Sakaya reminded the people of India that before the “cruel wars and the destruction of harmony and of learning”, Capilya “cover(ed) the earth over with families of communities, and the earth became as a garden… Pauperism was taken away from this land.”
Primary cause of sin is poverty: Sakaya re-taught the people of India the Zarathustrians of the past have concluded that the main cause of societal woes such as crime, misery, and starvation is poverty. To eliminate poverty, rather than handing out charity to the poor, “find a remedy in society itself, whereby there shall be no rich and no poor.”
Emphasized “good works” within communities: Sakaya re-taught that the “highest and best plan” is for “families of tens and twenties and hundreds and thousands” to live together within communities that are led by rab’bahs (priests). Within these communities, there is no “buying nor selling, nor ownership, nor divisions, nor castes, nor privileges of one above another, nor rich, nor poor”. Instead, there is “brotherhood between men”, strengthened by the practice of common rites and ceremonies, and “doing good for others”.
Zarathustrian Laws: Sakaya re-taught that in striving for “the redemption of the world from darkness, war and evil”, the Zarathustrian laws (Table 1) provide guidance in (1) purifying one’s own body and spirit and (2) doing good unto others by helping others as well as helping others help themselves. When the city or state has been saved from sin, the community may “apply the same unto the inhabitants of the earth” by providing to the world an “example that love, peace, plenty, and happiness are possible on the earth”.
Charity is both good and evil
All charity is good, yet also evil. It can injure both the soul of the giver and the recipient. The giver may feel flattered to give and/or feel prestige over others. At the same time, it often destroys the inner strength of the recipient.
Instead of charity, “find a remedy in society itself, whereby there shall be no rich or poor”; because “where there are rich, there must be poor”. Furthermore, “Where there are masters, there must be servants”, which means that even if a rich man tries to help the poor by employing thousands of hired servants, it is the same as a man employing cattle; he will still treat them as his cattle making him like a master rather than a father. Help others, but also teach them to help themselves. For example, rather than a priest praying for someone and/or telling someone certain prayers to recite, it is best to teach a man to invent prayers of his own.
Avoid ownership and favoritism
Since “most crime and misery come because of poverty”, it is best to devise a “remedy against poverty” and strive to “bring about a brotherhood between men.” Within the families, “there shall be neither buying nor selling, nor ownership, nor divisions, nor castes, nor privileges of one above another, nor rich, nor poor.”
There should be no privileges or monetary gains for the rab’bah nor any man or woman above another. There should be no favoritism toward the “learned and good, over and above the ignorant and the less good” because all are “brother and sisters; children of One Father, created my Him in His own way and for His own glory.”
If the community cohesively strives to define “what are good works”, follows the guidance of Zarathustrian law, and practices rites and ceremonies together, they should be able to “give unto one another all things required, and without distinction as to strength, or as to expertness.”
Selecting rab’bahs (priests)
Choose the “oldest, wisest, best man, to be the father of the family (community).” The rab’bah is afforded no privileges or monetary gains over and above any other member of the community. When a rab’bah retires or dies, “the laws of a community must die with the death of the rab’bah”. Because Jehovih the Creator works through the rab’bah and because the wisdom of Jehovih is greater than the wisdom of the dead, “new laws must be made by the new rab’bah”.
Adoption of rites and ceremonies
The community shall work together to decide “upon rites and ceremonies, which the community may adopt, or the music, or the discipline regarding funerals, or marriages, or births”. Embrace the whole including the “old and young; of sedate and jocose”. “One man hath joy in sacrifice (worship) by clapping his hands and dancing; another, in poetry; another, in singing; another, in silent prayers.” The Creator has no preference “for they are His own handiwork.” If people cannot worship in their own way, “they will find vent in secrecy and to an evil end”. Sakaya concluded with an example: When Brahmin priests sought to make people ascetics by overthrowing their natural talents, the priests became “aiders and abettors of bawdy houses of drunkenness and licentiousness”.
Final decisions made through rab’bah
When members discuss matters, everyone must speak “in the direction of light”, which imparts light, and “not of darkness”, which abuses the opponent and “shall not be tolerated by the father (rab’bah)”. After discussion, “the rab’bah shall decree according to the light of the Father in him”, rather than by a “majority vote”, because the “light of the Father” stands above the “light of men”. Do not have kings or queens because those “belong to the world’s people”.
