THE BOOK OF THE ANCIENT MESSENGER

A FOREWORD BY THE SCRIBE

While Rahmotep is very harsh concerning the ecclesiastics of his day and time. They were pretty harsh themselves; some even practicing human sacrifice.

The absorption of The Law of Profitable conduct, especially the first part, by religions tended to soften them somewhat.

Today we find ecclesiastics of all faiths who are sincere, helpful, kind and laboring daily to bring what light the have to their followers. Many thousands of the clergy class give unstintingly of them selves to counsel, comfort aid others in many and diverse ways.

However, many, to this day, rule by fear threatening horribly severe punishments to “unbelievers” by the deity to which they subscribe. Often times a “carrot and stick” approach. Submit and be “rewarded;” resist and suffer. Some still urge their followers to kill as many “unbelievers” as possible.

Almost all pay lip service to the first part of The Law of Profitable Conduct while totally ignoring the second part. A person who understands and follows the second part of The Law are of little use to those among the ecclesiastics who seek power and the meek submission of their followers.

It is up to us to sort them out. How? By asking, “what does it profit us to accept this teaching?”

the Scribe

Rahmotep refers to us as “companions.” A companion is a person with whom one spends time or travels. Origin Latin: com (together)+panis (bread) “one who breaks or eats bread with another.”

I

ATTESTATION

Attestation of the Scribe Is this book an inspired work? That is a question that each must answer for themselves. Perhaps, in answering this question, for yourself, it might be helpful for you to know about how this book came to be.

My father was a minister, a man who sincerely believed and practiced his faith. I never had any reason to be at odds with his teaching, yet from the age of seven or so, I questioned. Eventually I became disillusioned with ‘organized religion’ and rejected all of them.

It was not until age 34 that I began to feel the hunger to know my Heavenly Father. There were many experiences between that time and the time the first word of this book was put to paper. I will save the account of those experiences for another time, if there are any who may be interested in knowing of them.

Even though the ‘burden’, or commission, to write was placed on me in January, 1987, the first words were written in 1990. It took until today, December 5,2011 for the last word to be typed. Many times I had time to work on this, and wanted to, but could not. At other times, I was dead tired and had so desire to even think about this, but was drawn to my computer so irresistibly that I worked for hours. I never knew what I would type. I would sit down at the keyboard and it just came. As I wrote, I ‘saw’ the events, and characters, in my mind. These people are real to me, as though I knew them personally and shared their experiences along with them.

The most unusual part of this experience is that, when I read what is written here, I seem to have no connection to it. It is as though they are words set down by someone other than myself.

I am touched and inspired every time I read it, often feeling electrifying ‘goose flesh’. I am brought to tears every time I read the funeral of Hetmot in Chap. 84. The wedding ceremony, in Chap. 79, joining two families as well as the bride and groom is always inspiring in its’ reality.

There are times when I had, and have, no doubt of the guiding hand of the Guidon. At other times, I felt just plain foolish about all the work I did. At times, I still struggle against the tendency to reject all that cannot be verified by the five senses. I suffer, as did Kalnaka in Chap. 72, with “pride.” But, as he, I continue to follow the quite stimulus, nevertheless.

So, I can promise you only that I set these words to paper as I felt compelled to do so. I consulted no experts, nor did I try to follow any ‘story line’. Typing these last words, I feel that I have, as last, fulfilled a task from which I did not choose, in the end, to escape.

As to the true source of these words, and their worth to you, that, my friend, is for you, and you alone, to decide.

May the Guidon ever be with you!

THE SCRIBE

The commission given to me to do this work may be found at the back of this work. It is for you to decide.

II

BOOK OF THE ANCIENT MESSENGER

BOOK OF THE MESSENGER RAHMOTEP, ANCIENT MESSENGER Who was Rahmotep? I have written here all received concerning him, his life, and his teaching. It is not a complete record of all that he said or did. Under the power of prayer, and the inspiration given to me, to carry out my commission, I relate this account of Rahmotep as I received it.

Rahmotep and his party took refuge from the cold rain in a heavy growth of tall bushes. Slogging the muddy road, they had seen no one since yesterday morning. Morgir sadly announced, “Teacher, I can find not even a bit of dry wood, there will be no fire. I fear that most of our rations are soaked almost as much as our clothes. What shall we do?”

Rahmotep answered glumly, “Well, I guess we will be spared the need to take drink with our meal, our drink is already in our food.” Bednane spoke, “The memories of warm fire and food seem as a dream. Did we ever really enjoy the fine hospitality of Jublekan and the others?” Benar said, “I wish our employers, Our Heavenly Parents, took a little better care for their servants,” bringing small crooked grins from the others.

“Well”, said Rahmotep, “we’ve been pretty fortunate overall. With the exception of the indignity of being run out of the City of the Twin Temples, by that nasty mob, we’ve suffered only insults and a few dirt clods. And we’ve certainly had the benefit of plenty of excellent hospitality. Perhaps, when we turned back, we should have returned by the same route. We knew who our friends were along that route. But no sense in thinking about that now. As they say, ‘No matter where you’re at, there you are!’ and we are here! “Very funny!” said Bednane sarcastically, as he wrung more water from his coat.

Later, as Rahmotep lay down on the wet brush, wrapping his cold damp cloak about him, closing his eyes, attempting to sleep as he listened to the steady rain, his twilight thoughts drifted over the events that brought him to this desolate place.

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Chapter One 1: In the land now known as Egypt, by the Great River, long before the pyramids penetrated the sky, lived the man, Rahmotep. He was a man who thought and did. Rahmotep was a man who came to know the Universal LAW and shared this knowledge with others.

2: As a child he was extremely curious. The objects of his curiosity included people, plants, animals, things and the elements, learning delighted him. He often took things apart, not always to the pleasure of his elders.

3: Rahmotep listened carefully when the priests of the Idol God spoke, weighing their words against his observations and conclusions. When the two did not agree, he asked questions of the priests, too many questions.

4: Because of these questions, the Chief Priest, Hetmot, came to Rahmotep's house to speak with his father and mother. The priest warned that challenging the Gods, by way of asking too many questions of the Gods' earthly representatives, would surely bring punishment by the Gods. The priest counseled that, while he understood that Rahmotep was only a boy, the Gods might well be unwilling to continue to tolerate such impertinence even from one so young.

5: Hetmot cautioned, “To have curiosity and intelligence is good, provided that they are channeled and directed in the proper direction, perhaps by thinking of new ways to honor the Gods and their established Temple.

6: “A bright young fellow, if he showed the proper respect for authority, might someday himself be welcomed into the priesthood. But, if this intellect is used to question the Gods, soon it will be used to defy them.”

7: “Defiance the Gods will not tolerate, even from the young. Young Rahm must be set firmly back on the correct path lest he wanders into apostasy and rebellion.”

8: “The evil spirit inspiring these blasphemous questions must be exorcized. Otherwise, severe punishment is sure to come to Rahmotep, bringing naught but suffering and disgrace to his family,” warned Hetmot.

9: After prayer and ritual, the priest left, glancing, one final time, at Rahmotep with a disapproving eye.

10: A fearful Rahmotep felt shame that he had questioned the idols. His father said, gently, “Forget these things and concentrate on your work.” "Please don’t embarrass our family in the community," his mother pleaded. Rahmotep feared that he was, as the priest suggested, under the influence of an evil spirit. He went to his cot and wept until he fell into a fitful sleep.

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Chapter Two 1: When Rahmotep next accompanied his father to the temple, he felt as if the eyes of the idol Gods were staring at him in disapproval. He tightened his grip on his father's hand and concentrated on the floor tiles until he and his father took their seat. Throughout the tedious rituals, he kept his yes on his feet, trying not to show his guilty fear.

2: When, at last, the standard rituals concluded, the priest then paid homage to the Ruler. The priest declared that, "We owe unquestioning obedience to the Ruler as his appointment is at the direction of, and sanctioned by the Gods. Today, I intend to speak concerning the importance of honoring the Gods.”

3: With the Great Idol God at his back, the Chief Priest drew himself up to his full height, peering down from the high lectern, silently casting a baleful eye slowly about the audience.

4: After a full minute, he suddenly raised his right arm, shaking his fist, and roared, "The Gods know who you are! Yes, you may think your doubts and disbeliefs are private, but the Gods know who you are and likewise so do their divinely appointed representatives on this earth! We must rededicate ourselves to their service and to the service of our divinely appointed Ruler."

5: “Questioning is the first step on the road to damnation! You insult the Gods if you have no faith in them. Faith is the knowledge of things not seen.”

6: “Can you not look about and see the work of the Gods? Can you not see their punishments? It is your lack of faith that causes you to fall ill.”

7: “Your lack of faith can even be visited upon your family. This may not seem fair to you, but you must not question the Gods. The way of the Gods is not the way of man."

8: "To those of you who have not been faithful in your tribute, who have not been attentive to the rituals, and have not labored faithfully for our Ruler, I have some good news. This is your chance to repent! Fall upon your knees and beg the Great God for forgiveness! She will take you into her forgiving bosom if you go and defy no more! If you do not yield, you endanger yourself, your families, our crops and our flocks!"

9: Upon hearing these things, fearful tears began slowly seeping from the eyes of Rahmotep. His face fixed itself into a frown, his lower lip protruding in agitation. Quickly glancing up toward the Great God, he saw the Chief Priest apparently staring directly at him, and only him.”

10: Rahmotep gasped, fell upon his knees and wailed, "Oh, merciful God, forgive me." Now sobbing openly, he pounded his hands upon the stone floor until they bled. Others were doing the same.

11: His Mother knelt, over where the women sat, weeping. His father knelt beside him, gently stoked his head, and said, "Son, you are a good boy, maybe a little too smart for you’re good, but I think the Gods understand. Come let us go home and have our meal."

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12: As Rahmotep returned home that day, knowing that the Gods forgave him, he felt cleansed.

Rahmotep decided to never again risk bringing the wrath of the Gods to his door. He would believe!

He would be ‘good.’ He would doubt no more.

13: Thus relieved, he ate well and took a long, restful nap until time for the evening meal. Again he ate heartily, engaging in cheerful conversation, much to his mother's delight and relief.

14: And for 13 years Rahmotep was at peace.

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Chapter Three 1: During this time, Rahmotep grew to manhood, married and fathered three children, two of whom survived. Rahmotep attended the temple, learned the family trade of brewing, and devoted himself to his own affairs. He was a man dutiful to his parents and his wife's parents. Rahmotep enjoyed the respect of the community, being widely regarded as a man of honesty and integrity.

2: He continued to observe the phenomenon about him. He used the knowledge gained from observation to make improvements in the efficiency of tools and household utensils. In his spare time, he carved wood and made presents of his work to others. Theological matters he relinquished to the priests.

3: In Rahmotep's 26th year, his father died. There were the usual funeral ceremonies. During the funeral he kindly comforted his mother, holding her gently in his arms.

4: As the priest stood over the body of Rahmotep's father, performing the required ritual, the priest began to speak.

5: As the priest spoke about the afterlife that awaited those who diligently served the Great God, and showed proper respect for the lesser, Rahmotep's eyes were shut tight, tears streaming from the closed lids.

6: Suddenly, for no apparent reason, Rahmotep opened his eyes and looked up toward the ceiling.

There he saw, as clearly as he had ever seen anything, his father looking down, benevolently, directly at him, nodding in a negative sign.

7: Rahmotep could feel his father saying to him, "This is not so, seek the truth." In his bewilderment at this startling event, Rahmotep momentarily forgot his grief and looked around to see if anyone else had seen or heard the apparition. All seemed the same; no one else seemed to have noticed.

Rahmotep looked back at the ceiling, and again, as the priest droned on, he saw his father nodding his head in negative movement.

8: The service over, at last, Rahmotep and his family returned home, taking with them Rahmotep’s mother. That night Rahmotep lay awake for most of the night, feeling the closeness of his father's spirit and thinking of his mother sleeping in the next room.

9: In the days following, Rahmotep became withdrawn and began to take walks after the evening meal, abandoning his carving.

10: While walking, he thought of his father's admonition to "seek the truth" and he began to ponder on how a man could "seek the truth." Where was the "truth?" Was it hidden in a distant land? What if the "truth" were in the lands of the Ruler’s enemies? He definitely would not be welcome to search there. In any event, he had responsibilities. He could not go wandering. And if one did wander, what would the "truth" be, how could one recognize it if one found it?

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11: The questions of his childhood stealthily returned. “How do we know these Gods are real? Why, if they are real, did I have the vision of my father saying no to the priest’s words? Was the vision real, or am I still under the influence of the evil spirits that afflicted me in my childhood?

12: Why must I be different? Others seem to have no trouble in this regard. They follow the priests without question and appear to enjoy their lives, without being troubled by these thoughts, why can’t I be as they?

13: Rahmotep tried to do as they, even achieving a lay role in the temple. He dutifully sent his sons to be instructed. Nevertheless, and with even greater force than before, the old questions came back.

14: “What of good people who, in good faith, believe in other Gods? Is it right that they are torn asunder, eternally, by beasts, in the afterlife?” He felt a twinge of guilt at this thought, “Who am I to question the Gods? “ 15: “Surely my arrogance will bring punishment! If I am to be punished, what will happen to my mother, wife and sons?”

16: In his minds eye, he saw his beautiful, sweet, helpless, widowed Nahranee in another man's house while his elderly mother begged for scraps, and his sons forgot him. These thoughts sent a wave of cold nausea through his belly.

17: Rahmotep broke into a light, cold sweat. Asking forgiveness from the Great God, he hurried home. There he lay in his bed, shivering, holding his sleeping wife close, until he fell asleep.

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Chapter Four 1: For almost five years, Rahmotep did not allow himself to think about these things again. And then, in the fifth year, on the day set aside for honoring the dead, his father spoke to him again.

2: As he stood, head bowed, by the entrance to his father's place of entombment, he felt the voice of his father saying, "Seek the truth, and seek the truth." Rahmotep, in the intervening years, since his father's death, had often held “conversation,” at his father’s tomb, with his father on matters of personal guidance. But never “conversation” so strong and clear as now. His father conveyed to him that this was the last time he would be permitted to communicate in this way. His father told him that he had watched over him since his death, but he must now go. Rahmotep would now be "on his own."

3: Rahmotep pleaded with his father to tell him the "truth." But his father replied, "Do not fear the priests in their spiritual power for, in their falsity of claiming all knowledge, they have none. Fear them only in their temporal power, for this they endlessly labor to accumulate.”

4: “While the priests may have the capability to harm your body, your position, and your possessions, they have no power concerning your spirit. This power belongs to you and to our Spiritual Parents alone."

4: "Even where I am, all truth is not known. I know but little, but I do know that you must seek, for yourself, the level of truth needed for your life. Rahmotep, my beloved son, there is nothing more important that a person can do it this life than to seek the truth. That is your purpose here."

5: "Father, I beg of you to tell me where may I find it? Where has the God hidden it?” appealed Rahmotep. The father of Rahmotep replied, "It is not hidden, it is with you always, but you must seek it for yourself." Rahmotep never again spoke with his father again, in this life.

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Chapter Five 1: The next morning, upon awakening, Rahmotep learned that, during the night, his mother had passed quietly away in her sleep.

2: In the weeks that followed, Rahmotep felt as if he were only half awake, time moving slowly. His work held no interest, even watching his sons at their tasks, as they grew into young manhood, gave him no pleasure. Nor did he seek the comfort of his wife's bed. His friends thought that Rahmotep, the good son, was grieving deeply for his mother.

3: He was grieving, but as the immediate grief faded away, the emptiness remained. Rahmotep believed in nothing, and so it followed that he became bitter. And on occasion, much to his wife's dismay, he made rude remarks, even in the presence of guests, about the Great God and the priests.

4: He revisited his father’s place of burial, but found no guidance or solace there. In frustration, he became angry and said to himself, aloud, in an irate tone, "I cannot accept the cruelties and injustices taught by the priests of the Great God, my logic tells me they are wrong, but where is the truth?"

5: Rahmotep left the tomb and walked on in the quite, still, dusk to a place of palms and water.

There he sat upon a large stone. The stone was still warm from the days' sun and, as the air had begun to chill, it felt good against his body.

6: As he sat upon the stone, Rahmotep placed his elbows upon his thighs, his head in his hands.

Weary and angry in his quandary, he ground his face into his hands and, in frustration, cried out, with a demanding voice, "Oh, who or whatever you are that has created this place and me, tell me what is the truth! I demand it!" And he continued in a like vein until exhaustion.

7: He then began, in his exhaustion, to weep slowly and said, "I beg of you, if there be any mercy in you who have created me, to help me in this, my agony. I have tried to be good, but I cannot accept what I see and hear. Oh! Mighty one, if I am evil, destroy me and end my suffering, for I do not want to be evil. Never have I wanted that. " 8: Rahmotep felt the voice of the True God. Yes, he did not hear it, he felt it. "One cannot be evil without desire to be so, thus, Rahmotep, you are not evil. You are a human. I have given you choice. You are confused, but this is not evil."

9:. "The truth I have placed in the heart of every human. You need no journey to inhospitable lands, or degradations before priests, to find it.”

10: “You recoil, as do all those of more mature spirits, from injustice. This is because the truth is always in your breast. No man walks about without it. It may be subverted, denied, punished, and pushed aside by the other desires I have given you, but the truth is always there."

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11: "I have sent you here to have the experience of this place, this body, to learn the difference of good from evil. When you know these things, you will be my adult child and will set with me, as a peer, at my table.”

12: “You have known, by prior experience, my PLAN for your success in this present life. Your knowledge, of this rule, places you in conflict with the teachings of the priests. Because of this knowledge, you recoil from the injustices that others accept as normal. This is that which troubles you."

13:"The PLAN is simple to state but excruciating to apply. It tests a human more severely than any ritual or sacrifice designed by usurping priests."

14: "CONDUCT YOURSELF TOWARD OTHERS AS YOU WOULD HAVE OTHERS CONDUCT THEMSELVES TOWARD YOU; CONDUCT YOURSELF AS OTHERS WOULD HAVE YU CONDUCT YOURSELF TOWARD THEM.” 15: “This you learned in your past times here, Rahmotep. This is why even as a youth you could not accept the falsehoods and injustices of this life.”

16: “I command you to think and pray upon these things, and to teach them to your people. Quietly at first, and then to all the spirits who are ready to receive this truth.”

17: Rahmotep, awed, felt the deepening chill of the night coming upon him. Even so, he remained, as the moon rose into the desert sky. The warm stone felt good against his body. Again he felt the voice of HIM. 18: "Knowledge of my LAW, my Plan, the truth, will warm your spirit as this stone warms your flesh. I have fixed a light into the sky that you might see and be warmed in your body. It is my symbol to you.”

19: “The knowledge of my truth is to the spirit as the Sun is to the flesh. The knowledge of my truth warms the spirit and sets a light by which the inner eye may see the path. Do not be afraid of enlightenment, but rather fear the darkness." But Rahmotep was afraid.

20: Rahmotep, having hurried home to his bed, found that he could not sleep. He lay awake, in a state of light anxiety, pondering his experiences at the-stone-by-the-water. Did they really happen?

Who or what was the source of the voice he had felt? Was it God? Or was it an evil spirit tempting me to question the Gods? Not until the symbol of HIM began to gray the sky, did he, at last, fall asleep.

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Chapter Six 1: The next morning Rahmotep had little time to think of the previous day’s events. There were the demands of the family and his work. When the events of the previous night crossed his mind, he shrugged them away.

2: Two days passed before Rahmotep allowed himself to again think upon these things.

3: On the third day, as Rahmotep prepared for sleep, he felt the voice very faintly. There were no distinguishable words, but Rahmotep felt a repeated urge to walk to the stone.

4: He told his wife that he intended to take a walk. She then asked, "Have I done wrong, what is troubling you?" Rahmotep assured her that there was nothing wrong, that she was his true love. She did not believe that there was ‘nothing wrong.’

5: Rahmotep left his house and began to walk toward the place of the stone, all the while thinking; "Why can I not leave this alone, living as other men do, content with my lot?”

6: “I have a good and beautiful woman, good sons, and as much in the way of goods as any of my friends. To probe into these matters can do me no good. If I go against the Gods and their teachers, I will incur the disrespect of all, and my family will suffer for it as well."

7: Upon coming to the place of the stone, Rahmotep again sat upon the rock. He raised his face up to the sky and closed his eyes. "Oh, who are you that have spoken to me, are you good or evil, and why have you spoken to me?"

8: Again he felt the still voice. "I am that whom you seek. I am your Father and the enemy of evil. I have spoken to you because you have called upon me in your heart." Rahmotep cried aloud, "I have called upon no one and this is frightening me."

9: And HE replied, "You wanted to know the truth since childhood. You did not listen to the priests without question.”

10: “I am the author of intelligence and inquiry. Wherever my children want to know the truth, there I am. It is your need that has called upon me, for I hear not only the physical voices of humans, but also the voices of their spirits."

11: And further the voice surfaced in the spirit of Rahmotep, "Do not fear to know my word of truth, fear not to know it. Fear not to fulfill my plan for you, but rather fear to not fulfill it. Knowledge will set you free from spiritual toil just as discovery in the physical plane relieves the labors of the body."

12: Rahmotep silently asked, "What then is the truth?" The feeling replied, "You already know it and have been living by it. This is why the false teachings of the priests of the idols, were alien to you even as a child. You knew kindness even then. Do you think I did not see your kindness to my creatures; did you not set a distressed animal aright? Did I not see you share willingly with others?

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instruction, you knew that to show kindness and tolerance to others was natural to you. Did you not look upon my work and wonder?"

13: “CONDUCT YOURSELF TOWARD OTHERS AS YOU WOULD HAVE OTHERS TO CONDUCT THEMSELVES TOWARD YOU; CONDUCT YOURSELF TOWARD YOURSELF AS OTHERS WOULD HAVE YOU CONDUCT YOURSELF TOWARD THEM.”

14: "That is my LAW, my plan, for human progress, it is the way of, the plan for, profitable conduct, it is a natural law. It is The Guidon. Disobey it at the risk of a peril commensurate with the violation.

Live within it and be rewarded commensurate with the obedience."

15: "This is the core spiritual truth, the central Spiritual LAW, and this is The LAW that you will teach to the others that are ready to receive it."

16: Rahmotep leapt up, distressed, shouting, "No! This cannot be! I am not a priest. I am only one of many upon this place and must be unsteady in my thoughts to hear such a thing.”

17: Rahmotep felt many things, fears of ridicule for himself and his family, dreads of publicly challenging the accepted way. He remembered his family’s attitude when the Chief Priest called upon him as a youngster.

18: Again, Rahmotep sped home, trying not to think about these things. But the hand of HIM was upon Rahmotep.

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Chapter Seven 1: In the following days, Rahmotep pondered the LAW given him. It was not entirely new to him. The local religion taught that we should cooperate with one another, honor each other, and cheat no man. Outsiders, and those who opposed the Ruler or the Temple, were the only ones not entitled to this protection.

2: The second part, of The LAW, was less understandable to him. But regardless of understanding, he resisted the idea that he should discuss his thoughts with others. Even more distressing, was the thought that he might have to explain, to others, about "feeling" the "voice." They would think him mad; his reward would be shame and ridicule.

3: Despite his reluctance, he could not stay away from the stone, and returned to it yet again.

Making sure that no one was about; he raised his head and said aloud, "If this is true, help me. I do not know what I am to do. I am afraid to become a teacher, I fear that I will be ridiculed, even by my own family and wife."

4: And the voice came again, "I do not commission humans to fail, nor do I seek martyrs. No one can learn the truth until they have been prepared to accept it.”

5: “Each baby must fall and prepare itself to accept the law of falling. So it is with the spiritual LAW. My LAW is to be whispered to the ready.”

6: “Do not shout it to the unready for it will distress them so greatly that they will wish to kill you. I have always given guidance to all who sincerely sought it, but you I commission in this time and place to find those who hunger.”

7: “I wish you to bring your wife to this place. She must be the first you tell, for she is one with you."

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Chapter Eight 1: Rahmotep, returning home, sought out his wife. Only the light of the moon illuminated their room, as he spoke with Nahranee explaining, until late in the night, his experience to her.

2: Even though she thought this very strange and was concerned as to Rahmotep’s mental state, she respected and loved her husband very much.

3: So it came to be that when the moon was high, Rahmotep and Nahranee walked hand in hand to the place of the stone-by-the-water. Once there, they sat upon the stone together.

4: Rahmotep again told Nahranee of some of his experience, asking her, once more, not to think him insane. She said, "No, my husband, but I have worried at your mood. I feared it was me with whom you are dissatisfied. I am relieved that is not the case, as I love you with all my heart. You are the father of our children. I do not want to see you distressed, I will listen with an open heart."

5: At the moment he finished telling of the commission given him, a certain chill of an excitement coursed through their bodies. And the voice surfaced into their hearts, 6: "I have sent you, Nahranee, to him, to sustain him in my work, for I knew of his commission before he was born into this life. This life is the culmination of many other days spent here previously by the both of you. It has taken long for your spirits to struggle, through the primitive conditions of this place, to this time.”

7: “But now is the time to begin the formal teaching of The LAW. It is the first step on the path to the Golden Dawn of humankind. Rahmotep, my chosen child, from this day forward, I will speak through you to others. When you open your mouth to speak, on these matters, you will speak with my inspiration.”

8: “In other matters, you are still a man with all the attendant joys, duties, responsibilities and perils as with any other man. Do not forget this.”

9: “I will come to you this directly only rarely for specific guidance. Go now and rest. Do not concern yourself on how to begin, a way will be made for I am the way maker."

10: Rahmotep and Nahranee went home, to their bed, loved one another mightily and tenderly before falling into the sleep of babes. Never, as adults, had they slept so peacefully well.

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Chapter Nine 1: In the days that followed, these events seemed unreal. Little did they speak about it, as Rahmotep and Nahranee went about their daily affairs. When it was mentioned, they shared mutual shy embarrassment.

2: Then the burden of following HIS command came upon them. A growing desire overcame their fear and uncertainty. The shyness left them. For the first time they knelt and prayed together.

3: Rahmotep requested from HIM a sign that these events which had occurred, at the stone- by- thewater were true. And they felt the power of HIM upon their spirits. Their flesh prickled and bubbles flowed throughout their bodies from the touching of their spirits by HIM. 4: Rahmotep prayed aloud, "Oh, almighty one what is your name that I might call you properly?"

They again felt the voice of HIM in their souls. HE said, "My name is Father, Father of your soul.

This is why you feel me speak to you in your spirit. I am not the father of your body, he is in his tomb, his spirit having returned to me."

5: "Oh, my Father, is this true? Does my spirit have a mother? Why do I not hear you aloud? Am I mad?"

6: "My son, you are not mad. Those who are physical speak to the physical. I do not speak to your body. It is subject to the place where you are. I do not vibrate your ears, for it is to my child, my eternal beloved spirit child, to whom I speak.”

7: “You may speak to me in the same manner. I have a name; it is in the spirit of all humans. My name is their yearning to know their Spiritual Parents.”

8: “ My peer name means little to humans. What does the proper name of one's father mean to a child? He is Father. ‘Father’ is a concept for which no child, and even many animal offspring, needs a name.”

9: “ It is protector, teacher, guide, comforter, and lasting friend.”

10: “The same is true of your Spiritual Mother. She loves her children and suffers a mother's grief when they suffer. But as the good mother knows, the child must be brought, often by hurtful experience, to maturity, that they might eventually become the peers of their parents."

11: "Oh my Father, what is the name of yourself and that of my mother? I long to hear myself speak the names of those who I have yearned to know, for I feel as an abandoned orphan here." And HE told them the Name of HIM and HER. 12: "Oh how pleasing they sound! To know ones true eternal Mother and Father! I have a mother there, is it true? Yes, for I have felt HER name!"

13: Rahmotep and Nahranee asked many questions. HE told them the answers would be given only when others asked Rahmotep these same questions.”

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14: Rahmotep beseeched HIM to know how all was created, and HIS origin. HE gave Rahmotep and Nahranee to know that this was impossible to explain to them in their present state of progress.

In other words, they were too young to understand.

15: Now there was no doubt in the mind of Rahmotep what he must do. He and Nahranee sat up into the night talking and praying. They were still concerned about how others might react, but there was no longer doubt that they would obey HIM. 16: They came to understand that our Heavenly Parents are the parents of our spirit just as our earthly parents are the parents of our bodies. That, just as our earthly, physical parents stand ready to help us, so does our Heavenly, Spiritual Parents.

17: Rahmotep and Nahranee said nothing of this to their sons. Nor did Rahmotep say anything of this to anyone, for he believed HIM when HE said that HE would make the way.

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Chapter Ten 1: They awaited the will of HIM to be made manifest.

2: During the time of waiting, Rahmotep blew hot, cold, and lukewarm in his readiness. At times he begged to be relieved of this burden, but felt not the voice. At other times he pled to get started and likewise felt nothing.

3: Later, Rahmotep was to understand that the will of HIM is often quite; for once the course is set there is no need for further decision. We must but stay the course and understand that we have the guidance of our Spiritual Guides, our Spiritual Parents.

4: On a day of rest, Rahmotep walked again to the place of the stone and sat upon it. Arkit, a man known to Rahmotep also came to this place on that day.

5: As Arkit spoke with Rahmotep, in casual conversation, suddenly Arkit blurted out, "Have you ever though about what this place is all about?" Rahmotep, looking at him in surprise, spoke, "Is this not a matter for priests and ecclesiastics? What can we know of this?"

6: And Arkit replied, "What do they know except to frighten us, eat the offerings, and curry favor with the Ruler?" Upon this comment, the two men began to talk in earnest.

7: Rahmotep told the man that he, Rahmotep, had been given a commission to bring to the attention of humans HIS LAW, HIS Plan, for the profit and progress of humankind.

8: Rahmotep was surprised that he had revealed this to Arkit. But, upon reflection, he had the distinct feeling that, if he were not meant to tell this to Arkit, he would not have.

9: Arkit, though skeptical, listened carefully to the further words of Rahmotep. "My neighbor, I have a testimony from HIM that we should not hate ourselves as the priests teach. HE who has sent us here loves us as HIS own.

10: “Turn a deaf ear to those who proclaim that you are created evil, for that is a lie. We are created neither good nor evil, but rather according to the plan of our Creator, with an intelligence and a free will to discover and carry out HIS LAW of, and the Plan for, progress and prosperity for our kind.”

11:”HE gives such a LAW or plan for every kind.”

12: “We are not left out, for we are HIS highest creation, in this place, HIS children. But as we are HIS highest creation, it is time, in our progress, to have even greater choice. When our spirits are young, our choices are limited to the needs of the body. This is also true in times of privation or captivity.”

13: “We, here on this plane, must first satisfy the needs of the body. We cannot remain here to learn if our body does not survive. Further, the things we are to learn here require a body."

14: "Those who claim that we are born evil blaspheme HIM and defeat the growth of the soul.

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15: “Remorse is beneficial but false guilt stunts the spirit, delaying progress. Remorse, or regret, is a realization that one has not applied The LAW to a particular situation.”

16: “ This must be used as learning, but if dwelt upon unduly it becomes guilt. It is this state that false religions try to instill in us, for it gives them power over us by claiming that only they can ‘forgive’ us.."

17: "When one errs, one must attempt to correct the error in so far as it is possible to do so. One must do this just as one must correct a wrong course if one is to arrive at the correct destination. “ 18: “But guilt is useless and paralyzing. One has already paid for the error by pain received, or by joy missed or a destination delayed.”

19: “But, be not guilty in the heart for guilt robs us of the confidence to correct the course. Guilt causes us to believe that we must always fall short of the goal that we can never be ‘good’ enough, can never meet the expectations of those who demand perfection, as they see it, from us, even as they excuse themselves.”

20: “ As we wallow in our guilt, we are unable to free ourselves to take charge and correct our course. Eventually the false course brings us to crash and ruin and, all too often, our loved ones also perish, as we instill the same in them."

21: "Act, but consider the course before you act. Set your course according to HIS plan, for HE has provided us with the Key to set the right course, the Universal LAW for Profit and Progress. This is HIS LAW, HIS plan, the Key to our prosperity and progress” 22: "CONDUCT YOURSELF TOWARD OTHERS AS YOU WOULD HAVE OTHERS CONDUCT THEMSELVES TOWARD YOU; CONDUCT YOURSELF TOWARD YOURSELF AS OTHERS WOULD HAVE YOU CONDUCT YOURSELF TOWARD THEM." 23: "The unready cannot read the map for they have not the KEY. Thus, they are tossed about, without a destination, lurching from crisis to crisis in their lives."

24: "The hardest course in life is the easiest to begin, giving no care to one's destination. This is because one may start out in any direction without preparation or care. There are those who mock and scorn the careful planner. But what is the destination of those who know not their course? They do not know. But I promise you that they will come to know that all courses, and directions, save one, lead to wreck and destruction."

25: "The beginning of the easiest, not easy, course is the hardest. One must carefully plan and provision for the journey. These preparations require careful thought and effort. But, if properly done, one may be certain of the intended destination."

26: "Do not be one of those who follow blindly, in ‘faith’, the course set by others, this is a sure path to ruin and delay.”

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27: “For each person must apply the key to the chart of life for himself. Each of us is the navigator of our destiny. HE is the KEY by way of HIS LAW, HIS Plan. Apply the key of The LAW to all choice, choices being the opportunities for progress or delay toward the goal."

28: "We must use our intellect, as well as our hearts, if we are not to be deceived.”

29: “We are of two parts, spirit and body. The spirit is the eternal part of us; it is our eternal intelligence.”

30: “The mind is the spirit projecting through the body. The mind is the sum of the spirit and the body. The finest spirit is altered when projected through a poor body. No matter how talented the musician, he is limited by the quality of his instrument."

31: “Likewise the product of an untalented musician is not improved by the highest quality instrument.”

32: "Think upon these matters, and The LAW, of which I have spoken. First, satisfy your physical senses, second satisfy your intellect, then, and only then, seek guidance for the spirit from HIM." 33: Rahmotep marveled, for he heard these things at the same time, as did Arkit.

34: The two men, standing now, looked at one another in amazement. Arkit said, "I know these things to be true for I can feel it, but I am afraid to reject what I know to be false."

35: Rahmotep again spoke, "This is because of the fear introduced into us by the false ecclesiastics. We will never be free of it completely.”

36: “You need not reject anything. You may even say their false name when praying, if you fear not to, for our Father is not vain. Call HIM, as you will, if your intent is to HIM, who is our Father. Go now and do as was said, and we will speak again, in two days, at this place, if you so choose." And they departed.

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Chapter Eleven 1: Two days later Arkit returned bringing with him his brother and brother-in-law.

2: Rahmotep sat upon the stone, facing the three. The brother- in-law of Arkit spoke saying, "What is this of which you have spoken to Arkit? Why have you told Arkit that we are children of a God who wishes well for us? What evidence is there of that?”

3: “Do we not face perils for all of our days? Must we not grovel before the powers of this place?

Must we not struggle to sustain our pathetic bodies, as do the beasts? Why do you say that we are so different?"

4: Rahmotep then delivered what later became known as the message to the brothers. "All that you say is true, but there is more that has not been said. We have choice. We are body and spirit.”

5: “Always, in this place, the body must come first. This is because, in this existence, we are in a physical plane. Thus what you say is true; we are ever in peril and must struggle daily to sustain our bodies.”

6: “However, we are not physical only. Even our worship, of the false Gods given us, shows us that our spirits also hunger for sustenance as surely as does our bodies."

7: "We are here in a physical existence and must survive physically if we are to experience the knowledge offered by this plane, or level of existence. Thus HE has given us instincts that aid and compel us to survive here.”

8: ”Thus physical needs will, and must, always be addressed first."

9: "But once these physical needs are met, the hunger of the soul will appear.”

10: “We may become so engrossed in physical needs, wants and pleasures, that we wish to deny this hunger or to satisfy this spiritual hunger as ‘cheaply’ as possible. By ‘cheaply’ I mean, without effort of understanding on our part, e.g., by the repetition of rituals that we do not understand, but for, which we are willing to pay another to assure us that we have done our duty in the eyes of God." 11: "We may become so knowledgeable in our physical pursuits that we have no desire to be a beginner in the study of the spiritual.”

12: “Also, many of us, recognizing the falsity of the ‘Gods,’ about whom we have been taught, become cynical and decide that the entire subject is unworthy of intelligent people."

13: "But we must balance the physical and the spiritual. We cannot serve one at the expense of the other. If we become entirely physical, having lost contact with our spirit, we draw completely away from HIM, and our eternal Spiritual Family."

14: "But neither must we deny the physical. If we become entirely spiritual then we fail to come to grips with the knowledge to be gained in this physical existence.”

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15: “Our bodies are not corrupt, but were ordained by HIM that we might have the experience of them."

16: "Thus, those who tell you to ignore the spirit cannot be followed, for to do so will deny us the support, inspiration, companionship, and knowledge of our Spiritual Family.”

17: “ If we ignore the sprit we then become as the beasts; for then we have no greater purpose than to survive and pleasure our physical bodies."

18: "But neither should we follow the aesthetics who tell us that physical things are unworthy and corrupt. This plane is the work of our Parents. We must not set in judgment of HIS work, but should fulfill the task, which our Father has set before us.”

