Part 2 covers the first 2 of 3 prophets of this cycle, Sakaya and Ka’yu. The masters of generations angels, the loo’is, began working to raise up Sakaya of India and Ka’yu of China early in the cycle during the 400-year period of darkness so that they could be born at the end of the darkness (around 250 BCE). For the third prophet, Joshu, however, he would be born about 250 years later from the Essenes.
The prophet Sakaya (aka Buddha) of India
When the loo’is went to work to raise up India’s next prophet, a “heir for the All Voice of the Great Spirit”, the true God of Earth, Eskra, sent them down to India to first establish a “heavenly place of worship, which shall be thy headquarters.” That way, the loo’is could survey the generations of Faithists in India and “take thy choice as to place and caste and family.”
Loo’is inspired the births of Sakaya’s future disciples: The loo’is in India also worked to “control the generations of men” so that there were born a sufficient number of disciples and followers of Sakaya’s doctrines.
India prepared for birth of Sakaya: Other prophets in India actually prophesied the birth of Sakaya; they spread the word that he would re-establish the doctrines of Capilya, India’s previous prophet, who born about 1,000 years prior (around 1500 BCE). Also in preparation for Sakaya’s future “preaching and practice”, angels inspired the building of “roadways for him to travel, and places to preach”.
Birth of Sakaya
Sakaya was born near the border of Nepal in Hagotha, Nao’wan, which was later renamed to Capilya’wahtu. The loo’is chose a man named Metanga, a “High Father of the province of Nao’wan”, to be Sakaya’s father. That way, Sakaya would be “born a prince”, would “have the glory of the earth before him; and he shall grow up as learned as a king and a priest, and he shall re-establish peace and good will on earth.”
An additional reason Sakaya was born a prince was because during that time in India, many people were idolatrous and “bound in caste”. Although the loo’is brought forth Sakaya from a “royal family, a prince of high estate”, his life and teachings would teach (1) what types of service to Jehovih is required of man and (2) that “Jehovih shall stand uppermost, even above kin and caste”.
Oahspe adds that none of Sakaya’s forefathers “ate fish or flesh, or anything that breathed the breath of life.” In fact, Sakaya’s father was a 12th-generation “Suddhodana”, which meant “of pure vegetable food”.
Oahspe also provides an explanation for how Sakaya received one of 2 alternative names. Oahspe explains that Sakaya’s father was very old and his mother was very young, around 15, so he was nicknamed Sramana Gotoma, for “passionless from father and mother”.
Note: Mainstream history calls the prophet Sakaya (1) Siddhartha Guatama and (2) Buddha. For Siddhartha Gautama, most believe that Siddhartha meant/means “He Who Achieves His Goal” and that Guatama was the name of his clan. After Siddhartha’s death, many people referred to his as “Buddha”, which means enlightened or awakened one1.
The warring Brahmins of India: By the time that Sakaya was born in India, due to the years of darkness and the actions of the Triune head, Kabalactes, there had been 400 years of “bloody times in Vind’yu”. A “warring sect, who falsely called themselves Brahmins, had overrun the land” and destroyed “temples, oracles and languages.” Mortals supposed (or were mislead) to believe they were “under the God Brahma” (a false God, Brahma, not related to the true prophet Brahma born 3,500 years prior around 4000 BCE).
Sakaya practiced all religions before denouncing
The true God of Earth, Eskra, set in motion his plan for Sakaya; he had Sakaya’s “chief guardian angel” inspire Sakaya to “learn Brahminism, asceticism, and all other religions”. By the age of 12, Sakaya “took vows of Brahminism” and by the age of 15, he “desired to to acquire the ecstatic state”, so he joined a group of Brahmin priests. He lived like the poor with an alms-bowl, prayed, fasted, and studied with teachers and priests. He was taught to work toward the “ecstatic state”, so he spent 4 years, day and night, living outdoors and did not speak to anyone except for the “Holy Ghost”.
All the while, Jehovih did not allow Sakaya to achieve the ecstatic state; instead, Sakaya’s guardian angel, Etchessa, told him in a dream what to do next.
Behold, I am Jehovih, and not the Holy Ghost! Why hast thou put Me off? Did I not create thee alive, and make thee a person also? Thou art born of the race of Suddhodana. Thy labor is not to seek the ecstatic state for thyself, which is selfishness, but to renew My light on earth.
