Life Here Determines Life There
(Spirit Birth Examples)

1. The light of the following truths will be manifest to him (man). Let him, on the other hand, shut himself up in denial, saying: I defy thee to prove the matter, and he shall not be enlightened.

2. In the testimony of Jehovih, speaking through Es, and by the spirit is man quickened.

3. As a man liveth on earth, acquiring perfections or imperfections in spirit, so will he enter the es (spirit) world at death.

4. Death is the severing knife which separateth the corporeal man from the spiritual man. The former returneth to the earth, but the latter surviveth, and in time riseth upward.

5. By death man suffereth the loss of companionship of mortals, but is quickened and united with those he loved before.

6. A new world is open to him, full of light and splendor, having a fitness to his spirit, even more gloriously and real than the corporeal world was to his mortal part.

7. As a corporeal man requireth corporeal food and clothes, with a habitable place to dwell, so in like manner requireth his spirit, and is so provided within atmospherea, but spiritually.

8. The first habitable place in es is on the earth, and near around the earth (atmospherea), and mostly within the same house wherein he dwelt in mortal form. But the spirit is subtle and moveth, but not as corporeal things move, having power and presence with friends and kin at remote distances, as if all was in one place; for of such nature is the es world.

9. Spirit existeth within corporea, and by this means are the dead enabled to manifest to the living. However, to such of the living who have no consciousness of their own spirit, the spirits of the dead cannot manifest intelligently.

10. For a mortal to be conscious of his own spirit, it must transcend his corporeal senses; he who knoweth not of his own spirit is weak indeed. Such a man born into the spirit world is as a newborn child, knowing nothing.

11. All men born into spirit life die imperfect and ignorant, and weak, depending on nurses, guardians and doctors. Many such who are slain in war, or in desperate madness, are born into spirit life in chaos. Some will not leave the battlefield.

Those Who Labored and Suffered

12. To the long suffering and to the weary, who are upright of heart, death is a doorway to a world of bliss, of rest, and love.

Slayers of Men

13. To the captain and general, who were slayers of men, death is a doorway to them whence spring up to them ghastly wounds and frenzied maniacs, crying out for vengeance. And the slayers of men run away, but escape not; they cry out, but are mocked at. The wailing of the widows and orphans is an increasing horror to them. Their nose is suffocated and their eyes appalled with gaping, bloody wounds.

Leaders of Men

14. The leader of men entereth the es world to meet an army of misled confidants; and his tricks and falsehoods are as garments soiled and spotted to hide a blackened heart. He turneth away, but the mirror of his past deeds hangeth up before him.

Rich Men

15. The rich man entereth the es world at the door of his bank. In the bank he tarrieth all day. At night he wandereth up and down. He meeteth another rich man; they shake hands but speak not. Then he goeth forth. In the morning he is in the door of his bank again, and all day he loitereth around about. He worrieth at the manner of the clerks; he feareth his widow will come to want, or that his bank will soon run low. He seeth the glory of the spirit world, but he cannot enter it. The servants who washed his clothes stand fairer than he. Yea, he is abashed for the whiteness of their raiment and the light of their souls; and so he turneth and hideth in his bank again.

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Liquor Peddlers

16. But lo, the spirit of him who is dead sucketh out the spirit of the wine and leaveth him distracted still.

17. Another darker chamber openeth: a dealer in wines is dead; one with a fashionable home, and wife and daughters, high aspiring. Confronted in his stores with the spirits of such as died from his temptations, bleary-eyed and boisterous, they come to welcome the newly dead. And with atmospherean potions sucked out of his plenteous barrels, greet him with rich applause. Then he flieth to wife and daughters in his mansion richly furnished. But lo, the drunken sots and spirits, foul smelling, fill his habitation! With terrible anger but helpless, he beholdeth the spirits of pollution fondling his daughter's person, and his widow a fountain for their revelry.