19: “This is our path for we have neither the knowledge nor the intellect to judge HIS work. HE is the author of our bodies and, thus, we must honor them, not hate them.”

20: “It is HE that endows us with our instincts, for our good, and they are good.”

21: “However, we, unlike the animals, have the choice as to how to fulfill and satisfy our instincts."

22: "Thus those who indulge only the body miss the mark most sadly. But so also do those who deny the body. Can we value our left eye over the right eye? Do we profit by declaring that our left leg is good and our right leg corrupt? No, we know that both are necessary if we are to have maximum sight or locomotion. So it is also with our bodies and our souls."

23: "In this plane, we are the projection of our spirits through the limitations of these bodies. The finest and perfect spirit will suffer distortion when projected through a defective body. Likewise, a defective or rogue spirit projected through a perfect body is not improved. The sum of these projections we call the mind. This is the essence of us here."

24: "The limitations and the physical possibilities of a body improve the knowledge and wisdom of a mature spirit. Likewise they, over time, tame the rogue spirit. Those who are persistent violators of HIS Plan, or who satisfy only the flesh, are those spirits that are immature, having little experience in the limitations and possibilities of the flesh."

25: "So, my neighbors, if you are no more than beasts that can speak, go and think no more of these things. But if your hunger of the spirit grows, return here in three days."

26: All then departed, Rahmotep having refused to engage in further discourse.

27: Rahmotep returned home, marveling at the words that had come from his mouth. The others did not know that Rahmotep had heard the words for the first time as did they who heard him.

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Chapter Twelve 1: Three days later, the three returned in the company of two more. Again Rahmotep sat upon the stone and repeated the LAW, HIS Plan, for Human Progress and Profit.

2: In the discussion that followed one of the two newcomers arose, asking Rahmotep "Why should we believe this?"

3: Rahmotep again spoke, "The truth is not there to be believed or disbelieved. Belief should be a preliminary stated to the discovery of truth. First, one apprehends an idea that something may be true. Then, on further evidence one forms a belief that it is true. But once the idea has been proven out, its truth is established. Then there is no longer any need for belief. Belief has been replaced by knowledge."

4: "Once a truth is established, one neither believes nor disbelieves it, one either accepts it or rejects it."

5: "Nor does one’s belief, disbelief, acceptance or rejection of truth change the reality of that truth.”

6: “The sun does not depend upon our belief, or acceptance, to rise each day. We may accept that it does, and use this knowledge to our benefit. Likewise we may reject, or ignore, this truth to our peril and disadvantage."

7: "The truth is its own justification. The pursuit of truth is our most noble activity. Truth is its own reward; because truth strikes away the bonds of humankind’s greatest enemy, ignorance.”

8: “Our God wields great power, and that power is the knowledge of Truth. Truth is our greatest goal, for knowledge is power.”

9: “The glory of God is intelligence. The power of God is knowledge. Clarity is HIS radiance.

And so it is, my companions, with us."

10: "Ignorance is the dung heap in which evil grows. Ignorance is the sworn enemy of humankind. It must be stamped out wherever it appears.”

11: “Ignorance breeds evil, fear, despair, disease, hunger, cruelty, and spiritual affliction.”

12: “‘The bastard child of ignorance is superstition."

13: "This bastard child of ignorance, superstition, is the real changeling which all should fear. It supplants truth and the pursuit of truth.”

14: “By being the false explanation, superstition prevents the pursuit of the true explanation.

Superstition and fear are inexorably linked.”

15: “Ignorance breeds fear; fear breeds superstition, superstition breeds the false explanation, the false explanation prevents knowledge of the truth, following the false explanation breeds ruinous disaster.”

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16: “Knowledge of the truth is the cure for these afflictions. This is why the pursuit of knowledge is our most noble endeavor."

17: "Evil, bred in the slime of ignorance, is that which harms the individual and impedes the progress of all. Each must gain knowledge, power over evil, for themselves. One must not blindly follow, but rather demand proof of all ideas, but be willing to tread new ground.”

18: “Verify, verify, verify for the truth can stand inspection and verification whereas falsity cannot."

19: "Thus, the false teachers squeal in self-righteous outrage when questioned as to their teaching, for they fear that it cannot stand scrutiny. Protest, at question, is the warning that those proclaiming a teaching know that their teaching is false. Turn away from them as quickly as you would from a seller that protests inspection of his goods."

20: "Failing to snare you, they often say, ‘you may be lost, but let us have your children to teach. At least you will not be guilty in that.’

21: “They wish to instill in immature minds, as fact, their false teaching, teachings that cannot pass mature inquiry.“ 22: “Do not give them your children to fill with fear and superstition. A small child should not be indoctrinated in this manner.”

23: “Children of tender years should only have their direct questions truthfully answered with assurances that these are subjects for when they are older and have more ability to understand for themselves.”

24: “If the false teachers then say, ‘Your child is doomed to perdition without our rituals, you may, with confidence, tell them to go to their own perdition for our Heavenly Parents love their children and most certainly do not punish them for lack of meaningless rituals that benefit only the coffers of the ecclesiastics. " 25: "It is t HE that gives us our senses and intellect. Yes, let us resolve that right now. It is not the “evil sprit” that gives us the intellect to question and inquire. HE IS the author of our intellect, the creator of our ability and desire to question, seek, explore and discover. HE is the proponent of knowledge and order.”

26: “Those who claim that it is wrong to question, deny HIM and HIS creation. It is HE who is the author of intelligence, make no mistake about that."

27: "Go now, my neighbors, and when we meet again, in four days, I will have prayed and, HIM willing, I will speak again."

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Chapter Thirteen 1: When they again met, there were enough who came that it became necessary for Rahmotep to stand upon the stone in order to be heard by all.

2: Again he proclaimed the word of HIM and HIS LAW and all were in awe for they felt the truth of it.

Some began to weep and others to laugh at their joy of hearing aloud what they had known already known in their hearts. But some scoffed and walked away.

3: One woman called out to Rahmotep asking, "We are not scholars or priests, how shall we know the truth when we hear it? How shall we know what is true and what is false?"

4: Rahmotep raised his arms in front of him; palms turned toward his chest, and spoke. "What the good woman wants to know is, how may we test a teaching, that we are asked to accept, that we might decide its truth or falsity?”

5: "The test of all teaching is, what shall it profit us to accept this?"

6: "This is the standard by which all spiritual teachings should be measured. Put all spiritual teachings to this logical test first and, if they are found profitable, then test them spiritually with prayer."

7: "But ever remember, my companions, the truth must not be denied even if it is convenient to do so. Ever know that the glory of our enemy, evil, is dullness. His power is ignorance, his radiance is confusion, chaos and ruin his goal."

8: "What we don't know can harm us most grievously. Thus our search for all truth, spiritual and physical is always to our advantage. To know the truth is always beneficial even if it does not appear so at first."

9: "Theories concerning the physical are often more easily verified than the spiritual. This is because we presently exist in physical form. In our spiritual state the spiritual is the more easily verified. We are body and spirit and thus, if we wish, may, with effort, verify on either plane."

10: "The physical truths belong to those who search for them. It is the fisherman, not the gatherer, who finds fish. It is the gatherer, not the fisherman, who finds fruit. What is sought is that which is found."

11: "Those who seek physical knowledge engage in a noble cause. Physical knowledge brings great profit to our kind and hastens the Golden Dawn that we seek. Honor those who seek the truth of physical things.”

12: “Unfortunately, those who deal exclusively with the physical all too often come to deny the spiritual. This is because the spiritual cannot be measured by the methods, with which they are comfortable. The methods that they use in their daily work.”

13: "Likewise, those engaged in seeking spiritual truth may come to regard the physical as THE GUIDON

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irrelevant, as the ethereal body cannot compete with the true beauty of the eternal spirit.”

14: “ These persons deny the body. They often regard themselves as ‘purer’ than persons who enjoy and revel in the physical things of this life. They practice self-denial to gain so-called ‘victory’ over the flesh. How foolish this is, to be at war with ourselves. Do not make war on your body, honor it and satisfy its needs and wants within The LAW, according to the Plan given us."

15: "Be neither of these, honor neither the body nor the spirit to the exclusion of the other, but choose to follow the plan of HE who created us. We are body and spirit; both must be served for they are two parts of a whole. To learn how to do this is the purpose of our being here."

15: "The sum of us here is our mind, i.e., the eternal spirit projected through the temporal body. This is who we are."

16: "There are those which deny the spirit and, looking only to the physical, claiming that we are the creations of uncaring Gods who have no plans for us other than as subjects for their cruel amusements. Lacking proof, by them, should we accept this proposition in the face of our innate desire to know HIM?" 17: "On humankind’s first day, in this place, we lacked knowledge or proof of things physical, yet we survive. How so? Because we had been given innate instincts to guide us in this. These instincts have proven themselves to be reliable.”

18: “Why then deny that instinct which we have in the spiritual realm? Why admit that our physical instincts are valid and then deny the instinct that causes us to want to know our creator? What logic is this?"

19: "Lacking proof to the contrary, I say our instincts stand us to good stead in each instance. Why should this not be true in our spiritual needs and be true only in our physical needs?"

20: "What would it profit us to deny our spirits? Shall we lead happier, more productive lives by denying our eternal spirits? If we accept the claim that we live but this one life, will we be the better for it? Do we suffer by subscribing to our own nobility?"

21: "This, my companions, is the test of all teaching of things which cannot be physically verified: “What shall it profit us to accept this?"

22: "If we apply this simple test to all spiritual teaching, we become free from false teaching because we know that HE wants us to profit from, and in, our life here. If our God does not, in fact, wish us well, we are indeed the most unfortunate of creatures and are irreversibly doomed.”

23: ”If there is no God, as some claim, then what will we lose by being kind to one another, and obeying a law which can be demonstrated to be to our benefit?”

24: ”Even if our instincts were not, in fact, authored by HIM, how will we err in following this law known to all in their hearts?"

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25: And so ended the delivery of HIS message, by the Messenger Rahmotep, on this occasion.

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Chapter Fourteen 1: These activities did not go unnoticed by the Priests. They came to Rahmotep, confronted him, and accused him of trying to lead the people away from the “true faith.” Rahmotep spoke to them the same message as he had spoken to others.”

2: They could not deny it, nor disprove it but being unwilling to yield, they accused Rahmotep of blasphemy and treason, as the Ruler gained his authority from the true God, and thus, they claimed, Rahmotep defiled both the State and the Temple.

3: Rahmotep replied, "I defile no one by speaking truth, only falsity fears, and is defiled by, truth. If I do not speak the truth, as it has been given to me, then show how it is false.”

4: “I do not care to dispute with you, there are those who need you for they are spiritually young.

They are not ready to accept or to attempt to practice the greater truth. As to our Ruler, I do not defy nor do I defile him. If he rules justly, he has no need of your justification, either for his acts or position, in the name of the God you serve."

5: And they took this message to the Ruler, in altered form, causing the Ruler to summon Rahmotep before him.

6: And on the day set aside for such matters, he was so summoned.

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Chapter Fifteen 1: "What say you, Rahmotep, to this charge that you claim that the Great God is false and that my authority to rule is, therefore, also false?" demanded the Ruler, sternly.

2: "My Lord", spoke Rahmotep, "I have said neither. I have spoken that which my has been given to my spirit to speak, conduct yourself toward others as you would have others conduct themselves toward you; conduct yourself toward yourself as others would have you conduct yourself toward them."

3: "If there be falsity in what I say, let those who complain here today state it. How can My Lord's realm be harmed by its subjects respecting one another and likewise respecting themselves?"

4: "These teachings are not “aimed” at anyone, certainly not you, My Lord, or the priests, or the Great God. These things speak for themselves, they are truth. Just as the morning sun is not aimed at anyone or anything, it is just there. That is truth."

5: "When we follow The LAW, the Plan, that I state, it is fact that we prosper. When we quarrel, and seek unjust advantage over others, it is fact that we decline."

6: The Ruler stood up from his chair, looked directly at the Chief Priest, Hetmot, and asked "What say you to this?"

7: The Chief Priest clutching his staff of office, opened a mouth trembling in rage, and exclaimed, "My Lord, this type of troublemaker is the most dangerous of all, more dangerous than an assassin with a dagger. This is because, My Lord, what he espouses sounds so innocent, as mothers talking to their babes. Be kind, be good, and love each other, what nonsense!"

8: "My Lord, the end result of this is to have the people believing that they can appease the Gods, and prosper at the same time, by being ‘good’ to one another! This, My Lord, instead of the approved rituals, sacrifices and obeisances!”

9: “ My Lord, if the people come to believe that they can understand what they must do to prosper, anarchy will result! If each person comes to believe that he or she is free to think for themselves, on these matters, and that the result of that thinking is as good as that of those duly ordained to lead the people, only the Great God knows what evil might befall us.”

10: “ Matters of Temple and State should be in the hands of those qualified. If the people do not fear their Ruler and their God, they shall surely destroy both!"

11: The Ruler replied, "I will think upon these matters," and turned to leave the room. Whereupon the Chief Priest, sensing indecision on the part of the Ruler, cried out, "No, My lord, do not delay, put this man to death by sacrificing him to the Great God!” 12: “ Thus will the people see that neither the State nor the Temple is to be questioned or trifled with by amateur trouble-makers. The Great God has well served you and your fathers before you. My lord, trust us in this. Give now the command delivering Rahmotep over to us. I demand it in the THE GUIDON

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name of the Great God." 13: Dead still silence followed, not a garment rustled, not a limb moved. The Ruler stood still, his eyes closed, head slightly bowed, hands limp alongside, back humped in resignation. Then, after almost a full minute, one observing closely might have noticed that his hands began to clench, his arms stiffen, his back straighten, his jaw tighten.

14: Suddenly he turned, his head snapping up, his right hand pointing directly at the Chief Priest, his face showing anger as he shouted, "Demand? Demand? How dare you demand here? This is my decision to make. I gave you my decision for today. You reveal yourself too much priest.”

15: “Do you fear this humble brewer so much that you would affront your sovereign publicly?

Perhaps I should listen more to him that is so powerful, that even they who have subjugated all, including myself and my fathers before me, tremble with rage at his simple words.”

16: “Has the Great God served me and my fathers well, or have I and my fathers served the Priests of the Great God well?"

17: "If the Great God is so anxious for sacrifice, what could be more appeasing than to taste the blood of its own High Priest? Think upon that, Priest, before you try to rush the judgment of your Ruler.”

18: “Shall I, in anger and haste, without further thought for consequences, give the Great God this tasty morsel of its own High Priest, along with the body of Rahmotep? Or would the proper thing be to calmly deliberate, while at rest, all of the ramifications of such a decision? What say you priest?

My quick, hot judgment or a calm reasoned decision?"

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Chapter Sixteen 1: The Chief Priest stood as though nailed to the floor, but under his garments, his knees trembled.

As the blood drained from his face his stomach knew fear.

2: He bowed his head, raised his right hand, palm outward, toward the Ruler, and said in a higher pitched voice than he would have wished, "No Great One, please do not let my zeal for the welfare of your esteemed self, the Temple, and your loyal subjects, of whom the Priests of the Great God have always been the very most loyal, offend your royal dignity and serenity in any manner. Your Worship is of course absolutely correct."

3: As his left hand motioned to the sub-priests near-cowering behind him, he continued, "We are but humble servants of the Temple and as such have little skill in such weighty matters as your Lordship must deal with many times each day.”

4: “Our path is set by ritual, our decisions are light, and one might say infinitesimal, compared to those, which must be made by Your Excellency. If your lordship, in his infinite wisdom, declares that a matter is in need of further thought, before rendering a decision, who are we to question the judge of judges, your worthy self, Majesty?"

5: In this scene Rahmotep was as though having a vision. None of this seemed real to him, he felt as though he were a sleepwalker.

6: As soon as the Ruler had strode from the room, the Chief priest, mopped the sweat from his face and said to Rahmotep, "Do not think you have heard the last of this, The Temple is not without influence here. We are the ‘Higher Authority’ that gives legitimacy to his rule. In the end, he will have to do it our way. You will yet feel the wrath of the Great God!" But the Chief Priest was too exhausted from fear to get any real feeling into the threat.

7: As the Priests left the hall; one among their number was already examining the situation with an eye as to how it could be turned to his advantage in achieving his aching goal, to succeed the Chief Priest. He determined to watch developments closely.

8: He knew that he held an advantage over the others, being handicapped by neither scruple nor belief. His sole guide was ambition, limited only by fear.

9: Sometimes he wondered if, “ The old fool actually believed in the babble they fed the masses.

Imagine; getting all worked up enough over this babbling peasant to publicly challenge the Ruler, how stupid!”

10: “Everyone, particularly the Ruler, knew the power of the priesthood. The Chief should have seen the Ruler later, in private, and threatened him subtly, or better yet, seen him privately before hand.

Now the old bag of fat had managed to make this peasant an issue of pride with the Ruler.”

11: As the ambitious one walked behind the Chief Priest, he looked at his back with contempt. He thought, "There is no way the old windbag can come out ahead on this. Even if the Ruler allows us to sacrifice the peasant, the Chief will likely bear the permanent resentment of the young Ruler for THE GUIDON

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publicly ‘demanding’, and thereby causing public insult to the Ruler’s authority. Not too smart.”

12: “Not to mention the ill will of the family and friends of the peasant. It is common knowledge that Rahmotep, and his family, are well regarded in the community, even by those who do not understand these ‘talks’ he gives. And, if the Ruler didn't give the brewer over to the Chief, there would definitely be a further strain between the two. This will, no doubt, weaken the Chief’s influence further either way it turns out.”

13: The ambitious one became a priest to escape rigorous work and to gain authority and respect without too much being asked in return. But, after several years as a sub-priest, he became disillusioned. He found that, in his opinion, the life of a sub-priest wasn't really all that good.

14: "After all", he had mused, "who, in their right mind, wanted to spend their life setting up all night sprinkling powder on, and chanting over, the body of some putrid laborer, while suffering the wails of grieving relatives? But, yes, that was just the type of rotten duty you would always be assigned to, if you weren't in the ‘in’ group." He knew that he had to ‘move-up.’

15: After considering the alternatives, he decided that he would become the Chief Priest. He had felt, for sometime now, that this was the only priesthood job really worthy of him, though he felt he might be over-qualified even for this.

16: But the position did offer power, influence, and comfort, second only to that enjoyed by the Ruler and his court. He determined that, since he lacked proper birth to be Ruler, he would become the Chief Priest.

17: It had taken three years of being a “lick spittle to the old break wind”, even to carrying out his chamber pot, to gain his confidence. The Chief now regarded him as the "son” he never had.

“Amusing, really amusing,” thought the ambitious one as he pulled up the hood of his robe to hide the smirk of superiority on his face.

18: As the priestly party neared the Temple gate, the plotter smiled in triumph, what a great, marvelous idea he had. All he had to do now was to hope that he got a chance to execute it.

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Chapter Seventeen 1: Back at the Hall, Rahmotep stood rooted as those about him left the room. Soon he found himself standing alone. He was confused, as he did not know what to do. He did not know if he was free to go and, if so, when he was to return. The Ruler had not made a final judgment in the matter, and Rahmotep was sorely concerned for his fate and that of his family.

2: After what seemed to be hours instead of minutes, Rahmotep decided to go to his family and began to leave the Hall. As he reached the door a voice called out, "Hold!" Rahmotep turned, fear racing through him, to see middle aged man at the exit by which the Ruler had left. The man said, "Do not go. The Ruler would have word with you. Come, follow me."

3: As he followed the man through a draped door, and down a narrow hall, Rahmotep grew more concerned for his safety. The courage given to him earlier was very, quickly melting away. The escort stopped at a narrow door, on the left side of the hall, and motioned Rahmotep to enter.

4: As he entered the doorway, Rahmotep saw the Ruler setting upon a couch strewn with cushions.

The Ruler's head was bowed, his elbows resting upon his spread knees, his right hand dangling a drinking cup. Upon recognizing the Ruler, Rahmotep fell upon his knees and blurted out, "I am here, My Lord!"

5: To the Ruler's left, Rahmotep noticed, setting on a pile of cushions, a young woman, a beautiful young woman with large eyes, apparently doing nothing except gazing intently at him. He was careful not to look at her further.

6: The Ruler raised his head and said, "Sit, I would have word with you." Rahmotep looked about for a place to sit, as he certainly did not presume to set beside the Ruler. The only place available was a low stool directly in front of the Ruler. As Rahmotep discovered this place, the Ruler's eyes gave him permission to sit there. Rahmotep sat upon the stool, respectfully looking directly at Ruler, saying nothing, hoping the Ruler could not hear his pounding heart.

7: The Ruler studied Rahmotep for several moments and then spoke, "I understood when you said that we should conduct ourselves toward others as we would have others conduct themselves toward us. This is, upon reflection, only common sense. But I did not understand what you meant when you said that, ‘We should conduct ourselves toward ourselves as others would have us conduct ourselves toward them.’ What is the meaning of this?"

8: Rahmotep opened a dry mouth not knowing how to overcome his fear, but then the words came.

"What it means, My Lord is that we should be as good to ourselves as others want us to be to them."

9: The Ruler replied, "Is not every man good to himself first, before even thinking of others? Is it not how he treats others that we must be concerned about, that he does not oppress others in order to be ’good’ to himself?"

10: "My Lord", spoke Rahmotep, "this is, of course, true. But the statement has a further meaning as well. Every person is judged first by himself or herself. Some, having been instilled with guilt, and thus losing confidence in their worthiness, treat themselves harshly, always feeling that they are THE GUIDON

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inadequate to any task before them.”

11: “Thus they treat themselves badly, which in turn causes them to seek fault, and even greater shortcoming in others, in order that these inadmissible fears may be relieved. They are quick to laugh at others who try and fail, although they would not, themselves, risk failure by trying at all."

12: "Others, My Lord, attend only to the physical needs and desires and thus, even though they master their surroundings, and the inhabitants thereof, mistreat themselves by refusing to attend to their spirit. These become despots to those about them and miss out on the warm relationships available to those who tend the needs of both body and spirit."

13: "Still others, My Lord, deal, or pretend to deal only with the spiritual, becoming insufferably sanctimonious, self righteous, and letting the rest of us know by their martyrdoms that they are ‘above’ us. They too, My Lord, mistreat themselves, as well as others."

14: "Then, My Lord, there are those who are honorable and decent persons who, due to unwarranted guilt, simply refuse to recognize this fact in themselves. These same persons readily give credit to others but not to themselves. These persons also mistreat themselves."

15: "My Lord, I am told to say that, if we judge ourselves by the same standard that we wish to be judged by others, this will assist us in finding our true selves. But if we cannot, for one reason or another, trust our judgment in this matter, inquire of others how they wish to be judged and apply this standard to our self-judgments.”

16: ”We should not Judge others either harshly or sentimentally. Neither should we judge ourselves in that manner. But rather judge oneself in the fair manner by which your subjects, My Lord, wish to be judged by Your Majesty.”

17: “Nor should we either punish or indulge ourselves. And we must never punish others while indulging ourselves. But likewise, and this is the problem for ‘good’ people, do not punish yourself while indulging others."

18: "I hope, my lord, that this gives some illumination on the matter, for we cannot deal justly with others if we do not first deal justly with ourselves.”

19: “ We must first fairly tally our own account, marking the minuses, with the intent of improvement, but likewise marking the ‘pluses’ with the intent of preserving and improving them.”

20:: “If, My Lord, one cannot be honest with oneself, how may one be honest with others? If one knows not the value of his own tally, how can he honestly and fairly trade with another? He cannot.

Thus, My Lord, the key to all our ‘trade’, or relationships, with others is based upon self-knowledge and self-inventory.”

21: “All relationships, of persons, are based upon mutual benefit, i.e., giving and receiving something desired or beneficial. So it follows that we must realistically know our own value in order to make this ‘trade’ with others.”

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22: “And, My Lord, we must ever recall that undervaluing ourselves is at least as foolish as overvaluing. Perhaps even, in the greater scheme of things, more harmful than an overvaluing conceit."

23: Rahmotep then sat quietly, eyes still respectfully upon the Ruler, careful to never once glance toward the young girl.

24: The Ruler peered intently into Rahmotep's eyes, and yelped, "By the horn of the Great God it is true! I know at least one person who fits each category, myself included." The Ruler then spent some time telling of those he had known, even in childhood, who fit these descriptions.

25: The day had begun its final hour when the Ruler took note of the time. Rahmotep was told to go, return the next day, at mid-morning, and seek out the man who had escorted him to the Ruler. The girl said nothing nor did the Ruler ever once look at her or refer to her.

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Chapter Eighteen 1: Rahmotep sped toward home. Arriving, he reassured an anxious family that all was well.

Nahranee was not so sure. She had spent the day in abject terror, understanding well the power of life and death that the Ruler and the Priests held over her family. She said many prayers for their safety, but even though having trust in our Spiritual Father, her prayers had given her but a modest measure of consolation.

2: Rahmotep and Nahranee prostrated themselves upon the floor and prayed, "Oh, My Father, bless us with your inspiration, for we have done as you would have us do. My wife, your daughter Nahranee, has suffered for me, give her comfort. Lead me, oh Father, to do that which is right by her for she is my all. I want to fulfill your commission, Father, but I am fearful every hour for the toll taken upon her.”

3: “Protect her I beseech you!" And HE let them know that all was well. HE spoke to their spirits, "My children you have done well. I understand your prayer for Nahranee. But know, Rahmotep that she too was chosen for this commission. Your Mother and I sent her to you. She is special to us too, we are pleased that you have honored her and heartened that your fear is for her and your family. You are the first of my chosen messengers here.”

4: “I have not sent you to be destroyed. My promise is with you, you are watched over, rest in my assurance." And they did.

5: The next morning, they said nothing of the previous night’s events. There was no need for words; as there was understanding between them.

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Chapter Nineteen 1: Arriving at the Royal Hall, Rahmotep was escorted immediately into the presence of the Ruler.

The Ruler appeared to have been waiting, the young girl sitting in the same place as before.

2: The moment Rahmotep sat, the Ruler spoke. "I have slept but little, thinking on these things. The things you said do appear to be valid and I was much amused to think of the persons you described.”

3: “But these may be things for only the few to understand. If every person is his or her own judge, then where is order? Where is progress? Shall we not devolve into anarchy? If people do not fear the judgment of the Gods, why other than by terror, should they obey the laws, or pay taxes as for that matter?"

4: "My Lord," replied Rahmotep, "I can see that you have given this matter profound thought. This is very good, for one of the points I wish to make is that; it is HE who gives us our intellect. These decisions cannot be made by emotion. HE wants us to satisfy our reason, otherwise what is the benefit of having reason?"

5: "Now to the questions you have raised My Lord. Yes, My Lord, you have wisely discerned that these matters are not for everyone, yet. Many spirits are immature, they are fearful to be responsible for themselves. They are as rebellious youths; they must be kept in check lest they run amok. But then with maturity sometimes comes a measure of wisdom.”

6: “Then these formerly rebellious ones become pillars upon which right rests. This does not change the fact that during the rebellious period, their goal is to avoid responsibility at all costs. They want to be left to their own devices and not be bothered by responsibility. They become agitated when their elders attempt to place it upon them.”

7: ”So it is with the spiritually immature. They are quite content to live by whim, justifying their selfishness, and believing that they are righteous because they pay lip service to the priests, give what they have to, and participate in a few rituals.”

8: “Innately, they know that this isn't right. Thus, it is easy for the priests to instill guilt in them for failing to obey a lot of meaningless rules and rituals. This, My Lord, makes them all the more defensive concerning their religion, as if by defending it against those who question it, they can prove that they are at least better than ‘blasphemers.”’

9: “This defensiveness also gains praise from the priests. These ignorant souls feel that if their religion is called into question that their whole way of life is threatened. They do not understand that he whose goods are true welcomes inspection."

10: "Such persons are only upset by this teaching. They do not want to think, and may even be dangerous if disturbed in their apathy. They are not ready. It will take more lifetimes for their spirits to mature, My Lord. Let them be, one does not teach a newborn to the duties of an adult. The child must first mature, for If put to a task beyond it's abilities, it will scream, kick and perhaps bite. These persons are the rightful prey for the ecclesiastics and should be left to them."

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11: "Then, My Lord, there are those that are so ‘advanced’, at least by their own estimation, that they do not accept the existence of the spirit. They regard those who do with contemptuous amusement.

Who can blame them when spiritual subjects are represented by, often ridiculous, false religions” 12: “They are thirsty, but have given up hope of finding fresh water. They refuse to drink of the impure, believing it better to deny the thirst than to slake their thirst with unclean drink. But, they too will grow beyond this. Speak quietly to them, I am instructed. But these persons, even those who do not accept the teaching, are not likely to harm us. They will simply see us as another superstitious fool."

13: "But then, My Lord, there are those for whom I am commissioned. These are the spirits that are isolated in that they cannot accept false religion, yet they crave to know God, and thus are confused.”

14: “They feel guilty that they cannot accept false religion. They know they thirst, but cannot drink the worm water offered. They have an uneasy concern, that their inability to accept the common religion signifies that they are, in someway, deviant or evil. They wish to do right, but do not know the way. They are frustrated, alone; they await the truth. To them I am sent."

15: "HE tells me that almost all humans will eventually become fulfilled. When this happens there will be a Golden Dawn. A New Day, a New Beginning, at a higher level for humankind.”

16: “However, My Lord, we are of a group, none shall awake to that day until all, except those who choose otherwise, shall achieve it.”

17: “We are here for experience on this physical plane. We shall not progress until we have mastered it. It is in this form that we shall learn good from evil."

18: "By the more mature spirits coming together, finding one another, extending a helping hand to bring our companions along, we hasten that glorious day."

19: "My Lord, this teaching does not abrogate temporal law, quite the contrary. All just laws are based upon the Universal Law of which I have spoken; i.e. to promote the peace and protection of the promulgating society."

20: "Following this LAW does not mean giving up the right and duty to defend home and nation.

Rather it lends divine reason to the prevention of violations by those who would do so."

21: "If each person truly attempted to obey this LAW, to follow this Plan, treating others as he would be treated, there would be no need for law against crime nor need of defense against invasion."

22: "But, until that glorious day, followers of The LAW are supporters of temporal law. These laws hasten the Golden Dawn by creating a framework within which followers may progress and, in which, violators may be ‘helped’ to obey until they are mature enough to do so willingly."

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pleases HIM. We do not set man at war with himself as the priests do” 24: “We are supporters of just laws, we support just governments. Our opinion of our government does not rest upon mystical authority, which may be withdrawn at will by those with a hidden agenda.”

25: “We fully participate in our society, supporting charitable, civic, and educational works. We are people who pray, who seek spiritual guidance, but once having that guidance, we act. “ 26: “ We are not merely visitors or strangers just passing through, we are fully committed to this time and place as that is HIS plan for us, else we would not be here. “ 27: “We do not sit idly by, with a superior attitude, waiting for foolish sacrifices and miracles to solve our problems and furnish our needs and wants.”

28: “We do not envy the prosperous, but rather seek to learn from them that we too might prosper.

We strive for the betterment of all through fairness of opportunity.”

29: “We are concerned one for the other knowing that we are co-journeyers in this life. We give unstintingly to those who need, yet we do not uphold those who choose not to help themselves.”

30: “We believe that every person must, for their own good and the good of all, be constantly engaged in worthy endeavor, limited only by innate ability.”

31: “We believe in giving fair measure for fair reward. We regard peace and tranquility so highly that, if reason will not prevail, we do not delay to take up arms to defend it against those who would corrupt it.”

32: “On request, we believe in defending our neighbor’s house as our own. We revile evil, yet we do not fear to confront it without hesitation. We are good citizens. We are good neighbors. We are good friends."

33: "In our particular case, My Lord, I say to consider that those who think as I do will be the best subjects. They will support just government. The support of the people, who by their own free will give that support, is the most reliable support a government can have.”

34: “These are persons who will bring prosperity to the land for without the bonds of fear, humans cheerfully and willingly lift their hands and heads to their tasks. The mind is freed to devote itself to progress rather that the mere preservation of self in a hostile environment."

35: "For those who are not ready, let them continue as before. I have been hard upon the religionists and upon the priests in particular. But, My Lord, they too have their purpose. They hold in check the hordes of immature and unready spirits in order that we who seek the real truth, and HIM, can do so without the need to defend daily ourselves and our families from anarchy.”

36: “Some order is better than no order."

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37: And each day for three more days they met and discoursed in similar manner.

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Chapter Twenty 1: On the fourth day Rahmotep was again summoned. After pleasantries, the Ruler taking Rahmotep's hand, said, "I am convinced of the wisdom of teaching this LAW to those who are ready.”

2: “But I want no confusion among the people. Whether these things are of God I cannot say. For how can a man know what is of God? But, I am of the opinion that they make good sense."

3: "My Lord, spoke Rahmotep, one can know if something is of HIM. The first step you have done, My Lord, one must first satisfy the intellect. You, My Lord, have thought upon these things to great length and found them whole. Thus, the physical, and some of the spiritual, has been satisfied.”

4: “Now, My Lord, the spirit cannot be satisfied by physical means for it is not of this plane. One's spirit may address HIM for confirmation, if and only if, one has first satisfied the intellect. It must be intellectually satisfying before there is any need to address it spiritually."

5: For the first time the girl spoke. "My Lord it is true! Each night I have spoken to HIM myself, not through priests, and I have known that what was said that day was true. If you will but ask HIM, I am sure HE will tell your spirit too, my brother."

6: And so it came to be that the Ruler became a prayerful man on the testimony of his younger sister. (This young woman, whose name has not been given me, later married the younger son of Rahmotep and faithfully served HIM throughout her life and led many others to know HIS truth. Her descendants are upon this Earth today.)

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Chapter Twenty-One 1: The priests were not ignorant of these events. But the Chief priest could not figure out exactly which course to take. He knew that the Ruler was now almost daily summoning Rahmotep to discuss his teachings.

2: His hope was that the Ruler would see through Rahmotep, understanding Rahmotep’s real purpose, to seize power away from the Temple and the Ruler. “Surely, the Ruler cannot be so naive as to fail to see that”, he thought.

3: The Chief Priest decided the best thing to do was to do nothing for the time being. He was afraid to confront the Ruler head-on this until he knew more about his attitude. He wished that the young Ruler’s father were still in office. He had followed without question.

4: While awaiting further developments, the Chief Priest delivered a few half-hearted sermons warning of dangerous new theories about humans being able out think the Gods. And such thinking would likely bring disaster to their crops and flocks if they became involved with those hold such ideas.

5: The people, not understanding, having no idea what he was talking about, listened in bewilderment, fearfully confused.

6: Hetmot noticed that Temple attendance seemed to be slackening. The ambitious one shook his head in dismay knowing that people do not enjoy listening to rambling vague threats. He hoped his opportunity came soon while there was still a vibrant Temple to take over. The larger the attendance at a Temple, the more in luxury lived the Chief Priest.

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Chapter Twenty-Two 1: Now, Rahmotep became on such a friendly basis with the Ruler that he asked if he might return to giving talks at the stone-by-the-water. The Ruler replied to Rahmotep that while he personally had no objection to this, it would be best if Rahmotep waited until the problem of the charges brought by the priests were resolved. Thus, the Ruler again summoned the Chief Priest and Rahmotep before him.

2: The Ruler opened stating, "I have examined this man Rahmotep at length and find no treason or blasphemy in his words. I find his words to contain no poison toward anyone. His words ask us to reflect upon ourselves and to seek higher truth, to have care for our fellow creatures, and to have concern for the welfare of one another, that our own welfare might be enhanced. What is the harm in this?"

3: The Chief Priest replied, "My Lord, the harm in this is the undermining of the authority of Temple and State. If each person comes to believe that they are equally qualified to make decisions regarding the Temple or the State, chaos will reign.”

4: “Even without such foolish ideas being openly advocated, does not your majesty, on occasion, have to use force and punishment to enforce the laws?”

5: “ If each person comes to think that they can decide for themselves if a law is ‘good’ or ‘bad’, then what shall we have? Rahmotep is a brewer, is he not better able to determine the recipe for brew than the Chief Priest or even Your Majesty? What good can come of this?”

6: “Do we not have laws to enforce the co-operation we need? As it is now all pay allegiance to one Temple and one Ruler. Why should the peoples' peace be disturbed?”

7: “He says we should love each other. Should we love Your Majesty's enemies? I teach that to give them succor is to commit treason and to commit blasphemy against the Great God because as our Ruler, you are the protector of the Temple. I say put a stop to this now as a serpent is best destroyed in its infancy."

8: "Perhaps I was hasty in asking for his death. Maybe he is not a knave deliberately trying to usurp Your Majesty's and the Temple’s authority, perhaps he doesn't understand what he is doing.”

9: “That doesn’t make him any less dangerous. But, let us give him the benefit of the doubt. If his offense is not deliberate, perhaps Your Majesty may wish to consider mercy and simply banish him to spread his discontentment in some other more unfortunate land."

10: The moment the Chief Priest stopped speaking Rahmotep was surprised to feel his mouth opening and to hear a strong voice emitting from it. "My Lord, I wish to address Your Majesty, in reply." The Ruler nodded assent and Rahmotep continued. "My Lord, I have never said that we should ‘love’ each other.”

