONE FOR OTHERS.”
“YOU, YOURSELF, WILL JUDGE THE WORDS YOU HAVE SPOKEN AND THE DEEDS YOU HAVE DONE.”
ABOUT OAHSPE
THE ORIGIN OF OAHSPE

http://www.sacred-texts.com/oah/pamphlet.htm

In view of the numerous enquiries which reach the Kosmon Press regarding the origin of OAHSPE the following brief account of how the work came to be written and published is offered to the public.

The teachings contained in the volume were communicated from theinterior planes through an American medium, J. B. Newbrough (1828-1891). From the testimony of those who knew him while on earth he appears to have been a
man of exceptional moral character who possessed also the most remarkable powers in the direction of inspiration and clairvoyance. The exercise of these faculties over many years culminated in 1881 in his becoming the instrument through which OAHSPE was communicated to the world. Fortunately enough in a letter addressed to The Banner of Light, Boston, in 1883 he himself has given a detailed account of the origin of the book so that it will be sufficient here to reproduce his original words :-

New York.
January 21st, 1883.

To the Editor of
The Banner of Light,
Boston, Mass.

Dear Sir,

In compliance with your request that I furnish for publication a brief article in regard to the writing of Oahspe, the new bible, I cheerfully proceed to do so.

You have observed, no doubt, that in Oahspe no mention is made of the manner in which the book was written, nor by whom. Well, was it not plain to anybody acquainted with such matters, that any statement on my part would not be believed by persons unacquainted with spiritual manifestations? And had I said that I myself wrote it, my own acquaintances would have known better. Had I said that the angels wrote it through my hands, then I would have been denounced as a pretender. Again, if a book have merit, what matters it as to who wrote it? And if it have no merit, then certainly it does not matter whence it came. The time has been when the name of an author clothed his product with some sort of authority. I rejoice that that day is past; that man-worship is at an end, and that all books including Bibles, are perused not as
authorities, but as pastimes, to lead us nearer and nearer to the Everlasting Light. And if a man turn out a good book, I accord him little more credit than I would a ripe apple for being on the sunny side of the tree. But I rejoice most of all because our Heavenly Father, through his angels co-operating with our forefathers, provided us a government that protects us in publishing our highest conceptions, regardless of creeds or dogmas. Why, to-day we have Protestant preachers in their pulpits denying the inspiration of the Old and New Testaments, and only in the slightest possible degree less than Thomas Paine. They begin to judge so-called sacred books according to what they are, and not by a supposed authority. This is progress, undoubtedly.

On reflecting on these things, it was concluded to publish the first edition of Oahspe without any reference to its authorship. No attempt has been made to conceal the method in which, it was written, but most of the particulars have been told from time to time to inquiring friends.

Briefly, then, Oahspe was mechanically written through my hands by some other intelligence than my own. Many spiritualists are acquainted with this automatic movement of the hands, independent of one's volition. There are thousands and thousands of persons who have this quality. It can also be educated, or rather, the susceptibility to external power can be increased. In my own case I discovered, many years ago, in sitting in circles to obtain spiritual manifestations, that my hands could not lie on the table without flying off into these "tantrums." Often they would write messages, left or right, backward or forward, nor could I control them in any other way than by withdrawing from the table. Sometimes the power thus baffled would attack my tongue, or my eyes, or my ears, and I talked and saw and heard differently from my normal state. Then I went to work in earnest to investigate spiritualism, and I investigated over two hundred mediums, travelling hundreds and hundreds of miles for this purpose. Often I took them to my own house and experimented with them to my heart's content. I found that nearly all of them were subject to this involuntary movement of the hands, or to entrancement. They told me it was angels controlling them. In course of time, about ten or fifteen years, I began to believe in spiritualism. But I was not satisfied with the communications; I was craving for the light of heaven. I did not desire communications from friends or relatives, or information about earthly things; I wished to learn something about the spirit-world; what the angels did, how they travelled, and the general plan of the universe. So, after awhile I took it into my head that wise and exalted angels would commune better with us if we purified ourselves physically and spiritually. Then I gave up eating flesh and fish, milk and butter, and took to rising before day, bathing twice a day, and occupying a small room alone, where I sat every morning half-an-hour before sunrise, recounting daily to my Creator my shortcomings in governing myself in thought and deed. In six years' training I reduced myself from two hundred and fifty pounds down to one hundred and eighty; my rheumatism was all gone, and I had no more headaches. I became limber and sprightly. A new lease of life came to me. Then a new condition of control came upon my hands; instead of the angels holding my hands as formerly, they held their hands over my head (and they were clothed with sufficient materiality for me to see them) and a light fell upon my hands as they lay on the table. In the meantime I had attained to hear audible angel voices near me. I was
directed to get a typewriter, which writes by keys, like a piano. This I did, and I applied myself industriously to learn 'it, but with only indifferent success. For two years more the angels propounded to me questions relative to heaven and earth, which no mortal could answer very intelligently. I always look back on those two years as an enigma. Perhaps it was to show me that man is but an ignoramus at best; perhaps I was waiting for constitutional growth to be good. Well, one morning the light struck both my hands on the back, and they went for the typewriter, for some fifteen minutes, very vigorously. I was told not to read what was printed, and I had worked myself into such a religious fear of losing this new power that I obeyed reverently. The next morning, also before sunrise, the same power came and wrote (or printed rather) again. Again I laid the matter away very religiously, saying little about it to anybody. One morning I accidentally (seemed accidental to me)looked out of the window and beheld the line of light that rested on my hands extending heavenward like a. telegraph wire towards the sky. Over my head were three pairs of hands, fully materialised; behind me stood another angel, with her hands on my shoulders. My looking did not disturb the scene my hands kept righton, printing . . . printing.