Lady of Fashion

18. And yet the depth is not full. In a stately mansion a woman of high caste is dead. And it was said she was blessed, because since not having borne children, ease and glory were at her command. And now, with curious mirth and some envy, the spirits of other women who were outcasts come to behold the newborn spirit of the leader of fashion. And as they turn about, nurses come with children born from her body and her spirit, by abortion cast into heaven, even in Jehovih's face accursed! A curtain of black death that will not away, choketh her. To the left, the right, or up and down, there is nothing but the wail of sweet babes: Mother, why murderest thou me? Was I not Jehovih's gift? The woman of fashion hideth, but is not hidden. Even the soiled outcasts are white beside her. Like a woman that is crushed but cannot die, she squirmeth and writheth in the kingdom she built with her own hands.

The Learned Man

19. From the scene of horrors now opened Uz, the door of the man of corporeal (materialistic) learning. His spirit wandereth in libraries and ancient tombs and hieroglyphs, and sighes over problems never solved. Day by day, night by night, he restlessly peereth into the same paths, and over and over burroweth deep in darkness. Stripling youths and fairies pull his wig or upturn his spectacles, saying: O fool, knoweth not thou art dead? Turn from these corporeal tombs and behold Great Jehovih's light. In sorrow and pity he regardeth them, saying: I am not dead! When I am dead, there is the end. I am but sick, still dwelling in my corporeal body. And then he wandereth on, a living sepulchre.

The Farmer

20. A farmer is dead. It was his want to rise early and toil all day; to ponder much on the fruit of his labor and to glory in his freedom. For himself and his family he lived; to himself and his family Jehovih giveth him. In his house and his fields his spirit walketh about; he knoweth no heaven or hell. As a weed that is worthless to itself and the world, so is his spirit, and as the weed knoweth the field that brought it forth, neither doth he know Jehovih's heaven. Nor can he go but from field to field, and back to his house, day and night. He liveth for nothing higher, and Jehovih gave him that which he desired.

The Glutten

21. What spirit is this that glutteth itself in the slaughter house? He was a gormandizer; he is dead. He goeth from saloon to saloon sniffing the air of roasted viands, and fat meats, and of wines; the smell (of food) to the fat man is his delight. And the woman who rejoiceth in sin, rare flesh and fat soups, are as cushions for him to roll upon. One saith, I never come into this saloon but (what) I recollect him that is dead; he so loved this place! And the other saith, I believe his spirit loitereth here still; else why do we so oft think of him? And thereupon they gorge themselves, even whilst the spirit of the dead feedeth on the atmospherean part. This is all the heaven he sought on earth, and Jehovih gave it to him.

The Debater

22. And now cometh confusion in heaven. He that forever argued is dead. Scarce newborn in spirit life he setteth up to prove his position and enlighten all the world. The curious and the idler gather around to hear his speech again. He striveth to show that all the world is a fool. In endless ways he turneth his argument, and repeateth them over, day by day, night by night. This was what he strove to build on earth, and Jehovih gave him the same.

Moderate Middle Class Man

23. And here, newborn in spirit, is the moderate man, who by industry earned a handsome house and raised up sons and daughters, creditable to the state. He is in his home still; heaven is too narrow for him. He saith: I would argue with Jehovih that I have not my share of heaven! Did I not give alms daily: the poor man a crust, and a poor woman a penny? When did I pass a blind man and not give? But none answer him. It is as if not talking, (or talking) to the wind. Again and again he repeateth his complaint; but none take him by the hand, and he remaineth helplessly in his own home, which he asketh Jehovih to help him build for his heirs.