11: “What I have said is that we should not be Indifferent to each other. Love is reserved for our families and those closest to us, as Love is unconditional acceptance.”

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12: “To ask us to accept all people, regardless of their diverse characters, unconditionally, with love, would be unnatural.”

13: “Likewise hate or contempt is a feeling reserved for the few who have, as least according to our own judgment, severely offended us, although hate burdens the ‘hater far more than the ‘hated’. " 14: "The problem lies in the great middle ground. Are we concerned or are we indifferent? Now, My Lord, it is this very teaching which lies at the root of the objection to my words."

15: "I do not advocate anarchy. I advocate that our actions be governed by a higher LAW in addition to just temporal laws. I feel that the Chief Priest is seriously mistaken to feel that we are not capable of independent thought without effecting chaos.”

16: “Why does the Chief Priest feel that for humans to think upon these things will bring disorder?

Why should obedience to the higher LAW, that I have spoken here, bring chaos? Might it not, more likely, bring greater order? Order on a higher level with greater understanding and closer co-operation?”

17: “Do not humans who fully understand their task perform it more ably than those who do not?"

18: "My Lord, it comes down to this, which benefits all the better, people kept in ignorance and fear or persons who are seekers of knowledge and live free of fear?”

19: “Do those who are in ignorance and fear better serve themselves, their fellow humans, their King and their Temple? Or do they better serve only the narrow advantage of those holding them in whatever form of bondage?"

20: "If the people are free to inquire in those things which trouble the hearts of all, does this necessarily mean chaos? I say not. If the Chief Priest and his teaching satisfied the people, why would they question? A full man does not seek food, but those who hunger do."

21: "Surely, the Chief Priest does not feel that the only way that his Temple can be filled is if the people are ignorant? Is he fearful that no learned free-thinking person would enter there of their own free will?”

22: “Does he fear that his teaching cannot stand intellectual inspection? Or does he simply feel that, while he is correct, it is simply too taxing to answer the peoples' questions? But that could not be the case for does he not have assistants he could instruct to answer the peoples’ questions without threat or rebuke?"

23: "And surely, the Chief Priest does not mean to imply that, if the people use their minds, they will rebel against the rule of Your Majesty."

24: The Chief Priest sputtering, livid with rage exclaimed, "Does Your Majesty, not see the insult here! He claims that if we do not allow him to confuse people it is because we, Your Majesty, and I rule through fear and ignorance! I have known him to be a rebellious troublemaker since he was a THE GUIDON

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child. Put this dangerous, conniving, idiot to death!”

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Chapter Twenty-Three 1: The Ruler raised his hand and said, "Hold! I can see here the truth of what Rahmotep says, which is good in theory, but I also understand what the Chief Priest says. Here Temple and State have always been as one, with the two parts co-operating. I am in a dilemma here.”

2: “Myself and my sister find comfort in our talks with Rahmotep, but I do not wish to create disturbance among the people."

3: At this point, the under-priest filled with cunning ambition, realizing that his chance had come.

Boldly he stepped forward and placed himself nearer the Ruler than the Chief Priest and said in a soothing voice, "My Lord, perhaps there is a solution here that will return peace to all here and to the people. May I have Your Majesty's permission to put forth my plan?" The Ruler instantly gave hopeful assent.

4: "My Lord, as I see it, we are at opposites here for no real reason. The Great God and the Temple teach the same as Rahmotep." The Chief Priest, already in a state of shock, at the audacity of his underling stepping out in front of him, without permission, to address the Ruler, grabbed his throat chain and gasped in disbelief.

5: "Do we, of the Temple, not teach that we should co-operate with one another, and to respect ourselves and others? Is this not just another way of saying the same thing as Rahmotep says?”

6: “Now Rahmotep seems well meaning, but I think he has somehow, through no fault of his own, I'm sure, come to over emphasize the punitive aspects of the Great God. While it is true that She justifiably deals harshly with wrongdoers, it is her main duty to protect her followers. She protects our flocks, herds, fields, boats, families, and the state. Do we not prosper under your beneficent rule at this place?"

7: "I think that perhaps we, who hold the priesthood, have been remiss in sufficiently stressing this great aspect of our teaching.”

8: “For this being brought forward, I personally feel that, despite our initial ill will, we should thank Rahmotep." Seeing the relief and agreement upon the face of the Ruler, he continued " Your Majesty, I feel that it is the duty of true leaders to bring people together, to heal divisions and to avoid creating them wherever possible."

9: The Chief Priest gurgled and began to color. He now fully understood what was happening here.

He was being undermined for his position.

10: "Well spoken", exclaimed a cheery-faced, much relieved, Ruler. "I can see that you, sir, have a real talent for the understanding of good leadership! Co-operation, working together, that's the way it should be! What a marvelous idea, combine the best of both! How say you Chief Priest?"

11: The Chief Priest, despite his obstinacy, was not a man of dim wit.

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influence with the Ruler. With chain lighting speed he weighed his options. Honorable retirement was the only sane choice.

13: "Your Majesty, I must agree. In my zeal to protect the beliefs of our fathers, I have failed to listen to the sons. I too think this priest has great leadership ability. What we need for new times, and new thinking, is new, younger leadership.([Inwardly, he thought that ‘this Ruler needs a devious serpent, like this one beside me, to keep him in line. I am too straightforward and honest for the fool.’) I near the age of permissible retirement. I now seek your permission to retire, as I wish to devote my remaining years to contemplation, and I request that this brilliant young man succeed me."

14: The priests cried out in protest, "No! No! You are the best! How can you think of it? Father, do not abandon us!" And many other like words, the ambitious plotter protesting the loudest. Even the Ruler objected, reminding the Chief Priest of his service to his father, the old Ruler, and how much his father had depended upon him.

15: But the Chief Priest knew when to quit and how to strike a good deal while everyone was still relieved to be rid of him so easily. "My Lord, and fellow servants of the Temple, you cannot know what this outpouring of devotion and respect means to me, but I really wish to lay these burdens down, I have carried them lo these many years.”

16: “If Your Majesty, and my successor, could see the way clear to allow me a humble abode by the water, and a little help, I would consider it a great mercy in return for my humble services. I think it better that I retire away from the Temple (the cursed endless chants and having to look everyday at that backstabbing vermin) and give the new generation a free hand, without old fashioned interference."

17: As the priests began to protest at their ‘father’ leaving, he said, "Oh, no need to fear, I shall be ever available for consultation and will help in any way I can."

18: In his joyous relief, at the problem being so easily solved, the Ruler awarded the Chief Priest a fine house by the water.

19: The soon-to-be New Chief Priest allowed as how, if he had anything to do with it, the Temple would add a generous pension, and three servants provided, of course, that this great and learned man would continue to allow the priests to set as his feet, on occasion, and receive his teaching.

20: And so it was done.

21: All present, and within hearing, were pleased save for three, Rahmotep, the old Chief Priest, and the Ruler's sister.

22: They were the only ones who clearly understood what had happened here. All three understood that the teaching of Rahmotep had been cleverly "absorbed” by the common religion and that a slyer, more cunning man was now to hold the office of Chief Priest.

23: Hetmot felt that the sly one had skillfully put both he, and Rahmotep, “out of business.”

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24: That is how it came to pass that the greatest defense of false religion against the truth is "absorption". But do not despair of this; this is as it should be, as further events will prove.

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Chapter Twenty-Four 1: Rahmotep was relieved and disappointed at the same time. Relieved that he was no longer a defendant in danger of penalty. Disappointed that the truth had been made to appear irrelevant, as only a part, although admittedly under emphasized, of the standard religious teaching.

2: Rahmotep returned home and related these events to Nahranee. She consoled him and together they prayed. During these prayers they came to know that these events were consistent with HIS plan for them. They came to understand that this was the safest course. Those who were not yet ready would simply see them as odd offshoots over emphasizing one aspect of standard teaching.

After all, since it didn't bother the priests, it must be no more than harmless, perhaps even amusing, error. But the ready would know.

3:Those who did recognize the truth would see through the priests' tactic of "absorption." They would understand that, when threatened by the truth, the priests would defend against it by including The LAW, The Truth, in their own doctrine, thus "absorbing” or "burying" it.”

4: Having claimed the truth as their own, the priests would, once the crisis had passed, quietly bury it in the tomb of their false doctrine, paying it only occasional lip service. If they made The LAW the main tenet of their religion it vastly diminished their power to near zero. If they could not instill guilt, and then demand obedience to themselves, in order to be “forgiven,” then what power over the people would they have?

5: Having met the challenge, the priests would continue to instill guilt, which could be relieved only by them, or by methods prescribed by them. They would continue to support the corrupt and give permission to their followers to exploit others. They would continue to bolster the self- righteous, as long as the self-righteous paid their tribute. With the truth conveniently hidden in ritual and doctrine, it would be "business as usual."

6: Rahmotep did little for the next several days. He had private conversations with several visitors who dropped by to assure him of continued interest in the talks by the water. He thanked them but was unable to say when he would speak again.

7: The Chief Priest Hetmot retired to the house by the water. The new Chief Priest being installed amid much ceremony. The Ruler participated in both ceremonies.

8: During this time, Rahmotep continued to pray often. He gained a further testimony as to the benefit of prayer, spiritual conversation with HIM. Rahmotep came to know more of HIM. 9: Rahmotep came to know that HE speaks to the spirits of others, in our behalf, when it is beneficial to our ability to carryout HIS plans.

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Chapter Twenty-Five 1: Shortly after these events Rahmotep and Nahranee were again summoned into the presence of the Ruler.

2: The Ruler spoke, "I have asked the both of you here that I might take the measure of you together. I know that you, Nahranee, are a part of Rahmotep, as he is of you. I want you to know that he was never in danger before me. When I laid eyes upon Rahmotep I felt a presence inside me.

This is why that I became enraged, without understanding why, when the Chief Priest ‘demanded’ his death."

3: "I know that you are disappointed, Rahmotep, that you did not have victory over the Temple. But my prayers tell me that things are as they should be. In this ‘defeat’ lays great protection."

4: "I, and my sister, want you to know that you are ever welcome here. It is our fervent hope that you will continue to teach us regularly. It is with my protection, though I doubt you will need it, that you may resume your talks at the stone-by-the-water."

5: And thus it came to be that Rahmotep and Nahranee and their sons were often in the presence of the Ruler and his family.

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Chapter Twenty-Six 1: When Rahmotep resumed the talks at the stone-by-the-water, there were but a few who came.

2: Some did not come because they did not want to be identified with a losing cause.

3: Some did not come because they did not want to be "controversial".

4: Some did not come because they did not want to be "confused".

5: Some did not come because their families did not approve.

6: Some did not come because it would not help, or might even hurt, their business.

7: Some did not come because they were busy and planned to come the “next� time.

8: Many did not come because, in this life, they were entirely preoccupied with the physical.

9: But those who did come were those who wanted to know, those hungry of spirit.

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Chapter Twenty-Seven 1: The people came with many questions. As Rahmotep stood upon the stone, preparing to speak, an indistinguishable figure called out, "To whom do you pray if not the Great God?" "What do you say?" "What good does it do you?" Another called out, "Yes, tell us the name of your God!" 2: Rahmotep spoke, "Dear friends, I will gladly share with you my prayers. I say you already know HIS name."

3: "Prayer is spiritual conversation with the Father or Mother of our Spirits.”

4: “Do we not seek advice from our physical parents, the parents of our bodies? We seek their counsel and advice that we might have the benefit of their temporal or life-experience. We ask them about situations that we face anew, but that they have already endured. In this way we may set our course with the benefit of the experience of those who have already traveled that path."

5: "But, as I have said previously, we are not only a body but also a spirit, this spirit is eternal.”

6: “ Just as our bodies may occupy many different garments, our spirits may don different bodies.”

7: “We dress ourselves according to the task at hand. It is likewise with our spirits. Thus, here our sprit is dressed in our human body."

8: “There is much to be learned in this plane of existence, requiring more than one lifetime to master the experiences of this place.”

9: "Now, since it is wise for us to counsel with our elders here, so it is wise for us to counsel with the Father of our spirit. Our Heavenly Father is the repository of all knowledge and experience. Should we not draw on this to our benefit?"

10: "We have a father and mother of our bodies. We also have a Father and Mother of our spirit.”

11: “Prayer is the method by which we speak to our Spiritual Parents."

12: "Our physical parents speak to ears of our body. Our Heavenly Parents speak to the ears of our spirit. Since we are physical here we must clear our minds and put ourselves in a spiritual frame of mind that we might communicate spiritually.”

13: “Their voice is subtle, it is the quite stimulus; it is The Guidon."

14: "Our Heavenly Father stands ready to aid us, as does our physical father, if we but ask. Our Heavenly Father does not assist us in a physical way, as might our bodily father. HE will not dig your ditch, nor will HE tend your roof."

15: "HE will give to you the guidance that you might take the correct path. HE will aid you in will and perseverance. HE will comfort you. HE will gently speak to others, if they are receptive, in your behalf.“ THE GUIDON

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16: “HE will stand with you against all others when you follow HIS path.”

17: “HE will not uphold you in your violation of the LAW. HE will guide you, in each of your actions, when asked, with sincere intent, to stay within the boundaries of HIS LAW of Profitable Conduct.”

18: “It is by obedience to this LAW, the following of HIS Plan, that you will prosper, not by HIS performing your tasks for you."

19: "HE is not a magician to do tricks for you. Each of us must do our own labors. Just as the goal of our teachers and parents is to teach us how to do it, not do it for us, so it is with HIM. HE is ever there to guide, inspire and encourage."

20: "This is why I pray, to make connection with our source, our Parents Eternal. To know THEM, to enjoy the knowledge of THEIR support, to walk with THEM through this often difficult life, the better to attain the Golden Balance between the physical and spiritual."

21: "I would say to you, pray often. Pray upon rising to receive inspiration for the day ahead. Pray when HIS symbol is high in the sky, let HIS radiance warm your spirit as HIS symbol warms your body. Pray as you prepare to retire at night to settle your accounts for the day. Take a moment of silent contemplation of HIM, and HIS LAW, at mealtimes, that you may be nourished in spirit as well as in body.”

22: “ But never pray from duty, pray only if you sincerely wish the benefit of communication as rote prayers are as meaningless to HIM as they are to you."

23: "Pray alone, pray with your family, and pray with your Companions.”

24: “One may pray silently or aloud, either way, your prayer will be heard. All is seen and heard by him.”

25: “Be honest and respectful in your prayers for HE knows your heart. Just as do we, HE detests false conversation."

26: "Never pray with words spoken to impress humans. HE despises those who use HIM as foil.”

27: “Above all, pray with respect and sincerity. If you but approach HIM with open heart and with sincere intent you shall receive the guidance that you seek.”

28: “To those of sincere intent, the Guidon is ever before you to show the way."

29: "Prayer is a great tool to organize our thoughts, and to make the right plan.”

30: “Do not invoke HIS name for your cause. Invoke it that you might serve HIS cause for HIS cause is your cause."

31: "Prayer is a never exhausted fresh flowing spring to quench the thirst of the spirit parched by THE GUIDON

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earthly adversities."

32: "You ask, ‘What do I say to HIM?’ This is personal to each of us, a private matter. However, I am led to share this with you. I think you also mean to ask, ‘ How do I pray?’ This too I will share."

33: "First, I will tell you how I came to pray. It was in desperation, fear, and frustration. Frustration because I could not accept the sayings of the priests, yet I knew nothing else. Desperation because I had been taught from infancy that not to accept them meant that I was an evil person doomed to eternal destruction. Fear because I dreaded the punishments the Gods of the priests would visit upon me and my loved ones."

34: From the group of listeners, sobbing was heard. A muscular young man said, "I have lived always in fear. I have dreamed of the horrible beasts tearing me apart, eternally, since I was a child but old enough to understand their words." Rahmotep uttered words of comfort and continued as Arkit placed his arm about the young man's shoulder and led him to the side for further counseling and comfort.

35: "Their came a time in my frustration and fear that I became desperate enough to cry out to HIM ‘who created me.”

36: “Because I truly sought the truth, I received it.”

37: “We cannot receive the truth if we are not ready to receive it. A fruit harvested before its time is bitter. I wanted to know, I needed to know, and I prayed to know. HE answered me.”

38: “At first it frightened me, but as I came to know HIM and HIS plan for me I lost my fear,” 39: “I received the Guidon and feared no more."

40: "I came to know that I was here for a purpose. I learned that we are all his children. I learned that I have a Heavenly Mother and Father who love me, and wish only the best for me. THEY want me to become THEIR adult child that THEY might enjoy me the better, and I THEM. I learned that what harms me is what THEY hold to be evil.”

41: “ I learned that evil is the bastard child of ignorance. It is bastard in the sense that it has only one parent, ignorance.”

42: “The root of evil is ignorance. Apathy is its fertilizer. It is tended and brought to fruit by unspiritual choices. Its harvest is sorrow."

43: "When knowledge is complete there is no evil. Evil scurries before knowledge as the night vermin scatter before light.”

44: “One cannot attain this knowledge without learning the difference between good and evil. That is our purpose here, to learn this difference and to banish evil in the physical plane as well as in the spiritual.”

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45: “To live the Golden LAW; to follow the Golden Plan, and thus attain the Golden Balance. This is the path of progression to the Golden Dawn."

46: "As to how I pray, I will tell you. I find it desirable to take a few silent moments to clear my thoughts. I then think of those matters about which I wish to pray with HIM.” 47: "I prefer to pray aloud. I begin my prayer with respectful address. I then thank our Heavenly Father for being my Father.”

48: “I then thank HIM for all the comforts HE has given me to ease my journey here. The gift of family being the greatest of these gifts.”

49: “I thank HIM for the beautiful spirit that HE sent to be my wife. I pray that I might be worthy of her.”

50: “I then relate my thoughts to HIM with even more openness than I would with my dearest and closest friend, for HE is my closest friend, my Father.”

51: “I tell HIM my troubles, my fears, and my triumphs. I tell HIM all without shame and in total candor.”

52: “ I ask that HE might give me insight to know HIM better.”

53: “I ask for strength and guidance in my daily life that I might live according to HIS plan, HIS LAW; that I might approach the Golden Balance."

54: “I close by thanking HIM again for all that I have in my life, my sons, my wife, my work, my home bed and food. I ask that HE bless and watch over my loved ones and for the souls of those who have gone on, particularly the sweet daughter that has returned home to HIM and MOTHER. At the remembrance of these things Rahmotep began to feel his eyes moisten and his throat thicken, 55: "My companions, the hour is late. I realize that I have not addressed the question of HIS name.

With your kind permission, I will delay that until next we meet. I am tired and will soon seek the comfort of my bed.”

56: “Also, I wish you, if you are so disposed, to think, to contemplate upon what you have heard here for the next several days. I will, HIM willing, be here again in four days. Those of you who wish to do so may again meet with me."

57: During the next days, a number of those who had heard Rahmotep speak approached him privately for further instruction. Though he and Nahranee received them courteously, he declined to become engaged in spiritual conversation. He told each of them to pray for the guidance they sought.

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Chapter Twenty-Eight 1: When the time to meet again came, Rahmotep again stood upon the stone and spoke.

2: "My companions, in this journey of life, I will now, as promised, speak with you concerning the name of HIM.” 3: “I told you that you already knew HIS name. Some of you have come to me to dispute this. I ask you, what is the name of your bodily mother and father? How old were you when you came to know the full formal name of them? How old were you when you came to know your own formal name?"

4: "Did you not know your mother and father to be your mother and father before you knew even your own name? As even a newborn, when the pangs of hunger, or discomfort, came did you call out the full formal name of her who came to you?”

5: ” Obviously not, you cried out your need and she responded. Your need, however expressed, was her ‘name’. You knew the concept of mother even if you did not know her formal name. The name of ‘mother’ was born in your heart to fulfill your physical needs."

6: "Did you use the formal name of him who bounced you, whose strong hands held you, at whose homecoming you delighted? When you speak of him to others do you refer to him by formal name or do you simply say ‘my father’?”

7: “Do not those who hear you so speak know the role this person, father, has in your life? Yes, for they too have this concept in their life."

8: "Did your mother or father require that you call them by special name as a condition of their loving you or coming to your aid? No, they responded to whatever you called them, even a wail, if they perceived it was ‘mother' or ‘father’ that was needed.”

9: “ Your need was and is their name."

10: "These concepts were there even before you knew language.”

11: “The formal name is of no consequence; the concept is key.”

12: “Do not the fathers and mothers of those who speak a tongue foreign to us also respond to their children?"

13: "So it is with our Spiritual Parents. You are THEIR child, created by and born of THEM. Will THEY not hear you even as did your bodily mother and father? Here too, your need is THEIR name.

When you have a spiritual need they will respond in a like manner as the parents of your body.”

14: "This why I say you know THEIR name. The need, or ‘name’, was born within you. The formal name that THEY use with each other is of no more import to your relationship with THEM, as their child, than is the name your bodily parents use to each other or to their peers. In either case, you are ‘child’, they are ‘mother’ and ‘father’."

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15: "Practitioners of the various Priestcrafts will tell you that you cannot enter into the presence of our Heavenly Father if you do not call HIM by his ‘proper’ name.”

16: “Then these ecclesiastics will tell you that they, and only they, know HIS correct name.”

17: “Further, they may tell that should you fail to choose their particular name to address our Heavenly Father, your prayers will not be heard no matter how sincere your intent."

18: "Even more distressing is that the priests often claim that should you choose not to submit to their authority in this matter, not only will our Heavenly Father refuse to hear you, HE will also condemn you, and set upon you, and yours, great and even eternal afflictions."

19: "No matter how well meaning the ‘true-believer’ ecclesiastics may be in telling you this; these are great falsehoods that serve only the Enemy of our Heavenly Father and delay our progress to Truth."

20: "Does not the parent hear the child? Does the parent refuse aid to their child because that child cries out to ‘Mama’ rather than to ‘Mother’ or ‘Mommy’? What type of parent does not listen to the child's intent rather than the child's form of address? Does not the mother know her own child's cry?"

21: "Why then do these religionists blaspheme our Heavenly Father in this manner? Is their purpose to unite parent and child?”

22: “Why do they portray our Heavenly Parents to us in such a cold and cruel manner? Why do they wish to create confusion and fear between our Heavenly Parents and us? “ 23: “I say to you, my companions, that their purpose is to separate us from our Spiritual Mother and Father and, through fear and falsity, to usurp our natural loyalty, to our Heavenly Parents, for themselves no matter how well meaning they may be..”

24: “The fact that they do so innocently, by believing their own teaching, does not lessen the harm.

This be as if a well meaning physician applies the wrong medicine; his good intention does not lessen the harm."

25: "These religionists will tell you that our Heavenly Father loves us only on the condition that we submit to their priestly authority; that we can gain only by surrendering our will to them and questioning not their subversion of our hearts, minds, will and bodies.”

26: “They say that since they, and only they, know the name of the ‘true god’ we must submit to them and we must allow them to prescribe our thoughts, habits, customs, diet and relationships in the name of their “god.”

27: “They claim to have this authority as they the sole representative of their ‘god’ and that you must obey them. They attempt these falsities that they might enslave us to their purposes."

28: "I alert you, my Companions, do not take heed of their untruths for to follow this path leads to separation from our source and thus to destruction in this life and delay in the next.”

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29: If you follow them you are already dead, for they will allow nothing to remain of you except a walking carcass.”

30: “ If you follow them, you will spend your life here filled either filled with needless guilt and uncertainty or, perhaps, become one of the self-righteous. " 31: "Beware of those who claim to speak for our Heavenly Father. Test their words with your innate intellect.”

32: “Do not believe that what is unnatural to you is natural to our Heavenly Father, for we are modeled after HIM. It is HE that gives us our instincts and the intellect to choose how to use and fulfill them."

33: "The names by which we address our Parents are of no import, it is our intent that is significant.

Our Heavenly Father knows our innermost intentions. HE is not deceived by pretensions made to impress and ensnare humans. And likewise, my Companions, let us not be deceived by the pretensions of men."

34: “I say to you, my companions, that as we are but spiritual infants, we should refer to and address THEM as ‘Heavenly Father’ and ‘Heavenly Mother’ or ‘Spiritual Father’ and ‘Spiritual Mother’."

35: "We are not their peers and thus not entitled, nor is it appropriate, to address THEM by formal name.”

36: “We shall always be, regardless of the degree of our progression, THEIR children."

37: "Further a concept, as opposed to a name, cannot be so readily corrupted by ‘would be’ ‘representatives of God.’ Thus it shall profit both THEM and us to think of THEM in concept as opposed to a ‘name’. That concept being Mother and Father of our sprits"

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Chapter Twenty-Nine 1: "It is only to the benefit of the false religionists to give THEM a ‘name’. It is by this method that they separate us from one another and THEM." 2: "First they pretend to give HIM a ‘name.’ Next, they claim to be the sole representative of that ‘name’. “ 3: “They then build a self-serving theology of rituals, duties, and prohibitions around this ‘name’.

4: “Next, the religionists claim that if you do not agree with them and do not submit totally to their authority, you are a heathen, an infidel, a nonbeliever, and thereby condemned."

5: "Followers of the various ‘names’ come to have hatred, or at least contempt, fomented by their respective religionists, in their hearts for one another. Each group believing the other to be in league with a false God, theirs, of course, being the only true God.” 6: “ In the ‘name’ of their God these followers will, led or encouraged by their religionists, commit the most heinous wars and crimes upon ‘nonbelievers’, all the while believing they are ‘doing God's work’. Crimes so horrible that they would never even think of committing them in any other context. ” 7: “By committing these atrocities on their fellow human who calls his “god” by a different name, they believe, makes them pleasing to their God.” 8: “For doing these crimes they are even sometimes honored by the religionists as ‘holy persons’."

9: "Thus, my companions, if we think only of the concept of ‘Mother’ and ‘Father’, and not a specific name, we shall not be misled into such corruption. We will not be led into murder, torture, rape and plunder in the ‘name’ of our God.” 10: “The concept, the idea, of ‘father’ and ‘mother’ is universal to all humans. This concept is our protection against such corruption and a snare for those who wish to separate us from one another and from our Parents."

11: "We are all but of one family. We must ever be on guard against those who would separate us from one another and from our Spiritual Parents no matter how sincere their intent. Those who wish to do so serve neither THEM nor us, but only themselves."

12: "Our Spiritual Father stands ever at the ready to answer your call. Your call is welcome, it is expected. You have only to cry out to HIM. And when we have followed HIM, and fought the good fight till exhaustion, and can go no further, our Heavenly Mother stands ready to comfort, renew and refresh us."

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Chapter Thirty 1: Those attending began to testify as to the truth of this as some of them had been praying for several days. They proclaimed that they too had felt the joy of conversation with HIM. 2: A man known as Imek came forward and began to speak, "I know these things to be true for I have had the experience of them.”

3: “I have lived my entire life in fear and spiritually lonely. I came to hear out of curiosity expecting to have further guilt put upon me. I planned to reject openly what I heard.”

4: “But when I was not threatened but only told that I could seek the truth for myself, I could not object. I could see no harm in trying.”

5: “The fear that had been instilled in me by the priests delayed me, but I overcame this fear and I prayed to HIM to help me to find the true God. I am now free for my plea was granted.”

6: “I know now that HE is always with me. HE has given me the quite stimulus, the Guidon, of which Rahmotep has spoken.”

7: “I cannot completely wipe away the fear the priests have put into me, but I know in my heart that they are false.”

8: “I now know that they have no power to define HIS wishes for me. I know now that they hold no power to invoke HIS punishment upon me if I do not agree with their theology.”

9: “I know now that HE is in my heart, not in their idols, symbols and made-up names."

10: "They are not HIS representative, but rather HIS usurper.”

11: “I say to you that Rahmotep is HIS messenger. Rahmotep has sought no position or control over us.”

12: “He asks only that we examine HIS LAW with our intellect and to then, if we are so inclined, to seek confirmation directly, through sincere prayer, from HIM." 13: Amid murmurs of approval, Imek returned to his place. Others came forward to speak in like manner.

14: In the midst of one of these testimonies, from the rear of the assembled group came a shrieking cry, "I can hold no longer!" The person, who shouted this, bent forward and came charging forward pushing and shoving though the crowd.

15: As it was well into dusk, the identity of this person could not be readily determined. For a moment Rahmotep felt a flash of concern for his safety, as some in the community had received his teaching with varying degrees of disapproval. Others were aghast, and screamed, as they feared that an assassin was at hand and they began to move to protect their teacher.

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16: When the charging figure reached the front of the group, it stopped suddenly, straightened up and turned to face the people. It was then that the identity of the intruder became known.

17: Standing before them, back turned to Rahmotep on the stone, stood none other than Hetmot, the former Chief Priest of the Temple of the Great Idol God! 18: The moment his identity became known, there were shouts of disapproval from the group. "We don't want you here!" "Go to your false temple!" "We do not come to trouble you, why do you come here to dispute the teaching of Rahmotep?"

19: Voicing a plea for silence, Rahmotep lifted his arms quieting the people. When order had been restored, Rahmotep said, "Let him speak. If he comes to dispute peacefully with me, there is no harm. Have you forgotten so quickly that the truth stands inspection?"

20: The old priest turning the upper portion of his body toward Rahmotep shouted, "I come not to dispute! I come to testify to the truth of your teaching!" At this a hush fell, Rahmotep standing speechless in surprise. Some who had begun to edge away, fearing controversy or violence, again moved closer.

21: The old priest turned again toward the group and continued, "As you know my house is nearby.

On quite evenings the sound carries far. From my house I can hear most that is said here. I began to listen solely for the purpose of gathering evidence against Rahmotep. I was bitter for the loss of my position.”

22: “I listened very carefully hoping to hear words to be used against him. The more I listened the more I knew that what he spoke was truth.”

23: “This evening I waited until the fall of dusk to draw nearer, that I might better hear and observe him. I hid behind a palm, on the edge of the group, for I was ashamed to be seen here.”

24: “ When I heard him say that the name of the True God is born in our hearts, I felt as though struck in the chest.”

25: “I fell down, thinking I was stricken; I could not draw sufficient breath to call for help. I prepared to die.”

26: “ But when several moments passed and I did not die, I began to pray.”

27: “Not the rote prayers of the Temple, which I can recite while thinking of other matters I prayed from my insides, my chest. As soon as I had begun, I felt tingling and bubbles throughout my body.

My skin seemed as a living thing.”

28: “Then HE comforted me, assuring me that HE had always been there, awaiting f my call.”

29: “I know HIM! HE knows me! I am redeemed!" said Hetmot as he waved his arms in the air and danced around. Some thought that Hetmot had fallen into madness.

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30: Those present gasped in shock and some thought Hetmot’s declaration a trick.

31: Rahmotep, looking into Hetmot’s tearful face knew that Hetmot was sincere

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Chapter Thirty-One 1: The old priest turned to Rahmotep, stepped forward, fell upon his knees, grasped Rahmotep around his ankles and began to kiss his feet.

2: With tears in his eyes, and sobbing in his throat, he cried out, "Bless me, oh holy one, you are HIS Messenger, forgive me for the falsity I have done..”

3: “What you said about the methods of religionists and priests stung me, but it is true. I did not realize the evil I was doing. I really truly believed that I was benefiting all, forgive me."

4: Then others came forward in like manner to honor Rahmotep. This alarmed Rahmotep greatly. He barked in an angry tone, "Arise, all of you, stand back from me, remove your hands from me, return to you places, listen to my words!"

5: A weeping woman, reluctant to let go, said, pleadingly, "We do not mean to offend you, Master but only to honor you for setting us free."

6: Rahmotep firmly, gently pried her hands from his arm and in a kind voice asked her to step back.

He then began to speak in a strong, authoritative voice.

7: "Remember I am but the Messenger of the King, not the King. The King is the King, unrelenting in the execution of the LAW upon those who think to usurp his position. Invoke HIS name lightly at your peril."

8: "If you care for me, do not put me in jeopardy of usurping the praise and loyalty belong to Our Father.”

9: “ If you care for yourselves, and the truth, honor HIM, not me.”

10: “I am a teacher, a messenger to you. I am not ‘Holy’, I struggle daily to live just as you do, and I too have a privy. I fail more often than not to live the Golden Way. I know I fail far more often than not. I only bring you a message;” 11: “I am not the principal, but merely a humble servant.”

12: “I am not his agent, with the power bind, dissolve, grant, or deny in HIS name. I am but a servant who has been given a specific task to do. As HIS faithful servant, this task I try to fulfill.”

13: “I am due no Honor, for I am but as you. Each of us have assignments here, this is mine. HE will, if you ask, lead you to yours."

14: "Do not follow me. I do not seek nor desire ‘followers.’ Follow HIM, for It is HE that will guide you to the Golden Way, not I.” 15: “It is HE that has the power you seek, not I.” THE GUIDON

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16: “You and I may discourse on these matters, we may pray together on them, seeking joint guidance, but the power is HIS, not mine.”

17: “You are as much HIS child as I. You are not my half-brothers or half-sisters, we are all HIS sons and daughters equally.”

18: “I understand your desire to draw closer to HIM. I understand that you may feel that by touching me that you can, in some measure, accomplish this, but this is not so. HE is as close as yourself, for HE is within you, if you will allow HIM to reside there. " 19: "I understand your gratitude to me for bringing HIS Message to you. This is natural and it is harmless if kept in proper perspective. As long as it takes the form of mutual friendship and respect, it is good. But if it becomes a feeling that I have divine power, you have set us both off the path. If you find me worthy of your respect, respect me. If find me worthy of your friendship, be my friend.

But if you extend this insincerely, on the hope of gain with HIM, you are sure to be disappointed."

20: "You may, and should, respect, befriend, protect, and assist HIS worthy servants. Of course it pleases HIM to see HIS servants courteously received and respected for their worthy work.”

21: “You commit serious violation of HIS LAW if you ‘adore’ or ‘worship’ them, HIS teachers. This is because; at best you put yourself off the path. At worst, you may corrupt HIS servants into grandiose opinions of themselves, thereby rendering them totally useless for HIS work."

22: "While HIS servants should be worthy of your respect, friendship, assistance, and protection, I can assure that they are not worthy of your ‘adoration’ or ‘worship’ in any form. They are human, not divine. Respect, perhaps, adoration, never!"

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Chapter Thirty-Two 1: As the group melted away, Rahmotep turned to the old priest, gently took him by the arm, and said, " Come, my dear companion on this earth, my spiritual brother, let us retire to my home to eat, pray, and rest.”

2: “Come with me, honor our home with your overnight presence." The old man was so surprised that he offered only token protest. The pair moved slowly off toward the home of Rahmotep.”

3: The older man, led gently, shuffled along, in the still moonlit night, head bowed, sobbing quietly, appearing as a lost child might upon being found and returned home by a loving father.

3: As the two arrived at Rahmotep's home, it dismayed Nahranee to see this man, who had asked for her husband's life, as an invited guest in their home.

4: Being the spirit she was, she quickly recovered, sat the old man down, and with a questioning look at her husband, gently wiped the old man's hands and tear-stained face, as she looked questioningly at her husband.

5: The replying eye contact, from her husband said, "All is well. I will explain later."

6: Having confidence in her husband, she proceeded to offer the old man all of the amenities of her home in the same manner, as she would have her father.

7: The five of them, Rahmotep, Nahranee, the two boys, and the old priest, ate their humble meal, by feeble lamplight, in a silence broken only the sound of utensils and an occasional snuffle from the old man.

8: The boys' quizzical looks were ended by their father's negative glances.

4: The meal finished, Nahranee took the old man's hand into hers, leading him to their spare room.

As Nahranee showed the old man to his bed, he began to weep and beg her forgiveness for the trouble he had brought to her.

9: She told him to think no more of it tonight. There would be ample time tomorrow. The old man fell asleep before she left the room.

10: Looking upon his peaceful face, she said a silent prayer for him as she quietly extinguished the flickering oil lamp and tiptoed from the room, closing the door soundlessly.

11: In the privacy of their room, Rahmotep explained the events that brought Hetmot to their house.

Nahranee was brought to tears at hearing of the old priest's testimony. They then prayed together and lay in each other’s arms for sometime before falling into peaceful sleep.

12: In the morning a servant of the old priest came to the door asking after him. The servant was brusque in manner as he said he had heard that Rahmotep and some of his confederates had kidnapped the old man to discredit the Temple.

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13: This astonished all in the house, including Hetmot. Rahmotep was to learn that this was not the only time false rumors would be quickly spread to discredit HIS servants.

14: Rahmotep came to know that those who reject HIS LAW, feeling themselves unworthy, must attempt always to prove to themselves that no one is ‘better than they, especially those that follow The LAW and those who are decent people of any faith.

15: They feel that if they can bring down others, it will lift them up.

16: It is particularly important for them to bring down those who try to do right, for they must show that the ‘do-gooders’ aren't any ‘better’ than anyone else, that they just pretend to be ‘better’ in order to make everyone else feel inferior.

17: When one who tries to live in The LAW fails, they rejoice in glee, for this is their ‘proof’ that ‘everybody does it’ and some “just lie and pretend they don’t as they do just want to make everybody else feel bad.”’

