Book of Discipline

Chapter I

God reveals who he is.

This is the word from the organic heaven:

Hear the words of your God, O man -- I am your brother, risen from mortality to a holy place in heaven; profit by my wisdom, and be admonished by my love.

For as I am your elder brother, so shall it be with you, to rise also in time to come, and look back to mortals and call them to the exalted heavens of the Almighty.

To Jehovih all adoration and glory, forever, Amen!

By and through Him is all life and motion, and power, things seen and unseen. Nor is there an angel in heaven so high, or sufficiently wise to comprehend Jehovih in His entirety, nor to see Him as you see your fellow man. For He is within all, beyond and over all, being Ever Present in all places, doing by Virtue of His presence; Quickening all the living; Adorable above all things.

Even as the sun is to the light of day, so is Jehovih to the understanding of all the living. To meditate on this is the road of everlasting life, rising in wisdom, love and power forever.

Hear your God, O man, and distinguish then that the two, God and Jehovih, are not the same one; nor is your God any other than what you shall be in time to come.

First, mortality, then death, which is the first resurrection; such are the spirits of the dead-- angels dwelling with mortals upon the earth, where they abide, some for a few years, some for a hundred and some for a thousand or more years.

Second, angel organization in heaven, and their abandonment of mortals, which is the second resurrection.

As a kingdom on earth has a king, and the king is nevertheless a mortal, so in the same way, the heavenly place of your God is a kingdom of angels, and the chief over them is God, an angel also; although the kingdom of your God includes all the heavens of the earth. So is it also with all the corporeal worlds and their atmospherean heavens--a God and organic heavens belonging to each and all of them.

Nor is this all; for there is a third resurrection, in which the angels rise still higher in wisdom, love and power and are sent by your God into etherea, mid-way between the planets--the highest of all heavens--over which there are Chiefs, who are also Gods and Goddesses of still more comprehensive attributes.

Therefore I am as any other spirit of the dead, a one time man upon the earth, even as you are at this time; but one within the organic heavens of the earth.

Chapter II

God explains the first and second resurrection, and the difference in manifestations from them.

Hear me, O man, and consider the weight of the arguments of your God. You have communed with the spirits of the dead; your father and mother and sister and brother who are gone from mortality have spoken to you in spirit, and you are convinced. And your kin and your neighbor have done so likewise. From east to west, and north to south the communion of angels and a multitude of miracles have stirred up thousands and millions--to know that the souls of the dead do live.

In addition, you were taught in your youth to say: I believe in the holy communion of angels. And truly this has come to pass. And you rejoice with all your heart and soul. You put aside the ancient scriptures, saying: Why should I read them? Do I not converse with heaven itself? Look, I have seen my father and mother and brother and sister who were dead; they have spoken to me; there is no devil nor place of hell.

For a season your God has allowed this also to come to pass--that the spirits say there is no God; that there is no higher heaven than to dwell upon the earth, to enjoy the things of earth; to be reincarnated, and to live over and over again in mortal body. This is so that the evidence of my words might be substantiated by your experience, and that you be led to consider the testimonies, present and past, in order to comprehend the plan of Jehovih's works and the glory and completeness of them.

Consider then the result of angel communion as you have found it, and bear witness that Jehovih was wise in providing comfort to both the dead and the living by this proximity of spirits unto them, rather than a heaven far remote.

Nevertheless, this also has been proven unto you--that there are false angels and wise angels, as well as false seers and wise seers, and that out of the multitude of revelations from them, there has come neither harmony nor good works.

They have been pullers down and clearers away of the ancient revelations, doctrines and religions; but they have not built an edifice of unity and glory to the Almighty.

And it has been shown to you that not only the seer, prophet, su'is, and miracle worker, but that all people are subject to the influence of the spirits of the dead, even though unconsciously to themselves.

And it has been shown that the spirits of the dead possess for a long period of time the same characteristics and prejudices as when in mortality; and since there is neither harmony nor community of life among mortals, neither is there harmony nor community of life nor of teaching among the angels who show themselves to mortals.

For the angels through one prophet teach one doctrine, and through another prophet another doctrine, after the manner of the doctrines of the prophets themselves.

Consider also the multitude of infants that die without any knowledge of either earth or heaven. And the multitude of unlearned, and foolish, and depraved; for all of these as well as the wise and good enter the first resurrection.