The Recluse Philosopher

24. The recluse, with a new philosophy and scheme of diet, but aimless and of little producing to benefit anything under the sun, is dead. The breath of mortals was poison to him, and all human influence to be avoided as poison, infecting his most holy spirit. Here again gather nymphs and fairies to see his spirit make its 'etherean' flight! As mortals gather around a pretender who promises to sail a balloon around the world, so gather these jocose and mischief loving spirits in the house of the recluse, to see his promised ascent. He will show them how the higher spheres in heaven are reached (but he would not deign even in mortal life, to commune with the spirits of the dead. None so low for him! But now he is dead and his spirit limps and trembles in his hovel, still boasting. And as he produced nothing in the corporeal world, so produceth he nothing still; but boasteth and secludeth, secludeth and boasteth; and this is his heaven, day and night.

(NOTE: God's Book of Ben, Chapter VIII, verses 1-16 are titled "The Battle With the Beast of the Arc of Bon", but as you will read here, they are very nearly identical with the following Book of Knowledge, Part VI:25-40 which relates to the Arc of Kosmon, as will become clear in Part VII which follows.)

Opening of Heaven to Mortals
Jehovih's Kingdom Announced
At Beginning of Kosmon

25. The light of Jehovih touched on the earth, and the heavens above were stirred to the foundation. Things past were moved forward. His voice was from the depth of darkness to the summit of All Light.

26. The nations that had not known Him, now knew Him. Acceptable, and with loud rejoicings, they shouted, Jehovih! Almighty and Everlasting! Glory be to Thee on High! Creator, Father! All praise to Thee forever!

27. And Jehovih went far and near swiftly, quickening with a new power, both the living and the dead. And the peoples upraised, and heard His voice from every corner, calling: Come forth! O My beloved! And it was not like any sound under the sun, for it reached deep into the souls of men.

28. And in the stirring up of things long past, it was as if a cloud of dust and darkness, foul and poisonous, overspread heaven and earth, was to be cleared away and make room for the immortal kingdom (Book of Ben here says: and make room for other Gods and Saviors).

29. High above the clouds, and deep down in all the blackness, the All Light of Great Jehovih shone as the everlasting sun. The faith of men and angels rose up in increasing assurance to the Most High, that He in His matchless majesty alone, would rise triumphant over all.

30. Jehovih said: Bring forth the legions of earth and heaven! Summon up the dead! Let the living rejoice! My kingdom is at hand! And the dead came forth as if out of their graves, but clothed in the raiment of heaven; and they walked upon the earth; yea, face to face talked with the living, proclaiming the fullness of Jehovih and His everlasting kingdoms (beginning of Kosmon).

31. Little infants that were long dead, returned to the living, full grown in heaven, singing in Jehovih's praise. Mothers returned from the unseen world with love and angel kisses for their mortal babes and sorrow-stricken husbands.

32. Then rose the cloud of darkness higher and higher and higher; the poisonous smell and damnable tricks of hades belched forth in blackness terrible. The spirits of those slain in war, delirious, mad, and dyed in (full of) vengeance; and those whose earth lives had bound them in torments; and those who lived on earth to glut themselves to the full in abhorrent lust, came assuming the names of Gods and Saviors.

33. And yet the voice of Jehovih called: Bring forth the legions of earth and heaven! Summon up the dead! Let the living rejoice! My kingdom is at hand.

(Verse 34 is omitted in God's Book of Ben, up to the word, awful, in verse 35).

34. And now the cloud reached all around the earth, and almost was the light of Jehovih obscured. Still the faith of angels and mortals rose up in one increasing voice: Jehovih is mighty! I know He will prevail!

35. And still the black giant arose, awful in gloom and blood-stained mantle, till the earth around became as a solemn night before a battle of death. Rattling bones and empty skulls, with gnashing teeth, all stained with human gore, made hideous by the portentious omen, caused angels and men to stand appalled.

36. Jehovih said: Bring forth the legions of earth and heaven! Summon up the dead! Let the living rejoice! My kingdom is at hand!

37. And now as the cloud of darkness stretched up out of the earth, girdling it all around, as a venomous reptile secureth his living food, lo and behold, the monster beast stretched forth four heads with flaming nostrils all on fire!

