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Chapter VII

1. Having shown the impossibility of philosophy based on corporeal knowledge to demonstrate truth in regard to unseen things, and in regard to planets distant from the earth, it becometh a part of these revelations to put the student in the way to learn from the unseen forces which govern all corporeal things, man included, as a general and important part.

2. When a heavy stone falleth on a man and holdeth him down, it is sufficient to say the stone ruleth over the man. If an epidemic come upon a city because of uncleanness, it is well to consider that cause also. Nevertheless, if an epidemic be periodical to a certain city, even when not unclean, it is wise to prophesy an unseen cause. The same rule applieth in comparing one locality with another.

3. In certain regions of the earth, certain diseases are common; in certain times of the earth, as to cycles of three thousand years, certain diseases were common. In certain places of the earth man hath at times, thousands of years ago, attained to great knowledge and virtue. But his whole country in after centuries became a wilderness.

4. It is not the place of a prophet to answer these things by the accusation of ignorance or war. The prophet must account for that tendency in man to fall into ignorance and into war. In other words, he must find the cause of causes.

5. At certain periods of time, for hundreds of years, nations have dwelt in peace, and have risen in virtue; then turned to war within themselves and gone down in death.

6. The prophets of old divided time into cycles of three thousand years, with slight variations. And they found that at such periods of time, some certain impulse came upon the people, causing them to try to be better and wiser. Even as the same feeling is this day manifesting itself in many nations.

7. The scale then riseth for four hundred years, more or less; and, after that, wars and epidemics come upon the people. They begin then to decline, especially in virtue and peace, but the general intelligence suffereth little for about another six or seven hundred years. After which time they destroy their libraries and records, and reduce themselves to ignorance and vice. Then followeth a darkness of one thousand or more years, with slight intermissions. In other six hundred years the corporeal senses begin to ascend. Self-conceit cometh upon them; they think they are the beginning of wisdom on earth. Then cometh another cycle of light. Angels descend from the unseen worlds. New revelations crop out in every quarter. Inspiration cometh upon mortals, and they go to the opposite extreme; superstition and obedience to unseen influences.

8. Such, then, is the general character and behavior of man during a cycle. And he riseth and falleth in all these particulars as regularly as the tides of the ocean.

9. That man may begin to comprehend these things, and learn to classify them so as to rise in wisdom and virtue, and thus overcome these epidemic seasons of cycles, these revelations are chiefly made.

10. As previously shown, there are positive and negative forces forever going to and escaping from the earth. Without these no creature could live on the earth. The negative imparteth to man his corporeal growth, and corporeal desires, passions, and so on.

11. According to the corpor solutions in the firmament and their precipitations to the earth, as to quantity and quality, so will man be affected and inclined to manifest. These influences are easily discernible by some persons. One is depressed by a dull day; another inclined to drunkenness and fighting. By a bright day man is inspired to energy.

12. A su'is is so susceptible to vortexian currents, he can realize the qualities of a medicine whilst it is yet in a glass bottle, by merely holding it in his hand; or know the character of the writer of a letter by holding the letter in his hand. Yet all this is accomplished by the vortexian current of the article in question.

13. These revelations however are not in reference to individuals, but to nations and peoples, in periods of time embracing hundreds of years, and thousands of years.

14. It is an error to say whilst the corporeal worlds are organized, with fixed orbits and uses, the unseen worlds are nothing, or at best not organized. They are organized, with orbits, places, forms, figures, and so on, as definitely as are the corporeal worlds. Their times and seasons are regular and well provided.

15. In the passage of the earth in its own roadway, it goeth amongst these etherean and atmospherean worlds regularly; so that the periods of inspiration, and periods of darkness, are not haphazard.

16. It is not the purpose of these revelations to work out prophecies, leaving nothing for man to do. But to call his attention to the unseen forces that rule on the earth, and show him the way to make the prophecies himself.

17. In orachnebuahgalah the student will draw a curved line, representing the travel of the great serpent for three thousand years. This shall be cut across in eight places, to represent the periods of light. The places between them shall be made dark and light according to the history of man's behavior during said three thousand years. War shall be represented by black. The duration of wars shall be marked with a cut called change. Numbers shall designate the degrees of historical manifestations. For every great division of the earth make one orachnebuahgalah. The scale should be from one to a thousand for the entire length; and from one to a thousand from one dawn to another, and from one to a thousand for each and every characteristic designated. Number man 1 and 33, and the moon 1 and 18; and number the earth 1 and 365. These were called by the ancients the grades of a thousand (So-e-cen-ti).