18: The servant reluctantly accepted his master’s explanation, but did not let him out of his sight until the old man was ready to return home.

19: The old man became a regular visitor and a favorite of the family until he passed away. But before that time he and Rahmotep spent many, many hours together, learning one from the other and Hetmot having an interesting remainder of his life.

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Chapter Thirty-Three 1: When Rahmotep again arrived at the stone to speak, three men approached him. The youngest of the three said, "These two with me are my friends. The elder is Enoth; the younger is Neldir. They travel the river in trade. I told them of your teaching. They do not speak our tongue, but I’ve learned some of theirs as many of their fellow countrymen trade with me. They come from a place across the Large Water. Near their land the Gods demand human sacrifice.

2: “These men do not believe in this. They want to know more about the things I’ve told them. They want to know about the Golden LAW, the Golden Way, the Golden Balance, and the Golden Dawn.”

3: “I’ve heard you refer to these, but I do not understand them well enough to explain them to my friends. If you will speak again on these matters I will do my best to interpret to them. They wish your permission to attend the teaching."

4: Rahmotep replied, "All are welcome here. Your friends are most welcome. I will, during the next several meetings, speak on these very subjects."

5: Again Rahmotep stood upon the stone and spoke to those gathered. "My companions, it pleases me to inform you that we are honored with the presence of two who come to us from a distant land. I ask that you make them welcome and extend hospitality to them."

6: "I wish to review for those who have already heard, and for those who have not, several basic tenets of this teaching. I refer to the Golden LAW, the Golden Way, the Golden Balance, and the Golden Dawn."

7: “First, I wish to answer those who have asked why I use the term "companion" to refer to you” 8: “I use this word because a companion is an equal involved in the same endeavor, a person subject to the same fates as you, in a particular undertaking.”

9: “In this place, we are as passengers on a ship, sharing a common fate. None is superior or inferior to the other.”

10: “We all share the common journey from birth to death. We are comrades, co-workers, co-travelers, siblings and joint venturers here in every respect.”

11: “Those of us who follow this teaching, this Plan, are companions in the journey to the Golden Dawn."

12: There followed considerable discussion on this matter until all professed a degree of understanding of this term, companion.

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Chapter Thirty-Four 1: Again Rahmotep spoke. "Conduct yourself toward others as you wish others to conduct themselves toward you; conduct yourself toward yourself as others wish you to conduct yourself toward them."

2: "This is The LAW given by the Creator to all who ask. This is the Golden LAW, the Golden Plan. It is the LAW, the Plan, by which humankind may prosper and become perfected into spiritual adults.”

3: “Those who follow it walk the Golden Path. Those who master the understanding and practice of it walk the Golden Path in Golden Balance. They live the Golden Way. The Golden Path leads us to the Golden Dawn, the New Beginning."

3: "It is The LAW of Profitable Conduct. It is The LAW of Prosperity and Elevation. It is The LAW of Profit and Progress. This is the Plan HE gives that our kind may survive, prosper, and progress."

4: "Do not be deceived by the apparent simplicity of The Golden LAW. 5: “It is simple to state but complex in its application, it is not an easy plan to follow. This is the way of natural laws.”

6: ”This is the truth. As with all truth, it will withstand impartial inquiry into its validity.”

7: “Truth welcomes test, falsity abhors it."

8: "There are two distinct parts to this LAW, this map for Profitable living.”

9: “The first is, ‘Conduct yourself toward others as you wish them to conduct themselves toward you.’ This is the most obvious part of The LAW. But upon contemplation it is complex.”

10: “Why should one think that others should conduct themselves in a manner better than themselves?”

11: “If I do not establish a decent standard of conduct, who shall? Why right do I have to expect others to do better than I?" 12: "If I am dishonest or cruel, why should I expect others to be honest and kind?”

13: “I say to you, my companions, that each act we do is as a pebble tossed into a pond, in ripples out to waters not directly disturbed.”

14: “This is true whether our act be good or ill.”

15: “Each of us sets the standard. There are many such standards to be set by each of us."

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Chapter Thirty-Five 1: "If I do not take care of my parents in their need, why should I expect my children to care for me in my need?"

2: "If I am rude to the mother of another, why should I expect others to be kind to my mother?"

3: "If I lie or gossip about others, why shall I expect others to tell only the truth about me and respect my privacy?"

4: "If I dishonor the wife or daughter of another, why shall I expect that my wife or daughter shall be respected?"

5: "If I slay, why shall I expect not to be slain?"

6: "If I steal, why shall I have outrage when I am stolen from?"

7: "If I create adversity for others, why shall I expect adversity to pass my door?"

8: If I give faulty service for pay, why shall I expect those who serve me to give good service?"

9: "If I furnish flawed goods, why shall I expect others to furnish me goods without flaw?"

10: "If I am lax in my obligations to others, why shall I expect promptness from those obligated to me?"

11: "If I am uncaring and indifferent toward those afflicted, why shall I expect the concern and caring of others in my affliction?"

12: "If I laugh at or scorn those persons infirm of mind or body, why shall I expect respect and concern from others in my infirmity of mind or body?"

13: "If I am indifferent to my fellow human's troubles, why shall I expect others to be concerned when I have trouble?"

14: “If I am uncaring in my vows and responsibilities to my spouse and family, why will I be surprised that they are uncaring in theirs to me?”

15: “ Am I free to do evil to others, or more likely be indifferent to their plight, and expect all others to do only good to me? No, I say, for it is I who have fixed the standard! Our acts and attitudes return to us as surely as water flows to the Great Water."

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Chapter Thirty-Six 1: "Is it enough that we do not actively harm others? No, we do not want others to be INDIFFERENT to us. Thus, we must not be indifferent to them."

2: "Most of us do not do active evil. We may feel that this is the total requirement to fulfill this part of The LAW. This would be great error. To fulfill The LAW, we need not love all unconditionally, but we cannot be indifferent to their existence. Otherwise, why should they not be indifferent to our plight?"

3: "The LAW entitles us to take all that we would be willing to give, with the situation reversed, but no more."

4: "I will say to you again, my companions, that your natural desires do not of themselves violate The Golden LAW. These are given for our good. But we must use them for our good, that good is also the good of all."

5: "If we truly examine any situation, we can determine how we would want to be dealt with in that situation if we were the others involved.”

6: “When in doubt seek advice from uninvolved teachers and Companions.”

7: “But knowing what is the right thing is the easier part.”

8: “The difficult part is having the spiritual courage to conform our physical conduct into The LAW. This is the test.”

9: "The LAW is not flexible although there is great flexibility in how obedience to it may be satisfied.”

10: “This is to say that while the LAW itself is incorruptible, within its boundaries many solutions to a particular problem are acceptable.”

11: “It is no different than other natural laws, e.g., one may utilize many different approaches to satisfy the law of falling.”

12: “Any method which prevents the violation of a natural law is acceptable under that law."

13: "There are those who appear to violate natural laws with impunity.”

14: “When we see one apparently violating the laws of nature, without penalty we know that, upon closer examination, it is an illusion.”

15: “Some of these illusions are very sophisticated and require deep inquiry to understand. These illusions are frequently offered for entertainment as ‘magic". Only the innocent believe that these feats are accomplished by ‘magic’, i.e., in violation of known physical laws. We know that the laws of nature have been applied in ways not readily apparent to us for our puzzlement and amusement.

We know that the performer in reality cannot produce goods from one's ear."

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16: "And so it is with the LAW of Profitable Conduct. Successful violations, departures from the Plan, with impunity, are apparent, not real.”

17: “These ‘illusions’ of successful violations may appear to be real. But upon closer examination, all who study The LAW will see the error and the corresponding penalty exacted from the violator by the operation of The LAW." 18: "A law is a boundary. Conduct within that boundary is not unlawful; it is assumed to be proper.”

19: “The Golden LAW sets a boundary of a higher standard than any man made law."

20: "Can we, in our present state of spiritual development, totally obey this LAW, totally follow the Plan?”

21: “If one means to perfection, I think not. I know that I cannot. But one can be ever mindful of it and attempt sincerely to follow it.”

22: “The more all follow it the more all shall profit. The more all violate and depart from it, the more all shall suffer."

23: "The LAW is self executing. This means that it does not require ‘punishment’ or ‘guilt.’ Nor is the result of its violation expunged by punishment, priestly ritual, or sacrifice.”

24: “Once the stone of violation hits the water, the ripples expand indefinitely.”

25: “So it is with our acts, good or ill. Good acts create good ripples in the human pond. Acts of violation create bad ripples in the human pond."

26: "The penalty exacted is reciprocal to the violation.”

27: “Penalties may be passive, by omission. They may be active, by commission.”

28: “An active penalty is, by example, where a robber is slain in the act of his crime.”

29: “A passive penalty is, by example, where a person is unfaithful to their unknowing faithful spouse, and thereby forfeits the warm, honest, sharing relationship they might have otherwise enjoyed. This loss is incalculable in the impact upon one’s life and likely in the lives of others.”

30: “We are mostly alone within ourselves. There is but one person with which we have even the potential of being completely ourselves. There is only one person with whom we have even the potential of being completely open and honest in all things. There is only one person with which we have even the potential of completely sharing our total life and becoming one with them. That person is our spouse.”

31: “Thus, I say, the loss of this opportunity is incalculable; even though it may appear to others that we have ‘gotten away’ with our infidelities. We have not ‘gotten away’ with it, for we have sentenced ourselves to be ALONE without the warm open companionship of our faithful spouse. ” THE GUIDON

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32: "Now, that is all I will say for the present. There is much here for your consideration.”

33: I ask you to divide us into groups of no more than five. These groups should meet several times before I speak again in seven days. I shall then suggest that we meet at a time of rest, and not in the evenings. This has nothing to do with The LAW. It is for practical consideration.”

34: “Anytime we meet is pleasing to HIM."

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Chapter Thirty-Seven 1: When Rahmotep came again to speak, several met him telling him that the meetings he suggested were held and that there had been much discussion and prayer. They reported that all agreed that The LAW was the proper way to live, but they had questions that they could not resolve.

2: The questions are, "This is a good law between those who follow it, but how do we deal with those of immature spirit who will use it only to take advantage of us? How can we defend ourselves from violence? We would not want to be harmed, how could we, within The LAW, harm those who try to harm us?"

3: Rahmotep mounted the stone and spoke; "May Companions defend themselves against violations?”

4: “Absolutely! Not only may they but, under the LAW, we have an absolute duty to do so!”

5: “Remember, my Companions, we must always oppose evil whenever it is in our appropriate power to do so."

6: "Our kind has survived and prospered in this place by being bound together, sharing our victories and our defeats. So likewise do we benefit together for obedience to The LAW and, on the reverse, suffer together the penalties of its violation."

7: "It is important to remember, my companions, that The LAW is self-executing, i.e. the violation itself automatically creates and imposes the penalty without regard to the station or previous character of the person, or persons, involved.”

8: Unfortunately, others may suffer as well because of this penalty, just as a falling person may fall upon another, or that person’s family may suffer due to their family member's injury or death.”

9: “While each must master The LAW, and follow the Plan, for oneself, we are all bound together as co-travelers, on this journey, and the actions or inactions of one may affect countless others."

10: "It is from this fact that all humans derive the authority and indeed the duty to prevent violations, whether or not directly involved, whenever it is in their proper power to do so.”

11: “Apathy is the way maker for evil. Evil is as a tornado. Once permitted to form, it gains strength, no one knows where it will touch the earth, nor whom it will spare nor whom it will destroy.”

12: “If it were in the power of us to stop a tornado while it is still only a puff of breath should we not trouble ourselves to do so?”

13: “Should we not rouse ourselves from our apathy and our immediate concerns to prevent this danger from forming? Or should we pay it no heed saying, ‘It does not affect me, if it harms any one it probably won’t be anyone I even know.’ But just as the path of the tornado is unpredictable so is the path of evil.”

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14: “Do not permit it to form. It is easier to prevent a mistake than to cure it."

15: "Since we take the position that we should ‘conduct ourselves toward others as we wish them to conduct themselves toward us’, how then can we do them harm in our self-defense?”

16: “We would not wish to be harmed, no matter what we were doing would we? Oh yes we would, depending upon what we were doing.”

17: “We surely would want someone to stop us, by any means necessary, from harming our loved ones, our children, parents, spouse, etc."

18: "Here the evil is gross enough to be obvious. But we know that small evils are the harbingers of greater evils.”

19: “We also know that the creation of evil acts by humans are the product of legitimate desires corrupted by spiritual and, often, temporal ignorance as well. These are the ingredients of the evil act."

20: "Evil is that which brings harm to humans and the other creatures upon this earth."

21: "Harm is that which, if inflicted upon us, would bring mental or physical pain, unless done for a legitimate greater good to us, e.g., removing a rotten tooth may cause both fear and pain but the intended result is for our benefit."

22: "I warn and admonish you that this area is the single greatest pitfall which we face in keeping within the parameters of The LAW.” 23: The end does not automatically justify the means! You must apply The LAW to each situation within the framework of the desired good end.”

24: “I warn and admonish you that if you sacrifice or oppress others under the pretense of greater good when it does not apply, The LAW is exceedingly harsh on this type of violation because the harm done is great.”

25: "Just as with the law of falling, or other natural laws, there are minor and major violations. A fall from a greater height is likely to bring a greater penalty. Be alert to continuous minor violations for they embolden one to commit larger violations and greater departures from HIS Plan."

26: "HE put this consistent LAW here and gave to us the means to discover it that we might have the key to our progress. This key is The LAW of Profitable Conduct. Our knowledge and understanding of The LAW places the key in our hand. Our obedience to The LAW key turns the key in the lock thereby opening the gate to a life of profit and progress for ourselves and others, particularly those closest to us”.

27: "We must be ever alert to live within it. This can become almost automatic if our spiritual equilibrium is sufficiently developed, just as we keep our physical balance ‘automatically’ when in good physical health."

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28: "One of the ways that we can strengthen our spiritual equilibrium, or Golden Balance, is, especially when dealing with violators, both witting and unwitting, to apply The LAW from both perspectives. That is from the viewpoint of the other person as well as that of yourself. Then, follow the result. This simple tactic keeps us within The LAW but prevents us from being a fool or a victim of violation."

29: "To state this even more plainly, be the other person, apply the rule towards yourself, then ‘help’ the other person to conduct himself toward you as he wishes to be treated were he you. This will always give us the right to defend ourselves while actively promoting HIS plan."

30: "Applying The LAW from the other person's perspective can be of great benefit in protecting ourselves from liars, thieves, and those living a life of general violation. It also helps us in positive dealings."

31: "Reverse application may, at first hearing, seem to be saying the same thing a different way, but upon further contemplation one will see the endless possibilities of this method. This is an advanced subject, ponder it carefully for maximum benefit."

32: "My Companions, I again caution, urge, warn, advise, admonish, enjoin, beseech, apprise, alert, counsel, and command you, not to sacrifice lightly the welfare, comfort, and rights of others in the name of ‘greater good’ or ‘for their own good.’ Remember, always, that your welfare, comfort, and rights are of no greater import than that which extend to the least among us."

33: The listeners broke into small groups, discussing these points at length. Before the participants departed, they agreed that the next meeting would be held in daytime. Some suggested that they sometimes meet early, before work, and share their morning meal together as they discussed The LAW, This was deemed to be a good idea and such early meetings were held often.

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Chapter Thirty-Eight 1: "Today, my companions, I shall address the second part of the Golden LAW. ‘Conduct yourself toward yourself as others would have you conduct yourself toward them.’ This simply means to be as good, or decent, to yourself as you should be to others."

2: "Among those who are not ‘good to themselves’ are the self-sacrificing. They are those that repeatedly allow themselves to be taken advantage of by those who are endless ‘takers’."

3: "These self-sacrificing persons often think of themselves as needing to allow others to take advantage of them in order to prove, to themselves, and all, that they are a ‘good person.’ Do not assist the ‘takers’ to continue in their error, you do them no service by this.”

4: “How can they profit if they traverse this life on the pity of others to the abandonment of their own efforts? If you accommodate them, you retard both their growth and your own."

5: "Then, there are the ‘martyrs.’ They seek pity, but rarely extend it to others.”

6: They feel that life is ‘unfair’ to them, that others have all the ‘luck.’ They are those persons who needed ‘help’ yesterday, need ‘help’ today, and will need it tomorrow.”

7: They are the constant takers of ‘help’ but scarce givers of it. They feel that others, ‘more fortunate, owe them a duty to carry the burdens of life for them.”

8: “They may gain our pity, but they have lost the lesson of this life. How can one profit by making it through this life on the pity of others?”

9: “However, there may be those who feel compelled to waste a lifetime, in this manner, to fully learn what a waste of life it is. For this they are to be pitied, not for their flagrant ‘martyrdom’."

10: "I do not refer here to those who are worthy of our aid.”

11: “Those who are trying, and need a helping hand, are deserving of it, they are not ‘martyrs.’ If we need another to give us a pull or push, this should be freely given. It is of great benefit to us, and to all, to aid others in succeeding in their endeavors.”

12: “If we make no effort of our own, expecting another to assume the burdens that we can do for ourselves, we are not worthy of their aid. Further, we deny ourselves the rightful pride and satisfaction of having our own accomplishments."

13: "To those who cannot help themselves, give them your aid, without limitation. They have only you."

14: "To those who can and will, but do not know how, show them how. Be unstinting in the sharing of knowledge."

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deny it that it not be denied to you."

16: "To shirkers, those who willfully impose their rightful responsibilities on others, give nothing. They take from those who deserve our help.”

17: “Shirkers are usurpers of those who need and deserve our support. They will use many ploys to seduce you into carrying their share of the load; do not heed them. Shirkers are those who are immature in spirit, their spirits being in the adolescent stage of development.”

18: “Do not assist them to continue in their error. Encourage them to know HIS LAW, for it shall free them from the bondage of idleness."

19: "What of the self-righteous, those who feel that they are so within the LAW that have no need of further improvement thus developing the attitude that they are superior to others?”

20: “If one is self-righteous it is a clear sign that he has not even the most basic understanding of HIS LAW and has departed totally from HIS Plan.”

21: “Thus, he cannot be the ‘perfect’ person he believes himself to be. Obedience to The LAW engenders a confident humility, not an over-bearing superiority."

22: "Being self-righteous violates both parts of the LAW.” 23: “The self-righteous are neither treating others, as they want to be treated, nor are they being good to themselves.”

24: “They violate the first because no one wants to be dealt with in a sanctimonious manner. No one despises a self-righteous person more than one who is, himself, self-righteous.”

25: “They violate the second because the self-righteous cut themselves off from meaningful conversation and counsel with others, as they are never welcome guests. They also deny themselves the introspection required to live within the LAW. After all, why would a ‘perfect’ person need to question himself or herself? What would be the need of it if all they think say or do is automatically pleasing to HIM?" 26: “The hypocritical, self-righteous destroy the innocent. They, by their pretense of perfection, cause the innocent to believe that they can never live to the standards of ‘the perfect one.’ Thereby instilling frustrating guilt in the innocent person.”

27: “The innocent, believing that he can never be as perfect as the ‘righteous one’, may feel unworthy and abandons the attempt to find truth.”

28: “In the alternative, the innocent may see the self- righteous as the hypocrite he is and assume that all followers of The LAW are such as he and, be turned away from the truth. " 29: “The self righteous may be recognized by their tendency to condemn others for the slightest flaw while giving convoluted reasoning justifying their every action no matter how repugnant it may be.”

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Chapter Thirty-Nine 1: "The hypocritical and the self-righteous are undoers of HIS work."

2: "Of all violators, those who pervert HIS work, the hypocrite and the self-righteous, by twisting The LAW to their benefit over others, are the most harmful to HIS cause, our cause."

3: "If the hypocrite and the self-righteous cannot be brought to see their error, then they presently lack sufficient spiritual insight to benefit from The LAW and must be counted among the Unready.”

4: “As such, do not fail to cast them out for they are a delay and a pit to seekers of truth. They obstruct the Golden Path. Cast them out! Do not welcome their return until they are Ready."

5: "Help them, pray with them, we are not the judge of them for HIM.” 6: “Do not expel lightly, for our judgment is not perfect.”

7: “Examine very carefully your motives in making this decision.”

8: “But if they cannot be brought to see their error, expel them that others not be turned away and that confusion may not have play in HIS house."

9: "Do not take anything said here to justify the thought that you are the better of them who lack insight, but be understanding that they too shall progress in their own time."

10: "In carrying out your duty to expel, my Companions, I again caution, urge, warn, advise, admonish, enjoin, beseech, apprize, alert, counsel, and command you, not to sacrifice lightly the welfare, comfort, and rights of others in the name of ‘greater good’, ‘for their own good’, or to ‘protect this group.’

11: “Remember always, that your welfare, comfort, and rights are no greater than that which you extend to the humblest among you."

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Chapter Forty 1: Both of the men, Enoth and Neldir, from the foreign land, across the Great Water, continued to be present at each session of the teaching. As they must have Rahmotep's words translated, they were unclear on some matters. Thus Rahmotep invited them, and the interpreter, to his home for further discussion. There, they were able to discourse at leisure.

2: "What then, Messenger,” asked Enoth, “might we expect? How shall we hear HIM? Rahmotep replied, "Let me explain it to you in this manner. Our Heavenly Father has sent us here for our mutual benefit, us to be elevated in the cosmic scale of beings and for HIM to gain allies, in HIS struggle against Evil, and with our maturity to be better able to enjoy us, HIS children."

3: "If we will allow HIM, HE is our mentor, counselor, teacher, guide, inspiration, role model, sponsor, fatherly comforter, and constant companion on this journey and through this learning experience of life.”

4: “HE is there for us, as is our Heavenly Mother, at all times, for these purposes. We must but sincerely ask THEIR aid and it will be given. All of these things HE instructs me to tell you in HIS name."

5: "But what HE will not do is to do ‘it’ for you. We are the pupils; HE is the Master. We must all do our own work.”

6: “The student cannot progress if his work is done for him. There is NO shortcut on this path.”

7: “I admonish you to avoid those who say otherwise for you will not profit from them. Each of us must learn for ourselves the truth between profit and loss, good and evil. There is no magic way to shorten this.”

8: “Holding, or proclaiming, a certain belief will not progress us through this course, for belief is meaningless when dealing with reality, it is only knowledge that is of help.”

9: “It is by knowledge, not belief that we progress. Our Heavenly Family progressed to their present status because they are the most knowledgeable in creation. THEY have not done this through mere belief but by knowledge."

10: "However, my Companions we labor not alone. Our Heavenly Father has always dispensed the true nature of the test of this existence to all who came to HIM in honest conversation.”

11: “HE has not hidden the truth of HIS LAW, HIS Plan, from all who will use the powers HE has given them to observe it."

12: "HE speaks to our spirits, of whom HE is the Father, with guidance and encouragement as we labor to apply HIS truth to our lives that we might learn the difference between good and evil.

Ignorance is the parent of evil.”

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13: “Belief, as opposed to knowledge, is the way maker for continued ignorance of the Truth and reality of the LAW.” 14: “Apathy then is the way maker for superstitious belief and thereby we are distracted and delayed in our progress of knowing the truth."

15: "Therefore, as HIS Messenger, I say to you, my Companions, converse with HIM with your spirit.”

16: “Forget foolish pride, which is but a distraction, speak with HIM sincerely concerning your circumstances, and guidance and knowledge, of the correct path, will be given you.”

17: “But do not be deceived, you must still travel the path to knowledge yourself. But you will travel with the certain knowledge that the quite still feeling that speaks to you is your Guidon.”

18: “One having this inspiration is on a definite course, one that does not is adrift in life without chart or guide."

19: "Thus, I say we should pray and do so often. What is our possible loss in so doing? How great is our gain if we do?"

20: "Prayer, to the Companion, means a dialogue with HIM. Do not debase yourself nor insult HIM with frivolous requests."

21: "We can analogize our Heavenly Father as a games teacher.”

22: “HE wishes us well, HE wants us to win, HE will inspire us, HE will give us the plan and show us the goal. HE will familiarize us with the tactics of our opponents, HE will provide us with the equipment, and HE will shout encouragement to us from the sidelines.”

23: “But HE will not step onto the field, for the game is ours, and ours alone, to win or lose."

24: "As I have stated before, HIS voice is subtle, it is the quite stimulus. It is not stationary as are the Idol Gods, it is with you, always, it goes where you go. It is The Guidon, follow it."

25: The two foreigners departed, on schedule, the following day, as many well-wishers bid them safe and pleasant journey.

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Chapter Forty-One 1: When Rahmotep next spoke he addressed the group as follows. "My Companions, our next goal should be to attempt the Golden Balance.”

2: “The Golden Balance is the proper balance between the physical and the spiritual parts of us."

2: "As we know, we are both body and spirit. Here, in this physical plane of existence, we know that our physical needs must always be the first concern. This is why our more basic instincts address the physical. This is necessary for our survival here; we cannot remain here if we do not survive in a physical sense. These physical instincts are good; they are not base.”

3: “But we also must honor the instinct that gives rise to our desire to know our Heavenly Father."

4: "If we concern ourselves with the purely physical aspects of this life, we have gained but little, or naught, in our eternal progress.”

5: “If we devote ourselves purely to the spiritual, we have missed the knowledge to be gained by confronting the challenges and joys of this life.”

6: ”Neither of these extreme courses is profitable."

7: "Thus we must attempt to balance the two that we might receive maximum benefit from our life.”

8: ”The proper balance, the Golden Balance. This balance cannot be achieved in ignorance, either physical or spiritual.”

9: “We must educate both our body and our spirit. Knowledge is the power of HIM, and it is also our power.

10: ”Thus, the pursuit of knowledge, both physical and spiritual, is our most noble and profitable endeavor."

11: "Knowledge is superior to mere belief. Belief flees when confronted by knowledge.”

12: Knowledge allows us to proceed with certainty; belief allows us to proceed only with mere hope.”

13: ”Compare a journey where you know the exact location of the next rest to a journey where you only believe that the next rest is somewhere ahead.”

14: “In the first example, you proceed with a calm, deliberate assurance that water and rest awaits you. Thus, your efforts, and the efforts of your party, may be directed toward the purpose of your journey, and not only to the journey itself.”

15: “In the second example, you proceed with uncertainty, fearing that your belief may not be correct. This uncertain fear is likely to create contentions among your party, the main purpose of the journey being compromised in that all are concerned for their mere survival, not totally in the goal of the journey."

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16: “Thus, knowledge, both physical and spiritual, is a prerequisite to attaining the Golden Balance.

We attain the Golden Balance by knowledgeable, intellectual, and spiritual application of the Golden LAW to the events in our lives."

17: "Physical knowledge may be gained by careful study and observation of the physical phenomenon around us. We also gain this knowledge from the experiences of reliable others who relate their experiences to us, e.g., one, in whom we have trust, carefully directs us to the next oasis.”

18: “Thus, we have expanded our knowledge with that given us by another. We have received the benefit of guidance from one more knowledgeable than ourselves.”

19: “Do not depend on superstition or chance to lead you, depend on knowledge, lest you perish. If we but have the knowledge, all physical phenomenon can be explained by physical laws, not by superstition or mere belief."

20: "Spiritual knowledge may also be gained by careful study and observation of those things that are spiritual.”

21: “Here, fortunately, if we sincerely seek it, we may have the benefit of the knowledge of our Spiritual Parents. We receive this guidance through contemplation and prayer.”

22: “Spiritual laws may explain those phenomenons that are spiritual, if we have knowledge of them.

If we do not have this knowledge, we will likely attempt to explain the spiritual aspects, of our existence, by either denial or superstition.”

23: “Both superstition and denial totally prevent the attainment of the Golden Balance between body, or physical matters, and the spiritual."

24: "If we apply this knowledge, in the light of the Golden LAW, to the events our daily lives, we may, thereby, come ever closer to following the Golden Plan, attaining the Golden Balance.”

25: ”We may then proceed through our life with the peace that comes only from knowledgeable certainty."

26: "Even if we are sincere in our efforts, will we always succeed in maintaining our Golden Balance? The answer is no, because we are not perfected beings.”

27: “We are but infants both in our physical and spiritual knowledge and experience. We will have many failures, but do not despair of this for failure brings experience. Experience brings a greater opportunity for success in our next attempt.”

28: “There is no shame in failure; there is shame only in failing to try.”

29: ”One who has not failed is one who has not tried.”

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30: “How often did you stumble, or even fall, before you learned to walk?”

31: “All that we can do, or that can be expected of us, is to make the honest effort."

32: "We cannot give, or do, that which is not possible. In this regard, I will tell you of an event that I witnessed as a child. A friend and I were playing, by the water, with our toy boats. A current carried my friend's boat out into the river. My friend commanded his dog to fetch the boat. The dog looked at the distant boat and then, hesitating, looked back at my friend. My friend again commanded him to fetch the boat and, this time, the dog plunged into the water and began laboriously swimming toward the boat. In the swift current, both the dog and boat were lost.”

33: “As my friend sat weeping, a man approached and, with concern, asked, "Son, why are you crying?" My friend replied, "I have, in trying to save my boat, which could have easily been replaced, caused my loyal friend, my dog, to lose his life."

34: “The man then said, "Do not grieve so, it was only a dog's life."

35: “My friend looked up at the man and, through his tears, angrily said, "Sir, you do not understand, sir, on my whim he gave for me all that he had to give.”

36: “My dog could not give more, for all that he possessed was a dog's life and he gave it to me, readily, on my command.”

37: “I betrayed his trust in me, and his life, the only life he possessed, a dog’s life, is forfeit because of it."

38: "We cannot give but all that we have to our efforts. No one can ask more. Is the dog a hero?

Why should we say so, for did he not fail to get the boat? We say that he is a hero, not because he retrieved the boat, but because he gave his very life in the attempt to obey his master.”

39: “I repeat, if we make honest effort, there is no shame in failure, for by our very effort, we have succeeded."

40: "Do not fault those who try and fail, but rather ask yourself, could I, would I, make such an effort?

Am I willing to try or will I hide in false safety and belittle those who try?”

41: “Our Heavenly Father asks only our best effort, he does not ask us to give that which we cannot give. Those who say otherwise disrespect and deny HIM." 42: "We are more fortunate than the valiant dog, for our master does not give faulty commands. HE has given us HIS perfect command, The Golden LAW.” 43: “HE stands ever at the ready to help us in our efforts to follow the Golden Plan and attain the Golden Balance. Just as our earthly parents aided us in our efforts in teaching our bodies to walk physically, our Heavenly Parents will, upon sincere request, assist in us learning to walk this life in Golden Balance.”

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44: “The choice is ours, to crawl and wallow in ignorance and superstition or to stand aright in Golden Balance."

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Chapter Forty-Two 1: "I ask now that you, if you are so inclined, raise your face to the sky, and pray with me. Oh, My Father, I thank you for the opportunities of this life. I thank you for the gift of family, that our burdens here might be softened by their love and support. My Father, I thank you for the knowledge of the Golden LAW, that we might prosper here and progress toward the day of our reunion with YOU and our Mother, sitting, on the glorious day, at YOUR table as YOUR adult children. Heavenly Father, I ask that YOU inspire us all to seek the truth, that we may be saved from superstition, fear, and those who, wittingly or unwittingly, would usurp our love and respect for YOU. I ask, My Father, that YOU soften the spirits of those who would harm us, and that YOU soften our spirits when we think to harm others. My Father, as we are new here, our path here is perilous, we are ever in need of courage. I ask, My Father, that YOU send to us the Guidon, the quite stimulus, to accompany us throughout the day and night, that we might walk here with the ever comforting knowledge of YOUR presence. I ask that you speak to our spirits, giving us the benefit of YOUR knowledge, that we might be guided, and have the courage, to attain, and maintain, the Golden Balance. In YOUR name, My Father, I humbly ask these things be granted."

2: As Rahmotep walked away, many remained, some standing, some kneeling, some prostrate, continuing their communion with HIM.

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Chapter Forty-Three 1: At the next meeting, Rahmotep again stood upon the stone and spoke to the assembled Companions. "My Companions, I appreciate the visits, to my home, by those of you with questions.

However, I think that it is now time to ask some of you to serve as counselors that more may be served. This, when I have received guidance, from HIM, I will soon do."

2: "The last time I spoke, I discussed the Golden Balance. Today I will be short in my remarks because I want to give you an opportunity to discuss these matters among yourselves."

3: "When one has attained, or is close to attaining the Golden Balance, one is living the Golden Way, following the Plan, treading the Golden Path. This Golden Path leads us to the Golden Dawn, to perfection and reunion with our Parents."

4: "One of the inquiries addressed to me, this past week, I now wish to share with you. I was asked, "Teacher, why is the pursuit of earthly knowledge so important if we to eventually gain reunion with our Spiritual Parents who possess all knowledge?"

5: "If it were not necessary to gain the knowledge of this place, we would not have been sent here by our Parents. Our Parents are perfected beings and we are modeled after them.”

6: ”THEY have mastered this plane of existence long ago, in a time beyond the counting of humans.

If we are to become perfected, as THEIR adult children, we too must master this place. We have inherited much of the knowledge gained by ourselves, and others, in previous lives here. How long, how many lives, did it require for our kind to perfect language, cultivation, fishing, and many other advantages, that we inherited for our use here today?”

7: “Knowledge of the physical eases our lives here" 8: "We owe a great debt to the people of the past for the knowledge that we receive from them for no effort on our part other than by just being born.”

9: “We cannot repay the past, so we must repay our debt to the future. We must be good stewards of our fields and water that we may pass them on in good order.”

10: “As I have said, spiritual knowledge and earthly knowledge grow roughly in proportion. This is why we will not attain the ultimate physical knowledge until we are prepared to use it properly."

11: "The dissemination of HIS very message depends upon the possession of earthly knowledge to reach the ready. Recall the foreigners, Enoth and Neldir, who came here from across the Great Water. They did not swim; they came by the knowledge of physical things, the knowledge of boats.”

12: “ I say to you, the Glory of HIM is intelligence; the power of HIM is knowledge. So it is with us."

13: "Before the discussions begin, I urge you to remember the value of the counsel and advice of one another in applying The LAW that you might follow the Golden Plan. Never hesitate to discuss THE GUIDON

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your problems one with the other, or in small groups. We have HIS counsel and that of each other.

Take the benefit of both."

14: The sun, HIS symbol, touched the far earth as the discussions ended, the participants dissolving away to their homes.

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Chapter Forty-Four 1: The next evening, Rahmotep arriving home, his deliveries completed, found the old Chief Priest, Hetmot, waiting for him.

2: The old priest sat, dozing, on a stool, his back resting on the sun-warmed house wall beside Rahmotep's front door. Rahmotep gently touched the old man's shoulder causing Hetmot to jump up in fright, but upon recognizing Rahmotep, he broke into a great smile. After greetings, the two went inside, refreshed themselves, and then the old priest told Rahmotep why he came.

3: "My Teacher," said the old priest, "I am loath to come uninvited, but I have a matter that concerns me. I have tried to resolve it through prayer, but received no answer. I am curious about the Golden Dawn, when will it occur, will I be there, and, exactly what will it be like?"

4: Rahmotep took a drink from his cup and gazed intently into the priest’s eyes for several seconds and said, "First, my friend, you are well aware that you have a standing invitation here. Secondly, you know that such a discussion will run well past the time for the evening meal. Let us then make ourselves comfortable until Nahranee calls us to table.” Hetmot, knowing well the quality of Nahranee's table, reseated himself, quickly agreeing that, perhaps, that it would be best to consider these matters after the evening meal.

5: After the meal, the two returned to the outdoors and found a place of privacy, in the shade, at the far end of the house. The sun sat only slightly above the horizon as they again sat and again made themselves comfortable, tilting back the stools, their backs resting on the warm wall of the house.

6: Rahmotep sat silently for several minutes before speaking. He then quietly spoke, "My dear friend, the Golden Dawn lies many, many lifetimes in the future. It is a time when all spirits are at maturity. It is a new beginning for our kind as adult children of our Heavenly Parents."

7: "Much will transpire before even the first glimmer of that Dawn is manifest. We are the beginning, the cockcrow that sounds just before the hint of first light. I am the call to those who would arise early, before daybreak, to begin HIS work here."

8: "The Word will go forth from here to all men who dwell in this place. It is already heavy in the breast of many. HIS LAW is not found in only one place, it has been ‘discovered’ by many.”

9: “This is the beginning of the ‘finding’ of one another, as one seeks out a lost sibling. Our numbers are minuscule now but this will not always be."

10: "There will be those who will carry HIS word with them when humankind shall dwell in other places.”

11: “HIS word is LAW wherever humans dwell. No person may leave it behind, no matter the distance traveled, for it is within him or her. We are created with our instincts for spiritual and physical survival and prosperity. These cannot be denied and go with us always, even unto the moment of our death."

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12: "There will be many attempts and near attempts to bring this message. At a place not far from where we now sit, a great king, of short duration, will try but misses the mark most sadly, worshiping HIS symbol rather than preaching HIS LAW.” 13: “Over countless ages, our numbers and message will grow and then be ‘lost’ many times. At this Hetmot expressed distress, "Lost, My Teacher, is all to be lost?”