Jehovih speaks to Sakaya through a guardian angel
Sakaya was inspired to change direction: Although the priests told Sakaya that he heard the “voice of satan”, Sakaya thought differently and gave up his “most useless life of going about praying”, returned to his father’s house, and denounced priesthood and Brahminism in order to pursue doctrines that were more about deeds rather than words.
Fatherhood changed Sakaya’s perspective: Sakaya was one of the few great prophets that was not born an “iesu” (sexless person). He married and had a child; to that child, he said: “Thou art the greatest of sermons.” Sakaya was loved by the masses, especially the poor, so when thousands of people came to his city to celebrate the birth of his son, he saw all the mothers with infants in their arms and he was moved to tears. He cried about bringing into the world his own son, “born a prince above want”, when there were already so many hungry babies in the world. He made a covenant with Jehovih to give up his “passions for earthly things” and from that point forward, “labor to ameliorate Thy abundant offspring!”
Sakaya began sharing prophecy: The true God of Earth, Eskra, knew it was time “to establish a line of es’sean light to the mortal sphere.” Volunteers of the highest grades were chosen to form a line of light from “the voice of God and his Holy Eleven” down to Sakaya and he began preaching from the steps of his father’s palace. The disciples and followers the loo’is had birthed were inspired to travel from remote distances to hear Sakaya and their coming together proved to them “that the Great Spirit is with Sakaya.”
Sakaya traveled to teach Zarathustrian law
Sakaya spent 4 years traveling in all directions throughout India for the “re-establishing of the Zarathustrian law”. He traveled with 72 disciples, “who were also inspired of God, to learn the wisdom of Sakaya’s words.” Wherever he went, “great multitudes came to hear him, for God had so prepared them”. Sakaya always began with “I am but a man; worship not me. Neither honor ye me for my words; for they are not my words in fact.”
Sakaya wanted others to learn from his mistakes: Sakaya used his personal experience to reinforce his claims: “I declare my follies before you” so that you can “be wise by not following my past footsteps.” He said that after he saw the suffering in the world, he cried out to Ahura’Mazda, fasted, prayed, and tortured his flesh to attain “certain signs and miracles” like the ancient prophets, Capilya and Zarathustra, but nothing came of it. Eventually, he was inspired to renounce “Brahminism and asceticism” and took up “the Zarathustrian religion” whereby “good works are the only salvation”.
Sakaya clarified the purpose of religion: Sakaya added that religion is “is nothing more nor less than rites and ceremonies in the discipline of a community” and in this case, “to carry out works of charity and harmony and love and righteousness.” And to evaluate the effectiveness of a “religion”, “the fruit must be measured by the city or the state, that is saved from sin.” He reminded people that before the “cruel wars and the destruction of harmony and of learning” throughout India, the prophet Capilya covered India with families and communities and it “became as a garden, rich in fruit and flowers.”
Sakaya reiterated that he had “not come to preach, nor to build up a new order of preaching”; instead, he would help them begin a “practice in life, whereby crime and misery and starvation may be averted.” He added that he does not “proclaim any new doctrine or new rites and ceremonies”, “these things are not new in the world; they were the doctrines of the ancients.” They only seemed new because Brahmin priests taught them “in languages ye not understand”, but Sakaya would now “preach the truth in your native tongue”.
Sakaya used the same doctrines that were first brought to the world by Zarathustra (~7000 BCE) and then again by the prophet Capilya (~1500 BCE) to teach the inhabitants of India to go back to living in rab’bah-led communities that follow Zarathustrian law and practice rites and ceremonies.
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.” |
Sakaya traveled again to perform signs and miracles
It was not long before “priests and magicians of Brahma (false Brahma) sought to condemn Sakaya” saying that “oracles and spirits of the dead” declared that Sakaya’s words were untrue. They added that if he was of the Holy Ghost, he would be able to do signs and miracles. To remedy this, the true God of Earth enabled Sakaya to do signs and miracles and then inspired him and his disciples to again travel throughout India for another 4 years.
Spirits of dead stood by Sakaya and everyone could see and hear them speak. Sakaya was also given the “power of the Death Cast”; his spirit left his body and could be seen and heard elsewhere in far-off cities and countries. Hundreds and thousands of learned men traveled to different places to witness Sakaya’s spirit, which was seen, recognized, and talked about. Sakaya also astrally traveled to “different heavens” and upon his return, he told people about the “spirit of things”.
Although it was effective for Sakaya to perform signs and miracles for the people, he always clarified the following points:
- He did not “come from the Holy Ghost”; instead, he “came of the actual Person, Jehovih (Ormazd)”.