Plate 48.--ORACHNEBUAHGALAH.
Orachnebaughgalah

18. These periods will be found to come under certain numbers, 11, 33, 66, 99, 100, 200, 400, 666, 333, 66, 18, 500, 600, 365, 99, 33, 18, and so on. (Not that the numbers, as such, have anything to do with such matters.) Thus, the moon's time is 18, the earth's 365, a generation 33, dan 200, 400, 600, 500; nitrogen or darkness 66 and 666, and so on. For which reason the following tables of times and measurements were established:

Ain, 16.
Alia, 248.
Anos, 74.
Atu, 441.
Alex, 11.
Alef, 100.
Abram, 9.
Airi, 36.
Ba, 467.
Bais, 74.
Beth, 999.
Braahen, 99.
Boi, 476.
Ban, 666.
Cere, 11.
Ceres, 111.
Ceret, 112.
Ceriv, 48.
Cra, 98.
C'ta, 126.
Dhu, 69.
Dhi, 408.
Driviis, 6.
Dian, 244.
Diais, 240.
Die, 100.
Etus, 42.
Earas, 80.
Eta, 344.
Edith, 111.
Emon, 44.
Emmon, 444.
Feis, 11.
Foe, 666.
Foor, 333.
Goe, 400.
Gow, 600.
Gow, 500.
Gow, 200.
Gow, 111.
Gu, 888.
Ha, 10.
Hai, 110.
Haa, 120.
Hawh, 464.
Hy, 964.
Hi, 666.
Ham, 7.
Ho, 999.
Hoho, 99.
H'ho, 9.
Hagar, 33.
Hag, 11.
Hagga, 99.
Haig, 18.
Haas, 365.
Hoi, 12.
Hooh, 200.
Hoit, 950.
Ine, 27.
Ines, 274.
Itu, 674.
Ka, 6.
Kabal, 66.
Kaballa, 666.
Kaax, 33.
Ki, 4.
Kii, 999.
Kisiv, 18.
Loo, 999.
Lo, 11.
Loos, 33.
Loos, 66.
Loos, 666.
Lu, 10.
Lulu, 100.
Lens, 200.
Mas, 1.
Mas, 4.
Mas, 18.
Ma, 600.
Mat, 500.
Mi, 1.
Mara, 66.
Mira, 100.
Mithra, 666.
Mieuse, 40.
Ni, 88.
Ni, 888.
Niiv, 846.
Nes, 11.
Nestor, 111.
Nice, 33.
Nu, 880.
Nyi, 500.
Oh, 1.
Oho, 33.
Oise, 91.
Oise, 991.
Pneu, 9.
P'euta, 8.
Ra, 44.
Rhi, 744.
Ras, 600.
Rus, 400.
Rufus, 66.
Su, 248.
Su'is, 999.
Si, 16.
Sa, 441.
Tae, 999.
Tae, 666.
Ti, 33.
Tus, 18.
Vri, 111.
Zed, 66.
Zudu, 4.
Zedeki, 44.


YA-LA-PESTA.*
*The student is referred to Saphah for interpretation of the symbols.--[Ed.

2274, 821--Seven changes, i.e., Howt, oat, bun, lis, vu, mi, ruth.

4750--Nista, six changes, i.e., wuts, norse, rue, wi, rill and goe.

1060--Two changes: Aont and foe.

1768--Four changes: Mathai, yam, luke and jon.

1245--Eight changes: Woo, gosa, lo, galeb, nor, nu, dhi and yun.

1790--Six changes: Loo, chong, ouk, chan, clips and wis.

108--Two changes: Yissain and C'tarin.

3644--Twelve changes: Yats, rope, sum, div, hong, ras, rak, nir, yute, theo, ike and mar.

1746--Eleven changes: Zi, yu, che, gow, rom, luts, wang, said, do, gos and yun.

3601--Three changes: H'ak, ghi and kong.

47--Three changes: Sim, Will and loo.

9278--Four changes: Lai, bom, ross and fur.

326--Eight changes: Wahes, Yine, Seb, Dhi, Yeniv, gan, li and rak.

2340--Twelve changes: Mark, hiss, thor, bess, lin, triv, gam, zet, howd, saing, tum and gowtz.

Chapter VIII

1. Let ethe stand as one; ji'ay as two; a'ji as three, and corpor as four. To ethe give motion one hundred, or ninety-nine (as the case may be); to corpor give zero, that is, no motion (of itself); to ji'ay give sixty-six; to a'ji give thirty-three.

2. Ethe, being the time of light, is named dan; ji'ay, the time of fevers, epidemics, plagues; and a'ji the time of wars, dashing forth with power and grasping; mi, the earth being the subject.