14: Rahmotep continued, "What is meant is that our teaching will grow and then be ‘absorbed’ into religion. Whenever religion is faced with this truth they will try to claim it for their own.”

15: “This is because all, without any requirement of bondage to religionists, may verify the truth of it.

Since they cannot deny it, they must pretend that it is theirs, and pay lip service to it, that the people might be satisfied with them. Hetmot, were the two of us not present when your ‘esteemed’ successor did exactly that? (The playful use of the word esteemed" bringing a snort of derision from Hetmot.)

16: "But even ‘absorbed’ it will grow. Those unsatisfied persons, within those religions, who seek truth will discover that the LAW, no matter how buried it is in meaningless ritual and false teaching, for it is the core truth.” The wise, the ready, will know that The LAW is the foundation on which all human success is built.”

17: “ Even as they go about their affairs, giving outward obedience to their ‘local religion’ they will know and will say privately that The LAW is the foundation.”

18: “Likewise, many who reject all religion will say, ‘I have no religion, I just try do the right thing by my fellow humans.’ They too know The LAW." 19: "Over time, much time, many will begin to weigh the religions themselves against the LAW. Those found wanting will be rejected and shall diminish in numbers and treasure.”

20: “Those religions, as an organization, not practicing The LAW, though previously of great power, even to name kings, shall fall or be transformed.”

21: “Many false teachings will come and go. Those that contain the greater amount of truth will bring progress. Those that contain the lesser amount of truth, or none, will bring delay and darkness.”

22: “When those that contain little or no truth overcome those religions with some truth, knowledge, both spiritual and physical, will retreat or even disappear for a time.”

23: "After such delays and retreats, knowledge will slowly return and expand. The intellect is then freed once more from superstition. The falsity of the false religion becomes the more apparent as knowledge again expands.”

24: “The false religions that once demanded all are forced to retreat, demanding less and less from followers as the religion attempts to retain some semblance of authority and influence it’s followers.”

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25: “The false religions will retreat to the point that they require little, if any, by way of conduct from their followers, now requiring only that followers ‘believe’ and give financially.”

26: “Almost all conduct will be excused no matter how abominable it was regarded previously.”

27: “Knowledge shall increase, over time, with many advances and long retreats but HIS Word shall remain and grow. Its growth shall be expedited by the growth of physical knowledge."

28: "In a time when all humans may speak at once to any other, another true messenger shall be commissioned.”

29: “There will be others but their messages will be diluted, absorbed, and/or perverted by men. I shall be with this true messenger. He shall come in a time of danger. All times are dangerous but in his time danger is great.”

30: “The actions of a single person, for good or ill, can affect multitudes. This messenger will be of another land whose glory is as great then as ours is now.”

31: “The message is carried to lands now not known and, eventually, to other places. This messenger will not be made a god.”

32: “Many times before then, teachers will attempt to bring The LAW to their people by way of incorporating local customs. They are heard, but to their sorrow the message is buried with them even as they themselves are worshiped as God. But even here a spark of the LAW shall smolder in the falsity until the new messenger fans it ablaze. This is the first true light.”

33: ”The new messenger will reach more of us in an instant than all who labor before combined. HIS people shall begin to come together in numbers.”

34: “HIS people shall build and gather at a temple, a place of, a center of knowledge and contemplation.”

35: This temple shall stand. In the ripeness of time, from this temple, the word shall burst forth to all.”

36: “The message goes forth to all and is warmly received by the ‘ready’ that thirst. Our numbers expand. There are many meeting places in diverse lands and diverse meeting places in a single land.”

37: "From that time, many more lives shall pass until the majority of spirits mature. With each maturing spirit the light shall grow incrementally stronger. Physical knowledge shall increase exponentially. Our bodies will require little maintenance and length of life increases. When the majority of spirits have attained the Golden Balance, living the Golden Way, peace reigns, our bodies near perfection.”

38: “This is because, generally, true spiritual and physical knowledge increases each the other."

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39: "When all, who shall, reach this state, the Golden Dawn will break in full. This place shall be renewed. We are perfected in body and spirit. Our bodies are permanent requiring only periodic renewal. Death is then rare, resulting only from trauma; disease having been vanquished. We are at peace with this place and it with us.”

40: “Our Heavenly Parents make themselves manifest to us and we shall set with them, now reunited, as their adult children. Our place is perfected. We receive the higher knowledge. We join others as adult child partners with THEM in carrying out our eternal tasks.”

41: “But, my friend, these are things that lie in the far future. Our task is to teach those who are called to take this work to all places where humans reside. The word goes forth to do its labor. Our labors are now, we are to set the smoldering spark."

42: The two men sat again pondering in silence as the full moon, HIS reminder, HER symbol made its presence known.

[Note from the scribe. I was originally given another version of this conversation that was more detailed. It was taken from me. Despite constant backup, of my computer, it disappeared and could not be recalled from the hard disk. The disk "crashed" and was no longer usable. I was unable to write again for many months. When I did so again, on June 6, 1992, I was given this Chapter. I do not purport to know the meaning of this event, if any.]

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Chapter Forty-Five 1: Rahmotep continued his talks as before, others, from further up and down the river, coming to hear. They took the word with them to their people. In some places it was well received. In others, canny priests who immediately recognized the threat of it to their power immediately absorbed the word. In some places it was ignored, clung to by a small group only. In other places it was forbidden and persecuted.

2: From such a place came a man known as Benar. In his community the word was forbidden and persecuted. He returned, from down the river, seeking a meeting with Rahmotep concerning the plight of the Companions in his community.

3: Benar came to Arkit explaining to him the troubles of the Companions in the south. Arkit sent word to Rahmotep concerning this. Rahmotep came to the house of Arkit and exchanged greetings.

4: Rahmotep then invited Benar to speak. Benar spoke, "Oh Messenger, there is great misery among the Companions in my land. I returned there from receiving my teaching here. On returning to my land, I began to teach the word. Many came and were sincerely interested. Our numbers began to grow and plans were made to build a temple to HIM, a temple to someday be grand enough to overpower the false temple.”

5: “ Then the priests began to tell the people that I was a demon that would lead them to destruction.

The priests said that if the people abandoned their god in favor of mine, the children would fall ill. I mounted the very steps of the false temple to deny it and to proclaim the truth. As is known to all, children are often ill. Naturally, some child, in the community, is ill at any given time."

6: "As I was speaking, a woman came to the back of the crowd and began to wail that her infant was sick unto death and that the priests had told her that it could not be saved for so long as blasphemy was permitted in our land. Others then began to tell of misfortunes that befell them since the teaching began. Those who I thought to be my friends turned and joined the mob demanding my death that their land might be cleansed. Many others faded away, only the few stood around me to protect my body. " 7: "I was accused on all manner of abominations, lying with children being not the worst among them. The Companions were accused of only wishing to avoid their tribute payments to the temple and other civic responsibilities.”

8: “Our lives were spared only because the Ruler's officers threatened the crowd to disburse. As we were led away, the false priests began a ritual to cleanse the very steps on which the ‘abominators’ committed ‘blasphemy’.”

9: "Fortunately, our Ruler is a man loathe to put to death his people unless that have done gross violence or murder to another. We were spared with only a flogging, shown the headsman's tools, told to go and cause no more trouble, lest we be given to the priests as slaves."

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10: "Upon release, I did not linger, even to heal, but came straightaway here. I know that many of those who abandoned me, and even some who betrayed me, are in their hearts believers of The LAW. What can be done, Messenger?"

11: Rahmotep asked, "What do you think should be done?" Benar replied, "Oh Teacher, I do not know. I was thinking that as you have the ear of the Ruler here, that perhaps you could prevail upon him to send an army to punish those who punished HIS followers. I am sure your Ruler would find such an expedition profitable as well doing a good work for HIM." 12: Rahmotep said, "Listen carefully Benar, I know you mean well and are still smarting from your wounds and humiliation. But, you my friend, I fear, are in great error. First, you, with good intent, I'm sure, tried to take the message to all, including the Unready. This message is not to be shouted out from towers but rather to be spoken quietly to the ready. At first sign of Unreadiness one should speak no more to the listener on this matter. The Unready do not wish their false beliefs disturbed. It is not our commission to ‘prove’ either their beliefs, or gods, false. We are to be there to share the truth with those who already know, or at least suspect, the falsity or inadequacy of the false religions."

13: "The fact that many turned at first adversity is indication that they did not understand The LAW. I can understand that the uncertain followers might ‘fade away’, but to actually take up against you is another matter. These persons were, no doubt, Unready. You tried to supplant the false religion with your own. In haste you gathered a growing number, but there was no depth to their strength. This is not the way."

14: "We follow the quite stimulus, The Guidon. We do not mount temple steps to proclaim the falsity contained therein. We seek those who already at least suspect the falsity therein. We seek at least the spiritual adolescent, not spiritual infants."

15: "Nor do we seek to build temples, at this time. And never for the purpose of trying to be more grandiose that those of the false religions. When, in distant time, temples are erected it will be for the purpose of study and contemplation, not to compete with the false nor to impress humans."

16: "Nor will I ask our Ruler to punish those who have punished you. HE needs no help to do HIS work in such regard. Have you forgotten that The LAW is self-executing?”

17: “To the degree that they who harmed you have violated The LAW they will receive punishment commensurate with that violation.”

18: “We will not kill or plunder in HIS name.”

19: “There will be great atrocities done throughout the ages, by immature spirits, to those who do not believe as they do. The priests will encourage this to gain, by conquest, new adherents and because they know that most persons are satisfied to ‘follow’ whatever god, and priest, is currently in vogue among the powerful.”

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20: “The temporal Rulers will join in that they might expand their temporal power over new subjects.

This is not HIS work, but it is the work of the Usurper. This is not the Golden Way. Thus, it is not the way of the Companion."

21: "I will ask the Ruler to grant you refuge here. I will also ask that those who rightly defended your body, and were strong enough, in their knowledge, to suffer with you, be given refuge here.”

22: “Martyrs, those who die or suffer for beliefs, do so only to impress humans. HE knows our heart, our true thoughts. HE does not wish that we suffer ‘for HIM’.’

23: “f the hot iron causes our mouth to deny HIM are we false? No, for whether we deny, or not, of what import is that to HIM who already knows our hearts? None, I say, for no iron may detect or alter the content of our hearts."

24: "Thus, I say to you, Benar, live in peace here and contemplate what happened and why. Do not grieve for those of weak spirit who abandoned you. They were not yet ready. Ask yourself, did I, in error, lead some who were near ready to confrontation with the Unready?”

25: “Did I wish to take a large and public confrontational approach to do HIS work, or was there intent to aggrandize myself? Think upon this and pray."

26: Rahmotep then summoned Imek and the other counselors, and those who wished to go, or return, to other lands to teach. When they were assembled, he asked Benar to repeat the events and show to them the flogging marks upon his body. He then spoke to them as he had spoken to Benar.

27: Rahmotep then said, “I will give you my testimony on this matter.”

28: "IN THE NAME OF OUR HEAVENLY FATHER!” 29: “This is The LAW given by the Creator to all who ask. It is The LAW, the Plan by which humankind shall prosper and be elevated. It brings the Golden Dawn. This LAW is the truth. It withstands the test of inquiry. Do not be deceived by its simplicity. It is stated simply but is complex in its application. This is the way of all natural laws.”

30: "Conduct yourself toward others as you wish others to conduct themselves toward you; conduct yourself toward yourself as others wish you to conduct yourself toward them."

31: “The truth frees us. And that, my Companions, is why this truth is hated and opposed by the false. Of what use is a religion to priests, rulers, and the self-righteous, that grants them no power over us.”

32: “They are all against such a knowledge and have been since long before I stood upon the stone and spoke it. Fear them only in their temporal power. Do not under estimate them, for they will not rest in their diverse efforts to stop your work.”

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33: “This is why, my Companions, the truth must not be spoken into the ears of the Unready. They will kill you, for they cannot bear the thought of responsibility for their own soul. Such thoughts drive them mad with fear. Do not force them; let them be. As their spirits mature they will become ripe in their own time.”

34: “Rather, my Companions, take the news to the many who are ready. They yearn to know that there are others such as themselves; they anxiously await your companionship. They will rejoice, and fall upon you with tears, that they are found. When we are found in greater number, it shall be the false who ‘fade-away’ before HIS truth."

35: All those hearing this were silent with awe, feeling the strong presence of The Guidon. They remained silent as each of them considered the deeper meaning of these words.”

36: “The silence continued until Benar came to comprehend the extent of his error. Benar fell upon his knees demonstrating this understanding to HIM, proclaiming, "My Heavenly Father, I have erred through pride. I was so inflamed with the word that I became determined to have victory over the false priests. Thus, I fomented confrontation. I now see, My Father, that I was wrong in this. I have delayed your work rather than progressed it. How shall I make amends?"

37: It was then understood by those present that the way of HIM is the quite way. Companions need not retreat because of their knowledge, but neither should they seek confrontation with the false.

38: “Victory over them will come in due course, not by confrontation, but by enlightenment.”

39: Thus Benar spent the remainder of his days serving HIM by teaching others, many of whom went out to teach others The LAW. He never failed to tell them of his error, thus enlightening them to exercise confident patience, listening not to their pride or temper, but to the quite stimulus, The Guidon.

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Chapter Forty-Six 1: Enoth and Neldir, the foreigners from across the Great water, returned on their planned schedule.

Upon arriving they, in the company of Arkit, Imek, and Benar, sought out Rahmotep. The foreigners told Rahmotep that their strength in The LAW had grown ever stronger.”

2: “They reported that, on their journey, they spoke the word to many. Enoth told Rahmotep that it was often others brought up the subject to them first. It was as though those who thirsted could "smell the water of The LAW in them."

3: Enoth and Neldir appealed to Rahmotep to return with them to the lands with which they traded that he might address those that were ready in these lands. Enoth stated that if they left in this moon, that they would be gone before the time of the high water, and could return one season before it came again.

4: Rahmotep replied, “I will make no decision, on this, without first conferring with Nahranee. This is only proper because it will be she that bears the brunt of my absence from home and work.”

5: “A man's first duty is to his family, then all else, including the work of HIM, must follow. This is because fostering one's family is HIS work, the first and most important work assigned to us by THEM." 6: Arkit assured Rahmotep that he need not be concerned about his family should he be inspired to make this journey, as the Companions would see that his family and business were well tended in his absence.

7: Imek spoke, "Yes, Messenger, the Companions will contribute things of value to you that your journey might be made in ease. Also, I am of the opinion that enough can be gathered, from them, to make up for any business loss you may suffer by absence."

8: At this, Rahmotep said, "I will discuss this no further now. I must pray and confer with my beloved wife. I will meet with you at the end of the third day at the place by the water", bidding his guests farewell.

9: Nahranee heard, from an adjoining room, all which transpired. As the guests departed, Nahranee entered the room as her husband stood closing the door. Rahmotep turned and asked, "Did you hear the subject of this conversation, lovely one?" Nahranee replied, " Yes, of course, our home is small and you men are loud. Besides, I am an accomplished eavesdropper where you are concerned, handsome one," earning a chuckle and an embrace from Rahmotep.

10: Holding Nahranee in his arms, looking into her precious’ eyes, he spoke softly, "I do not know why I did not refuse them outright because I have no desire to leave you, our sons, our home and friends.”

11: “I am sure that HE will wish me to remain here. We are teaching here and does not a small, but steady, stream of people come here to speak with me? Would those who come not be disappointed THE GUIDON

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if I were not here? No, I will stay. Perhaps one of the others can go to minister to those in the far lands."

12: Nahranee rejoined, "No, my love, you will not stay, you will go. While you men were still speaking of this, I held conversation with HER. I was given that you are to go, It is HIS plan.”

13: “I was given that you will go and come safely. SHE told me to have confidence in HIS plan for us in this life. I will be fine; the Companions will look after us well. And our sons are men, they will not see me suffer, I will be here for you upon your return. But, I will not be pining away in idleness, for I too, will do HIS work.”

14: Rahmotep protested but Nahranee insisted that she wished to hear no more on the subject until they had prayed together concerning all aspects of the matter. And for that night, and one more, the pair did little else. On the second day Rahmotep sent word that the Companions should meet at the place by the water.

15: At the appointed time, on the third day, Rahmotep spoke to the assembled Companions. "My friends I’m sure that you know by now that I have received an invitation to accompany Enoth and Neldir on their trading journey to distant lands that The LAW might be spoken there. My first inclination was to decline. However, after prayer and consultation with my beloved wife, I am inspired to undertake this journey. As I will be leaving before the end of this moon, it is time that other teachers and counselors are formally appointed that they might continue in my absence."

16: And so it was done. Ten were named, and confirmed, by the group assembled. Among their number were Arkit, Imek, and Benar. However, Rahmotep asked Benar to accompany him on the journey, Benar eagerly agreeing.

17: Imek came forward to again pledge that the Companions would make Rahmotep ready for the journey, care for Nahranee and give his sons whatever assistance they needed, in his absence.

Imek again said that the Companions would give things of value to Rahmotep because he was doing HIS work.

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Chapter Forty-Seven 1: Rahmotep studied the group, then asked, "What material goods may a teacher or counselor accept in return for doing HIS work, and what is their authority?”

2: “First, let us say, under the authority of my assigned task, what their authority is not. Let there be no misunderstanding, no human being has the authority to act in the name of HIM, except as to those who are called to teach and counsel regarding HIS LAW.” 3: “Those called have the authority to teach and counsel and no more, absolutely no more. Beware of any who, no matter their position or degree of previous service to HIM, claims otherwise. If they make such a claim, they have departed from HIS LAW. The LAW for human advancement cannot be changed or altered by any human.”

4: “No human has the power to excuse us from obedience to this LAW any more than they can excuse us from the law of Falling. HIS LAW is self-executing and excusing the penalties for disobedience to it are beyond the reach of humankind.”

5: “However, with proper guidance and self-examination, the error may be corrected more quickly; the correct course returned to more speedily thus saving one, and those affected, from further penalty.”

6: “What those properly called and chosen can do is to counsel and teach a greater understanding of how to apply The LAW that we might better follow HIS Plan in our daily lives. This, that we may receive greater enjoyment, and progress in our advancement, in this lifetime. They may tutor and encourage, thus helping us to speed our progress, and avoid violations, but they have no power or authority to alter The LAW nor its effects upon us.”

7: “The benefit to those who teach and counsel is great. It has been long known that the best way to learn anything is to teach it. This is true even with our own children. As they ask us questions, we must expand our own knowledge in order to answer them.”

8: “First, one is called to teach The LAW. Then when sufficient experience and maturity have been achieved, they may be chosen to counsel. However, all Companions should teach and counsel one the other.”

9: “One should never be the Counselor to anyone from which they might personally gain. Teachers and Counselors must be free from any appearance of self-serving.”

10: “The LAW is not easy to apply and we must resist all temptation to bend Teaching and Counseling to our own personal benefit. It is exactly this problem which has, throughout the ages, distorted HIS message to us.”

11: “Many, many times has the True LAW, the True Plan, been given, and as many times humans, often well meaning, will add to it a clergy with authority over the ‘faithful’, the customs of their own people, the goals of the state temporal power and, pervasively, their own aggrandizement.”

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12: “How many times have we heard even a parent threaten a child with the gods in order to establish their own authority over that child in the most minor matters? This temptation must be avoided. Teachers and Counselors have no authority over anyone, save themselves.”

13: “I admonish you sincerely, my Companions, do not attempt to use this society for your personal purposes. Each must find his or her own answers perhaps with the help of their counselors. No one has the answers to another's test. If you try to use your position to bend others to your will, you are repeating the errors of the past; and you are severely retarding you own progress and that of countless others as well.”

14: “I instruct those of you who will go out to other peoples and, thus, have the task of selecting Teachers and Counselors, to examine scrupulously the motives, as well as the qualification of the candidates. Never let your judgment be influenced by a desire to increase our numbers. He is patient, HIS work demanding quality, not quantity.”

15: “No Teacher or Counselor may receive money or anything of an intrinsic value for in return for doing THEIR work. To do so is the practice of priestcraft, which HE despises.”

16: “It is the practitioner of priestcraft who, since the dawn of humankind, delays HIS work. This does not mean that, under the appropriate circumstances, others cannot reimburse one for actual out-of-pocket expense. The guiding principle here is that no one may be involved in teaching or counseling for material gain or other personal advantage, but only for the love of THEM and THEIR work.”

17: “Even the most devoted person stands to be corrupted by the practice of priestcraft.”

18: “If one accepts gifts for personal living, soon one comes to depend upon them, as do the false priests. Soon, practitioners of priestcraft remember no longer the toil of other men's labors.”

19: “As practitioners of priestcraft they must take into account the opinions and demands of the good ‘givers’ in formulating their message, lest the source of their incomes be offended. A teacher is a messenger of HIM, not a lapdog for those of temporal wealth or power.

20: “Do we not hold in disdain the lapdog false priests that ever toady to the whims of those that financially support them, while ignoring the needs of those without such means? Then would not others have any less contempt for us if we conduct ourselves likewise?”

21: “Do not practice priestcraft lest you delay and corrupt HIS work and suffer severe violation!”

22: “Those chosen as Teacher or Counselor should have an appropriate degree of success in life before being called and chosen. This that we might avoid potential conflicts and to further ensure that able individuals are chosen for the task.”

23: “Should a Teacher or Counselor become emotionally or materially involved with a member of his group, such a Teacher or Counselor should immediately excuse himself or herself from being that persons Teacher or Counselor. Each Teacher and Counselor should constantly examine him or herself in this regard.”

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24:” As your Guide, I must hold myself to a even higher standard, not on account of my record with HIM, but that the work here not be delayed. Even the slightest appearance of self-serving must be avoided that the confidence of the Companions be not compromised, and that, those who wish us ill, not be given comfort.”

25: “Thus, my Companions, I will accept provision for the journey that you not be denied the satisfactions of participating in it.”

26: “But I will not accept any thing of gain for myself.”

27: “I do not do this work of speaking HIS LAW for gain from others; I do not practice priestcraft.“ 28: “Nor will your support of this effort excuse you from the LAW, nor the results of your violations, but it will draw you closer that you might have easier understanding to live within it and thus prosper by way of enhanced obedience. Also, a giving heart is a welcome home to the quite stimulus, The Guidon.”

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Chapter Forty-Eight 1: The journey down the river to the Great Water was slow as the boat made numerous trading stops. At each place Rahmotep spoke The LAW, the True Plan, and many came to know it. Some already knew of HIM, greeting Rahmotep with spiritual thirst.

2: At some villages, Rahmotep appointed teachers, thus ensuring the continued speaking of the word after his departure. Rahmotep prayed with them, admonishing them to keep The LAW, follow the Plan, and to refrain from any type of priestcraft.

3: As the craft ploughed into the Great Water, Rahmotep prayed that he might be given the right words to touch the hearts of the people, in the distant lands, that did not know HIM. 4: As the night fell, the others joined him on the deck. The small band sat silently looking at the stars shining brightly against the moonless sky. Rahmotep felt the ache of homesickness in his heart as the warm waves lapped gently against the boat.

5: As the thoughts of home and Nahranee drifted through his mind, tweaking his longing, Rahmotep felt a tap upon his shoulder. Turning, he recognized the crouching figure of Benar. Upon gaining Rahmotep's attention, Benar whispered, "Oh Guide, I now see even more fully my errors, in creating confrontation, in my attempt to bring the word of The LAW to my people. I was thinking to become a greater priest than those of the idol god. Had I achieved my goal, I would have been even more false than they. I see here, in the Great Water, the vastness of this water and of the measureless number of stars in the limitless sky. I now better understand that we need not hurry to do HIS work at the expense of completeness. We must be patient and never lose confidence in HIS plan. We must not judge the progress of it in human time frames, many seeds are planted before the first mature plant is harvested."

6: "I see that your knowledge grows ever greater, Benar. This was my hope when I asked you to accompany me. I also chose you because of your proven courage. You suffered the stripes rather than yield, but had enough discretion to leave when the opportunity arose. These are good qualities in a traveling companion, strong in knowledge of HIM, brave enough to stand with you in the face of danger, but wise enough to leave when one has the chance," said Rahmotep, a small smile on his lips. The others chuckled at this in good sport, as Benar was known as a dauntless man strong of body and conviction.

7: A man, seated close by, spoke up, addressing Rahmotep, "Master, I have heard the teaching and have been seeking my answer in prayer. May I ask a question?" Rahmotep replied, "Yes, of course, you may Bednane, but I am no man's master. Please to not refer to me in such a manner. You and I are children of the same Parents. What is on your mind, Bednane?"

8: "Teacher, at night, on this boat, when all is quiet, I look at the stars and wonder; where did I come from? Why am I here? Where am I going? It makes my chest ache with loneliness when I think of these things. Can you explain this?” queried Bednane.

9: "My dear friend,” replied Rahmotep, “I know well the feelings you describe. These are the same feelings that brought me to my present task. Bednane, many people live an entire lifetime and never think in such away except fleetingly, if at all. Others ponder them and decide that there is no point in THE GUIDON

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thinking about it since nothing can be ‘proven’ one way or the other. Many simply refuse to try to sort out the claims of the competing religions. Multitudes follow their prescribed parochial religions, paying only lip-service to the rituals, and by doing that, feeling that they have acquitted themselves with the Gods.”

10: “They are quite content to never question, leaving inquiry to the religionists. But then, Bednane, there are those like us. Those who always wondering, pondering the ‘further meaning’ and purpose.”

11: “For some this is almost from the beginning of their life, for others it comes later. For some it is delayed by frustration with the false teaching of the clerics.”

12: “For others it comes in a later lifetime, but whenever the need comes, it will not be denied."

13: "The feeling you describe is a loneliness and a nostalgia, the longing for understanding company, for things familiar long ago. This is loneliness of spirit for our Spirit Family. We are away from home and hearth here. We are sent to this place by our Mother and Father that we might have the experience of this place and this life."

14: "From generation to generation, we accumulate physical knowledge of this place. This is a sign to us that our spiritual knowledge grows from lifetime to lifetime.”

15: “ As our physical comfort increases, the more we may turn our attentions to the addressing of our spiritual needs.”

16: “Most often only when the physical is comforted, or abandoned in despair, may we turn to the pursuit of the spiritual.”

17: “It is in these idle moments, of physical rest, when our tiring work is done, that we turn to the sky and ponder the meaning of our presence here and the wonder of HIS creation.”

18: "Now, Bednane, you have asked three questions. These are the three golden questions of the spirit. They are the triangle of the spirit.”

19: “There is no genuine question without an answer. Because the answer is unknown does not mean that there is no answer."

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Chapter Forty-Nine 1: "As to the question, where am I from? I say as follows, you are, as are we all, born of Our Spiritual Parents, the Parents of our eternal spirit. We are their children. Before this we were intelligences.”

2: “We are sent to this place by our Mother and Father that we might have the experience of this place and this life. We come to this task worthy in THEIR eyes; else THEY would not have sent us.”

3: “From life to life we progress, or delay, toward spiritual maturity and reunion, as adult children, with THEM. The proof of this must be found by spiritual means as THEY are our Spiritual Parents.”

4: "As to the physical questions concerning THEM; where do THEY live? What is THEIR origin?

How was this place fashioned? However, these questions will not be answered until after perfection and reunion.”

5: “There is no question that does not have an answer. Because the answer is unknown here does not mean that there is no answer.”

6: “The truth of THEM must be verified by spiritual means as here THEY address our spirits.”

7: “These answers will never be found by physical means or study. We will not be permitted this ultimate physical knowledge, in our present state, as we are not in a position to make good use of such knowledge. Nor are we, in our present state, capable of understanding it."

8: "Further, we would, without doubt, misuse any portion of it that we could comprehend. Have we not all misused, to some degree, the knowledge of things that we presently possess? Do humans not often use the knowledge that we do have to destroy and inflict harm?”

9: “Much knowledge will be gained over time, even enough knowledge to destroy us, but not creation."

10: "We do not entrust infants with cutting tools. Neither shall we be entrusted with the ultimate knowledge until we are mature enough to put it to proper use.”

11: “ We must reconcile ourselves that, in our present state, we cannot have physical knowledge of the persons of THEM, but may treat with THEM, in full, only spiritually."

12: "To those who limit themselves to the physical, this may seem as no answer at all. But, I say again, the things physical, must be explored by physical means; those things spiritual, must be explored by spiritual means. A man who seeks a flower with a particular scent must use his nose, not his ears."

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Chapter Fifty 1: "As to the second, ‘why am I Here?’ I say, we are sent that we may have a body here that we might, over time, gain all knowledge, both physical and spiritual, available to us in this plane.”

2: “If we are to gain all knowledge, of this creation, we must have the knowledge of this plane of physical existence. This place affords us an opportunity to have this type of physical body, to learn good from evil.”

3: “We arrive with physical instincts to assist us in our physical survival here. We may choose to use these instincts for good or harm. That is the knowledge to be gained, the proper balance, the Golden balance, between our bodies and our spirits. Our guide in this regard is The Golden LAW." 4: "We come equipped with curiosity that we might go beyond mere survival here. We are to explore the physical knowledge here that our bodies might be put on equal footing with our spirits, in this plane.”

5: “Remember, here we are in a physical plane, thus physical needs are paramount. When these needs are satisfied, at least to some degree, or abandoned, as when faced with death, only then may we truly turn to the spiritual. “ 6: “We also come equipped with the innate desire to know our origin. This knowledge is blocked away from us in the physical sense, but it is open to us in the spiritual."

7: "We are here to learn, strive, love, hate, fail, win, explore, dance, weep, laugh, prosper, suffer, and have every single experience possible in this place.”

8: “Scorn those who are different in this life, be the different in the next. We are individuals with choice. No two of us are exactly the same, but we are all siblings."

9: "We are given the gift of family here that our way be assisted, that we might learn to co-operate with others, that we may be comforted in the night and in our burdens and perils. Our family is a physical reflection of our Spiritual Family.”

10: “There is no greater, second to life itself, gift that THEY have given us than family."

11: "When we ask, we receive the Universal LAW that we might be guided to follow the Plan in our quest for the Golden Balance. If we seek it sincerely, we shall be accompanied by the quite stimulus, The Guidon, that our path to home be less difficult."

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Chapter Fifty-One 1: "As to the third, ‘where am I going?’ I say, in this existence our goal and destination is the Golden Dawn, the new beginning. At that time we will be in Reunion with THEM. The Golden Dawn comes when all the spirits, which can, choose to, shall be living in the Golden Balance, living naturally the Golden LAW. Our place shall be renewed and restored, it in harmony with us, and we with it.”

2: “Our Heavenly Father shall give us, as HIS adult children, our next assignment. What this may be, I cannot say except that it shall involve bringing ‘good’ to all creation.”

3: “In any event, we shall be with THEM, perfected in body and spirit, as our bodies and spirits are then in harmony and union, each serving the other.”

4: “We cannot appreciate the fullness of it now just, as a small child cannot comprehend the life of an adult. But, my friend, this lies far in the misty distant future.”

5: “Our task is now, and to that we must turn our efforts. That is enough for now. Think and pray, if you are so inclined, upon these things. Good night, my friends."

6: As the constellations declined into the far horizon, the men, deep in private contemplation, quietly faded to their appointed places of places of sleep. The boat, in the mild starlit night, continued to creak and slurp its way steadily toward the distant port.

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Chapter Fifty-Two 1: Port City teemed with people of all ages and many tongues. Never before had Rahmotep seen so many people together in one place. All of them seeming to have important business elsewhere, as they hurried along ignoring others.

2: Shouting hawkers implored Rahmotep, Benar, Bednane, and all other persons within hearing, to buy goods and services of every imaginable description. The musicians played loudly in hope that they be heard over the noises of dockside commerce.

3: Many tongues assailed their ears as many smells, both pleasant and unpleasant tickled their noses. The sweet aroma of freshly baked bread strongly reminded them of their hunger.

4: As they made their way through the crowds, Rahmotep felt small in this multitude of strange people, suffering doubt about the practicality of his mission.

5: The three finally, with Bednane serving as guide, arrived at the shop where Enoth and Neldir instructed them to wait until their duties, regarding the cargo, were discharged.

6: The shop was small, containing only five crude tables, a tattered cloth serving as awning. The three sat observing the foreign scene as they took refreshment.

7: Bednane spoke to Rahmotep, "Teacher, I have prayed many times since you spoke that night on the boat. I feel that I now have the quite stimulus within me. I feel that it has inspired me to follow you." As Rahmotep raised his palm to object, Bednane quickly continued, "No, No, not in that way, Messenger, but rather to accompany you that I might better serve HIM. I am guided to assist you in your work.”

8: “I have some means and am able to take whatever work is available that I might not be a burden or drift into priestcraft. I am youthful and strong and am more than willing to assume even the most humble tasks that our mission might be facilitated." Rahmotep gazed steadily into the young man's eyes for several seconds, then glanced at Benar, who nodded assent, and said, "So it shall be."

9: Continuing the discussion of their plans, the three awaited the arrival of Enoth and Neldir. When, late in the afternoon, the pair joined them and, thankfully, speaking the local language, ordered food and drink. Further refreshment was taken, as their plans were refined. Enoth departed briefly to find suitable lodging. On his return, the group accompanied him to their place of rest for the night.

10: The next morning, at first light, the party began their journey to the village of Enoth, arriving before nightfall. Rahmotep slept at the home of Enoth, while Benar and Bednane spent the night in homes of those curious about the teaching. For two days the three spoke of the teaching with their hosts and rested.

11: As the village of Enoth was not far from the port, foreigners were not unknown. Still, they were rare enough to be a curiosity. This was especially so since word spread that the men were ‘holy men’, ‘holy men’ of a strange and foreign god.

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12: And so it came to be that the local priest of the nearby larger City of The Red Walls, invited Rahmotep, and his friends, to meet with him. After prayer and contemplation, Rahmotep felt certain that this invitation was the true beginning of his work in foreign lands. Thus, Rahmotep accepted this invitation gladly.

13: Benar, remembering his prior experience, had concern for their safety, feared treachery on the part of the local priest. Now, the family of Enoth was not without influence in the community. Enoth explained to Benar that he had assurances from the priest, Minort, that any guests of the family of Enoth would be treated as thought they were his own guests. Enoth said that he had confidence in the word of the priest, as he had long known him and, besides, he was a distant relative of the wife of Enoth. Enoth told Benar that Minort was a curious man, interested in the practices of other religions, often questioning travelers concerning religious practices in their own lands and the lands they visited.

14: When Rahmotep, Benar and Bednane, accompanied by Enoth and Neldir, arrived at the house of Minort, they learned that the priest had also invited a dozen or so others to attend. All were made comfortable, as refreshments were served.

15: After exchange of greetings and pleasantries, Minort began to question Rahmotep, whom he recognized as the senior of his guests, concerning the religion and priests of Rahmotep's land.

16: Minort soon came to realize that Rahmotep spoke not for the "accepted" or "official� religion or priesthood of his land, but claimed to speak the teaching of the One True God, Creator of all Creation.

17: his Minort thought this to be somewhat presumptuous and even amusing, but he was determined to show no discourtesy to guest, if it could be avoided. Even when Rahmotep proclaimed that every person was a child of THEM, needing no priest to speak to their own Parents in their behalf, Minort strained to remain courteous to his guests.

18: The other guests of Minort perked up in interest. This was not to be the usual stale discussion of the various rituals and manipulations of foreign priesthoods.

19: Although they considered it to be bad form to openly state to one's host that his god is superior to yours, seeing Minort uncomfortable, defending his own usefulness, gave mild amusement to several of Minort's local guests. This brought the ire of Minort to the surface.

20: Minort, with firm face and stern voice, pointed his finger at Rahmotep, saying, "How can you say that there is only one God, and He superior to all others? Do not each people have their own God? In this very room I have spoken to tens of foreigners of their Gods and the practices of their priests.

To claim that your God is over their God is to say that you are over them! While some may be tolerant of bad manners, others may not. If you are actually serious in this claim, I challenge you to prove to this company that your God is supreme! As Minort concluded he turned his face in the direction of the other guests with a "so there " expression on his face.

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21: Rahmotep spoke gently. "Dear friend, I meant no offense of any sort. I am honored and appreciative to be here as your guest. I can assure that my family raised me to appreciate kindnesses, and to honor those who bestows them upon me."

22: Now, Minort's countenance relaxed and took on an air of slight triumph as he accepted what he felt to be an apology, thus restoring his supremacy in the group.

23: Rahmotep, leaning forward, his elbows on his knees, hands before him, clasped together, spoke. "While I do not wish to offend anyone, I am sure you wish me to give you the benefit of my true beliefs that you may judge them for yourself. They are not intended to offend, nor do I state them arrogantly, nor with any intent of superiority."

24: One of the guests, a portly man of obvious importance, leaned forward, vessel in hand, and said, “Please go on young man," and turning to Minort said, "Let him finish, don't be so quick to rile.

Let us hear him for good or ill.”

25: And with a slightly annoyed nod from Minort, Rahmotep continued. "My friends, it is true that there are many ‘Gods’ in diverse places. In my own land, there are several within a few days walk. I do not wish to insult those who follow their priests.”

26: “But I do not speak of priests or their ‘gods.’ I speak of our human hearts. I say to you, distinguished and learned guests, (Rahmotep's voice rising) that in the hearts of all humans there IS but one GOD!” 27: “Only priests and ecclesiastics have diverse gods.”