- “magicians and spirits of darkness” could “attain to the same miracles”, yet none of if makes “the world better, or happier”.
- do not listen to spirits more so than mortals because “even spirits may not know anything about the higher heavens (Nirvana)”.
- Consider only spirits that tell them information that improves “the condition of the family and the state” and/or helps them “begin (their) own resurrection whilst ye are here in the corporeal body”.
Sakaya is martyred
After 14 years of traveling and preaching and helping to establish 72 communities that were “sworn against war, and against caste, and against idleness, and to worship only the Great Spirit, Ormazd” and once again practiced “rites and ceremonies”, Sakaya wanted to know how best “may these great truths be impressed upon mortals, that they will not soon forget Thy words through me?” The true God, Eskra, told him that such would be achieved “By thy death by the hand of the idolator.”
Eskra then “cut asunder the cord of light” between Sakaya and the “heavenly throne in Paradise”. When the angels of Jehovih lifted their protecting hand off of Sakaya, only then were the Brahmins able to conspire against him. They eventually poisoned him by putting the “blood of swine” in his food. His disciples followed the custom of India, burned his body, and then scattered the ashes “to the four corners of the world.” The next night, “God sent a million angels into the field of ashes, with a heavenly ship of fire, and they took the spirit of Sakaya” and transported him up to the “throne of God”.
The prophet Ka’yu (aka Confucius) of China
Like Sakaya of India, the loo’is went to work to raise up Ka’yu during the 400-year period of darkness so that he would be born when darkness ended. He was born into a family where he was provided “with great learning and great adversity and great experience withal”, so that he could establish fundamental doctrines for the “nations Chine’ya”, which resulted in his followers becoming “the most numerous and peaceful inhabitants on the face of the earth.”
Like Sakaya, it was not intended for Ka’yu to teach new doctrines. Instead, he and a team of 72 disciples combed through 18,000 “books of the ancients”, extracted “all that is good in the whole of them”, and created 10 new “Books of Great Learning”. These new books eventually became “The Standard” for the empire of China along with 10 books of “The Lesser Scholarship”.
Birth of Ka’yu: Ka’yu was the 13th child of his father, Heir, the “sub-king of Te’sow”; and for his mother, Ching-tsae, she was “not fifteen years old”. Like so many of the prophets, Ka’yu was born an iesu (sexless person). Oahspe adds that Ka’yu was born “capable of the All Voice, but not capable of su’is”; therefore, Ka’yu’s destined work must not have required clairaudience. The true God, Eskra, described Ka’yu’s birth as Jehovih “quickened into life this tree of universal knowledge.”
Loo’is raised up 3000+ disciples: As mentioned, Ka’yu worked with 72 disciples, which were selected from the more than 3,000 mortals the loo’is raised up to be born at the same time as Ka’yu. The loo’is inspired the births of these mortals to eventually become Ka’yu’s “hosts of philosophers” for only with their help could Ka’yu establish “Jehovih and His light” all throughout China.
Inhabitants of China surveyed
Although Eskra had the entire Earth surveyed before the 400-year period of darkness, he deemed it necessary to send numerators and appraisers down to China once again after the darkness ended to appraise “mortals as to their grades and spiritual intercourse”. There were 406 million mortals living across 12 sub-kingdoms, 1 sub-kingdom for each month of the year, that were ruled by Ling, the Sun King.
Of angels (spirits/souls), there were 2,700 million free, “not fettered by angel tyrants”, and there were 1,500 million under the rule of the Triune God, Ennochissa. There were also 700 million “wandering spirits” (drujas) that chose to live with mortals; 70% of them were in ascension and 30% in declension.
For the grades and rates of mortals in regard to resurrection, totals were calculated for how many were clairaudient (su’is), how many were clairvoyant (sar’gis), how many spirits were in sar’gis, how many mortals were idle, non-spiritual, and/or “addicted to secret evils and pollutions”, and lastly, how many were “abortionists”.
For rites and ceremonies, it was discovered that while 72% of mortals practiced rites and ceremonies, 98% practiced funerals rites.
Therefore, it was determined that “Because Chine instituted reverence for the dead, the funeral rites have become worshipful” (Chine was the previous prophet of China born about 1,100 years prior around 1400 BCE).
After the death of mortals in China, the body was either burned or buried, loved ones read prayers for 3 days, and at sunset each day, they changed the virtue and love of the dead. As a result, often the spirit “returned to them in the house, taking on sar’gis, like a mortal, and talking to their mortal kin.”