3. There is still another period to all corporeal worlds, luts. In the time of luts there falleth on a planet condensed earthy substances, as clay, stones, ashes, molten metals dessiminated, and so on, in such great quantities that it can be compared to snow-storms, piling up corporeal substance on the earth in places to a depth of many feet, and in drifts to hundreds of feet.

4. Luts was by some ancient prophets called uz, because it was a time of destruction. If luts followed soon after a se'muan period, when portions of the earth were covered with se'mu and rank vegetation, it charred them, penetrating and covering them up. Thus were made, for the most part, the coal-beds and oil-beds in the earth.

5. Luts belongeth more to an early age of a planet, when its vortex is more extended, and when the nebulous clouds in its outer belt are subject to condensation, so as to rain down on the earth these corporeal showers.

6. The time of dan is the opposite of this; and although it is the time of spirituality amongst mortals, and the time of prophecy and inspiration, yet it is the time the earth is rapidly giving off its life force, and its moisture; rapidly growing old.

7. Consequently the two most important periods for the prophet's consideration come within thirty-three and sixty-six, or, as they of old said, man and beast. In which measure man is divided into two parts (man and beast), and there is ever a percentage in his behavior inclining to one or the other, and they correspond to the vortexian currents of the earth.

8. The student must not consider merely individuals, but nations and peoples belonging to continents. And the relationship that cometh of a'ji or dan, or their percentage, must have reference to such nations or peoples as manifest to its influence.

9. Thus, suppose a grade to run below thirty-three, but not as low as twenty-two, and such a people fall under a'ji for a period of sixty-six years, or even more, war, destruction, death and lust will come upon that people. But suppose the same fall of a'ji come upon a people graded above thirty-three, to sixty-six, war and intellect, with oratory, music and remarkable men of genius will result. But, to carry it still further, the same fall of a'ji coming on a people above sixty-six, they will manifest in multitudinous Lords, Gods and Saviors, and in superstitions, rites and ceremonies, which will all more or less pertain to sexualisms.

10. The prophet is thus enabled to determine, by the vortexian currents, the rise and fall of nations, and to comprehend how differently even the same showers and shadows of the unseen worlds will affect different peoples. And the same rules apply in the manifestation of dan; according to the grade of a people, so will they receive its light. If below thirty-three, they will become magicians and prophets without virtue; if above thirty-three, but below sixty-six, they will become self-opinionated malefactors, running into licentiousness for self-sake. But if above sixty-six, they will become true prophets, abnegating self for sake of righteousness.

11. Let the student compare the Faithists of Capilya in India with the Cojuans of the same country; and the Faithists of Moses in Egupt with the Eguptians of the same country. The Faithists of both countries advanced, but their persecutors both went down to destruction. The peace of the Faithists held four hundred years; and then both peoples began to choose kings, which was followed by nine hundred and ninety years of darkness.

12. So that whether the vortices show approaching light or approaching darkness the prophet must bear in mind the grades of peoples. Any given light amongst mortals as to the past, will thus show the date of its occurrence; whilst the heavenly lights will equally foreshow what will come upon any people.

13. It is not sufficient for man to know how to prophesy; but to learn how to overcome the elements of his surroundings. As previously set forth, there are regions of drouth on the earth, which man must learn to overcome, by causing rains to fall. He shall provide explosive gases high up in the air, which shall break the wind currents, establishing vortices from the upper regions downward.

14. And when an epidemic is prophesied to a city, man shall dissipate the falling se'mu, and thus save it from destruction.

15. The inoculation, or vaccination, of flesh with poison, to save it from poison, is to use the battle-ax of satan. Man shall learn the higher law; to save by virtue instead of vice.

16. As to the grades, the student is referred to the Book of Es.

17. Prophecy is not guess-work. Absolute rules govern all things. A few individuals in a nation, or of a people, are a small matter. Nor must the prophet swerve one jot or tittle by the pretensions of a people. As for example: the Brahmans, the Buddhists, the Mohammedans and the Christians, all profess faith in their respective Gods and Saviors; but their professions are false. Their faith is in soldiers and standing armies, and in implements of destruction. The prophet must not, therefore, suffer himself to hearken to individual explanations. He must grade them in their entirety; whether they manifest below thirty-three, or above sixty-six, without regard to pretensions.

18. When the student hath completed his tables of orachnebuahgalah, with the history of the period, and taken the measure of grades of the different nations and peoples of the earth, he will find that he can not only foretell the future, but he can discover the past history for an equally long period of time.