28: “My friends, when a mother, no matter her language or land, falls to her knees, or gazes skyward, beside the cot of her sick child, calling upon the deity for mercy, she feels the same feeling in her breast as every other mother, similarly situated, in this place.”

29: “She calls upon the Father and Mother of us all.”

30: “When we pray the name we use is of no account, it is the concept and intent that matters.”

31: “Did your mother or father require that you call them by special name as a condition of their loving you or coming to your aid? No, they responded to whatever names you called them, even a wail, if they perceived it was ‘mother' or ‘father’ that you needed.”

32: “So it is with THEM, your need is THEIR name."

33: "These concepts of MOTHER, FATHER were there even before we knew language. The ‘name’ is of no consequence; the concept, the intent is key.”

34: “Does not the parent hear the child?” Does the parent refuse aid to their child because that child cries out to ‘Mama’ rather than to ‘Mother’ or ‘Mommy’?”

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35: “What type of parent does not listen to the child's intent rather than the child's form of address?”

Does not the Mother know her own child’s cry?”

36: “Do not the fathers and mothers of those who speak a tongue foreign to us, also respond to their children?"

37: "So it is with our Spiritual Parents. You are THEIR child, created by, and born of THEM. Will THEY not hear you even as did your earthly mother and father?”

38: “Here too, your need is THEIR name. When you have a spiritual need, they will respond in a like manner as did your earthly parents to your physical need.”

39: "It is the leaders of religion, and often, in my knowledge, their state sponsors, that promote the various ‘gods’ for their own purposes.”

40: “Practitioners of the various Priestcrafts will tell you that you cannot pray to our Heavenly Father or Heavenly Mother if you do not call THEM by their ‘proper’ name.”

41: “Then these ecclesiastics will tell you that they, and only they, know HIS correct name.”

42: “Further, they will tell that should you fail to choose their particular name to address our Heavenly Father or Mother, your prayers will not be heard no matter how sincere your intent. This is false.”

43: “Our Heavenly Father and Mother do not demand of us titles, but require only our sincere intent.

So I say to you, that only priests and ecclesiastics have various ‘gods’, the people of all lands, have but the same God, for that God is carried in the hearts of al humankind from birth."

44: As Rahmotep spoke the last word; complete silence reigned. Minort stared intently at Rahmotep, his brow furrowed in contemplation. The portly man of importance, breaking the silence, said, “Well, now that is rather weighty and serious, a far cry from the afternoons light entertainment that I anticipated.”

45: Minort agreeing said, “Perhaps too weighty, I am of mixed emotion as to whether to throw you out or to laugh”. Several others, sensing the heaviness in the air, quietly excused themselves, as they, not wishing to be involved in controversy or unpleasantness, suddenly realized they had important business elsewhere. These partings occupied Minort for several minutes time during which the portly man continued to gaze at Rahmotep.

46: When Minort returned to his seat, the portly man spoke, “Minort, my good host, I think that we should neither throw him out nor laugh, at this time. I think it will take some time to digest this heavy meal of words that your guest has fed us. I suggest that we reserve our judgment while we ponder these things. Nothing is gained by haste. I say, Minort, your schedule permitting that we say no more now, but contemplate this matter for now and meet here tomorrow to resume this discussion.”

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47: All concerned were relieved at this suggestion, as the mood was tense. Minort said, “Yes, Yes, my friend, I think that would be best. Please come again tomorrow at the same time.” And so, all departed in that agreement.

48: On departing Rahmotep felt a sickening feel in the pit of his stomach and was sore afraid. He had heard his words as they were spoken without advance knowledge of them and, on reflection realized his boldness. A boldness that could very well have brought him to a sorrowful end, the least of which would a sound flogging for blasphemy and being expelled from the city. His companions were also visibly nervous. Benar said, “Boss, don’t you think you laid it on a little thick? These men could be dangerous!” Rahmotep, absorbed in his own thoughts, made no reply.

49: Rahmotep feared that he had violated his own admonition to Benar against “proclaiming” in unfriendly venues. He entertained the idea of taking the advice he had given to Benar; fleeing the city while he could. Would they come in the night to arrest him? Was tomorrow’s meeting a trap?

Maybe he had not been arrested only because Minort did not want a ‘scene’ but would act against him in more private circumstances.

50: As Rahmotep walked to the house of Enoth’s family, Rahmotep prayed for guidance. Shortly, he calmed and had the feeling that if he should not have so spoken he would not have. He felt the Guidon. By the time he neared Enoth’s house he was relaxed and began to whistle a jaunty tune.

This seemed to reassure his companions and laughing, whistled along with him.

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Chapter Fifty-Three 1: Upon the party’s return to the house of the family of Enoth, they found there, waiting, Nogort, the cloth maker. Nogort was well known to Enoth and his family. Enoth explained, after introductions, that Nogort is a man very interested in the teaching. Nogort assured Rahmotep that he was, indeed, very, very interested in knowing more of The LAW and this Guidon that Enoth talked about.”

2: Nogort said that he had a large house, with grounds, and shop, within the walls if the City of Red Walls. He invited Rahmotep, Benar, and Bednane to be his guests. Seeing Rahmotep hesitate, he quickly added that the invitation was not only his idea, but also that of his wife.”

3: “Not only did she agree, said Nogort, but had instructed him not to return without them, for she too was anxious to meet them and hear the teaching and to hear whatever news they might bring.”

What Nogort did not say was that his wife felt that she would be the envy of her neighbors for having important foreign guests. Nogort had begged her not to make her first question about the latest ladies fashions in their land and in other places they had traveled.

4: Rahmotep smiled, and, looking at Benar and Bednane, saw that they agreed. Benar opined that it would be close to Minort’s house, the center of activity and, importantly, safer inside the walls of the city.

5: The three agreed to bring their belongings to Nogort’s in the morning, as it was already too late to make the move today. A happy Nogort agreed, whistling, as he departed. They decided that all three would spend this night at Enoth’s since Enoth and Neldir planned to leave in the morning, returning to the port city. Benar and Bednane left to fetch their belongings from the houses where they were now lodging.

6: When Benar and Bednane returned, the group took their evening meal, discussing the day’s meeting with Minort. Benar, in particular, continued to be concerned for their safety. Rahmotep alone seemed pleased saying, “My dear Companions, we have done as we are to do, we have today delivered HIS message to those assembled. That is our task and we have done it this day. Trust in our Heavenly Father. So, to rest, I say.”

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Chapter Fifty-Four 1: HIS symbol retreating from the western sky less than an hour earlier, a messenger arrived asking for Rahmotep. Rahmotep ceased his preparations for bed to receive the messenger. The messenger entered and delivered his message.

2: The message was, “Come at once to the house of Minort. The servant bearing this message will conduct you into the house. It is imperative that you come alone for this is a matter of great confidentiality.”

3: Despite the misgivings of Benar, Rahmotep prepared himself and followed the servant.

4: Arriving at the house of Minort, they went to an entrance to the side and back of the house.

5: Rahmotep wondered why the secrecy and could not help but feel apprehensive. He was shown into a small room, the walls covered with colorful drapes, the aroma of sweet incense and lit by candles in ornate stands, the light sufficient but low.

6: The servant indicated that Rahmotep was to set upon a couch heavy with cushions. A vessel of juice sat on a small table before the couch. The servant said, “Please to wait here, honored guest.

Your wait will not be long. Your arrival has been announced.” The servant then departed, leaving Rahmotep alone.

7: Rahmotep, seated himself, and began to examine the room wondering if this was a trap when he heard the whisk of drapes. Turning to his left, he saw drapes being pulled back, and a small figure entering the room. Before Rahmotep could react the small figure seated itself beside him.

8: In the low light Rahmotep strained to see the face of this person as the aroma of sweet perfume charmed his nostrils. Rahmotep exclaimed, “What is this?” Starting to rise. The small figure grabbed his arm, pulling him back down, saying, “Please be quite, I am the daughter of Minort. There is no danger here, so relax. I overhear almost all of my father’s business and I was listening today. I thought is was very interesting and I wanted to speak with you about it.”

9: Rahmotep looked closely and saw a very pretty young girl of no more than sixteen years. He said nervously, “I answered this summons because I thought it was from your father. What is the meaning of this? Does your father intend to join us? Are you to entertain me while I await him?”

10: The girl replied, “I am Lynet. I summoned you because, as I said, I want to know more. I’ve had guests before; so don’t be concerned. I know I am only a woman but do you not consider your teaching to apply to women as well as men.” “Of course I do, and it does. We are all children of our Heavenly Parents”, replied Rahmotep. And Lynet began to ask questions of Rahmotep, very probing and intelligent questions.

11: As the conversation continued, Rahmotep thought her a very intelligent and apt pupil. Lynet, apparently straining to hear better, inched closer. Now, Rahmotep was not unaware of her perfume or of her large black eyes gazing intently at him with a look of adoration.

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12: Then Lynet, whenever Rahmotep, in her view, made a telling point, began to touch his hand for a fleeting moment.

13: As they spoke Rahmotep, continued to sip the juice from the vessel. He did not notice that of the small number of candles burning, two had extinguished themselves, lowering the light in the room even further.

14: Lynet now, speaking very low, for ‘confidentiality’, now sat so close to him that their thighs were touching. They stared intently each into the eyes of the other as they spoke almost in a whisper.

15: As Rahmotep turned his face back toward her, after setting the vessel back on the table; the lips of Lynet brushed his. Rahmotep said, “We cannot do this, I love another and have given her my pledge. Please do not do that again.”

16: Lynet smiled the knowing smile of women, in such circumstances, saying, “Did you not just teach me that we are physical as well as sprit?” Then, leaning forward, she kissed Rahmotep full on the lips, extending her small sweet tongue slightly into his mouth, grasping him around the neck firmly in her soft feminine arms.

17: Even though Rahmotep felt his manhood stir strongly, he said, huskily, “No! Please I do not wish to do this!”

18: Lynet took one arm from around his neck, and placed her delicate hand firmly on his manhood, saying, “Now, now my handsome messenger, your body says you are a liar,” as she gave his manhood a gentle squeeze and kissed him even more passionately than before.

19: Rahmotep was a man and succumbed to her, returning her kiss, and cooperating as she gently lowered herself under him. Rahmotep saw nothing and felt nothing but the sweet loveliness below him. All thought save for this woman, here and now, fled from him.

20: As Rahmotep began to fumble as his clothing, and she at her’s, there began a commotion elsewhere in the house.

21: Loud, cheery voices rang out and the voice of Minort was heard to say, “Welcome my brother, this is a pleasant surprise indeed. We shall awake the house and prepare a rejoicement! Summon my wife and daughter, tell them my brother has arrived!”

22: At this Lynet leapt to her feet whispering urgently, “Go quickly now! My father is sending a servant to my room! We shall continue later.” She disappeared, quickly as a ghost, though the drape from which she entered. Rahmotep sat dazed, looking around the perfume filled room, trying to clear his head. It was as though she had never been there; it was as a dream. Gathering his wits and clothing, Rahmotep departed into the night and found the way to his lodgings.

23: Rahmotep immediately went to his cot. Fortunately, all the others were fast asleep. As he lay in bed, he could still think only of her and the aroma of her perfume on his body, and finding it necessary to comfort himself, he did. He then fell into deep sleep.

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Chapter Fifty-Five 1: When Rahmotep awoke, HIS symbol stood well above the horizon. Rahmotep found his head aching, his stomach queasy, and his mouth having a foul taste. As he gathered his thoughts and remembered, he felt only shame and disgust with himself.

2: Rahmotep called out the name of Benar and Bedane. They quickly came from outside the house.

Each of them tried to question Rahmotep as to the result of last night’s meeting but he warded them off loudly insisting, “Please make a bath for me, NOW!” Puzzled at their teacher’s highly atypical irritation and sharpness, they hastened to do his bidding.

3: When the tub and steaming water were brought, Rahmotep bade them to leave him alone, sending out, with them, his clothes to be washed.

4: As Rahmotep sat in the tub cleaning himself; he began to quietly weep. Never had he been so low in feeling and thought. He continued to quietly weep and entertain such thoughts as, “I am a fraud, a failure; God does not know me; I have betrayed those I love most; the Guidon deserted me because I am unworthy; 5: I am no ‘teacher’ but only a common lecher; I shall return home tomorrow, but how can I? I am unworthy of anyone I know much less those that had faith in me to do right. Please, Oh God, let me die!”

6: And as this self-pity continued Rahmotep fell asleep in the bath totally despondent and far from home. He did not know what to do about himself. He continued to sleep a fitful sleep as the water chilled.

7: But when Rahmotep awoke he knew exactly what to do. He let straight up with a start and shouted for Benar and Bedane, “Get in here now, you two unworthy dogs!” Benar and Bednane, obeying his wish, had left Rahmotep alone but, now, looking at each other, in alarm, they rushed into Rahmotep’s room.

8: Upon entering, they found Rahmotep standing naked in the tub waving his arms and shouting, “I should be whipped, and so should you two. I am a fool and you are too for allowing me to be a fool, an arrogant fool!”

9: Benar, now truly alarmed at this behavior, said, “Rahmotep, have you taken leave of your senses? What is wrong with you? What has that devil Minort done to you?” Rahmotep replied, “Not a thing, I did it to myself! Now bring me my clothes and get out!”

10: After dressing, Rahmotep again summoned the two fearful and distressed servants of our Heavenly Parents. “Now sit and listen,” said Rahmotep, in a commanding voice. The two frightened followers of God did as he said while imagining all of the ugly possibilities that might explain Rahmotep’s previously unexperienced ill temper.

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11: Rahmotep sat and began to quietly relate all that transpired the previous evening. He would not permit any interruption despite several attempts by the two to make excuses for him. When he finished telling all, he sat back and said, “What say you now about your teacher, Rahmotep?”

12: Benar and Bednane were deeply confused but they held Rahmotep in deep affection. Benar, the elder of them, spoke first. “Teacher, it is not your fault, you fell into the hands of an experienced seductress, that could happen to any man.”

13: Rahmotep replied, “Benar, that is many cartloads of pure manure and you should know it. Are you so quick to abandon all that we have learned to uphold me in my violation of the Universal LAW, this gross departure from the Plan, because I am your friend?

14: Is excuse for my failing all that you have to offer?” Benar replied, “Teacher, I am confused. Have you not made clear, on many occasions, that you are only a man?”

15: “Benar, that is very true, but all humans, men and women, must try their best, for their own good and the good of all, to live close to our Father’s teaching. And we who teach must try even more so that our failings are not the cause of others turning away. We must not uphold violations, especially our own.”

16: Benar said, “Teacher, I am trying to help, but I see your point. But, how will my condemnation help you? What is the solution to this?”

17: “Benar, you need not condemn me, but you should condemn what I did. I’m sure you do, but you wish to spare my feelings. The proper thing, I think, is to counsel me, and help me to make sure that this does not happen again. I am indeed fortunate that Minort’s brother arrived when he did, as I know what would have happened had he not.”

18: “I have been arrogant. I have appointed counselors, but none for myself, as a man, for this journey. I now know that each of us needs two counselors, myself most especially included.”

19: “I have been arrogant in that, I have assumed, without realizing it, that my calling has given me, personally, immunity from many of life’s pitfalls.”

20: “This, upon examination, is, of course, ridiculous rubbish. I shall now heed my own words and start examining myself more carefully. I will trust in my counselors, you two, and make you privy to my every thought that I might have the strength of three rather than one.”

21: “Benar, I am asking you to serve as my first counselor, and you Bednane, as my second counselor.”

22: Bednane, being the younger had been reluctant to speak until now. “ Messenger, how can I counsel you? You are older, your knowledge is greater, and my contribution to this effort is more physical than intellectual. What can I do to help?” Benar asked, “Yes, Teacher, what can we do?

What is our role?”

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23: Rahmotep sat quietly; hands folded in his lap and then began to speak. “I see now by my error that each of us need the counsel and support of others of like mind that our strength be multiplied.”

24: “While all Companions should teach and counsel one the other, to each of us there should be appointed two personal counselors, for guidance and strength in both our personal life and in our work for THEM.” 25: “And no person should g alone to teach; always have a companion with you.”

26: “One should never be the Counselor to anyone from which they might personally gain. Teachers and Counselors must be free from any appearance of self-serving. The LAW is not easy to apply and we must resist all temptation to bend Teaching and Counseling to our own personal benefit. It is exactly this problem which has, throughout the ages distorted HIS message to us and thus delayed us.”

27: “No Teacher or Counselor may receive money or anything of materially value for their work.

Should a Teacher or Counselor become emotionally or materially involved with a member of his group such Teacher or Counselor should immediately excuse himself or herself from being that persons Teacher or Counselor.”

28: “Each Teacher and Counselor should constantly examine him or herself in this regard. His or her fellow counselors should not hesitate to assist counselors in this regard.”

29: “All communications between Companion and counselor should be open and honest.”

30: “Further, each must hold the communications of the other in the greatest and utmost confidence.

To breach confidence is a major violation of all that we hold dear.”

31: “Breaches of confidentially will shatter this practice and deprive us all of the benefit of multiplying our strength. Companions must be free to discuss with their counselors all aspects of their life and to examine those aspects together.”

32: “They should offer their insight into the problems and joys of the Companion. No one should be appointed to be the counselor of another without that person’s full agreement.”

33: “Should a person lose confidence in, or come to feel that a counselor in not best suited to them, that person should seek another in that counselor’s stead.”

34: “This should be done without rancor or cause for rancor. All should recognize that each of us have different contributions to make to the whole. A counselor ideal for one person may be unsuitable for another.”

35: “Bednane, you are different from me and therein lies your benefit to me. I may be too intellectual.

I shall benefit from the practical counsel of a man that is close to the physical realities of life. So I ask you to be my friend, confidant and adviser. I wish you to speak freely to me concerning your opinions that I might consider them to my benefit. Will you serve me in this?”

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36: “I shall”, replied Bednane, “I will keep your confidences unto the death”, he continued. Rahmotep smiled saying, “I do not think that you shall learn from me any confidences that require confidentiality unto the ‘death’, but your thought is correct.” Benar looking directly at Rahmotep, made the same pledge. And so it was done.

37: “Now, let us discuss the events of the last evening”, said Rahmotep. A lively discussion ensued the main points being that Rahmotep should have taken at least one of them with him and that as soon as he saw that the father of Lynet was not present, he should have either demanded the father be summoned or left immediately.

38: Rahmotep promised to never answer an unexpected summons alone again.

39: The three discussed the possible repercussions had Rahmotep yielded to his temptation toward Lynet. Not the least of which would have been the effect on his marriage. Rahmotep said,“The effect would have been devastating to Nahranee, me, and our family”.

40: Bednane said, “How so teacher? First there would be no need to for Nahranee to even know, and if she did know she is a sweet person and would probably understand that you had no love for this woman but just had been away from home for too long”.

41: “Ah, how little you know of women, dear Bednane”, said Rahmotep with a wry grin. “But seriously, I shall tell you the problem. First, whether Nahranee knew or not, I would know.”

42: “Remember The LAW is self-executing. Each of us is alone in our own body. There is only one other person, in this life, with which we even have a slim chance of being totally open. That person is our spouse.”

43: “If I must keep this knowledge secret from Nahranee, I lose that chance of being one with her.”

44: “The greatest wall is built one stone at a time. This offense is many loads of stone. A wall would now be there between us and it would grow until I was again alone within myself.”

45: “I would need to be ever careful of what I said about this journey. I would be touchy anytime the subject of infidelity was mentioned in my presence. I would no longer have the full and open relationship we have now because I would have a SECRET that I must guard against revealing.”

46: “I made certain promises and commitments to her, as she did to me, and our mutual trust was freely given. I know also that once trust is broken it is extremely difficult, if not impossible to restore.

At its best it is a cruel road back.”

47: “We must be one person to children, another to our parents, another to our friends, another to our superiors, etc., because each have different expectations of us.”

48: “It requires great effort and energy to maintain our proper role (persona) in meeting their differing legitimate expectations of us.”

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49: “The only other person that we stand a chance of being truly ourselves with is our mate. When she and I are together, we can take off the mental ‘costumes’ we must show to others, draw a deep breath and be just our true selves, no secrets, pretense, no shame for us. I do not want to lose that, no matter the price.”

50: “Fidelity to vows, the reserving our bodies and intimacies for each other, is the symbol, the token, of our exclusive union, merging, and being free and open with each the other.”

51: “Others have the privilege of conversing with Nahranee, of seeing her sweet smile and beauty, of hearing her melodious, cheerful laughter, and may even hug or touch her, but she reserves herself for me alone.”

52: “I am the fortunate one that sees and hears her in moments of passion, that shares her innermost thoughts; fears, joys, dreams, fantasies, sorrows, and private opinions of others. This is the promise we made to each other. It is what sets us apart from all others, together. This is what brings joy and comfort to our lives. We are not alone.”

53: “If I told her, the pain to her, whom I love more than my own life, would be unbearable for me to see. She does not deserve such. As a stone tossed into water, our violations ripple out to hurt others as well as ourselves, most especially those we love most. Many of us have witnessed a criminal’s public humiliation and punishment. Those that love the criminal suffer right along with him, and perhaps even more.”

54: ”Nahranee sent me out to do THEIR work, at great cost to her, with a joyful heart, a trusting heart. She gave me her full support. Now I have dishonored it all. But I have no choice but to tell her the exact truth and for both of us to suffer the consequences.”

27: The three then prayed again, asking HIM for help and inspiration.

Epilogue To Chapter Fifty-Five 1: On the first night that Rahmotep returned home, he did tell Nahranee, as they sat on their bed, in their darkened bedroom exactly what happened including the part about the self-comforting. A fearful and despondent Rahmotep awaited her judgment. When, after some moments she spoke, she asked, in a cold voice, “Is there more?” “No, is that not enough?” he answered. “You are sure that is all?” she again asked coldly. “I have told you all, I am too ashamed to ask forgiveness, if you wish me to go, I shall. You have that right.”

2: Nahranee arose and stuck light to the oil lamp. She stood before him looking down at him. As he looked up at her their eyes met and tears sprang forth from Rahmotep’s eyes.”

3: Nahranee leaned forward taking his head in her hands and kissed his forehead. She said laughingly, “It is true what my mother told me, all men are just little boys grown larger. You foolish man do you think I am an ignorant woman. We have two sons well into young manhood and I had brothers, and we girls do talk. Do you think I know nothing of men?”

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4: “Rahmotep, my husband, I know who you love. I am pleasantly surprised that you had nothing else to tell. So, my lusty man loves me so much that he has naught else to tell after being away for so long? Are you sure your health is all right? Is everything working aright? In the future you must take my perfumed garment for self-comforting, oh naughty one!”

5: “I certainly held yours and thought of the things of this bed when I did it.” Nahranee was laughing at him now with some glee and said tauntingly, “You haven’t asked me if I had any temptations while you were gone for so long. Of all people, Rahmotep darling you should know I am not made of stone. All those handsome, muscular young men with their bare backs coming to do your work, while my husband is far, far away, and being so attentive to the Teacher’s wife. Hmm!” 6: Rahmotep alarmed, a sick knot forming in his stomach, but feeling small, sheepish and fearful of her answer he quaveringly asked, “Did you? “ She interrupted him and chuckling said, “No, silly one.

But maybe a few improper thoughts passed though my head when I was alone in this bed. Come to bed and I’ll tell you what I had in mind”, she said in an exaggeratedly seductive voice.

7: Suddenly, Rahmotep felt great joy in his heart and began to weep and cried out, “Oh my Heavenly Father what have I done to ever deserve such a woman?” Nahranee still in a mischievous mood, said, “Just what do you mean by that? Am I such a burden, am I such a punishment?”

8: “My God no!” cried Rahmotep, “you are the most wonderful woman THEY ever placed here and I have you! Truly THEY sent you to me.” Nahranee, again the seductress said, “ Tell me all about how wonderful I am tomorrow, but for now, handsome one, extinguish the lamp and come to bed. After all, you have been gone for a long time and those handsome boys will come here again tomorrow.”

9: “You don’t want you wife to be looking at them and thinking improper thoughts, that would make mother blush, even after her husband has returned home, do you?” Rahmotep joyfully took her in one arm, using the other to extinguish the lamp and whispering in her ear said, “Oh my, my sweet innocent Nahranee is truly a wanton woman!” Whispering back, she said, “Yes I am, and aren’t you glad!”

10: As they lay down, Rahmotep knew that she was indeed the most wonderful, delightful woman on this earth, and he fleetingly wondered how is was that he deserved her, but then again, he thought, “Who am I to question the plans and gifts of THEM”, as he cheerfully turned himself to the task at hand.

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Chapter Fifty-Six 1: The next day, after prayer, the party of Rahmotep sat off at the appointed time to the house of Minort. Upon arrival, there they were shown to the same room as before.

2: Minort greeted them courteously, asking them to be seated. The portly man also spoke greeting.

There were two new men there also. The two gave the party a gracious nod as they were seated.

3: “Minort then spoke, “Rahmotep, I have thought of little else since you were here last. I asked my friend Gaffir”, indicating the portly man, “here early this morning to discuss what you said yesterday. I also invited two old friends of mine, priests from inland that happened to be visiting the city, to join us here today. They wish to begin by asking you some questions, as do I. Does this meet with you approval?” Rahmotep replied, “Of course, I shall be pleased to answer with what knowledge I have.”

4: “Now” said Minort, “Let me see if I have this ‘LAW’ straight, ‘Conduct Yourself Toward Others as You Would Have Others To conduct Themselves Toward You; Conduct Yourself Toward Yourself as Others Would Have You Conduct Yourself Toward Them,’ is that correct?”

5: “It is exactly correct”, replied Rahmotep. “Rahmotep, I and my friends have thought on this and it has a certain appeal. There is a lot more to it, on contemplation, than meets the eye at first hearing”, said Minort.”

6: He continued, “Now, as I understand it one should compare his conduct, in all matters, against this ‘LAW’ to see if that conduct comports with it, yes?” “ That is very true”, replied Rahmotep 7: “So”, asked Minort, “does that mean that there is no right or wrong in and of itself, one just decides as he goes along?” “That”, said Rahmotep being fully aware of where the priest was going with this, “is a very perceptive question. The question indicates that you have indeed contemplated this matter.”

8: “ The answer is that there are many things which are right and wrong within themselves. These things are mere common sense and are often addressed by laws of the state and religions.”

10: “We all know that rape, robbery, arson, murder, fraud, theft, incest, neglect of children and family, any many other acts are wrong. They are so obviously gross violations of the Universal LAW that they require no real thought. Such violations are so obvious that they fall into the area of temporal criminal law and rightly so.”

11: “It is the subtleties of conduct that require daily contemplation of this LAW. Most of us, fortunately, are not involved in such gross violations as to be classified as criminal under the temporal law.. It is the conduct of our daily lives that snares us and our loved ones.” “With this I cannot disagree”, said Minort, as he leaned back in his chair, smiling at how easily Rahmotep avoided his trap.

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without the intercession of his ordained clergy.” Rahmotep said, “Yes that is true. We are all children of our Heavenly Parents; none are superior to the other. We are all joint heirs of our Parents, and co-journeyers here. Our Parents will hear all who ask with sincere intent, no special rank or status is required.”

13: Red Sash then asked, “Then do you claim we are all false?” Rahmotep replied, “I say The LAW is true and that we are all children of THEM, equally. I say that whoever draws people nearer to THEM and THEIR LAW do HIS work, and that those that draw us away from THEM and THEIR LAW lead us on a false path to destruction. You may analyze yourself and your work in this regard if you so choose. I do not mean to be offensive in any way, but I have no power to alter the truth of the message.”

14: Red Sash said, “You are indeed an amazing man. You are either sincere or the best charlatan I’ve come across. I must admit to you that I often question the value of my work. I do teach the people to be honest in their dealings but it is often accomplished through fear and that troubles me.”

15: Rahmotep said, “Each of us must labor in our own field. I do not say that the work of all ecclesiastics is in vain. Not all, actually only a few are ready for the message I bring. No matter the source, that which brings us closer to compliance with the LAW, is beneficial.”

16: “I say, honor all teachings and persons of faith that bring us closer to The LAW and THEM. There are many teachings and practices gleaned from others, which give us good advice.”

17: “These teachings often address specifics, and their advice should be seriously considered. We should honor them and follow them in so far as they bring us closer to The LAW and the following of HIS Plan. But I cannot support idolatry, or any religion, or their leaders, that enslaves rather than liberates from ignorance and fear.”

18: Red Sash replied,” Do you not recognize that the mass of people are so ignorant that they can only understand what is before them, that they are not given to abstract thinking? That they are barely able to remember to pull down their clothes before defecating? Such people must have icons and idols to focus upon and specific rules enforced by fear lest anarchy reign.”

19: Rahmotep said, “I understand your point totally, but is it not our task to relieve them from their ignorance is so far as we are able? Shall we continue them in their ignorance and fear, abetting it and increasing it?”

20: “I do not say that all can be done instantly, but is it not our responsibility to bring what light we can to the darkness. Can we not at least tell them that there is a Father and Mother of all? A Father and Mother that oversees all of our local Gods and us. To at least make a beginning in their enlightenment?”

21: Red Sash said, “Wisely said, but do not forget there are political considerations as well.”

Rahmotep replied, wryly, “This I know only too well. I shall give to you, if you wish, my remarks to my Ruler. But, on the whole, you must navigate that swamp on your own.” This remark caused all present to chuckle.

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22: “If we subscribe to The LAW of Profitable Conduct, then our duty is to bring all of those that we can to the understanding of the Universal LAW for the profit and progress of humankind. Of course, taking in account the conditions under which we labor and the readiness of the individuals to whom we are able to teach.”

23: “It is not our way to be aggressive to the point of creating unrest and disturbance in a community, but rather to proceed quietly and with subtlety to expose the Truth to the ready to those who thirst for this knowledge.”

24: A pause was then taken for refreshment and temporary adjournment.

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Chapter Fifty-Seven The following conversations took place later that day, and over the next several days, as the two priests, Minort and Gaffir questioned Rahmotep.

1: The priest wearing the white headdress asked, “You do not address the necessity of sacrifice. Do you not agree that we must show this ‘God’ that we are serious by sacrificing, giving, what we value most, our animals, a portion of our crops, perhaps, as some believe, as I do not, even human life?

How else can we prove to ‘God’ that we are serious but by deprivation of that which we value?”

2: Rahmotep answered, “I understand your point, but I ask you to ponder some slightly different thoughts on this.”

3: “First, How can we ‘sacrifice’ to God what HE already owns? How can one ‘sacrifice’ to one that has created all?”

4: “It is much as if one’s child sacrifices (gives) to you something from your own household. The thought is appreciated, but nothing is gained.”

5: “Further assuming one loves their child, would one take any pleasure in seeing the child deprive himself of his most prize possessions, say kill his pet, to ‘prove’ that he loved, feared, or respected his parents. Or even more loathsome, slew his sibling for the same purpose. I think not.”

6: “What the good parent wants for their child is, in my view, quite different from emotional or material suffering. Quite the opposite, I think.”

7: “Can you imagine yourself saying to your friends, ‘I am so proud of my daughter, or son, because she killed her life long pet, by slitting it’s throat, to prove and show to me how much she loved me?”

8: “Of course not, your friends would think you a monster and I see by your expression that for you to even think of such a thing is disgusting to you. So it is with our Heavenly Parents. “ 9: “However, would you not be pleased to inform others that, ‘my child is happy, is flourishing into womanhood, or manhood, I’m sure that he or she will be successful in life. I wish for her a good and decent life. A good mate, a prosperous and joy filled life and home?’ This is natural to all decent parents. So it is with our Heavenly Parents, the Parents of our spirit.“ 10: “We honor THEM, as you wish your children to honor you, by living a good and decent life and continually progressing. We should, in my view, honor our Heavenly Parents in the same manner.”

11: “THEY care not for ‘sacrifices’; THEY take no delight in our deprivation but in our happiness and prosperity justly obtained. If we do our best to live The LAW, we are pleasing THEM for our obedience to The LAW insures our happiness and progress. Under obedience to The LAW, we flourish.”

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12: “THEY want only for us what any good parent wants for their children, a good life. I cannot accept the old excuse, that we must not question cruelty and deprivation inflicted in God’s name because ‘God’s way is not man’s way.’”

13: “Why would HE create us with intellect and a sense of justice if not for our use? Why create us with a nature that is at war with itself? “ 14: “That which is repugnant to decent people is repugnant to THEM; for THEY are our Mother and Father and we are THEIR children. It is THEY, as our parents that have set the standard. It is our task and honor to attempt it that we may succeed in life and thereby honor THEM.” 15: “To state it more plainly THEY do not need dead goats, which after ‘sacrifice’ are eaten anyway.

Nor do THEY, the creators of us, have any need for burnt grain. THEY will find it far more pleasing to see THEIR children living in The LAW and thereby progressing and prospering than to have perfectly good grain burnt or animals slain for the purpose of sacrifice. I ask you to ponder this, if you so choose.”

16: “Some say that we must sacrifice to ‘appease’ the gods. Of what purpose is that? No matter how many ‘sacrifices’ we make it will NOT change The LAW nor excuse the violations of it for The LAW is self-executing. So don’t burn good grain and keep your animals to be used for their proper purpose; to eat them.” Rahmotep said the last part with a smile and a chuckle. All of the other chuckled and laughed as well.

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Chapter Fifty-Eight 1: The priest, Red Sash, said, “I have pondered this ‘LAW’ and I agree in part. I agree that if a person is in keeping with God’s wishes we should apply The ‘LAW’ in our dealings with them.”

2: “But if, on the other hand, if they are not in keeping with it, are they not God’s enemies, thus our enemies as well?”

3: “Should we not do God’s work and destroy them? Since, as you say, God does not physically attend this place, is it not our duty to strike fear in his enemies, in his behalf?”

4: “I must admit that at first thought, that appears reasonable as HIS enemies are our enemies, HE is our Father and we are on HIS side as HE is on our side.”

5: “However,” Rahmotep continued, “ We do God’s work not by harming others but by following HIS LAW and living HIS Plan.”

6: “ How does it serve Our Heavenly Father for HIS servants to inflict harm on others? Does it cause them convert their hearts to HIS LAW and follow HIS Plan? No, I think not. I think the result is quite the contrary. Such conduct, murder, pillage, torture, etc., by HIS servants, brings only fear, loathing, and a desire for revenge to the hearts of the victims, their friends, family and descendants.”

7 “Have not uncounted numbers already suffered for their disbelief in the ‘correct’ God at the hands of their religious oppressors?”

8: “I have been given little in the way of prophesy, but I do see that multitudes yet unborn will suffer from these self appointed ‘avengers’ of the various religions.”

9: “HE does not need or want humans to be forced or coerced to believe or obey; if so HE, the creator of all, certainly has more force at HIS disposal than we.”

10: “ We cannot, and do not desire to, bring our own children to correct conduct by fear and abuse, but we can, and do, by way of their gaining understanding through discipline, teaching, support and love.”

11: “We have no right to prescribe, by coercion, the beliefs of any person. It is not ours to judge anyone.”

12: “We have only the right to enforce on others minimum acceptable conduct, such as we find in the criminal laws of the state. The Universal LAW enforces the higher Law. Men, humans, may legitimately enforce only the lower law, for our safety, never the higher.”

13: “The only ‘help’ HE needs in doing HIS work is for us to attempt to live The LAW, and to speak it into the ears of the ready. HE brings humans to a state of readiness by way of HIS plan, not ours. It is a gross violation for us to even consider usurping HIS judgments, HIS plan, by inflicting harm on ‘disbelievers’.”

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14: “One cannot force fruit to ripen, it ripens according to the times and seasons. So it is with the hearts of humans. HIS plan, for their time and season, not ours, ripens their souls. It is ours to stand ready to make the harvest.”

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Chapter Fifty-Nine 1: In the course of the next several days’ discussions, a servant entered the room bringing refreshments. This servant, a man of some twenty odd years, was very effeminate in manner. When the servant departed Minort remarked, “Now, you see that lover of men that was just here, surely he is an abomination to your God, Rahmotep, and should be put to death lest he infects others with his vileness. Do you not agree?”

2: “No, I do not agree,” said Rahmotep. “Our Creator has created diverse beasts and beings in this place.”

3: “I have known such people as this man before. As individuals they are as diverse as any group of people, some honest, some not, some hard workers, some not, etc.”

4: “While my tastes are certainly not his, I cannot say that he should be persecuted for this difference alone but should be judged as any other man.”

5: “I know what I desire, so he does not bother me. Of course, as you, I am opposed to such persons seducing the young.”

6: “But then, I am also opposed to those of our taste seducing the young and in any event seduction of the young violates the temporal as well, as the Higher LAW. Seducers of the young, by an adult of any sexual preference is a violation of the temporal, criminal law and the penalties are harsh, as they should be.”

7: “I am not able to say for sure, but there is a real possibility that our Creator created some of us like this man for a purpose not completely clear to me. There are many types of people, short, tall, fat, skinny, etc” .8: “Many persons absolutely delight in occupations that others of us would find totally miserable. I am certain that his journey, in this life, is a tortuous road indeed. He, as all others, must find his own way within The LAW. He to is a child of THEM and our sibling. So I say if this man commits no offense, leave him be.”