Laws change with the times
One of the primary ways that it is ensured that the laws change with the times is that the “laws of a community must die with the death or retirement of a rab’bah, and that new laws must be made by the new rab’bah.” Laws of precedent, based on the past, should not apply to the present because that would make “slaves of the living, to those that are dead” as if “wisdom of the dead” is “greater than the wisdom of Jehovih.”
Formation of the community
One cannot associate with all men because “many are of diverse tastes and habits”, yet do not refuse all association either due to diversity because even with so much diversity among people, “they are as one in all things”. When you “are one with one another”, you are also “one with the Creator”.
Accept “no man nor woman into the family till first pledged to serve the All Person, Jehovih (Ormazd), with a full and willing heart”. Mankind faces 2 things: Light and Darkness. In order for the community to work together to shun the Darkness and strive for the Light, each community should make “pledges to general rules” and agree on “rites and ceremonies”.
Choosing a partner for marriage
Sakaya re-taught that there “have been, now are, and ever shall always be” 3 different types (or conditions) of people. Their condition is based on their doctrine and can be measured according to their “outward manifestations of spirit” or lack thereof.
(1) Faithists who “know the All Person, Ever Present” and exhibit “spirit ascendancy”.
(2) Idolators who are idol worshipers that make the Creator into a man in heaven who is not present, so guides “by proxy of certain laws”. Idolators exhibit “one grade more of spirit than the infidel”.
(3) Infidels who “believe in nothing they cannot take up in their hand, and weigh”. Infidels are nearly devoid of spirit.
Sakaya reminds people that Faithists beget Faithists, idolators beget idolators, and infidels beget infidels, so to ensure “that your offspring incline more to spirituality than to earthliness”, “be ye circumspect as to marriage”. Choosing a spiritually-inclined partner will better ensure that the couple are “one with one another” so that they may be “one with the Creator”.
Focusing on the young
Sakaya re-teaches that “virtue and industry and good works come into the world by the examples ye place before the young.” “The young are your angels given you by the Creator; and ye are their Gods”, so consider “what kind of kingdom ye raise up.” Lastly in regard to the importance of example, “Better is to hide and subdue your temper in presence of the young, than to conquer a whole state by force of arms.”
Associating with the outside world
Regarding the communities’ association with the outside world, the decision is not as simple as all or nothing. One option is to live within the “wicked world” while trying to change it. Another option is to leave the world and “live as an ascetic, praying alone, living alone”, feeling “too pure to mix with the world”, so letting “the world take care of itself”.
Sakaya re-taught that the answer is to do neither of these things, yet do all of these things; meaning, “Let your community remain within the world” as an “example that love, peace, plenty, and happiness are possible on the earth.” Do not try to “reform all the world” because the best you can do is “reach an arm’s length”.
Live for the spiritual man rather than the corporeal man
Live for the spiritual man rather than the corporeal man. As a corporeal man you are “not yet born, but are in embryo, shaping yourselves for the everlasting life”. Those with whom focus on practicing the higher law, rather than the lower law of man, will more quickly “pass on to Nirvania, where dwell Gods and Goddesses of endless light.”
Take “no part in the governments of men, of kings, or queens. Neither fight ye for them, nor against them” because they live for the lower law, not the higher “law of Jehovih”, which “speaks to the soul of man”.
| (1) Law of Purification of body and spirit | Pure body and spirit enables man to see and hear the Creator. First, purify the corporeal body by consuming a vegetarian diet and daily bathing. Second, purify the spirit by beginning and ending the day committing to pure thoughts. Avoid being “foul in spirit” by avoiding speaking cruelly or unjustly about others nor speaking of someone’s short-comings and deceptions. |
| (2) Law of doing good unto others | Constantly strive to do good unto others. Inspire others to purify first and then attain individuality; this way, you help others as well as teach them how to help themselves. |
| (3) Law of abnegation of self in favor of peace and good of all | Rather than living within one’s own freedom and/or dictating the affairs of others, practice being willing, from one’s heart, to “sacrifice one’s own desires, possessions and opinions for sake of peace and the good of the family.” |
| (4) Law of love | “To love all men, women and children, as brothers and sisters.” |
| (5) Law of returning good for evil (non-resistance) | “To return good for evil; to give pleasure to those, that give pain.” |