38. On each head were two horns, blood stained and fresh with human victims' flesh macerated. Their tongues darted forth in menace, and their open mouths watered for human souls, and like suspicion mad, and much distrusted, their blood-shot eyes pierced the foul darkness, making many a mortal quake in fear. (God's Book of Ben ends this verse differently: their blood-shot eyes pierced the temples of kings, and laid them to ruins.)

(NOTE: God's Book of Ben omitted the following two verses.)

39. And still the upraised of earth and heaven, with one voice cried out: All hail, Jehovih! Thou art mighty! Thou alone, shall prevail!

40. And Jehovih answered to His faithful sons and daughters, the living and the dead: Bring forth the legions of earth and heaven! Summon up the dead! Let the living rejoice! My kingdom is at hand!


(NOTE: The four heads of the beast identified in God's Book of Ben are those from cycles past: Anuhasaj, Ho-Joss, Te-in, Dyaus, Ashtaroth, Baal, and Osiris, all false. The four heads of the beast used in The Book of Knowledge are Christ, Buddha, Brahma & Mohammed. Also note that parts of the following verses 1 and 2 appear as God's Book of Ben VIII:15-17.)

Battle With the Beast
In the Arc of Kosmon

1. And two heads of the beast stood in the east (Buddha and Brahma), and one stood in the midst (Mohammed), and one in the west (Christ). And the one that was oldest, and standing in the east (Brahma), raised up his blood stained hands, trembling in miserly rage, and with a book tattered and torn and smutted with the foulness of glutted averice (Hindu bible, the Vedas, meaning knowledge, vit, wit), swore an oath saying:
Down! Down! Jehovih! Unseen and godless! Down! Know thou this ancient lore! And the caste of men?

2. And rattling his hideous bones, even whilst with hissing breath he bated some to see the great awakening light.

3. But swift and terrible, the head of the beast that stood to the east and south (Buddha), snorted loud, and with both hands black with clotted human blood, uplifted, cried out: Who art thou, of the north and east (Brahma), that bellows out because thy tottering kingdom forsees its certain fall? Not only will I put Jehovih down, but thou, too, miscreant, deceiver of men! Know thou, O worthless Brahma, thy day is done. I, even I, great Buddha, will rule all the world. None but I shall save mortal souls.

4. Then with flashing sword raised high, and hungry for deeds of war, the head of the beast turned and shot forth his poisonous breath till all the world was foul. But ere he one stroke made, the head of the beast in the midst of the cloud (Mohammed), and more polluted than all the rest, and deep marked with lust, turned around to survey the scene, as if disturbed in amorous gluttony. And he shouted loud: Hold! You dogs of ancient! Only by me, Mohammed, shall man ascend to heaven! Behold my deeds of blood! By myself am I sworn! I will feast on your rotten carcasses, and banish Jehovih from the earth!

5. He raised himself upward, unwashed, and his head smoked with the fumes of mortal blood; he shook the mighty cloud of the beast far and near.

6. But now, horror arose afresh, for the head of the beast that lies to the west, (Christ) stretched up his horns, and silently at first, always the most to fear, he felt around for his sword, and on the other heads of the beast contemplated, as one that knoweth his own power. Then toward great Jehovih he looked approvingly, but full of well-planned deceit.

7. Without more ado, he spake to the other three heads of the beast, saying (Christian Bible, Mathew 10:34-35): Think not I am come to send peace, but a sword. I come to set man at variance against his brother, and a daughter against her mother. Behold the millions I have slain! Behold how my mortals build torpedoes and ships of war! Behold the long trail of human gore where my banner goes forth! Know ye, too, I am the savior of men! Even great Jehovih shall bow the knee when I command! I will send my legions forth to rap on tables, and show the faces of the dead, and then proclaim through mortal tongues it is bolted loose, and thereon build my kingdom forever.