And of the wise and good who strive for continual elevation--how few, compared to the whole! Yet such is the relative proportions of angels of light and angels of darkness in proximity to mortals. Thus has it ever been.

Nevertheless, in time long past, the minority who were wise and good were moved by the spirit of Jehovih upon them, saying: Come together, all of you who desire to rise to a higher heaven; my heavens are for raising the soul upward for ever and ever.

And your God gathered them together, and said unto them: Look, this darkness is more than we can bear; let us go away from here and inhabit a heaven by ourselves where there shall be no wrangling, or falsehood, or malice, or blasphemy against our Creator.

And they responded: Yes, let us go away from here. And we will covenant ourselves unto Jehovih to return no more to these regions, nor to mortals on earth. For does not the behavior of mortals invite darkness rather than light? Do they not want us for servants--to find lost treasures or riches, or social indulgence? or to entertain them with miracles?

Thus it came to pass that the wisest and best angels departed away from the earth; away from mortals, and away from the inharmonious presence of the legions of the spirits of the dead, and they inhabited a heavenly region by themselves. And they covenanted themselves unto Jehovih not to return again single-handed to minister unto mortals; neither to return again to mortals except in organized groups, and only when duly authorized and directed by their most Holy Council, and their chief, who was God.

Such then was the beginning of the second resurrection; and the condition of membership required the renunciation of all associations and conditions below it. And the rank of all such angels was, angels of God, or angels of Jehovih, in contradistinction from the angels of the first resurrection, who know no organization for righteousness' sake.

But in order that mortals not be left in darkness, your God and his holy council prepared certain rules of discipline and conduct and commandments, by which the angels of the second resurrection would be as a unit in their duties and teachings thereafter. The most important of these rules was that the angels of Jehovih should never manifest themselves as individuals unto mortals, lest mortals become servants to, and worshippers of, the spirits instead of the All Highest, Jehovih.

Second to this--that when the angels of Jehovih were appointed to mortals, it should be as guardians over infants, to inspire them by way of the natural consciousness within as to what was right and good in reference to eternal life. And that such guardian angels be in organized groups of millions and tens of millions (but still in close membership with your God and his Holy Council) in order to relieve one another on guard.

For, by the inspirations of the angels of your God, the individual entity of a mortal is directed in its normal growth; but by the angels of the first resurrection, mortals are used abnormally, by entrancement, by miracles, or by sar'gis, oracles or otherwise.

In order that the angels of God might inspire mortals with the same inspiration, he and his Holy Council prepared certain instructions, with rules, words and commandments adapted to the understanding of mortals for the good of their souls, and not pandering to their earthly desires. Such words were designated as sacred writings in the original, though for the most part were perverted or lost sight of afterward.

Chief angels over these organized groups being Lords, Marshals, Captains, and so on, so that the second resurrection was orderly, disciplined and organized in its glorious work.

Thus my Lords have angels under them who are authorized and ordained in my name and in the name of Jehovih to abide for times and seasons with mortals as guardians and inspirers; to provide dreams, thoughts and visions in the minds of mortals, and to otherwise labor in elevating them in purity, love and wisdom.

Such then are the angels of God and of Jehovih. And their teachings are the same as my Lord's and your God's; nor does any one of them teach a matter in one way, and another teach it differently; although there are different grades and systems adapted to the different degrees of intelligence of the different peoples on earth.

Chapter III

God illustrates the difference of method between the first and second resurrections.

Open your understanding, O man, so that you may discern the beauty and glory of heavenly places prepared by your God, Lords and guardian angels.

For, as we had come up out of the first resurrection, which might be compared to a great medley, a noise and confusion of a mighty multitude, we therefore covenanted with Jehovih to make ourselves orderly, and a unit in growth, manifestation, expression and future development, so that the place of the second resurrection would do nothing in common with the first resurrection.

For alike and like Jehovih created mortals and angels to attract each other; and since the aspiration and desire of most mortals pertain to themselves as individuals, angels and mortals bound themselves therefore in the same pursuits and earthly hopes.

For whoever on earth loved riches, or fame, or great learning, or even evil, such as dissipation, drunkenness, gluttony, sexual indulgence, or theft, gambling or arson, doing any or all of these things for self's sake, or for evil, attracted angel companions of a like order, who, by inspiration or otherwise, led him on to achieve his heart's desire.