Ka’yu grew up and was joined by his disciples
As soon as “Ka’yu grew up to be a man”, 72 of the disciples, men and women, 6 from each of the 12 kingdoms and sub-kingdoms, traveled to join Ka’yu as his co-workers as his “chief disciples”. Although they all had “great learning” and had heard of Ka’yu’s wisdom, none of them knew they had been inspired by the angels to come.
Angel involvement intentionally veiled: Unlike most other prophets, Ka’yu nor his disciples ever knew they were “instruments” in the hands of the true God of Earth, Eskra. Oahspe explains that there are times in history where information was better received when mortals knew it came from the presence of angels or the inspiration of angels. By this time, however, around 500 BCE, the information was better received by the “learned people” if Ka’yu’s inspiration was from “God by proxy”. Oahspe adds that Ka’yu still “saw clearly and heard clearly”, due to the “presence of God and his angels”; however, “on many occasions, Ka’yu did things of his own accord, and committed some blunders.”
Ka’yu must have innately known that when 72 disciples came to him at the same time from all over China, that it was no coincidence. He said, “These great happenings are the work of the Ever Present. Let us conduct ourselves as Gods; the Great Spirit will then answer us. Let us sit in a crescent, after the manner of Gods.”
Note: “Great Spirit” in Ka’yu’s language was “Shang Te”, and refers to “the Gods” and “True God”. For “Te”, it is translated to “God” in some references, “His high angel” in other references, and even “her” in one reference.
Ka’yu began the overhaul of China’s books
When it was time for Ka’yu and the 72 disciples to begin their work, Ka’yu concluded that the “road to wisdom” for the people of China had been blocked by the “thousands of books of the ancients”. If someone tried to follow the doctrines within their existing books “to escape damnation of hell”, he/she “would need to sacrifice (worship) more than four thousand days every year!” Not even in a thousand years could “any man learn all the books” and as a result, mortals were practicing rites and ceremonies without understanding the meaning thereof.
For it has come to pass that the religions have made machines of the worshippers; the law books have made machines of the courts; the books of government have made machines of governors and emperors.
Ka’yu decided to overhaul existing books: To remedy, Ka’yu knew not to create completely new books for it would only add to the burden nor should he completely “destroy what is, or what hath been” because if he “cut any of them off entirely”, it would cause a rebellion. He decided that he and his team, with the help of “God (Te)”, would “cull the harvest” and “preserve in our abridgment all that is good in the whole of them”.
In order to “bring confusion to a termination”, Ka’yu and his team set out to “remodel the whole”. Ka’yu also knew that “Shang Te (the true God)” had “shaped the times” to their hands and whether or not they lived to see it, “The time will surely come, when the emperor will be obliged to destroy the books of the ancients”, so they would “take the cream of them, and provide for their preservation” while they could. The overlay,
Obsolete book collections
700 “sacred books of the empire”
486 books on the “intermediate world” (the lower heavens within Earth’s atmosphere)
1,270 books on the “spirits of the dead, and their testimonies of the lower and higher heavens”
2,200 “books on magic, and on conjuring spirits, and on second sight and second hearing”
4,000+ books of families
4,000+ books of histories
12,000+ law books
30,000+ books about the “precedents of judges’ decrees”
2,700 books about provinces, the empire, governors and emperors
700 book about government
490 books about castes
320 books about proprieties (appropriate behavior)
, lists the collections of religious books, law books, and books of government that Ka’yu and his team combed through to “take from them all their soundest parts.”
Ka’yu’s process: Over 8.5 years, Ka’yu and the 72 disciples processed and condensed 18,000 books down to 20 books. When deciphering what parts of the books were written by men vs. written by “Men inspired by the angel of the Creator”, they could tell by the writing “because men can not write so beautiful nor in the style.”
The disciples processed the original texts, created reports, and then Ka’yu used their reports to dictate to scribes the words to write. Oahspe describers that Ka’yu’s wisdom, scholarship, and memory were so great that he somehow knew what revisions needed to be made and what information was missing without council.
Ka’yu never knew about angelic inspiration: Oahspe reiterates that because Ka’yu was never allowed “to know he receiveth light from heaven”, he was “an example to men, to inspire them to perfect the talents created withal.” From “the lips of Ka’yu”, 18,000 books were able to be condensed down to 20 and no other man “in all the world ever done the one-tenth part so great a feat of learning.”
The scribes made 6 copies of each of the books so that the disciples could take the books back to their respective provinces. Ka’yu’s fame became so great that “many men followed him about” from province to province and made additional books from the words he spoke.