For fifty weeks this continued, every morning half-an-hour or so before sunrise, and then it ceased, and I was told to read and publish the book Oahspe. The peculiar drawings in Oahspe were made with pencil in the same way. A few of the drawings I was told to copy from other books, such as Saturn, the Egyptian ceremonies, etc.

Now during all the while I have pursued my vocation (dentistry) nor has this matter nor my diet (vegetables, fruit and farinaceous food) detracted any from my health or strength, although I have continued this discipline for upwards of ten or more years. I am firmly convinced that there are numberless persons who might attain to marvellous
development if they would thus train themselves. A strict integrity to one's highest light is essential to development. Self-abnegation and purity should be the motto and discipline of every one capable of angel communion.

Yours truly,
J. B. NEWBROUGH.

Newbrough immediately printed and published the manuscript, the first edition of the work, a folio, being issued in New York and London in 1882. A second edition, a quarto, and cheaper in price, was published in Boston and London in 1891. This contained in addition, a series of reproductions of paintings of great spiritual teachers made by the author when in the trance state. They were not, however, an integral part of the original work.

Half a century later in 1936 the Kosmon Press in California acquired a number of sheets of this imprint (including two important pages which for some reason were not included therein) and issued a new edition, which is now obtainable
in America and England.

The first cheap edition was one which was printed privately in England in 1912, but which is now no longer in circulation. It may be identified through the fact that the plates are all bound together at the end of the volume.

Almost at the same time there appeared the first English edition (also at a low price) issued by the Kosmon Press in London. A revised edition was published in London, Sydney and Melbourne in 1926.

As to the original manuscript of OAHSPE, from which all these editions ultimately take their authority, for some time after Newbrough's death this was kept in the basement of a house in El Paso, Texas, until it was ultimately destroyed by a flood. Although this happening may appear to be unfortunate from the point of view of the scholar and the archaeologist it is clear also that there was thereby avoided all danger that
authority should come to be vested in a historical document rather than in that interior light of the soul in which OAHSPE itself teaches man to place his trust.

It appears, however, that the destruction) of the manuscript took place only when its correspondence with the printed version had already been carefully established. In the Preface to the second edition it is stated that although certain errors had crept into the first edition they had been thoroughly eliminated by comparison with the original, which was then (1891) still in existence. As Newbrough died the same year in April it is just possible that he himself was able to undertake the task before he passed over.

With regard to the contents of this extraordinary book, it will suffice here to say that it contains detailed teachings regarding the Creator and His relation to Man and the Universe; the history of the earth and its heavens for the past 24,000 years; the principles of cosmogony and cosmology, embracing a completely revolutionary conception of physics; the nature of the angelic worlds and their relation to the earth; the origin of man and his path onwards and upwards during life and after death towards spiritual emancipation; the principles of an enlightened morality; the lost keys to all the different religious doctrines and symbols in the world; the history of the great teachers who have been sent to humanity in different cycles; the character of the civilization which will supersede that in which we are at present living; and a mass of remarkable teachings regarding metaphysics, rites and ceremonies, magic, prophecy and the like.

Like all Bibles OAHSPE is so conceived that it can profitably be read on every level. The simple may find set forth therein that which they need to know, while the philosopher, the mystic and the esotericist will never exhaust the profundity of its more recondite pages.
IN CONCLUSION PLEASE ALLOW ME (Robert, ALONG WITH JEHOVIH AND GOD, TO SAY THAT SATAN IS YOUR SELF AS IT ASSERTS ITSELF AND SERVES SELF RATHER THAN OTHERS.

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