And it came to pass when such mortals died and entered the first resurrection, their former inspirers became their companions and rulers, having shaped their thoughts while in mortality through their labors for self and earthly objects. And these in turn became angel inspirers unto other mortals of like characteristics, so that a long period of time passed away before the spirits who were thus bound to earth could be persuaded there were other heavens open for them to come and inherit. And as it was so then, even so is it this day with the spirits of the dead.

As there are good lands on earth still unoccupied, while in other regions there are great cities with mortals crowded together, starving, and dwelling in misery, and they will not go away, even so is the great multitude of angels of darkness gathered together upon the face of the earth--and many of them will not go away into the higher heavens of Jehovih.

As cold metal in contact with hot metal changes temperature, so by angel contact with the spirit of man, knowledge passes from one to the other. So also is it of the passions, sentiments, desires and aspirations between the two.

Also, just as where the sea breaks upon the land, and the land and sea are always in contact, so is the spirit world always in contact with the mortal world (which place of contact was named by the ancients the intermediate world or place of purgation, from which none could rise until they were made organically pure).

Now therefore your God shows you certain signs characteristic of the difference between the angels of the first and the second resurrection:

Of the first, coming as individuals, whether professing names, signs or histories, and especially the ancients. Whose words are uttered from the standpoint of the earth looking upward.

But of the second, as light only. Whose words emanate from my holy places in heaven coming down to you.

Of the first, flatterers, to win your favor. Whose counsel pertains to yourself and to earthly things.

Of the second, to teach you self-abnegation, and to lead you to do good unto others regardless of your own profit, caring little whether you are prosperous on the earth provided you shall be raised up in time to come.

For the revelations of the second resurrection come from the light of my Holy Council, who have abandoned their earthly habits and desires; knowing the way of raising up everlastingly is by constantly putting away the conditions below.

Your God does not come as an individual; neither do my Lords (nor holy angels though they come in my name). I come in legions of thousands and millions.

Neither does the inspiration from my kingdom vary one jot or tittle from what it has always been, except in fuller detail, according to the increase in ability of mortals to receive knowledge.

The spirit of my heavens pervades my words; through my holy angels I have spoken unto you from your youth on up; and in my revelations you perceive the touch of my hand.

I cry out Order, Purity, Discipline, Justice and Good Works--or, Retribution!

O man, beware of angels who say: In heaven there is no organization, nor God, nor Holy Council, nor discipline, nor order, nor teaching, nor self-denial, or,

Who say: There is no God, no Jehovih, no government in heaven, or,

Who say: There is no bondage after death; no place or condition of suffering, or,

Who say: When you die your spirit will enter paradise and dwell in perpetual ease and glory.

Who say: Heaven is an endless summer land, with silvery rivers and golden boats for all, or,

Who say: Eat, drink and enjoy yourself for the gratification of your earthly passions, for when you are dead your path will be straight to glory.

Who say: Pile up riches, for there is no punishment after death, or,

Who say: Do not turn your thoughts into your own soul to discover your ungodliness, for when you are dead your spirit will revel in bliss, or,

Who say: The angel world is a place of progression without self-abnegation and good works, or,

Who say: Look at me, I am from the highest, most exalted sphere, or from a far-off star, or,

Who say: I have visited the planets, or,

Who say: Resurrection comes through reincarnation--first a stone, then lead, then silver, then gold, then a tree, then a worm, then an animal and then man, or that a spirit re-enters the womb and is born again in mortality, or,

Who say: You are blessed, for a host of ancient spirits are attending you--you have a great mission.

For all of these are the utterances of the angels of the first resurrection. And though they may inspire great oratory and learned discourses, yet they are flatterers and will surely lead you into grief.

Chapter IV

God illustrates the characteristics of mortals according to whether they are under the influence of the first or the second resurrection.

Consider the words of your God, O man, and profit in the application of your judgment for the growth of your soul everlastingly.

Of the first resurrection man says: I know my rights and dare maintain them.

Of the second, he says: I do not ask for rights for my own self; whatever is put upon me, I will bear it.

Of the first: No man shall impose upon me.

Of the second: Impose upon me whatever you want.

Of the first: Let me justify myself in what I have done; look, I am falsely accused.