The following overlays cover doctrines and information that Ka’yu deemed important and relevant for the times:
Fundamental doctrines of ancient sacred books
1. Worship none but the Creator.
2. Have no images nor idols.
3. Keep the day of the change of the moon as a sacred day for rites, processions, and ceremonies for the glory of the Creator.
4. Love the Creator above all else.
5. Love one’s parents next to Him.
6. Kill no living creature maliciously or for food.
7. Tell no lies, nor steal, nor covet anything that is another’s.
8. Do not do unto others that they should not do unto us.
9. Return good for evil.
10. Feed and clothe the stranger, the sick and helpless.
11. Practice the highest wisdom one has.
12. Respect all people, as we desire to be respected.
The Creator
“To accept Him as a Person, and as All Good, without criticism, this I find giveth the greatest happiness.” Nothing good comes of those that “pull the Creator to pieces and weigh His parts to know His worth.” The highest road is to “try to find the Creator with love and adoration, instead of with a dissecting knife.”
For those that say such things as “Jehovih sent the rain-storm to destroy the harvest” or “Jehovih sendeth fevers to the dirty city” lacks “discretion in words and judgment”. Man is a part of the creation, so he must do a part of the work himself, or fevers will result.
All good men are but “mouth-pieces for the Gods”
Ka’yu said he was not born into the world to follow the words of the ancients in detail; instead, he was born “to choose from each and all of them, what all of them will accept.” Ka’yu said that he was born into the world to “reach the government, and make it virtuous and fatherly”, but such a thing can only be done through the family, then the province, and then the empire. This objective can be done only with the help of Ka’yu’s disciples that “faithfully practice” Ka’yu’s doctrines, which are not even Ka’yu’s own words.
None of the words he utters before the Council are his words in fact. All good men are mouth-pieces for the Gods. When they open their mouths, where do their ideas come from? Just like when the sun shines on a field and herbs grow, when the Creator’s light falls upon us, it causes our ideas to come forth.
Immortality of the soul
Seers tell us “that they have seen the spirits of the dead” and that “the soul of a man is immortal”. Ka’yu admitted that he “tried for many years to ascertain if this were true”, but he could not discover. However, he felt that it was a good doctrine, so he appropriated it. He guessed that the “Creator must have perceived it also”, so he concluded that it was reasonable that “He created man immortal”.
Truth about asceticism
Instead of a life of asceticism, in order for a man’s spirit to be purified in the intermediate world so that it can be “taken up by His angels to dwell in the higher heavens forever”, a mortal man, “for the benefit of his own spirit”, should “love the Creator with all his soul, and drive to emulate Him in good works and gentleness and love.”
Doctrines have to change with the times
In the past, the country was sparsely populated with a few scattered barbarians, but now it is so populated, full of learned people, “who have scarcely room to stand”. “Whatever people can dwell together in great numbers on the smallest piece of ground, and yet have peace and plenty, such a people are the highest peoples.” However, in such a case, “extreme doctrine” probably cannot be carried out, so “it is better to have a less extreme doctrine”, else, people will follow a leader and politicians, lawyers, and judges may “run the state into war”.
Before the ignorant, people could be taught and persuaded by commandment, but China has passed that age, so Ka’yu’s new books must be persuasive for the meantime.
Revelation comes today, not just to the ancients
To rest on the ancients and/or to honor the ancients only, “and to believe that they alone received revelation” is foolish. The “Creator is Ever Present, and with as much power and love and wisdom today as in the ancient days”.
Applying the middle ground
Instead of preaching to a rich man that he should give all that he has to the poor, it is more effective to preach to him to give a little. In this case, “the higher doctrine is the lower, and the lower doctrine is the higher, because it hath potency.”
It “is easy to plan out high doctrines, but not so easy to give an efficient doctrine.” He, who is mid-way, is the most potent.” Ka’yu concluded that all people adhere to higher doctrines than they can live up to. Members of religions that boast that their religion is superior over others because of its higher doctrines are the same people that “practice neither virtue nor sincerity, for they live not up to the commonest doctrines.”
“To know that one hath done the highest thing within his power, this is the highest, best satisfaction.” We are “but an agent of the Most High”. Serving the Father is “to be true to one’s own highest idea.” To give about yourself being imperfect “is great folly”. Eating only fruit, herbs, and rice is the purest diet, “but only a fool would starve rather than eat flesh.” Furthermore, “Rites and ceremonies are useful”, but it is better to toss them aside than to go to war for them.