9: Minort smiled approvingly at Rahmotep, saying, “That was a kind of test. I wanted to see if faced with something repugnant to you, if you would depart from your teaching. As you know, the penalty for being as he, in most societies, that I have heard of, is death or torture or both.”

10: “The truth is I find him disgusting, but he is my nephew whom I loved dearly as a child. He, in retrospect, was always a little different, but how different did not become obvious until late adolescence.”

11: “I knew him as a sweet, caring, sharing, tender child, and thus knowing him as I do, I cannot turn him away. He has safe haven here as long as I live. He is, of course, not permitted to attend the Temple, as it would offend the Gods. My respect for you, Rahmotep, has just grown immensely.”

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12: Rahmotep spoke saying, “Well, you see there is another lesson learned here. You never know whom it is that you condemn to others. You may be talking to a friend or relative of the person being condemned.”

12: “ But the point is that we are not to judge others. Each has his own burden to bear and I certainly do not envy that young man his burden. As to his attending your Temple that is your affair.”

13: “But, under the teaching that I subscribe, he is welcome. He too is, as are we, a child of our Heavenly Parents. While you attest to his otherwise good character, our Father and Mother know his and our hearts totally. If his own good, kind earthly uncle cannot turn him away, how much the more so that his own Heavenly Mother and Father will not turn him away.”

14: “All persons have the right to commune with THEM and to receive the comfort THEY give.”

15: Minort arose, his eyes slightly misty and took Rahmotep’s hands into his, directly looking into Rahmotep’s eyes, saying, “I cannot disagree. I am swayed to accept your teaching. I believe you are right. I will incorporate this teaching, to the degree possible under the present circumstances, into my teaching.”

16: “No, don’t grimace, Rahmotep. I can only do the possible here. But I will pray, myself, to THEM for guidance. In fact, I already have.”

17: “You are ever welcome here. But I must tell you, my friend that the time for you to leave draws close. Not all feel as I and I have begun to fear for the safety of you and me. There are many here who do not want to see the state religion disturbed. I remember well your teaching, it will not be forgotten.”

18: The others remained silent during this exchange, but nodded in agreement when Minort said it was time to think about leaving. Rahmotep said he appreciated the hospitality, but did not wish to cause trouble for them.”

19: He would lay plans to depart the day after tomorrow. Wishes for a pleasant and safe return were given all around.

20: Surprisingly, to Rahmotep, Red Sash suggested that he might consider a journey to villages to the south and west where philosophers of many stripes could expound without fear, absent advocating an overthrow of the local rulers. Rahmotep promised to consider this.

21: Upon returning to the house of Nogort, Rahmotep and his counselors prayed and discussed the next move. All were homesick and wished to return home. But the quite stimulus led them in a different direction. They would extend their journey to the villages south and west. They left word for Neldir and Enoth that the party would join them on the journey home following original plan.

22: Now, while in this city the teaching was given by Rahmotep and his counselors to others as well as to Minort and his guests. The party also sent word of their imminent departure to these persons.

23: Some of those receiving the teaching came by to beg the teachers to stay longer.

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24: Since this could not be, they offered their prayers and, some few offered to help with food and goods. This always posed a problem for the three, as they did not wish to drift into the abominable practice of priestcraft.

25: Among those offering to help was Gaffir, Minort’s portly guest. Benar and Bednane turned to Rahmotep for guidance on what, if anything might be accepted.

26: Now, Gaffir having previously heard Rahmotep speak on the evils of priestcraft assured the three that he had no wish to “buy” influence nor to cause the message to be altered. Rahmotep spoke to the four, Benar, Bednane, and Gaffir about just where the “line should be drawn.”

27: “Dear friends and Companions,“ said Rahmotep, “I know that this is a vexing problem. I will address this issue again as I know all here has sincere intent” 28: “ We are put at odds here because we wish that the message go forth. By necessity those who spread the message must be sustained in their body. All creatures must eat and have shelter. On the other, hand we do not wish to slide, by degrees, into priestcraft.”

29: “Let us again analyze the practice of priestcraft. Priestcraft is that abominable practice whereby a priest, or clergy, becomes dependent on the largess of the taught.: 30: “This inexorably causes the teacher to take into account the effect of his words upon the giver.

No person wishes to lose or offend the source of his or her support. This is the essence of priestcraft, the teacher becoming dependent upon the largesse of the taught. This must never be for the previously mentioned reason, nor must there be the appearance gain.”

31: “The appearance of dependency discredits both teacher and the taught in the eyes of others, turning away many persons, who might otherwise make serious inquiry.”

32: “Further, it cannot but cause the credibility of the teacher to suffer in eyes of the giver. Just how sincere is the teacher if that teacher is for purchase? Will not the givers likely come to see the teacher in an inferior position, as are the giver’s other hirelings?”

33: “Is this teacher not just another hireling, paid to give one soothing service? We are not commissioned to soothe but to deliver the truth. The taught are to receive soothing of spirit not from us, but by communing with THEM and by that receiving The Guidon. The truth gives the taught that knowledge.”

34: “Even to the best and most dedicated of persons, dependency will, inevitably, sooner or later, more likely the sooner, alter the message to suit the hearer. For example, we are taught that for one human to own another is a gross violation of The LAW, a vast departure from HIS Plan. But what if the teacher is dependent, for support, on a person engaged in this abominable practice? In teaching on this subject, must not the teacher take into account the potential effect of loss of support not only upon himself, but also upon his family and loved ones?”

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35: “How easy is it for the teacher, under these circumstances to, by degrees, to ease into priestcraft? How easy to convince himself that the support he so receives allows the message to go forth to those that otherwise would not be reached? “ 36: “It becomes ever easier convince himself to ‘go easy’ on this subject for the ‘greater good?’ All too easy, I fear. Would this source of support have more access to, and more influence with, the teacher, for whatever purpose, than those unable or unwilling to give so much? I think that we all know the answer for we are not divine but only human.” .

37: “Thus, the key here is dependency. How do we then allow others to support our work? How do we permit those Companions that wish to help in the word going forth do so without ourselves drifting into priestcraft, the practice of which defeats the very message we bring?”

38: “As the key is dependency, let no teacher ever become dependent upon the largess of others.

Every teacher must have an occupation other than that of a teacher. Every teacher and Companion must be able to earn his or her own bread. There must be no professional, by occupation, teachers.”

39: “Another reason for the prohibition of professional teachers is that such persons become removed from the real lives of the rest of us. How can such persons understand our travails, joys and satisfactions? They cannot, sooner or later their only, or at least major, goal becomes to satisfy the taught in order that they might keep their source of support flowing.”

40: ”Now we three, which have come here, have done so mostly by our own means. We have accepted lodging and food from those that wish to support our work. But we are quite capable of work to support ourselves and have often done so on this journey.”

41: “Others have volunteered to do my work while I am away from home. But it remains my work and duty to fulfill. I remain responsible for my family and myself. They do my work and honor my commitments but they do not give me the fruit of their work for my everyday living."

42: “Not everyone is in a position to take out the time to journey and teach.”

43: “But many may wish to see the word dispersed to others who hunger. I say to you and me, that the first time we even have the thought cross our mind that we should have special consideration for those that support this work, we have ’crossed the line’ and have begun the journey down into priestcraft. “ 44: “This does not mean that we cannot be their friend and appreciate their assistance, but we must never; ever even think of altering this message, as the LAW is immutable. It cannot be changed, in any degree, for any human, no more than the law of Falling can be lessened for any person.”

45: “Thus, I say, NO professional teachers, ever! We may accept the basics from those wishing to help, but there must be no gain or luxury accepted lest we become dependent upon it. If we do, on that day, we become worthless for HIS work and an obstruction, a delay, and thus an enemy to HIS work.”

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46: “So, Gaffir, we accept your kind gift of simple food and clothing. But we cannot accept the gift of dainties, even though you offer them in good faith. These simple things you offer will sustain us in our travel and for that we are grateful.”

47: “But we cannot profit from you. You would not want us to do so. As supporter of this work, I know you have only the best of intentions. You, I know, do not wish to corrupt us but only mean well.”

48: “Let no person ever say, with just reason, that we do this work for gain. Let no person ever say, with just reason, that we do this work as an occupation.”

49: “If ever there be one teacher, who after many years of service, without gain, that the Companions, under inspiration, call upon to do this work full time and permanently, then let the Companions arrange permanent provision for that teacher. This that, the proven one teacher be freed from the need and temptation to toady, alter, soothe, or to be mindful of who gives or has influence.”

50: “Gaffir, dear friend, if we have anything, of your gifts, left, on our return, we will return them to you. If we are unable to do so, any surplus will be used to help others. We will not gain by your desire to help HIS work.”

51: Gaffir said, “Teacher, I thank you. I understand. You are correct, of course. You are also correct in that I only meant well. I now understand why you said, ’often it is those that mean well that are the greater danger to the teaching.”

52: “I wish I could make this journey south and west with you, but I cannot. May my son, Morgir, go with you? He is sincere and I will furnish his way in my place.”

53: Rahmotep replied, “I know the young man, he has visited us here. What I did not know was how devoted his father is to the teaching. But to answer your question, yes, he may go. But, Gaffir, he must understand that his time with us is temporary and this cannot become his occupation. He too must make his own way. He must return to his family and take up his responsibilities here, just as I must return to mine, agreed?” Morgir, nearby and overhearing this, came forward and spoke up saying, “Yes, teacher, I understand. I have no desire to become as the Temple priests, eating other men’s bread and toadying to them. I will give a season of time to this work and upon my return will continue it, as time permits, as I carry out my duties to myself and family.” “Well said!” replied Rahmotep as Gaffir smiled, clapping his son on the back, exclaiming, “That’s my son, my good son!”

54: “It is our prerogative, when so inspired, to call upon others to give a reasonable season of their time and talent for this work. It is the privilege of others to support those so called upon. Morgir, I call upon you for this season of time and talent. It is you father’s privilege to support you in this time of work for HIM”, declared Rahmotep.

55: Gaffir, reaching inside his garment, brought out a small, carefully folded cloth bundle. Placing the bundle in the open palm of his left hand, he carefully unfolded it with his right hand, exposing eight small bars of precious metal. He then extended the cloth to Rahmotep, “Please take these, teacher, for my son and the others.”

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57: Seeing Rahmotep look at the bars with a disapproving stare, Gaffir hasten to add, “Teacher, these are not offered to you for gain, no indeed they are not! But we must be practical here. Food and clothing are well and good, but you are going forth into strange places. There may be occasion when more than food or clothing is required. Food is perishable and subject to consumption.

Clothing wears out or may be lost or stolen. Sometimes food and clothing must be bought” 58: ”I know that you all plan to earn your way and depend on the hospitality of those sympathetic, but please accept these small bars for use in the event of trouble.”

59: “If there is no trouble, then use them to sponsor another of sincere intent who lacks means, or to purchase passage. Please accept them and do not deprive me of the satisfaction of aiding THEIR work.”

60: “ I fully understand that this gift does not excuse me, in anyway, from finding my own way within The LAW. I want you to know that my intent of giving them was not conditional upon my son journeying with you. I would have offered them in any event.”

61: Rahmotep extending his hand took the small bars, saying, “Gaffir, you are right, of course. I will not so deprive you of the satisfaction of helping HIS work.”

62: “A full accounting will be rendered to you of their use. I am pleased that you made it clear that the gift was not conditional upon you son accompanying us and that you expect no excusing of the finding of your own way within the Law.” 63: “Had it been otherwise, the gift would be refused, for taking your son can only be by inspiration and no person may excuse anyone from The LAW. No gift may be received if the giver has a ’quid pro quo’ in mind.”

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Chapter Sixty 1: Gaffir, turning to Rahmotep, said, “Teacher, while I am here, may I speak to you privately? I have a question with which I need help.” “Of, course”, said Rahmotep, as the others departed, that they might converse in private.

2: Rahmotep invited Gaffir to take a comfortable seat as he did the same. “Now, my friend, how may I serve you?” asked Rahmotep, slightly apprehensive that Gaffir might yet ask a favor in return for the gift. His apprehensiveness was quickly put to rest by Gaffir’s troubled sincerity.

3: Gaffir leaned forward with troubled expression on his face and spoke in a low voice, “Teacher, I know that you teach against human ownership. I am deeply troubled by this for I have bondmen myself. I want to hear more on why this is wrong; I mean a violation.”

4: “Owning bond persons are traditional in this culture. Most of the bond people are captured enemies and their offspring. I do not have the courage to simply free them. I invested a great deal of my wealth in their purchase.“ 5: “I have devoted much time and effort in training them to specific tasks. If I simply free them, I am ruined; my wealth is lost. That is the practical truth. I have neither the desire, nor the courage to impoverish my family or myself. Yet I want to attempt the Golden Balance, the Golden Path. What shall I do with this dilemma?”

6: Rahmotep too leaned forward, quietly saying, “I see that you are sincerely troubled by this situation. I feel that you sincerely want help. While I am no storehouse of answers, together we can try to find some solution.”

7: “The easy answer would be for you to have courage and come into immediate compliance with the LAW. But, as you say, there are practical considerations involving wealth and tradition.”

8: “Let us pray, my friend that the quite stimulus inspires us with direction. There is no guarantee that it will give immediate answer. Often, I receive inspiration slowly, a growing internal feeling of direction. Should we receive direction, will you follow it?”

9: Gaffir paused for some time before replying, “Teacher, the very thought of poverty sends cold fear through my belly. Poverty would mean the end of all I love, I fear. No, I don’t mean only luxury, but the way my family lives.”

10: “I fear my wife, children, relatives, and erstwhile friends would abandon and ridicule me should I become poor. That is the truth.” “Well,” replied Rahmotep, “I cannot say that you are wrong. They may very well feel, if they become impoverished, that you have failed and betrayed them thus justifying their abandoning you.”

11: Rahmotep continued, “Gaffir, human ownership is obviously degrading to the owned. Less obvious is that it is degrading to the owner and his family, as well.”

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12: “I need not recount details of the many degradations a person suffers by not owning even their own body. Degradations that will bring cold nightmares if we contemplate them being suffered by our own loved ones.”

13: “But, as I said, the owner is also degraded. In that all involved are degraded is why this practice is so abominable, such a gross violation; why, although we are not to judge, can we be assured that it is wrong, totally wrong.”

14: “First, the owner must deny the humanity of the owned. Otherwise the owner must constantly face the first part of The LAW, thus comparing the owned to himself and his loved ones. How often do we hear bond owners referring to the bond people in derogatory words and sneering tone, constantly assuring themselves that bond people are different and less than human?”

15: “If this were indeed true, would such constant insistence of the fact be necessary? No, it would not need to be constantly repeated and reinforced, it would be obvious to all, thus unnecessary of repetition.”

16: “We need never remind anyone, especially ourselves, that our herds are different and not human.”

17: “I also notice that these owners show exaggerated courtesies to each other to further reinforce their belief that they are honorable and superior people but treat only them, the bond people as they deserve.”

18: “Strange that bond owners often remark as to how lazy and slothful are the bond people, those same bond people being the one’s doing all their work and providing their wealth.”

19: “One cannot degrade the humanity of another without degrading one’s self.”

20: “The robber degrades his victim, but does he not also degrade himself? Does he not sink in his own degradation in effect admitting that he cannot get goods by honest means? The robber also deprives himself of the satisfaction of knowing the pleasure that one feels when he has earned his goods by honest means. Likewise with all that degrade another.”

21: “What do we think of a man that is improper in his treatment of animals? I suppose if a group of animal abusers were to congregate, they would assure each other that their conduct was only natural and proper, likely claiming that the animals, for some imaginary reason, deserved to be mistreated.”

22: “ Only days ago, a rapist was executed in this very city proclaiming to the end that all women are ‘whores’ and got only what they ‘deserved.’ Now did this ‘man’ degrade himself or only his victims?

Was it the women or himself that sunk to ‘less than human’?’”

23: “Master, ah, teacher,” said Gaffir, “I get your point completely. I witnessed that execution and as the headsman raised his axe, a cheer went up from the crowd. I know I feel very uncomfortable disciplining bond persons; I try to distance myself from them. But I am not a cruel master, as some THE GUIDON

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are. I see that all are properly clothed, fed, and have suitable shelter. But I have found that if one is too good to them, they take liberties and want even more.”

24: “Gaffir,“ spoke Rahmotep, “of course they want more. You are their sole source of any hope of a better life. They cannot make it for themselves as they could were they free. I ask you again, will you pray with me for the quite stimulus to be sent to give us direction and will you follow that direction, if given?” Gaffir, with trembling voice, projecting his fear, agreed.

25: The two prayed intently, together and separately.

26: The two stopped virtually simultaneously. As the two retook their respective seats, their eyes met and they knew.

27: Gaffir spoke first, “Teacher, I have a feeling but I do not trust it. For one thing it might be self serving, will you speak first?”

28: Rahmotep replied, “Yes, but please let me know if my feeling differs from your feeling on the matter. As I stated earlier, it is not always possible, and perhaps not always desirable, to make immediate, sudden correction. The pilot of the boat we took to the port demonstrated this quite clearly to the distress of all. Sometimes we must set a proper course for correction and patiently follow it step by step until we are on the right way.”

29: “What I am given here, Gaffir, is as follows: It might be disastrous for the bond people to be suddenly dumped into the street with out knowledge of how to fend for themselves in a strange culture.”

30: “Also they are likely to be severely discriminated against and mistreated because of their prior status, especially by owners, the ignorant, and low class freemen who have only the bond people to feel superior over.”

31: “Thus, I say for you to begin a plan to make them self-sufficient. I suggest that you assess each bond person as to his or her gifts, talents and skills.”

32: “Then work out a plan with each as to how they may achieve freedom. Perhaps some you will offer to employ yourself.”

33: “Give each a time line toward their freedom. Fairly set the price of their freedom and give them credit for their work toward this price. Do not make the price unreasonable.”

34: “Be sure that you accept a goodly share of the financial sacrifice yourself, the more the better.

For, after all, dear friend, the truth is that you have profited from their unpaid labor for a considerable period of time ” 36: ”Allow and encourage of them to make increasingly more decisions for themselves. If you do this faithfully, both you and the bond people will profit. They gain their freedom with the knowledge to support themselves and having some confidence in their own decisions. As they are freed, help them to find work.”

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37: “ You benefit three ways. First, you lessen your loss, but make sure to take a good portion of the financial loss yourself. After all, you have benefited from their labor for some time. So any loss you absorb will only be partial compensation for that. Further, this plan will allow you time to adjust your affairs so as not to depend upon the free labor of others in the future.”

38: “Second, you have extended a helping hand to others, as is required by the first part of The LAW. A great benefit of this is the experience you will gain. The path will not be easy, but you will gain great satisfaction knowing you have done the right thing. I feel that your family will respect you all the more for this act of obvious justice.”

39: “Thirdly, once done, you are in compliance with The LAW in this matter. Also, your effort may well show the way to others and thus help them and their bond people. Now, what say you to this, Gaffir?”

40: Gaffir exclaimed, “I like it! It was my feeling also to do it over time, but you have made it more solid. I was formulating plans even as you spoke! It is practical; none need suffer too much. I gain time to adjust and they receive preparation and, I might add, the knowledge that they have earned, i.e. paid for, their freedom.”

41: “They will have no need for slavish ‘gratitude’ but will have the knowledge that as free person they have earned their own freedom. That alone should make them more confident and able to survive and flourish as freemen after long captivity.”

42: “I know that no one should have to earn their freedom, it is, or should be, a given.”

43: “But here we deal with a situation that is as it is, not as it should be.”

44: “Never again will I own anyone, I will pay a fair wage. I pledge to never cheat another of their labor. Just saying that aloud makes me feel better. I’m sure that actually doing it will be even better for me. This makes me happy.” ” 45: “Gaffir,” stated Rahmotep in a serious tone, “I well know, from very personal experience, that our best intentions can be waylaid without the help of others. Because of my own weakness, in carrying out my good intentions, I have two personal counselors, which assist me in governing my actions and staying on the path.”

46: “I suggest the same to you in this matter. I recommend to you, if agreeable to you and he is willing, the fine man that owns this house, to be one of your counselors. I have come to know him fairly well as we have lodged with him since our fourth night here. I have found him to be a generous, wise man of great courage. Do you know him well?” “Oh yes, indeed I do. Nogort is well respected by all. If he will do it, I will be delighted,” declared Gaffir. “For the second, I think I will ask my own brother-in-law. He is so opposed to the practice of slavery that he refuses to even come to my home!” “Excellent, ”smilingly replied Rahmotep.

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Epilogue To Chapter Sixty 1: And so it was done. Nogort willingly agreed to serve as Gaffir’s counselor. A second man, of good repute, not the hostile brother-in-law, became Gaffir’s second counselor. Each pledged to assist Gaffir in his plan to free his bond persons. Within four years all Gaffir’s bond people were free, save some few orphan children bond persons that remained with Gaffir until their majority.

2: Upon achieving freedom, most met with at least a modicum of success in life. Two failed, turning to crime and were again sold into bondage by the state. Several set out for their native lands and no more is known of them. Many remained in the employ of “Gaffir, the Good”, laboring for fair compensation and living in their own house.

3: The ruler was so impressed with the results that he considered enacting Gaffir’s program into law, but died before being able to do so. Unfortunately, his successor was of a different mind.

4: Gaffir, by fair and honest means, and by his good reputation, grew ever richer in goods, and ever richer in spirit by living in The LAW, following faithfully HIS Plan.

5: Many “owners” soundly condemned Gaffir, but his actions served as an example for others. It is known that, over time, no fewer than three hundred bond persons, in addition to his own, were freed directly due to Gaffir’s example.

6: This is known because Gaffir directly participated in teaching his program to those owners who requested that he do so. How many were freed indirectly due to his example we do not know. But we do know that the descendants of hundreds of freed persons bore the name ’Gaffir.’

7: However, it must be acknowledged that many, many “owners” bitterly refused to surrender their “rightful property,” their stock of “talking tools.” These “owners” further insisted that it was the gods themselves who determined who should be slave and who should be their “masters”. Gods should not be questioned. The ecclesiastics, more of them than not, agreeing with the “masters.”

8: At his passing, Gaffir’s funeral was attended by no fewer than two thousand persons. Gaffir serves as an example today, and for all time, that one does not suffer loss, but profits by heeding the quite stimulus, seeking the counsel of Companions, correcting one’s course, and living in HIS LAW, following HIS Plan.

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Chapter Sixty-One 1: Rahmotep and his party of three, Benar, Bednane, and Morgir, scarcely cleared the city gate when their attention turned to a band of “idlers” shouting at them. Morgir called out, “What do you want of us?” A grizzled, unkempt man of about sixty years answered, “Is one of you the holy man that visited with Minort, the Fraud?”

2: “Are you the one that claims his God is above all and has created all?” Rahmotep placed his hand on the arm of Morgir signaling him to remain mute. Benar and Bednane tensed as Rahmotep said, in a low, cautious voice, “Careful here, these fellows appear to be troublemakers; the type that idle by the gate looking for trouble, speaking disrespectfully to unescorted women, and tormenting the mentally and physically infirm for sport and such. I’ll Handle this.”

3: Rahmotep, leading his party, walked calmly up to the idlers and said, “I am no holy man, but yes, I visited with that gracious host, the priest Minort. Yes, I teach that we are all created by the same God, what of it?”

4: The grizzled one answered, sneeringly, “Well, we think you too are a charlatan. If your God is above all, prove it!” as his followers snickered and guffawed. Rahmotep responded, “Friend, I have no need to prove anything to you. If you seek the answer, you must find it for yourself, but I will gladly, if you ask sincerely, tell you the way.”

5: The grizzled one, in a mocking tone, retorted, “Just as we thought, another fake! If your God is so powerful as you claim show us a miracle. If you are indeed his ‘teacher’ he ought to be glad to do this small thing for you. Who knows, if your ‘miracle’ is good enough you might even ‘convert’ us, we might even become your servants!” This remark brought gales of laughter, and gyrations, from the other members of the coarse band of idlers.

6: “Well now, Dirty Hat, “ rejoined Rahmotep, grinning, “If you’re thinking of being in service to me, I am honored indeed. But first, before serving me, it appears both to my eyes and nose that you might make acquaintance with something known as a bath. Your clothes are in dire need of the same.”

7: “Although I must admit that in your present condition, you might make a better servant to one blind and deaf, as their nose alone would know of your presence in the vicinity.” Now the idlers laughed at “Dirty Hat” instead of with him, several of them repeating, mockingly, as they laughed, “Dirty Hat, Dirty Hat.” One, clapping his hands, squealed with delight, exclaiming; “A bath! A bath!

The only bath he ever had was at birth!” This situation served to infuriate “Dirty Hat”, as he gave ridicule well but was not a cheerful recipient of the same.

8: Rahmotep motioned for silence and they fell quite. Rahmotep said, “Look, my friend, I really don’t wish to make sport of you but I thought you might enjoy a small dopple of your own medicine. I discern that you enjoy making sport of the difficulties of others; I am saddened that you appear not to enjoy it in reverse. A real wit enjoys good repartee all the more when it is at his own expense. Now let me let you in on the Universal Law, the Universal Plan, of Profit and success for humans.

"CONDUCT YOURSELF TOWARD OTHERS AS YOU WOULD HAVE OTHERS CONDUCT THEMSELVES TOWARD YOU; CONDUCT YOURSELF TOWARD YOURSELF AS OTHERS WOULD HAVE YOU CONDUCT YOURSELF TOWARD THEM." THE GUIDON

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9: “Dirty Hat”, dancing in rage, pointing his finger at Rahmotep, shrieked, “See! See! I told you so! A fake!” Dirty Hat coughed up a disgusting glob and spat it on a rock lying on the ground and said, “Show me a miracle, “Holy Man”, such as turning that spittle on the stone there into gold and I’ll consider that dung you just babbled!”

10: Rahmotep turned to his party and said, in a confidential voice, “Now here is a fine example of the Unready, louts the bunch.” Rahmotep turned to again face the idlers, and speaking in a normal voice, said, “Fellows you are not ready to receive my message. But before going on my way, I will tell you this much. HE who created all has no need to perform tricks for you or me. It is we, if we are to profit, who must learn and perform within The LAW for HIM. It is not HE who must perform ‘miracles’ for you but it is you that must perform a miracle in your own life by learning, understanding, and attempting to live within The LAW.” 12: “Let us suppose, just for a moment, that HE did perform a ‘magic’ trick for you, something really difficult, such as changing your spittle to gold. First, you would not believe it; you would want it repeated time and again to really prove it. Secondly, would it win your heart, or would it merely awe and frighten you? Would it improve you or only your spittle?”

13: “If you want to see a real ‘miracle’, pray sincerely, let HIS spirit into you, live The LAW, follow HIS Plan for you, and watch it change you into a clean, decent, respectful, worthwhile man.”

14: One of the idlers, letting out a yip, proclaimed, “Now that would be a miracle indeed, one we’re not likely to witness!” A passerby, overhearing, turned and snorted, as he continued on saying in a loud voice, “That’s the truth if I ever heard it, and it applies to the lot of you. But I think the flog would be the more likely to improve you than a prayer to any God.” In reply, “Dirty Hat” and his companions made obscene gestures toward the passerby.

15: Rahmotep again spoke, “Now enough of this exchange of ‘wit.’ If you are truly pleased with your present life, continue with it as it is until either the constables, an irate citizen, or death changes it for you.”

16: “ But if any among you have a desire to live a different life, remember my words. It is necessary for every person to be engaged in a worthy endeavor, for without a goal there is no purpose. Is your present situation the dream you had for yourself as a child? Was this way of life your goal then?”

17: “Was this life of idle dissolution the hope of your mother and father? Would your mother, seeing you here, be pleased? Would she feel that the countless hours she invested in you as an infant and child had ‘paid off’ in the way she hoped? I leave you now to think on these things. If you wish to know more, I direct you to the house of Gaffir or Nogort. But do those esteemed gentlemen a favor and bathe before approaching their house.” With this, Rahmotep, his party following him, continued on their way, the idlers staring after them.

18: Once out of earshot of the idlers, Morgir spoke, “Teacher, weren’t you a little hard on them, especially the one you called ‘Dirty Hat?’ I mean, if we are teachers of HIS LAW and our purpose is enlisting others to follow HIS Plan, should we not be a little more humble?”

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19: “Well”, answered Rahmotep, teasingly, “humility is a virtue. I consider myself to be very humble and I take great pride in my humility!”

20: This jest brought a titter of laughter from the other two, further confusing Morgir.

21: Grinning Rahmotep continued, “Seriously, Morgir, the answer is humble, yes, submissive, no.

We must never be arrogant or prideful; it defeats our purpose. Arrogance and pride turn others away. But, on the other hand, we gain nothing by accepting abuse.”

22: “Do not confuse humility with weakness. There are many persons that see humility and decency as weakness. If they perceive us to be weak, it only invites further abuse.”

23: “That bunch back there idle by the gate preying on the weak. They do this because it makes them feel superior to others. This is important to them because they lack any real accomplishment of their own in which to take righteous pride. This is their substitute for genuine accomplishment.”

24: “By demeaning others they think themselves lifted up. You will find this attitude not only in gate idlers, but also in some persons at all levels of society. That type of person thinks that by tearing down others, they build themselves up. This is of course, foolish, stupid, and self-defeating, but it’s all they seem to have.”

25: “Knowing themselves to be less than others, they try to bring others down to their level, and below, that they might feel superior. If they can bring an unescorted woman, the aged or infirm, to tears, or instill fear in them, such persons as these think, ‘Well I am more powerful than they.’ If they can sufficiently subdue one by mental abuse, they are then emboldened to turn to physical abuse, assault, even rape, robbery, and such.”

26: “I don’t think that they liked the odds for an actual attack, there being four of us and only five of them. But I do think that, since they thought us to be ‘holy men’, thereby possibly submissive and non-physical, they would see just how far they could go. So I thought that I would just let them know right away that we were not to be trifled with.”

27: “We are never to judge who ‘deserves’ the message, it is open to all that seek. It would appear, at least on the surface, that these men are far from ready. But you never can tell, the Guidon can change a life in an instant. That is why I gave them The LAW, and since we are leaving, directed them as to where they may go to learn more, if they are so inclined.”

28: “Remember, HE does not seek martyrs, never display weakness to such persons lest you become one.” Discussing this, the party continued walking.

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Chapter Sixty-Two 1: The party traveled little more that a hundred meters when the hail of a roadside merchant interrupted their conversation. “Ho! There!” Rahmotep turned to the direction of the voice and saw a large man standing by mounds of sweet fruit piled high on small tables. The man called again, “Ho! You Rahmotep, the Teacher, come have word with me!”

2: Rahmotep glanced at other others, shrugging his shoulders in surprise that he was called by name. Rahmotep, the others following, sauntered over to the man. The man said, “I am Lothig, the fruit merchant, welcome. Please sample some of this fruit. It is of the best quality, I assure you.”

3: Rahmotep replied, “Thank you, but we have ample provision for now. How do you know my name?” Lothig answered, “One of your young men, Bednane, did work by the day for me. I never met him; my second son hired him. My son told me about you and your teaching. He then pointed you out to me, on the street, near the house of Minort. So, that’s how I recognized you.”

4: Bednane spoke saying, “Yes, teacher, I worked for the son. I might add that your son, sir, was a strict taskmaster. He was particular in the extreme that the fruit not be bruised. But careful handling was no excuse for not expeditiously carrying many loads.”

5: Lothig, smiling with pride, said, “I am glad to hear that. See, I told you that my fruit was of the first quality. But Rahmotep, I called you over that I might have word with you, not to sell you fruit. You may take all you wish as a compliment. Will you have private word with me?”

6: “If I delay you unduly, I have a small but fine house just down the road in the direction you travel.

You and your party are most welcome to lodge there tonight and continue, further provisioned, in the morning. I will send word to my overseer there to that effect.”

7: Rahmotep agreed to have private word, saying nothing about the invitation to lodge. Lothig said, “Young men, while Rahmotep and I talk, make yourselves comfortable. Have all the fruit and drink you wish. My assistant here will see to you needs.” The ‘young men’, eyeing the sweet fruits, laid down their packs. After all, it was only a few hours to midday. Lothig smiled and remarked, “I thought so, and the bellies of the young are always empty. I wish I still had their appetite for food and other things too!” causing the handsome Morgir to blush.

8: Rahmotep and Lothig took drink and fruit and strolled to a nearby clump of trees. Evidently, this resting place was often made use of, there being several comfortable stools placed beneath the trees. Once seated, Rahmotep turned to Lothig, and asked, “How may I be of service to you, my friend?”

9: Lothig answered, “You teaching is the ‘buzz’ of the city. Not much happens out of the ordinary here, so anything new attracts a lot of attention. Many merchants already know your advice to Gaffir.

Thank the Gods I never participated in human ownership. Oh, not only from virtue. I just didn’t trust bondmen to handle the fruit properly. This is a highly competitive business; any fool can hawk fruit in the streets. I learned this business from my father.”

10: “He taught that caring for our reputation is more important even than our care for the fruit.”

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11: “Because of that reputation for honest price and high quality, we daily deliver to many fine homes without any request for prior inspection.

12: “In the unlikely event of imperfect fruit, all know that the House of Lothig will replace it immediately, without question, even if it was eaten and afterward the customer says only that it just wasn’t up to my standard.”

13: “So, while I can discharge freemen that are improper in their work, I would have to beat bondmen if they were lax. I have no stomach for such things.”

14: “But to the point. I understand that The LAW that you teach is as follows: ‘CONDUCT YOURSELF TOWARD OTHERS AS YOU WOULD HAVE OTHERS CONDUCT THEMSELVES TOWARD YOU; CONDUCT YOURSELF TOWARD YOURSELF AS OTHERS WOULD HAVE YOU CONDUCT YOURSELF TOWARD THEM.’ Am I close?” Rahmotep answered, nodding in the affirmative, “That is it exactly.”

15: “Well then,” said Lothig, “my question is this, I am a merchant, I buy and sell. Can a man be in business for profit, gain, and still be in compliance with the first part of that LAW?” 16: Rahmotep replied, “I certainly hope so for I too am in business. At home my occupation is brewing. It too is a business passed down to me.” This remark brought obvious approval from Lothig. “All men, save the unfortunate bond people, are in ‘business’ for gain.”

17: Lothig interrupted, exclaiming, “How do you mean this? My son hired Bednane by the day, surely you cannot claim he was in business for gain, he received only wages.” Rahmotep continued, “Well lets look at it. If Bednane received no gain, or profit, his wages would cover only bare subsistence, just enough to keep him from starvation and to hide his nakedness. Any more than that was gain or profit.”

18: “That is one of the many injustices of human ownership; the bondman has no hope of profit, only of subsistence. His rightful profit is stolen from him.”

19: “So, if Bednane hired out, or sold, his labor and received enough for subsistence and more, enough, say for the better clothing, some leisure, good food, enough even to buy a gift for a lady, or save for the future, that surplus then is his profit. His ‘business’ is the sale of his labor and talent.”

20: “By the Great Gods left ear, I never thought of it that way!” exclaimed Lothig. “But I see it. So he made a profit from me! Good for him! How glad I am that I never stole the profit of bond people and that I have always paid fair wages!”

21: Rahmotep proceeded, “If Bednane’s service to you was satisfactory, you were not shorted. You paid his profit that you might profit. It was an honest exchange.”

22: “You told me that your reputation was such that people accepted your deliveries without prior inspection. I will assume that your fruit is not the cheapest in the city. Yet no one is compelled to buy your fruit. So why do they do it? Because it is worth it to them to be assured that they, their family and guests receive good quality food. This is a matter with which they need not be concerned, thus freeing them for other matters.”

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23: Lothig again interrupted saying, “One correction, not good quality; the BEST quality. Say, would you consider going into the fruit business? I do quite well, even here by the road. People leaving the city are already tired from the preparation to go and they never have enough provision. They know my fruit is good, tasty and we keep some down in the well so it is chilled. People coming into the city, the same; I give them a free bite and that’s it, they want more! I’m rarely here, by the road, I came here today in hopes of catching you. How glad I am that I did!”

24: Rahmotep smiled, saying, “I certainly appreciate the offer, but no. I am already in two businesses, HIS and mine. Look, Lothig, everything is subject to abuse by the unscrupulous. If a man gives honest weight and quality, taking unfair advantage of neither his customers nor employees, he does a service for all.”

25: “Just apply the first part of the LAW. If you were the buyer instead of the seller, would you feel honestly treated? It’s as simple as that.” Lothig replied, “If I were not in the fruit business, this is the only fruit I would buy for my family, if I could afford it.” Rahmotep responded, “Then you have answered your own question. You fruit is good, your weights are honest, and your reputation good.

Thus, your sales are many; consequently your profits are many.”

26: “Growers of fruit have a market for their fruit, workers have work, customers have good food, and all benefit. As I said, everything is subject to abuse. There are dishonest merchants, dishonest workers, and dishonest buyers.”