Of the second: Jehovih knows my case; I will not plead in my own behalf. Whoever is falsely accused, let him wait; in time the Father will right all things.

Of the first: Let no man try to rule over me; I will maintain my liberty at all costs.

Of the second: Since no one in all the world has full liberty--why should I ask it?

Of the first: Make me a leader; let me be the head.

Of the second: Do not make me a leader, for I would feel responsible for those I led.

Of the first: I have done my share, let others do theirs as well.

Of the second: Although I do all I can, yet I am still deficient before Jehovih.

Of the first: Oh, if only I were as rich as my neighbor, what a great good I would do!

Of the second: Take all I have, and at once.

Of the first: Myself, and then my family, I will help; after that, others.

Of the second: We are all brothers and sisters; why should we prefer one of Jehovih's children above another?

Of the first: I will not consider my shortcomings, lest I be dejected in spirit.

Of the second: Teach me, O Father, to look into my every act, word and thought, to purify myself in Your sight.

Of the first: What might the world say? Ah! my reputation is at stake!

Of the second: What will Jehovih say? I must preserve my reputation with Him more than with ten thousand worlds.

Of the first: Whoever injures me shall suffer by my hand.

Of the second: Let us render good unto those that injure us.

Chapter V

God shows how mortals may attain inspiration from Jehovih and from the angels of the second resurrection.

Whoever rules over his own earthly desires, passions, actions, words and thoughts, being constantly watchful for the highest light and greatest good, is on the right road.

And if he persists in this until it has become a constitutional growth within him, then he will hear the Voice.

Who then can judge him, unless they have also reached the same high condition? Is it wise for the unlearned to dispute with the learned; or the unholy with the holy?

Should the drunken man, reeking with foul smell, sign the pledge to drink no more, and immediately say: We temperance men!--and presume to dwell with the pure?

I say unto you, until that man is purified and grown to be constitutionally temperate, he is not temperate.

Consider then the seers and prophets (who hear the angels) whether they have grown constitutionally to be one with Purity, Wisdom and Goodness.

For this is required of those who presume to hear me and my holy ones. And having attained to this, who can judge them, unless they have attained unto the same?

Should a man inquire of the magician as to the inspiration of the prophets of your God? Or should the angels of the first resurrection be consulted as to their opinions of my revelations, and their words taken for truth without substantiation?

Let all things be proved, or supported by corresponding testimony known to be true. As the holy man perceives how things should be in the heavens above, so they are. The unholy man sees heavenly things but dimly; he binds himself to ancient revelations which have become corrupted.

Jehovih is as near this day as in the time of the ancient ones; put yourself in order, becoming one with Him; and no book is so easily read as His created universe.

Inspiration comes less by books, than by what Jehovih wrote--His worlds. Read Him and His works. Frame your speech and your thoughts for Him; He will answer you in your own behavior, and in the happiness of your soul.

Great wisdom cannot be attained in a day; nor purity, and strength to overcome temptation, till the growth be from the foundation.

The fool will say: The sacred books are no more than man of his own knowledge might write; yet, he has not imitated wisely the power of the words of your God.

Let him do this well, and then he will also declare my words are from me. He will recognize them wherever found.

It is the will and wish of your God that all men become constitutionally capable of receiving and comprehending the highest light, and that they shall no longer depend upon any priest, church, oracle or holy book, or upon consulting the spirits; so that their behavior may make the earth a place of peace, with long life unto all people, for the glory of Jehovih.

Chapter VI

Of Jehovih and His kingdom on earth.

O man, apply yourself to understand the spirit of these words, for in this you will find the key to the Father's kingdom.

These are the rules of the second resurrection: To become an interpreter and worker without a written formula:

So that whatever gives joy to your fellow and renders peace and good will unto all--shall be called light:

So that whatever gives sorrow to your fellow, or discouragement to others--shall be called darkness:

As finding fault with another, or aggrevating them into displeasure--shall be called darkness:

But to make another's burden light, to encourage him unto strength and happiness--shall be called light:

To be forever complaining about this or that--shall be called darkness:

To be forever imparting cheerfulness--shall be called light.

Now therefore whoever becomes a member of my kingdom shall practice light; but whoever practices darkness will depart away from my kingdom of his own accord.

Neither shall you practice darkness upon your fellow for any wrong thing he has done.