19. And when he hath thus completed two cycles, he can find a third, and then a fourth, and so on, until all the past history of the earth is delivered up to his understanding.

Chapter IX

1. The same force, vortexya, pervadeth the entire universe, but differently, according to volume, velocity and configuration.

2. As previously shown, colors are not substances or things in fact, but records of currents of vortexya, and are in proportion to their deviation from linear to adverse parallelism. These fall under the divisor, or multiple, 3 (primaries), yellow, blue and red, corresponding to the times, 11, 33, 99, and so on.

3. The same rule was applied by the ancient prophets in music, making three primary sounds, e, o, ih (the words of the wind), but giving all other sounds to the beast (66), which was supposed to cover the number of sounds from the lowest bass to the highest treble, that could be procured from the animal creation. And these ranges of sounds are manifest in man, whether singing or talking, according to the kind of vortexian currents that fall upon a country and the grade he holdeth in resurrection. So that even a whole people in one country will utter sounds higher or lower than in another country, some through the teeth, some in the throat, and yet others through the nose.

4. Sounds, as in music, are not substance, but currents of air in motion, which register their broken discharges on the drum of the ear. So that it is possible for the ear to be so cultivated that it can detect these velocities, so as to determine colors thereby. For, of a truth, in entity, sounds and colors are one and the same thing, but registered, one on the eye and one on the ear. In other words, the two organs of sense discover the same thing differently: To one it is music, to the other it is color.

5. If a man be given to reverie because of music or colors, his soul traveleth in the currents thereof, and he becometh oblivious to his surroundings. The vortexian currents in that case pass through him uninterruptedly.

6. If one instrument in a same room be played upon, and other instruments in the same room be in tune therewith, the currents of vortexya will cause the others to give off sounds faintly. If said instruments be connected by wood fibres, the sounds will be louder. If the person in reverie holdeth the hands of others in the room, the same current will run through the whole. Hence music is the greatest of all harmonizers. A person may be a great lover of music, but be so discordant in his disposition as not to enter the ecstatic state of reverie. Another person may not know how to sing three notes, but have so concordant a disposition that he is at once carried into ecstacy by music, or by colors, or by viewing the great harmonies of creation.

7. The true prophet is such as hath attained concordance. The vortexian currents of any and everything pass through him. He seeth and feeleth with his soul. He is a perpetual register of everything near at hand. And if he cultivate his talent so as to estimate results therefrom, the future and the past are as an open book to him.

8. That which is erroneously called instinct in animals, is the capacity to be moved by the positive and negative vortexya.

9. Were the positive and negative currents equal in duration, the sexes born into the world would be equal in number. Males are the manifestation of positive vortexya, and females negative. The more positive the female, the less fruitful; but the opposite of this is the male's power.

10. Herb-food for man cultivateth the negative condition; flesh-food for man increaseth the positive: Which is to say, flesh-food carrieth man away from prophecy; away from spirituality. A nation of meat-eaters will always culminate in disbelievers in spirituality; and they become addicted to corporeal passions. Such men can not understand; to them the world is vanity and vexation, if poor; or, if rich, a place to revel in for lust's sake.

11. Let the prophet steer clear of them; nor marry with them; nor have anything in common with them. For though a man learn all the motions and powers of the corporeal worlds, his information is still but as a drop of water compared to the ocean, when measured by the seer and prophet that seeth the atmospherean and etherean worlds.

Chapter X

1. It is not the part of this book to deal with spiritual matters, only so far as enableth the student to begin etheic knowledge.

2. First, then, there are two kinds of prophecy, or two ways to prophesy. For example, the ant and the bee, and many animals, prophesy in regard to an approaching winter. Even birds begin to fly toward tropical regions whilst it is yet warm weather.

3. These creatures prophesy by the direct action of vortexian currents upon them. They feel what is approaching, because the unseen cause is already upon them.

4. Man can learn to acquire the same kind of prophecy. And this is different from the prophecy herein before mentioned, because he prophesieth in this last method without rules or calculations.

5. To attain this kind of prophecy, the following discipline is requisite:

6. To live in the fields and forests, and study the action of unseen forces upon himself; to eat not fish, nor flesh, nor any food that cometh of animals; to bathe daily; to permit no passion to enter his mind; to abnegate self and to wed himself to the Creator for righteousness sake, and to do good; to discipline his mind, to remain in any given direction on any subject, for days if necessary; to become oblivious to pain. After which he shall receive anointment from one who had previously attained the seership.