8. And then the head of the beast stood triumphant in the west, stripped of his bloody sleeves, and with one hand held high a banner whereon was written: I AM THE LAMB OF PEACE! And with the other swung high his mighty sword, like a whirlwind, it swung abroad over all the black clouds,

(NOTE: Page from The Book of Knowledge is missing here, but from the context with that which follows, the battle is won by Jehovih.)

The Beast Cast Out From Earth

9. Women of wealth and fashion cast aside their earthly goods and went and labored with the poor, teaching cleanliness, and wisdom and uprightness of heart. And those that preached were the spirits of the dead, who were ripe in experience in Jehovih's unseen worlds.

10. But the beast with his countless millions, was cast out from the earth. As a long black cloud, riven and broken, floating, floating, floating, it passed away, and was seen no more! Nor was there more any God known upon the earth. But Jehovih rose supreme in every land; and all people under the sun sang anthems of glory to His name!

The Meaning of Beast

11. The voice of Jehovih came upon Es, saying:

12. Of the past, these things shalt thou comprehend, O Tae. The beast walked forth on the earth in every guise, and in the second sphere of atmospherea he became a living person, born out of the sins of men.

First Resurrection Beasts

13. For one man worshippeth science, and it was his beast; one worshippeth riches, and it was his beast; one fashion, and it was her beast; another lust, and it was his; another worshipping nothing, and it was his beast. Now all these and of such like order, continued to do the same things after death, for that which they had builded up on earth became as a living entity within them, and they could not put it away. This was the first resurrection, being the birth of unclean man into the spirit world.

Second Resurrection Beasts

14. In the second sphere of atmospherea, which is the second resurrection, the condition was like unto the first, but organic (organized).

15. For one people worshipped Brahma, making a beast of him; another worshipped Buddha, making a beast of him. Another worshipped Christ, making a beast of him; another Jesus, making a beast of him, and forever parading his crucifixion. And the beast that each one built up within his soul became an entity to him on his entrance into spirit life, and he became bound to the machinations of evil spirits professing to be that beast. And these evil spirits became as gods, in fact, building kingdoms in the lower heavens, and making subjects and slaves of their worshippers, compelling them to contribute of their earnings and labor in spirit, even as mortal kings exact tribute (taxes) on earth. Thousands and millions, and tens of millions of subjects and slaves had they, and their cities were even as represented to mortals, paved with comparative pearls and diamonds.

The Three Resurrections

First Resurrection Teachings
(Reincarnation, Soul-Mating)

16. These things hast thou witnessed: that the spirits of the first birth discourse on the things of the earth, and of marriage and begetting (sex); not having risen even to the second resurrection. Their hope and belief in heaven is to re-enter wombs and be born again, teaching reincarnation, and ministering to the proclivities of lust in mortals; inspiring visions of sexual desires and practices in heaven (i.e., soul-mating). For all such spirits have not risen up from the earth, and know no other abode, but to revel and glut themselves in corporeal debauchery. And many of them boastingly, and in darkness, teach falsely that spirits in heaven beget sons and daughters, and even that sons and daughters reincarnate themselves in mortal flesh, becoming children of the earth.

17. All such spirits shall thou know by such teachings; for whatsoever seemeth the highest delight of a man on earth, or a spirit in es, that will he exult in and proclaim.

Second Resurrection Teachings
(Gods and Saviors)

18. And this sign hast thou witnessed of them in the second resurrection: they proclaim the beast they have made, whether it be an idol of Jesus or Christ, or Buddha, or Mohammed, or Brahma, and forever harp on him ,knowing (nothing) higher; and he standeth as a figure of the beast, whereupon they hang their hopes of endless bliss.

19. By their preaching, hast thou evidence of their place in heaven. Whosoever practiseth in them, receiveth his inspiration from the slaves of the beast he proclaimeth.

20. Yet the second is higher than the first, for the first is isolated, and the spirit or mortal belonging to the first, preachest and practiseth on his own account, being wholly for self.