Nor shall you reprove him for error, nor blame him, nor make yourself an inquisitor over him, nor assume to be a judge over him.

Nor ask him to apologize, nor otherwise seek to make him humble himself before you.

Nor shall you boast over him because you are wiser or stronger or more expert.

For all such inquisition comes of darkness, and shall return upon him who utters it, in time to come.

Rather shall you discover the good that is in your neighbor, and praise him for it, for this is the method of raising him higher.

Chapter VII

God shows the difference between the religion of the olden times and that of the present.

To the All One, Jehovih, now as in the olden times, and for all time to come, all honor and glory, worlds beyond number.

The Highest Ideal, the Nearest Perfect the mind can conceive of--let such be your Jehovih, even as in the olden times, which is the Ever Present, which you shall set your heart and mind and soul upon to love and glorify above all things, forever and ever.

The All Highest in your neighbor that is revealed--notice and talk about that--all else in him, do not see nor mention.

The All Highest subject--talk about that--all else ignore.

The first lowest thoughts pertain to eating and drinking; and the man of darkness loves to talk about these.

The second lowest thoughts pertain to sexual matters; and the man of darkness loves to talk about these.

The third lowest thoughts pertain to man's selfishness, as to bodily comforts and luxuries, as to ease and riches, as to what he hopes and desires for himself; and the man of darkness loves to talk about these.

The fourth lowest thoughts pertain to criticising others for their doctrine, religion, philosophy, behavior, and so on, forever tearing all things to pieces; and the man of darkness enjoys such conversation.

To abandon such conversation, and to converse on the highest subjects, in preference, such as teaching, imparting knowledge, suggesting remedies for the unfortunate and unlearned, for improving in excellence the homes of others, the agriculture, mechanics and so forth; the man of light delights to apply himself to these, both in word and practice, forever building up.

Consider then what your mind goes in search of, in order that it may pursue the highest. This is serving the All Highest, instead of darkness.

Now all of these things were taught in the religion of the olden times, and were given to man by your God to raise man up toward my heavenly kingdom.

Nevertheless this religion pertained to man's own entity, a religion that was to be answered either in reward or punishment upon himself personally; his own salvation being the subject paramount to all other considerations.

And even where they founded brotherhoods, such as the brotherhood of Brahma; the brotherhood of Budha, and the brotherhood of Jesus, they were nevertheless but selfish brotherhoods, whose aim was the salvation of each one's own self.

Neither was it possible in the olden times to give man any other religion, it being necessary to appeal to his own advantages to make him heed your God.

But now, O man, I come to give a great religion, yet not to set aside the old; I come to such as do fulfill the old, and to give them the religion of Gods themselves! Saying unto them: Go save others, and no longer concern yourselves about yourselves. Go and provide a place of second resurrection on earth, where the people shall put away all low things and practice the all highest. And call out unto the Uzians to come and inherit the place with you.

Nevertheless whoever is only concerned as to the salvation of his own soul is not yet ready for the religion I give unto you.

Mine shall not concern themselves as to their own self's salvation; for having faith in Jehovih, that if they raise others up with their own wisdom and strength, they are already saved, and without fear.

Compare then my second resurrection in heaven with that which you would establish on earth for the glory and honor of your Creator.

How does your God choose his initiates? Does he have censors?--saying to all who come--wait, first be examined and tried, to prove you are worthy of the second resurrection?

No, for truly this would imply inquisition--a court of darkness.

Now, behold, O man, after the second resurrection was established in heaven, I called out unto all the heavens of the earth, saying: Come, all you of the first resurrection, also, let my guardians go down to mortals and proclaim unto all people--the kingdom of God is open to all who choose to come.

Now some who were not strong in faith in Jehovih said: Will we not be overrun with angels of darkness?

But your God answered them, saying: That is not our matter; ours is to serve Jehovih by working for all whom He inspires to come unto us. For if any one desires to come--that is sufficient testimony that the light of Jehovih is upon him.

Others said: What of the indolent and the shiftless? Will they not overrun us and thus set aside the good we aim at?

And your God answered them, saying: When you practice the all highest, you'll see, the others will depart away from you.

Then others questioned, saying: Suppose those who come practice darkness--such as slander, or tattling--what then shall be done?

And your God answered them, saying: Answer them not, lest you also practice darkness.