7. To attain such prophecy is to forfeit sexual powers; to forfeit appetite; to forfeit ambition for leadership and fame; to forfeit concern for the opinions of the world. In fact, to become a Bridegroom (or a Bride) to the Creator.

8. Not all persons can attain to this; but some are born closely allied to it.

9. There is also another kind of prophecy, wherein man prophesieth by spirits speaking through him. This is dangerous, for lying spirits may come to him.

10. Rather, let man seek to become one with the Father, making close observations of the rules of vortexya; for in this he provideth for the development of all his faculties.

Chapter XI

Rules in college of prophecy (primary).

1. The following signs are given in words, to wit: Flag, rising sun. Salute the East! children of dawn. The signs are, first, the folded hands; second, the soothe, and third, the supplication. O thou setting sun! Response: In Jehovih's name! How many chiefs dwell in dawn? Response: Three or more. How stationed, O Thou High Noon? Response: The three lights are east, west and south. The smoke and fire rise from the altar!

2. Here followeth the secondary (in the chamber above). The voice of the east: How are the lines of living fire, O Noon? Response: As the sun, which is the light of the corporeal earth, riseth in the east to adorn the day; and ascendeth to the south at high noon as the glory thereof, and setteth in the west, so, in remembrance of Jehovih, are stationed the representatives of a lodge of dawn. What is dawn? Three years or more at the youth of a cycle.

3. The students then present their tables and the college is declared open in the words: In Jehovih's name, give ear to the Voice.

4. With Moses and Capilya both the above were merged into one lodge.

5. The second began with flag at High Noon: O thou Fire of Heaven! How many chiefs (rab'bahs) mark the altar of Jehovih? Four or more. Thou Setting Sun, speak: How stand the fathers? Response: My hands shield the light of the All Seeing Eye! My heart I cast to the winds! As a circle, divided into four quarters, is the symbol of the name Jehovih, thus (making the signs), cloven twice across, Who hath dominion over all things, so are the four sides of the world represented by four fathers in the chamber of light, in the temple of holies, which is square with east and west and north and south, for the honor and glory of our Father in heaven! How are they numbered? Three thirty-threes, and one ninety-nine! Wherefore these signs of blood and death? They are the four heads of the beast. They are always stationed in the four corners of the lodge. Why in the four corners? Because of darkness upon them. They profess peace, but practice war. How are they numbered? One, eleven, and six hundred and sixty-six, the number of the beast. In Thy name are we assembled, O Jehovih! Give us strength, wisdom and love, that we may avoid the fatal numbers; and that we may glorify Thee and Thy dominions. Amen!

6. There is no such thing as separating science and religion. To obtain knowledge and to do good; these are valuable.

7. Without discipline knowledge can not be obtained; without discipline little good can be accomplished. Forms and ceremonies must accompany discipline; otherwise inharmony overcometh all. These are religion.

8. To be not puffed up with self-concern; and to be willing to become good; these are the foundations for a good prophet.

9. But in all gifts, the rules of prophecy should apply. If a man be gifted in music, he should study music, and not rely wholly on inspiration (the vortexian tide). If gifted in healing he should study, and learn to apply the researches of others, and not rely wholly on the vortexian currents. If gifted in prophecy, he should also learn the rules of vortices and planets. The combination of gifts with good learning, this is the highest.

10. He that healeth by laying-on of hands, only giveth off the vortexya he hath previously received. Let him see to it that he replenish himself by sunlight (so-called), and trees and herbs and ground to walk upon. For giving away, without replenishing, will soon result in nothing.

11. As a young child sleeping with a very old person loseth its vortexya, becoming emaciated; or as a negative husband is devoured by a positive wife; or a negative wife devoured by a positive husband, so is the prophet consumed by the multitude.

12. When a prophet hath attained to discharge vortexya, so as to make raps at will, he is also subject to the presence of people from the unseen worlds. And these people, spirits, or angels, use this vortexya for a foundation for sar'gis.

13. The ancient prophet caused the worshipers to sit in the dark, because all people give off the negative current in the dark (which they received as positive in the light), and bade them sit in crescent, whilst he sat betwixt the horns. Wherefore the decrees of the prophet were called Tau. In this form of the altar the prophet was supplied somewhat with vortexya by the audience.

14. It cometh to this: Vortexya is unseen power, but it is without sense or judgment. Next back of this standeth the life of every living thing; and next back of all standeth the Creator, Jehovih. All learning, science and religion are but far-off stepping-stones to lead man up to Him. To acknowledge this, and to call on him constantly, is to keep open the road to receive His hand and hear His voice.

End of Book of Cosmogony and Prophecy.


Continued

Index to Oahspe