21. This sign hath the Father given: That in marriage, man and woman becometh the first testimony before mortals, that self can be abnegated without loss of self experiencing a loss in fact. And this is the smallest possible number that can unite on earth or in heaven. Let the single man or the single woman stand, therefore, as a type of the lowest of the heavens (first resurrection), and let marriage stand as a type of the second resurrection; for those of the first are as individuals, but those of the second are as the beginning of association, and the committing of one's self to the combination of many.

The Third Resurrection
(Families and Communities)

22. Es said: A sign of the third resurrection hath Jehovih given to men whereby they shall be known, which is: that self shall not be maifest, save in the union of many. For as the first resurrection may have marriage between two persons who become as one, so do they of the third resurrection become Brides and Bridegrooms of Jehovih, manifesting in families of tens, and twenties, and hundreds, and thousands, who are also as one. Nor have they any other king, or chief ruler, or God, or Lord, or Christ.

23. Wherefore if a man say: I have no faith in these things, because they are impractical, ye may know he belongeth to one of the first two resurrections, and not to the third.

24. Es said: Nevertheless, it hath been proved in Israel that these things were for four hundred years (beginning of Arc of Bon, previous cycle), and these people attained to six millions of souls. Whoever then saith this day is void of righteousness like the ancients, is speaking from the first or second resurrection, denying the progress of man, and accusing Jehovih.

How to Determine Resurrections

25. Judge not Jehovih's chosen by the standard of the worshippers of the beast, neither shall any man accuse Jehovih because man has set up natural law, putting Jehovih afar off; or because he hath set up Brahma, or Buddha, or Christ, putting Jehovih afar off, for all these idols were necessary to those who love the figure of a beast.

26. Those who have not attained to the third resurrection (that is, Jehovih's presence), must have, first, a mortal king or ruler; second, the sword (militia, police); and third, the prison; for all of these were given to those who are begotten in sin and dwell in the beast.

27. Neither can he who preacheth any of the idols practice that which he preacheth. They are but as news vendors, proclaiming what Buddha did (or Christ did), or what is done by natural law, or divine law. Their mission is to preach and not to practice; for the practice of righteousness is not possible to them.

28. If a man come to thee and say: Behold, I am inspired by the angels of the third resurrection, see to it, and prove him (or her), for if he be true, he is a practiser of Jehovih's kingdom, not in preaching, but in works.

29. But if he strive for himself in all things, then is he inspired of the first resurrection.

30. And yet if he be a proclaimer for one of the idols, then is he one of the second resurrection, asserting law, and even violence.

31. As one man alone cannot practice war, neither can one man alone practice the third resurrection. One man alone may giveth away all he hath, laboring for others all of his days, abjuring self before the world; yet he cannot thus be in the third resurrection. Because he hath not attained to the Father's kingdom, which is organic (organized), and composed of a number.

32. Try them, therefore, before Jehovih, whether, for sake of Him they will become one with an army of brethren for righteousness. For such is a kingdom, and of it, Jehovih is king. All such will abjure war and violence, and contribute all they produce to the Father's kingdom, reserving nothing. This becometh power by virtue of righteousness and peace. These are ministered to by the spirits of the third resurrection, who have no Buddha or Christ, but Jehovih only.

33. The proof of these things shall be manifest before all peoples. The Buddhan, or Brahman, or Mohammedan or Christian will not accept a brotherhood (peace on earth), either on earth or in heaven, because forsooth, he has his own idol. Neither will he abjure war, but declare it a necessary evil, even in the same breath he professeth peace. The charity he doeth is likewise vain and of little effect. It is like lifting water with a sieve. He buildeth asylums and houses for the poor, and places to feed the hungry, and in his places of worship raiseth money and provisions and raiments. But, lo and behold, the numbers who come to want, increase on his hands.

34. And yet worse than these are such as belong to the first resurrection. They worship nothing, and are without moral power before the world. Their charities are nothing, education nothing, and as for ideas of virtue, it is every one for himself.