Again they questioned, saying: Suppose they are good, but indolent? Suppose they say: Let us rest and sleep, Jehovih will provide for His chosen--what do you say of them?

And your God answered, saying: Censure them not, for they are weak or diseased. Let your example heal them. Is it not in the covenant to do good with all of one's wisdom and strength? That if they do little, the matter is between them and Jehovih?

Last of all, O man, how can they, who live the all highest, cast the first stone at their neighbor? For the act itself would be the committing of darkness.

Nevertheless, whoever has strength and yet does not want to support himself--teach one such man to change his attributes, and you will be honored among Gods.

Your glory is to fulfill the all highest yourself. When all who can want to do this, rest your faith on knowing that the quickening power and wisdom of Jehovih will sustain His kingdom through His holy angels.

Chapter VIII

God shows what is meant by following the highest light.

Be considerate of your fellow man, and weigh his standing place in the sight of your God.

For one man says: My highest light is to get money; another, to get great learning; another, to enjoy earthly pleasures; another, to contemplate sexual relations; another, to serve Budha; another, to serve Brahma; another, to serve Christ; another, to be efficient in warfare, and so on, every one from his own standpoint.

Many are also under the prejudice of old things, or the influence of a neighbor, or a spirit, or their surroundings, or the impulse of their own flesh, and say: I too follow my highest light. But they are, however, in darkness and do not know what is meant by the term--highest light--often venturing an opinion or a vague surmise instead, and believing they are expressing their highest light.

For which reasons you shall explain that only facts well known, or comparatively proven, are light.   An opinion is not light.

You shall explain that whoever professes light must know the matter from his own knowledge; that facts, numbers, figures or axioms can demonstrate light; and that without these, then the supposed light is only darkness.

Pursue this philosophy and you shall easily discover who among you has the highest light; and also what kind of judgment shall govern the chief's rulings.

Some will desire to consult the angels, as to which--in a given matter--is the highest light; but I say unto you, you shall weigh the words of angels even as if they were mortals, exacting similar facts and substantiation.

Was it not the consulting of the oracles that destroyed India, Socatta, Phoenecia, Persia, Ghem and Greece? Such consultation of angels is answered from the first resurrection; and it will always be so, unless man demands from the angels facts and substantial proof.

These, then, are rules of light: That which is self-evident: That which is axiomatic: That which is substantiated by facts: That which has a parallel in known things: Things that lead to peace, order, and the uplifting of your neighbor and yourself.

Also to discipline yourself to be constantly on the alert to be pure, good, truthful and gentle in your speech; to practice right-doing--these are following the highest light.

This though is darkness--to express fault finding, criticism, censure, or even an opinion unsupportable by facts.

Chapter IX

God shows who is and who is not prepared to enter Jehovih's kingdom on earth.

Whoever has said: I have searched my heart and mind, and, now, before Jehovih, I desire to live a higher life.

I desire to to put away my selfishness, and passions, and sentiments of unrighteousness and unclean thoughts--and words.

I desire more to serve others than myself.

I desire no possessions, nor preference over another, nor to be a leader nor a chief.

I want to discipline myself not to speak of myself.

I want to learn to speak truth only.

I wish that I were affiliative.

I desire to do good unto others continually.

I long for association.

I will not criticise any person, nor censure them, or find fault with them.

I will conform to the rites and discipline of the fraternity.

I will fulfill my covenants with Jehovih, with all my wisdom and strength.

I renounce isolated labor.

I renounce the unorganized world.

I renounce the Uzians.

I consecrate myself to Jehovih.

I give up all for Him.

What I do from now on shall be by and through the fraternity in His name.

Then that person is prepared to enter the Father's kingdom.

But these are not prepared to enter the kingdom, those who say: I want a home for comfort's sake, and where I may lead an easy life.

I desire this because I shall have opportunity to improve myself.

I desire this because I cannot care for myself, and so that I may be cared for.

Where I may shirk my responsibilities.

Weigh this matter, O man, and be your own judge as to whether you are prepared in heart and soul. Neither flatter yourself that you can come in unprepared and not be discovered. For sooner or later your innermost thoughts will become known, and the fraternity will not be your place.

To put away flesh-food is easy, but to put away dark thoughts and words--who can do this in a day?

Chapter X

God reveals the cure for remorse.

Be patient, O man, with your neighbor and your brother.