Divorce
No man should be bound to a woman and no woman should be bound to a man whose desires lay in the corporeal self. For someone that is wed to the Great Spirit, how can they dwell with someone who is wed to the Earth?
Children
The “surest foundation to teach our children” is to teach them to feel that He is with us, hearing all our words, seeing all our deeds”. Faith “in the Creator, and in His Son, Shange Te” is very potent in making children “sincere, and to behave with propriety”.
Celibacy
To some, “celibacy is the highest life, because he hath joy in his Heavenly Father. For others, “celibacy is a great punishment”. Both conditions exist in society, there is no mean between the 2, so both must be provided for. If everyone were celibate, the result would be “the termination of the race”, yet for the people that are the “other way”, they “are of a breed not so far on” (spiritually advanced). Ideally, there is “no quarrel betwixt them, for both are needed and the “destiny of both must be completed some time.”
Punishment for crimes
Often times people become criminals “by a mere circumstance of birth”. If they were born under different circumstances, they may have been governors of the states instead. Based on Ka’yu’s experiences, he was “a convert to great leniency.” Instead of touring “bad men”, they should be “appropriated to benefit the province”. “To appropriate all men to the best use; this is the wisest governor. To punish a bad man for vengeance sake; this is devilish.” “To reform a man is better than to kill him”, yet for the most part, the state finds it sufficient to just “lock up a bad man where he can do no harm”.
“Books of Great Learning”, eventually made “The Standard” for the empire by the Sun Emperor.
- “Of the Creator”, the Great Spirit, Eolin, and His Creation
- “Of the Plan of Corporeal Worlds”, the sizes, motions, etc. of the sun, Earth, moon, and stars
- “Of Light and Heat”, about thunder and lightning
- “Of the Unseen Worlds”, the upper and lower heavens; the habitations of the Gods
- “Of the Intermediate World”, or lower heaven, which rests on Earth
- “Of Te”, who has charge of this world and her heavens
- “Of False Gods”, their kingdoms in the lower heavens; and their power to catch the souls of men after death
- “Of Hell”, where the spirits of bad men are tortured for a long season
- “Of the Highest Heavens”, the Orian worlds, where the spirits of good mortals dwell in everlasting bliss
- “Of the Administration of Gods”, and drujas over mortals; how nations are built up, or destroyed by the Gods
Books of “The Lesser Scholarships”
- “Axioms”, being the simples of problems
- “The Perfect Man (Tae)” or “Highest Representative”
- “The Mean Man”
- “Purification”, to purify the flesh and the spirit (soul)
- “Divination”, consultation of spirits, legerdemain (skillful use of one’s hands in conjuring tricks), clairaudience, clairvoyance, power of the spirits to give man dreams and visions
- “Maxims”, propriety, sincerity, rites and ceremonies, reverence to age, respect to the dead
- “Love”, to the Great Spirit, parents, discipline and industry, marriage for spiritual redemption of the world by generations of holier men and women
- “Book of Histories”, of Gods and Saviors, kings and emperors, wise men, lawgivers, and the rise and fall of nations
- “Book of Holies”, 6 parts included Omnipotence, Worship, Jehovih’s (Eloin’s) Judgments, Progression, Reverence to the priests, Obedience to the sacred commandment
- “Book of Gems”, 6 parts included Proverbs, Poetry, Morning and Evening Devotion, Association in the family, community, the state, and the empire, Confession of Sins, Praise, and Rejoicing in Eolin, the Great Spirit
True God, Eskra, inspires Ka’yu to write 6 more books that Oahspe describes as, “other books, but less profound”.
- “Book of Family Sayings”
- “Book of Analects”
- “Book on Government”
- “Book on Life”
- “Book on Punishments”
- “Book of Inventions”
Next, Part 20: Cycle of 650 BCE (PART 3), Joshu (Jesus) – and the Triune Confederacy becomes false Budha, false Brahma, and false Lord God (Kriste)
- https://en.wikipedia.org/wiki/The_Buddha
- https://commons.wikimedia.org/wiki/File:Siddhartha_Gautama_meditating.PNG
- https://www.greatbigcanvas.com/view/the-life-of-the-buddha-siddhartha-gautama-chau-doc-an-giang-vietnam,2743531/
- Kapila of India image: https://en.wikipedia.org/wiki/Kapila
- https://depositphotos.com/photo/buddha-statue-at-sakaya-muni-buddha-gaya-temple-singapore-63685189.html
- https://archive.org/details/whoisgodinchina00malauoft/page/n5/mode/2up