Many men are far short in righteousness, and are without strength to accomplish to the extent the mind conceives; and suffer lamentably for having done wrong, with none to relieve them; for which reason you shall provide them honorable comfort.

In olden times, such ones confessed to a priest, and he pardoned them, whereby they were quieted and relieved of great distress.

In a later time, it was said: Confess ye one another.

But in this day neither of these is compatible with the intelligence of such as shall be of Jehovih's kingdom.

If then a man has remorse for having wronged a brother or neighbor, he shall so acknowledge it to that member, and this shall be restitution, even as if the wrong had not been committed.

But if he has wronged the community, then he shall acknowledge it to the whole assembly, and that shall be restitution, even as if the wrong had not been committed.

And in either case he shall not take further sorrow or remorse, or shame, nor shall any member ever speak of the matter afterward, except to comfort him.

But in all cases confession shall be made in the name of Jehovih, and forgiveness likewise. But whoever seeks to justify himself, or to make it appear that he was but partly culpable, or that another led him into it--that man shall not be forgiven.

If he were led into it--then he who led him knows it and shall exonerate him.

Whoever Jehovih has created in proximity as to time, country, place and association--the same shall not be far distant on many occasions in the next world; and in time to come they shall be as if in a house of glass, and all the deeds done while in mortality shall be read as if in an open book.

For which reason you shall not tarry by the way when you have wronged any man or the community, but go quickly and confess, so that your spirit becomes pure in the sight of Jehovih.

Though you grieve, saying: Shall I humble myself?--I say unto you this is Godliness, for it is the purification of yourself, and the beginning of power.

But if a man wrongs himself, as by pollution, dissipation, or otherwise, this is sin against Jehovih; and he shall confess to Him privately, making a covenant with his Creator to do so no more--which if he keep--then the wrong is forgiven him, and he shall have peace of soul.

Chapter XI

God shows that the renunciation of the Uzians is necessary.

Hearken, O man, to the discourse of your God upon the second resurrection in heaven, and apply these principles to founding Jehovih's kingdom on earth.

Many come to my holy place, saying: Hear me, O God, I am weary of the first resurrection and of the earth. Open the gates of paradise unto your servant.

And I say unto them: Whoever will put aside all that is below, shall dwell in this heaven; but whoever cannot in heart, and mind, and soul renounce all that is below is not prepared to enter.

Has not Jehovih said on earth: Husband and wife shall be the model and key of My kingdom?

As woman forsakes father, mother, brother and sister and becomes one with her husband, so do they of the first resurrection forsake all the earth and the lowest heaven in order to become one with the kingdom of your God.

For unless the mind and heart be one with my holy place, the love of improvement will also depart out of that man's soul.

Isolation belongs below the second resurrection, but unity is within it.

He who has disciplined himself to be honest in his own sight may be in error; he who strives to do good on his own account may be in error as to an ultimate good; and in all cases man alone is weak.

Yet no man can practice the highest while living with those who are inclined downward.

In the second resurrection the angels are relieved of individual responsibility, all matters being under the wisdom of the Holy Council, whose head is your God.

First on earth, monarchies, then republics, then fraternities, the latter of which is now in embryo, and shall follow after both the others.

See how hard it is for an ignorant man to conceive of a state without a master, or for the people of a republic to understand a state without votes and majorities, and a chief ruler. Yet such shall be the fraternities.

Have they not separated their colleges into teachers and pupils? These heads have received their positions because of their superior knowledge, yet not as rulers, but teachers.

Have they not separated jurisprudence so that testimony governs the rulings? According to evidence offered and the knowledge of the judge, so shall he decide, and not according to his own will.

Out of the wisdom of the college and the court shall you discover the rules of fraternity, and by relieve-watch preserve the brotherhood against caste and dictatorship.

See to it then, in departing out of Uz, that you take with you only things that have proved good--the rest leave behind.

As Jehovih gave woman to man, and the two became one in their aspiration, hope and labor, and especially with reference to their offspring, so shall the members of the fraternity be those who, having renounced all the world, can become one with one another, and especially for raising up the young to become the Father's edifice on earth.

As the husband is the representative head of the family, yet he shall not tyrannize over them, nor by his rulings make himself a separate entity from the rest.

Chapter XII

God discourses on love.

Many will come to you, inquiring: What do you say of those who are married, having children of their own? Shall they so love the fraternity and the kingdom of Jehovih that they shall set aside their filial love, assigning their children wholly to the teachers, day and night?

You shall answer them: No, in all the fullness of their love, let them show it unto their little ones. And let this be a testimony to those who have children how hard it is for foundlings and orphan babes who have no one to love or caress them, so that such parents may add others to their household also, showing no partiality. And this is the highest of all mortal attributes--to be impartial in love.

Not to abridge love but to extend it, God-like, embracing all people, so shall the members of the brotherhood labor with your God and his holy angels, for the glory of Jehovih.

Chapter XIII

Of destroyers and of builders.

One goes about preaching against heavenly revelations, and against the wisdom of Jehovih; and his daring speeches and good logic fall upon errors and blunders in the written words, and he attracts the populace, in the manner of a gladiator.

Yet one such person who has organized a brotherhood for doing good--the world has not found.

Another person goes forth preaching in praise of heavenly revelations, and on the glory of Jehovih. He takes no notice of the errors in inspiration; he treasures the good. He may draw but few unto him and his work may seem little. But in time to come his work becomes mighty over all the world. He organizes his people in love and fellowship.

The latter is a builder on Jehovih's edifice.

Let these two examples stand before you; and when the speech of the vain man is directed against heavenly revelations, saying: This is not of God; this is not of Jehovih, or this is not of angels--know that that man is not a builder.

But when a man says all things are of Jehovih, either directly or indirectly; whatever is good in them is my delight--know that that man is a builder.

To strive continually to comprehend the right, and to do it--this is excellent discipline.

To be capable of judging the right, and always to practice it within a fraternity--this is Godliness.

In the day you judge yourself as with the eye of your Creator, you are as one about to start on a long journey through a delightful country.

In the day you have rendered judgment against yourself for not practicing your highest light, you are as one departed from a coast of breakers toward mid-ocean--like one turned from mortality toward Jehovih! like one turned from perishable things toward the Ever Eternal--the Almighty.

And when you have joined with others in a fraternity to do these things--then you have begun the second resurrection.

Chapter XIV

God discourses on the authority of his own words.

First, freedom unto all people on earth, and to the angels of heaven, to think and to speak whatever they want.

Second, that since no man can acquire knowledge for another, but that each and all must acquire knowledge for themselves, you shall deal with whatever is before you in your own way;

Remembering that one man sees Jehovih in the leaves and flowers; in the mountains and skies; in the sun and stars; or hears Him in the wind and all corporeal sounds. He even knows his Creator in the presence of everything under the sun. And he is happy.

Another does not see Jehovih, nor know Him. He even denys there is any All Person in the universe. He is not happy.

One man distinguishes the harmony of sounds, and he is delighted.

Another man cannot distinguish the harmony, and he finds no delight in the sounds.

So, of the words of your God, one man can distinguish, and another cannot.

The revelations of your God portray the harmony and glory of Jehovih's creations, and of the organic heavens of His holy angels.

Whether yourself, or your brother, or your neighbor shall profess to reveal the words of your God--it is well.

Strive in this, and through it you will improve yourself.

In the preservation of my words for thousands of years rests the recognition of my authority.

I call all people unto me and my kingdom; I proclaim happiness as a result of right-doing and good works; whoever do these are one with me in the framing of words.

To be one with Jehovih, this is Godliness; to be one with your God, the way is open to all men.

To be organized for love and good works--this is like the fraternities in heaven.

Whoever strives for this has my authority already; his words in time shall become one with me and my works.

To improve yourself in these holy things is to discipline yourself to become a glory to your Creator.

Let any who want to, say: Thus says God, or thus says Jehovih, or thus say I. Truth expounded shall never die; the discrepancy from truth is short-lived.

Improve yourself, O man, to be sincere in yourself and in all you do; and, when you have attained this, your words will be with power.

Remember your Creator and seek to discover Him in the best perfections; remembering that darkness knows Him not, but Light proclaims Him forever.

For on the foundation of an All Person, and believing in Him, lie the beginning and the way of everlasting resurrection. Without Him--none have risen.

These are the words and discipline; in such direction your God shapes the thoughts of millions. The two are the authority vested in me, your elder brother, by Jehovih, Creator, Ruler and Dispenser, worlds without end. Amen!

End of Book of Discipline.