27: “If you take no unfair advantage of any, just as you would not want to taken advantage of, then, in my view, you are, in my view, well within The LAW. If you pay fair prices to your supplier, fair wages to your workers, give fair value to your customers, how have you not done right? Cheat none of them, be to them, as you would want them to be to you if you were as them. This applies to everyone involved, from humblest laborer to the richest man.”

28: “Use your largess wisely, harming no one, give to those that deserve help, deny it to those that don’t, and remember, always, that you could be ‘them’. If in doubt, pray for guidance.”

30: “If you sincerely seek, with an open heart, HE, our Father, will send The Guidon into your breast to show you the way. It is not a loud voice; it is the quite stimulus, a small still voice that nudges you in the correct direction. Will you pray with me now?” Tears came into the eyes of Lothig as he and Rahmotep prayed together. As the Guidon thundered into Lothig’s breast, he knew that he was a new man. This already decent man knew that he was now in league with THEM, no longer obliged to find the way alone.

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Chapter Sixty-Three 1: The party journeyed for eight cycles of the moon through the villages and cities to the south and west before returning to the city of Minort. Rahmotep spoke publicly on more than 170 occasions, delivering HIS message to all who wished to hear.�

2: The LAW was much taught, the Guidon often felt. Some so taught, receiving the Guidon, wished to carry the word, The Plan, even further afar to the south, east, west and north.

3: Rahmotep commissioned those that he was inspired to be commissioned, warning them against any practice of priestcraft. All so commissioned made provision for their family or were from the distant places where they wished to teach the word.

4: He strongly alerted all to the fact that their first obligation is to their family.

5: Thus the word spread to distant lands. In the travels Rahmotep taught as before but some unusual situations arose and are related below.

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Chapter Sixty-Four 1: Rahmotep and party took their usual midday break in a small grove of palms close by the road, the grove providing merciful relief from the scorching sun. After a modest meal and a short rest, they set out again.

2: They traveled uneventfully for several hours when the sound of a woman’s scream assailed their ears. Benar, alarmed, said, “Teacher, did you hear that?” “Yes, I did, said Rahmotep, pointing. “ The sound seemed to come from the left, behind those bushes and trees there, let us go see if assistance is needed.” The party ran into the bushes, following the lead of Bednane. Once through the bushes they found themselves in a small clearing, with open field beyond. Under the largest tree, at the edge of the clearing, stood a man holding, in his upraised hand, a small stick. Crouching before him, her hands covering her face, stood a pleading, weeping woman. The man spun around to face the intruders, shouting, “If you are bandits, I have nothing, except these animals and my woman. If not depart and mind your own affairs!”

3: Rahmotep replied calmly saying, “We are certainly not bandits of any sort. We are honest travelers brought here by this weeping woman’s cry of distress. Why have you struck her?”

4: The man replying said, “This is my wife, my domestic affairs are of no concern to you, now leave!”

Rahmotep replied, “Not so quick, my friend. I asked why you are abusing this woman. Have you no mother, sister, or daughters?” The man said, “I told you, my domestic affairs are none of your concern. Now be gone, stranger.”

5: Benar, said with a menacing glare, “Look here you, we shall not leave. Protecting women, children, the old and the weak is the business of every decent man.”

6: “Now tell us your problem lest I set upon you with my fists. I don’t think you will like that, I am no helpless woman.” “The man replied, “Really? Well what do you know? This woman is my wife and anybody with any sense knows that men are the masters of women. Why do you make such a fuss?

She is only a woman under discipline by her husband.”

7: Rahmotep reached out his hand restraining Benar. Rahmotep looked, his eyes filled with outrage and anger, squarely at the man and said, “Only a woman? Only a woman, you say? I think you are not only a knave but a fool as well. I shall put a question to you. Let me have your stick, don’t worry it is not our intent to harm you though harm may be well deserved.” Warily the man, taking the measure of the four of them, handed the stick to Rahmotep.

8: Rahmotep took the stick and placed the point of it lightly against the ground and began to draw in the dirt. He drew two separate square boxes and looked up at the man and asked, “Do you see these two boxes I have drawn here?” “Of course I do,” said the man, “What of it?” Rahmotep replied, “These two boxes shall represent two holding pens for your animals, understand?” “Yes, but what is the point?” asked the man. “You shall see shortly,” answered Rahmotep. “ In this pen”, said Rahmotep pointing, “We shall say you have placed thirty she animals. And here, in the second pen, you have placed thirty male animals. Further, we shall say that these sixty animals are the sum total of your wealth. Do you follow me?” “Yes, of course” said the man wearily, in a put upon tone, “I own THE GUIDON

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only sixty animals, thirty females in the first pen, thirty males in the second pen, and they are the total of my wealth. I don’t see where you are going with this.”

9: “You shall soon, just bear with me for a few moments more. Now, we’ll shall say, that my friends and I are bandits, demanding from you your life or twenty nine of your animals and the twenty nine must be of a single sex. Now, which shall you surrender to us, twenty nine males or twenty nine females?” The man, in a squeaky voice replied, “You are going to rob me aren’t you? Your just making sports with me aren’t you?” Rahmotep, shaking his head said, “I told you we are not bandits but honest travelers. Now calm you self and think upon my question.”

10: The man put his hands to his eyes, rubbing for a moment, and then, looking up said, “That is an easy question. Do you think I am a fool that knows nothing of animals? If I must, I would surrender twenty nine of the males, keeping the one male and all of the thirty females.”

11: Rahmotep asked, smiling, “And why is that?” “Look”, said the man, “if you don’t know that you know nothing. One male can service the thirty females and by next birthing I can begin to regain my loss. But if I have thirty males and only one female, my grandchildren will be old before my herd is restored.”

12: “Why do you ask such an obvious question?” But, said Rahmotep, grinning, “To quote you, they are only females.”

13: “It seems that, despite that remark, even you understands the fact that the female is the giver of life. So, now do you still say, she is only a woman?” “Well, I do see your point. I know that only females can give life and suckle the young. I didn’t really mean to disparage her contribution as a female in that regard.”

14: “What vexes me to anger is that she doesn’t think like a man, like me. She thinks silly female thoughts that different from mine,” replied the man.

15: “Well let us continue our little demonstration here a little further. Turn and face the open fields.

Now what is the distant most thing you can see straight ahead of you?” “You people are really ridiculous,” said the man, “but if you insist, I see in the distance three palms, just barely.” “Now,” said Rahmotep, “while still looking at the three palms, what can you see at the very extreme corner of your left eye?” The man answered, “That small mound.” Rahmotep then asked, “And what do you see with the extreme corner of you right eye?” “A single palm”, replied the man.

16: “Now”, instructed Rahmotep, “cover your right eye with your right hand. And tell me if you still see the single palm.” “Of course I don’t. The side vision of my left eye does not reach that far.

Enough of these games.”

17: “Patience, my friend”, said Rahmotep. “Now cover you left eye with your left hand. Do you still see the mound?” Letting out a deep breath of impatience, the man answered, “Naturally not, the side vision of my right eye does not extend that far. What is your point?”

18: “Now remove your hand from your eye. You are now able to see the whole picture, the mound and the single at the same time.” “What of it?” asked the man. Rahmotep continued, “Now both of THE GUIDON

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your eyes see mostly the same view. But both the left and right eye sees things that the other cannot. Isn’t that correct?” “Yes, of course”, replied the man, “get to the point that I might be left in peace.”

19: “Well, let us say, that my friends and I decided to restrain you and blind you in one eye. Which eye do you hold to be less valuable, which eye would you surrender to us?” asked Rahmotep. “Don’t be stupid. I value them equally; I need them both for normal, complete vision. I cannot say which I would rather lose,” answered the man, wearily. “But that cannot be, while both eyes see mostly the same, each see things differently as well. Since they are different, surely one must be more valuable that the other. Which is less valuable, which shall we pluck out?”

20: “Are you really that dense?” asked the abuser. “Of course they see different things, that is what makes my vision whole complete. Neither is less valuable, the both of them together give me my total complete vision. Both of them are necessary together to make my vision complete,” continued the man.”

21: “Exactly, exclaimed Rahmotep, “so it is with man and woman! While man and woman see things mostly alike, each see something that the other does not, but that is what makes us complete.”

22: “Each must have the other for fulfillment. Each is entitled to honor and respect for their differences as well as for the sameness. You could not tell me which eye was more valuable, or least valuable, even though they see some things the other cannot. Now, which of you is more or less valuable, you or this woman?”

23: “Alright, alright, I get the point. My woman and I are two parts of a whole. I knew this really deep inside but I abused her in my frustration and for this I am sorry. I will make good effort to have more patience and understanding,” said the man in a resigned tone.

24: “I certainly hope so. For if she was of a total like mind as you, I think that she would respond to your ill-tempered demands by killing you in your sleep. You don’t look like the patient, humble serving, pleasing type to me,” said Rahmotep chuckling. At this the mood was lightened, Rahmotep’s companions laughing aloud, the man grinning sheepishly, the woman standing fully erect and smiling for the first time.

25: Again Rahmotep spoke, “Now you remember these things. Women are the givers of our life, the sucklers, and tenders of our young. Think of the unstinting gifts of service your mother, no matter how tired her body, gave from her heart to you, ponder this. It is our mother that civilizes us, it is she that teaches us our manners, how to speak, and instills in us what is good and wrong.”

26: “ Women are the keepers of our culture, our values, and our customs. It is they that pass these from generation to generation. No people are greater than it’s women.”

27: “They set the standard. We are their protectors and provisioners. When needed they will, while continuing their own responsibilities, step forward, as they have since time immemorial, to assist us with, or even assume completely, our responsibilities.”

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28: “Honor them, protect them, and provide for them now and for a possible future without you protection.”

29: As they listened, both the man, he recalling his own tender mother, and the woman, thinking of all the giving and hardships of her kind, began to weep silently.”

30: The woman threw her arms around Rahmotep’s neck crying out, “Thank you, Master! Even though I labor until my very bones are exhausted, I feel my efforts of little value that I am but a naught.”

31: “But don’t be too hard on my husband, he is really a good man, he works long and hard for us, our family has never known the hunger or cold that many have.”

32: As Rahmotep gently removed her arms from around his neck he said, comfortingly, “Now, Now dear sister, I have said nothing really. We all know these things in our heart. Just sometimes, in the bruising struggle of daily life, we forget to acknowledge them. The same message applies to women as well. We both need, desperately need, each the other.”

33: As Rahmotep and his party began to take their leave, the man and woman begged them to stay, and share their meager refreshments with them, until they agreed. The party remained, spending the night, camping under the trees in full moonlight.”

34: The Law was much taught and felt that day and night. Before sleep, by the small fire, they prayed together and separately, feeling the outer warmth of the fire and the inner warmth of THEM. 35: As HER symbol, HIS reminder, continued its’ journey across the night sky, the group, one by one, The Guidon soothing their spirits, fell into contented slumber before the slowly dying embers.

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Chapter Sixty-Five 1: A weeping woman approached Rahmotep saying that her husband had, as men often did in this village, killed her newborn because it was female and thus ‘worthless.’ She related that she had begged him not to kill “their own family.”

2: Her husband had retorted that the newborn “was not yet a member of the family because the ‘cord of life’ had not yet been cut.” Rahmotep inquired if he might have word with the husband. The woman led him to their humble house.

3: Upon reaching the house the man, known as Neglik, courteously agreed to explain his action to the “foreign holy man.” Oddly, it seemed not to bother him in the least that his wife brought Rahmotep there for this purpose.

4: Neglik stated his position. “I do not know how things are in your land, but here life is hard. A man needs sons to help him with his work and to support him in his old age. They would take the time and effort for years of my woman to raise them. Girls are useless; they must be supported until given to another man.”

5: “If they are destroyed before the ‘cord of life’ is cut they are not yet a real person. They cannot sustain themselves thus no wrong is done; all here understand this. It is, of course, wrong and forbidden to kill females once the ‘cord of life’ is cut because the decision has already made to allow them to grow into adults.”

6: Rahmotep thought, “Where shall I begin with this misguided man?” Rahmotep said, “I cannot agree with this reasoning. If we say that it is right to take the life of those that cannot sustain themselves, then you will need no support in your old age. If you, when old, cannot sustain yourself, then why not just slay you and be done with it?”

7: This raised the man’s ire. He retorted, “That is ridiculous, I am already here, I am a person. It is my children’s duty to care for me in my infirmity!”

8: Rahmotep answered, “Well couldn’t we just say, under your theory, that you were once a person, i.e., capable of sustaining your yourself at one time, but that you no longer are and thus should be slain? What is the difference between ‘not yet being a person’ and ‘having once been a person?’

Should not both be equally disposable that others not be inconvenienced with their care?”

9: Frowning, Neglik replied, “Well, that has a certain logic but that’s not the reality. This house just doesn’t need any more mouths to feed. Anyway, that’s the way we do things here.”

10: Rahmotep answered, “Dear friend, you are a ‘mouth’ to feed. Oh, you may be working today, but will you be able to tomorrow? Injury and sickness is not uncommon. If you become sick or are injured, unable to ‘sustain’ yourself, then you agree that your family should quickly and by merciful means, take your life, that a replacement for you might be the more quickly found?”

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11: Neglik now openly angry, shouted, “What kind of monster are you that you encourage my family to murder me in the event of misfortune? Have you no decency? Have you no respect for your father?”

12: Rahmotep calmly replied, “Do not anger. I only make a point. But would it be your ‘family’ that so kills you? If you are unable to sustain yourself, then, by your own belief, you once were a member of the family, but no longer are. Just in the same manner that the newborn is not yet a member of the family.”

13: “Tell me is it uncommon here for some to say that the old and infirm should be quietly dispatched out of this life? Perhaps even some cases where a merciful poison is suspected?”

14: Neglik regaining his composure said, “There is plenty of such foul talk, I think it stinks. I took good care of my father until his natural death. And yes, there are some that I suspect in ‘helping’ the old along their way to death.”

15: Rahmotep remarked, “I wonder if in taking care of your father, your wife assisted you?” Neglik quickly answered,” Of course she did! She is a good woman! She cared daily for my father and her father and mother too, in their infirmity. Her father and mother were of the finest people in our district.” Rahmotep queried, “She took care of her father and mother too?” Neglik answered, “Of course! Her brothers and sisters helped too. Without their help it would have been impossible.”

16: “Now,” said Rahmotep, “ it seems that your wife’s father certainly benefited from having a good daughter. Might you not do the same? Perhaps your view is little short sighted. Is that possible?”

Neglik beginning to feel a twinge of doubt for the first time answered, “Well, maybe so.”

17: Rahmotep spoke again, “Look, tie all this together and the view becomes clear. Either all human life is valuable and sacred, or none is.”

18: “First go the newborn. That’s kind of easy, we don’t know them yet. Then our feelings being hardened, next comes the infirm. After all their life is not so good anyway and of what value are they?”

19: “Then comes the old, those that were ‘once persons’ able to sustain themselves,but no longer are.”

20: “Once we begin to judge who of us deserves life, eventually all will become subject to this verdict of judgment.”

21: “Life becomes cheapened; one’s own life is no exception. Think on this.” Rahmotep then inquired if he might return the next day for another visit, surprisingly, Neglik agreed. “Was this man’s heart already being softened?” wondered Rahmotep.

22: On Rahmotep’s return, Neglik greeted him with a troubled expression and quickly escorted him to a seat. Rahmotep saw no one else about. Seated, Neglik spoke, “You vex me. Yesterday I had confidence in all I believed; now I am in doubt. I slept poorly last night for thinking on this.”

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23: Rahmotep said, “Yes, when we truly consider the rightness and justness of our actions and beliefs it is often troubling.”

24: “But then that is what makes us different from the animals. Our creator has given us intellect to ponder and make choice. Thus it must be HIS will for us to do so. It is more comfortable to live by rote as do the animals but that is not, apparently, HIS plan for our elevation. HE gives to the animals rules by which they survive. I do not believe that he fails to give us such a rule for we are HIS highest creation here.”

25: “Permit me to share with you The LAW that I believe that HE gives for our profit, prosperity and elevation. ‘CONDUCT YOURSELF TOWARD OTHERS AS YOU WOULD HAVE OTHERS CONDUCT THEMSELVES TOWARD YOU; CONDUCT YOURSELF TOWARD YOURSELF AS OTHERS WOULD HAVE YOU CONDUCT YOURSELF TOWARD THEM.’ 26: “As you see this LAW necessitates choice. Choice requires inquiry, consideration, and then decision. “

27: “These are weighty decisions. These are decisions that impact not only on ourselves but also on all around us and, perhaps, beyond. Thus, we must constantly assess and reassess our beliefs and actions; it is a heavy responsibility. Many do not wish to accept this responsibility, they prefer to go unthinkingly through their life without regard or plan. How do you feel about this?”

27: Neglik, his brow furrowed, answered, “Well, like most people, I think, I do not seek troubling thoughts. But I am not totally unaware that my decisions affect my family and myself. But I see you point, that to constantly consider the effect of one’s decisions on others is a heavy duty.”

28: “To constantly put yourself in place of others when making choice would be vexing indeed.”

Rahmotep replied, “Yes, that is true, but with practice it becomes a part of you and your decision making. Is it not your experience that great benefit requires great effort?” Neglik answered, “Yes, that is my experience. I teach this to my sons, I tell them that reward is earned by effort, the reward being commensurate to the effort.”

29: Rahmotep spoke, “Let us now return to the central problem here, the slaying of newborn females. Let me tell you of an experience of only a few weeks ago.” Neglik nodded assent and Rahmotep related the experience found in Chapter Sixty Four. As Rahmotep spoke the last words of this account, Neglik remained silent, staring off at nothing. Rahmotep, awaiting reaction, said nothing further.

30: When Neglik finally refocused his eyes at Rahmotep he spoke, “I cannot deny the truth of what you say. I remember well my own tender, loving mother. I miss her still, there are times when I wish she could again hold me, comfort me. Even when I did wrong she never stopped loving me. Her love and service to me was unconditional even as she corrected me.” Rahmotep agreed and then recounted the oneness that should and could exist between spouses. Again silence reigned.

31: Suddenly Neglik put his face in his hands and began to sob unashamedly. Neglik said, “Please go now. I do not wish anyone to witness this display of unmanly weakness.”

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32: Rahmotep rose to leave, but the quite stimulus caused him to turn and tenderly place his hand on the man’s shoulder and quietly say, “Dear brother, feeling is not unmanly, to be touched by feeling for others is brave and most manly. It is only the unmanly and cowardly that refuse to confront their feelings.”

33: “Weeping serves as temporary escape from dilemma and confrontation of ourselves. Even the bravest and most successful army must, on occasion, fall back to regroup and to reconfigure their course of action that they might proceed to eventual victory.”

34: “There is nothing cowardly or unmanly in this. Now, I will, with your permission sit again and pray silently for a time.” Neglik, continuing his wrenching sobbing, bobbed his head is assent as he looked up at Rahmotep with beseeching eyes.

35: Rahmotep prayed silently, “Oh Heavenly Father, I see that it is your plan that I am here with this man. I see that you prepared his heart for my visit. Send the Guidon strongly that I may have the right words to lead this man to safety, that he might come in from the cold rain of ignorance and sit with You and Mother by the warming fire of knowledge and comfort.” Rahmotep heard Neglik fall silent. As Rahmotep opened his eyes he saw Neglik, his face wet and reddened, looked up with an inquiring expression of childlike hope, and pleaded, “What do I do now?”

36: Rahmotep quietly inquired of him, “What do you feel now?” Neglik, in a low voice, replied, “I feel release even as I ponder my divers great wrongs. I have wronged my good wife by slaying our daughter, yes our daughter!”

37: Neglik began to weep again but he continued through the tearful sobs to speak, “This act was wrong if for no other reason that it cruelly pained my wife. In applying the first part of The LAW, I can only imagine my pain had she slain, at birth, my son.”

38: “My punishment there is the forfeit of the closeness, the oneness that you spoke about. It is wrong and abominable because I know I wish no one to slay me because of their perception of me as useless or a burden. I have forfeited the love and care of a daughter. My wife is a daughter and I saw with my own eyes her loving service to her father and mine.”

39: “I see now that if any life is disposable for convenience, then all lives are, including mine and the lives of those I love. How could I be so blind as to not comprehend this before?

40: “There is no way to restore that which I have cruelly and stupidly forfeited. What shall become of me? You said all our spirits return to THEM at physical death, how shall my daughter answer when THEY ask of her, ‘Why were you slain? What was your offense?” and she can only reply that, ‘My offense was being as you, my MOTHER, a woman.’ In what horror shall my MOTHER recoil from this evil act? It cannot be undone, even by death I cannot escape. I cannot look upon THEIR face to see THEIR revulsion. I am truly condemned and finished.”

41: Feeling heart pain for this wretched man, Rahmotep again placed his hand on Neglik and quietly spoke, “My dear friend, I must tell you the truth, it cannot be undone. It is a gross violation of The LAW that you and others have done and will suffer for this violation.”

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42: “But I also have good news. Earlier, you told me that your physical mother continued her unconditional love for you and her service to you even as she corrected you. I can assure you that the Mother of your eternal spirit is no less.”

43: “SHE feels and knows your pain and remorse even at this moment. Our Spiritual Father also wishes your redemption. You are THEIR child, THEY never abandon us it is only us that can abandon THEM.” 44: “Go to THEM, in prayer, now and often, that THEY send you The Guidon to guide you and your wife and family through this problem. It will not be easy; it will be extremely difficult. But we cannot quit, we must continue. Even when we fail, we are the better for trying.”

45: Rahmotep then related the parable of the unsuccessful but heroic dog found in Chapter Forty One. “So as you can see, we succeed by just making the attempt even if we fall short,” said Rahmotep comfortingly. “One other thing that should give some comfort is that the spirit of you daughter will be returned to this place, perhaps even to this house, or to the house of one of this family. Go now to THEM for the way.”

Epilogue to Chapter Sixty-Five 1: The way was not easy. Neglik went to THEM further receiving The Guidon. He went to his wife in tears and contrition. She forgave him, but the face of the slain daughter remained between them, although in diminishing degree over the years.

2: Eventually, THEY sent another daughter to this house. Both man and wife took comfort in believing that she was same spirit previously sent. Whether this was true or not, we cannot know.

3: Two more daughters followed this one. No daughters ever had a better father, nor did any father have better, caring daughters. His love and caring engendered love and caring in return.

4: Overtime, by living in The LAW, following the Golden Plan, communing daily with THEM, and heeding the nudges of the Guidon, the pain subsided and lessened.

5: This account serves to teach us that we are not to judge which of us “deserves” life and which of us does not.

6: It also underscores that the results of violations cannot be expunged by the “forgiveness” of earthly teachers. Rahmotep felt great compassion and empathy for this man but knew that he had no power to excuse him from the results of the violation in the name of THEM. Rahmotep was honest in explaining this to Neglik even though he deeply wished that he could relieve him of this burden. It also illustrates how others may suffer from our violations.

7: As we see here, although others may and should help us, each of us, must finally, with the powerful support of our Heavenly Parents, The Guidon, our earthly family, and our Companions, find our own way.

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Chapter Sixty-Six 1: In a small crossroads settlement Rahmotep was asked, by members of the group he addressed, to approve or disapprove of some unusual practices. He did not personally witness these practices but did learn of them from persons with direct knowledge of them.

2: Rahmotep just finished a lecture on the subject of marriage and it’s sanctity when a man related the following. “I have been, and even lived for a short time, in a place where women often have two, and sometimes three husbands. Within these unions, each of the men is regarded as the father of each of the children. The women, men, and children involved seem to regard this arrangement as quite normal. I find this strange and improper. I think it a violation of your LAW. How say you?”

3: Now Rahmotep’s mind boggled at the thought of sharing Nahranee in such a manner and for a moment he was speechless. However, he quickly regained his composure and asked, “Did you ever ask these people why this is or how it came to be?” The questioner replied, “Yes, of course, I did. I was told that this place was very poor, the land often suffered drought, other pestilences, and that poisonous serpents and insects were abundant. They didn’t need to tell me that, it was apparent.”

4: “Due to such poverty they have little trade with others. That part is true I know, and I have not returned to that unprofitable place since. The death rate, they said, was high among adult men. They claimed that under such conditions, it required two or three men to support one woman, and her children, and to assure the continuity of the family.”

5: Rahmotep pondered for a moment or two and then spoke. “I cannot say that it, although unacceptable to me, is a violation.” Some in the audience gasped, others voiced disagreement.

Rahmotep raised his hands for silence and continued, “We must be extremely careful not to incorporate our particular social customs into The LAW. Thus we cannot automatically say that all social customs that differ from our ways are violations of The LAW.” 6: “The LAW is HIS LAW. It is not a LAW to be fulfilled by rote. Obedience to The LAW, and thus profit under it, must be carefully considered anew in each circumstance. It is the Higher LAW, we must consider or judge each custom, as with our individual acts, in the light of The LAW. We must not consider or judge The LAW in the light of our customs and acts.”

7: “Nor can The LAW be used or invoked to sanction customs not within The LAW. No matter how much of a custom, or how long it has been in existence, or how long sanctioned by the state, a cruel or unjust practice remains a violation of The LAW and subjects the violators to the same penalties as any other violation.”

8: “In my travels, I see many varieties of dress, hair style, personal adornment, courtesies, and architecture. HE and SHE look not to the outer person, but to the inner person and their outer conduct.”

9: “In one place a touch to the forehead is a sign of respect, in another place this same touch is regarded as an obscene, insulting gesture. This is of no import to THEM and The LAW. It is the intent of the gesture that decides whether or not it is a violation. So do not make violations of customs violations of LAW for they are not. If a stranger made what we considered an insulting THE GUIDON

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gesture, we would be offended and remonstrate with him. But upon learning that it was meant as a sign of respect, in his land, we would quickly relax, and acquaint the stranger with our custom in this regard. So I say again, do not include our customs in The LAW.” 10: “Now in this case of multiple husbands, again unthinkable to me, let us consider. These people have, in their judgment, found this practice to be useful in sustaining them in the circumstances in which they find their society. Who is to say, without being them, or with them, that this is not true?”

11: ”If this be true and if they honor their agreed upon commitments, each to the other, and otherwise live The LAW, I cannot condemn them.”

12: “They must find their own way to fulfill The LAW. However, I hope that they will eventually prosper to the extent that they do not find this necessary. I hope that all may have the oneness with their mate that I have. But never having been in their situation, I cannot sit in judgment.” Most in the small crowd nodded assent, others walked away shaking their heads.

13: Another man called out, “What about those places where men have multiple wives?” Rahmotep, grinning said, in a joking voice, “Well maybe that one is not so unthinkable!” The men laughed and several women poking their husbands, exclaimed, in a good-natured voice, “Just like a man!”

14: Rahmotep spoke again, “ Now you all know I was only jesting.” He turned to his companions and in a mock warning voice, said “And you better tell it that way to my wife on our return!” This brought laughter from all, especially the women.

15: Rahmotep again raised his hands for quite and said, “Seriously, we here too must consider the circumstances. I understand that in some places, life is hard, the land poor, trade is virtually unknown, and each family must produce almost everything for life by themselves.”

16: “I am told that much of this work falls on the women. They say that as the first child nears birth, that the first wife demands that the husband take another wife. This because the first wife cannot care for the child and at the same time continues with her other heavy burdens of labor.”

17: “Further, they say that the elders, of the society, ‘ask’ that men able to do so take widows, that would otherwise be unsupported, as their wives.

18: “Those of us that practice monogamy may, at first glance, be titillated by the sexual side of thus arrangement. But remember no matter how long the ‘honeymoon’; eventually the reality of daily living must be faced. We cannot spend our life in bed.”

19: “There is much work to be done, by all, to support a family, especially so under harsh conditions.

Under such uncharitable circumstances as these people cope with, I cannot say this practice is a violation assuming that all is fair in keeping their commitments each to the other.”

20: “However, any system or custom is subject to abuse and I am confident that this system is no exception.”

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21: “I would caution that persons not abuse this system for lustful purposes or to subjugate women.

No people are greater than their women.”

22: “If this system is used to subjugate women, to deny them their fulfillment, to force them into unions they do not want, then I can say with confidence that this is a violation.”

23: “Denying another’s fulfillment denies one’s own fulfillment as well. Simply judge, or measure, the contemplated act in the light of The LAW. What you don’t want for yourself, others likely do not want it either. What you don’t want for your daughter or son is likely to be repugnant to others also.”

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Chapter Sixty-Seven 1: Rahmotep was constantly in awe of the fact he and his parties were so often offered lodging by people who, only hours earlier had been complete strangers. Even the ever wary Benar became relaxed, being reconciled to the reality that these people meant well, that their intention was not to slit their sleeping guests’ throats.

2: Travelers, especially those from afar, were rare. Diversions were few and many were curious to hear the tales of distant places that travelers brought. It was common for the host’s household to regard having such guests as an excuse for a holiday, the normal bedtimes delayed, as family and guests sat by the fire conversing into the night. Although Rahmotep felt the he often ‘earned his supper’ by being a storyteller, as well as HIS messenger, much of the best and most productive teaching occurred in these informal evenings.

3: Rahmotep and his party usually assisted their hosts with their labors, working along side of them, earning their respect and negating any thought of gain. They were careful never to offend their host’s sensibilities. They never left their quarters in disarray, careful to not overburden the women of the house with requests, and were profuse in gracious thanks to the ladies.

4: They were good guests, thus welcome guests. But, as Rahmotep knew, even the best of guests can ‘wear out their welcome.

5: Even if they remained in an area longer, they never stayed in one house longer than four nights no matter the protests of their host.

6: Every host bade them to return for a longer visit next time. Rahmotep being a practical man, noting carefully each home visited, thus assuring the party of ready lodging on the trip home should they return by the same route.

7: Having foreign visitors was a ‘social event’ in the household. Curious neighbors and friends of the host came by to meet the guests, to look and inquire. All wanted to know the reason for the guests travels and this gave good opportunity to teach The LAW in a quite, non confrontational way.

Rahmotep and party were never ‘pushy’ in putting forward the message. If a person is ready, give them a ‘free bite’ and, as Lothig the fruit merchant said, “That’s it! They want more!”

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Chapter Sixty-Eight 1: Jublekan was a small man in stature, but large in heart and of gregarious curiosity. His bright intellect and cheerful face belied his fifty years. The party of teachers lodged at the house of Jublekan for the first three of the maximum four nights enjoying his largesse and good conversation.

They also greatly enjoyed the sweet hospitality and the excellent table set by Jublekan’s wife, a very regal lady.

2: Now Jublekan, although his curiosity was great and his questioning astute, was careful to avoid any hint of disagreement or confrontation. Rahmotep had yet to discern Jublekan true feelings about the teaching. But on the fourth and final night their host asked his burning question.

3: “Dear and most welcome guest, I have enjoyed more than I can express the past three days of you gracious and intelligent company. I have truly pondered all that you have said. I am in agreement with the largest part of it. But may I ask one question, that could, though not intended to, vex or even offend you?” inquired Jublekan. Rahmotep thought inwardly, “If this man only knew the insults and indignities we have born!” Aloud he said, “Yes, of course! I promise to take no offense. If you have found flaw in the teaching, I want to be the first to know.”

4: “Here is my problem”, said Jublekan, “I hear nothing of forgiveness in you teaching.”

5: “ If I do wrong, I feel guilty. I go to the temple, confess, make an offering commensurate with the offense, the priest, under his authority, forgives me on behalf of the Gods, the offense is erased from the tally of the Gods, and I depart cleansed. My guilt is gone and I am free to go about my affairs, considering the matter no more. Now, my friend, with all due respect, compared to that, your God and HIS LAW seems rather cold and unforgiving. How can you compete with that?”

6: Rahmotep sipped from his bowl, the firelight flickering on his face, as he pondered the question, with furrowed brow. His brow cleared and his face transposed into a smile and he spoke, “Well, dear friend and gracious host, I don’t know if ‘compete’ is the word but I will answer your question with pleasure. As to forgiveness, you have no need of it or to make offering, or to submit to priests, to obtain it. This is because you already have it; you had it even before you were born here.”

7: “Let me put it this way, you have children, did you not know before they were born that they would make mistakes? Of Course you did. Did they not have your unconditional love and forgiveness for mistakes even before their birth? Likely so.“ 7: “ Rahmotep said, “Do not confuse ‘forgiveness’ with ‘excusing’. You may forgive your children all, but you cannot excuse them from the consequences of their mistakes.”

8: “ All mistakes have penalty, we can only attempt to rectify them. We cannot escape from them. If you are slain, will any priest ‘forgiving’ the slayer bring you back to life?”

9: “No one can excuse the consequences of another’s acts. This because excusing does not erase the result. Even in teaching a babe to walk, you cannot excuse, i.e., erase his fall. One cannot turn back time to obliterate the event or act. What you can do is to help him to gain his legs and try again THE GUIDON

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with your loving support. You may comfort his scrapes and wounds thereby ameliorating the result of the fall. But he need make no offering or submission to regain your support. He already has that, as you are his parent. He has but to signal you that he wishes your assistance, however, you cannot assist him against his will. So it is with our Heavenly Parents.”

10: “We are here to learn the ‘walk of life’, to walk in the Golden Balance. When we fall, or violate, we suffer penalty commensurate with the offense. ‘Forgiveness’ will not help us. What will is to learn not to fall again. In any case the results of our ‘fall’ will not be ‘erased.’ We must take it upon ourselves to rectify, as best we can, our error and to right our course.”

11: “As a passenger on a ship that is off course, do you want a captain that throws an ‘offering’ overboard, has a priest say some words and is ‘forgiven’ his mistake, as you sail on to destruction, or one that rectifies the mistake and rights the course?”

12: “Would you son benefit the more if every time he fell you called out, ‘Son you are ‘forgiven,’ or if you comforted him, tended his wounds, and gave caring assistance to him to teach him the better to walk? Even when you son does wrong do you not say, ‘Son, I love you but we must correct this conduct that you become a better, happier, responsible, prosperous, and respected adult?’

13: “Now, as you teach and counsel your children, in this manner, there is nothing ‘cold’ there. You are teaching them reality and how best, in your view, to master it.”

14: “Are you ‘cold’ if you refuse to carry all your child’s burdens, to do all his work for him, to make good all his ill thought out obligations, and instead, with loving support and counsel, teach him and insist that he learn to do for himself?”

15: “Isn’t your goal to see him come to confident, capable, knowledgeable manhood, standing on his own legs, or to keep him by ‘forgiveness’ ever dependent upon your doing all for him? Don’t you think that our Heavenly Parents might, just might, be at least as good parents as we wish to be?”

16: Jublekan sat, his mouth open, staring at Rahmotep. He stood, exclaiming, “Good Gods! I have tried to escape my duties, as does an infant! If I didn’t understand how you meant it, I would throw you out! But I see it!”

17: “The priest is as an indulgent spoiling parent that ‘forgives’ his rotten offspring all, without the child ever learning anything. That type of child usually grows up to be worthless. Here I am daily saying to my sons what you have just said, in a slightly different way, to me. Such things ‘as be a man’, ‘learn to stand on your own’,’ take responsibility for your acts’, the things my father taught me and his father before him taught him.”

18: “I instruct them, as my father told me, that a ‘real man’ apologizes sincerely for his injustices and tries to right his wrongs. If my sons have offended or harmed a person, I tell them they must make amends with that person, pay for broken property etc.”

19: “I threaten to take the strap to a boy almost twice my size for his occasional failure to assume responsibility. Meanwhile, I slither along without a care wallowing in the priest’s indulgence. I wonder if he laughs at me, for a fool, behind my back. Well, maybe he doesn’t see it either.”

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20: “As to the strap, they very rarely actually get it used on them because at the mere mention of it, by me, my wife puts her head in hands and starts sobbing. Not wailing or crying aloud or asking me not to do it, just sobbing with big tears. What can I do then? Nothing because her sobbing like a child whose pet has died makes me feel like a real dung heel and a monster. I know it’s an act because once when I left the after one of these scenes, I heard the pair of them laughing and the boy saying something like, “Who’s got the world’s best mother.” Rahmotep, with a big smile on his face said, “It’s just the same at my house, boys have their moms under a spell.

Nobody is going to hurt her ‘baby’ boy. I told my wife once that if one the t boys axe murdered ten people she would rush to his defense yelling “but it wasn’t even his axe!’ She stuck her tongue out at me, like a six-year old, and wouldn’t speak to me for the rest of the day. That’s just the way of it and there’s nothing us men can do about it.” Both men were laughing as they sipped juice. A feminine voice called out from another part of the house saying, “I heard that!” The two men grinned again and Jublekan put his forefinger to his lips in the universal sign that means ‘be quite.’

22: Look”, said Rahmotep, “Don’t be too hard on yourself. For one thing, you go to your son. But we must seek out our Heavenly Parents. Remember, we are here in a physical plane; the spiritual is not always so obvious. Further as to forgiveness, as you mentioned if one has done harm to another, he should all possible amends to that person and ask them for forgiveness.”

23: “But today you have come to your awareness, your transformation. Now that you know, you are now awakened and you will never be the same again. From our previous conversations, you know what to do now.” “Yes, I do! I most certainly do!” exclaimed Jublekan. He asked, “Rahmotep, will you pray with me now as I call upon THEM?” 24: In moments, the Guidon, knowing a ready heart, occupied the breast of Jublekan, there to reside until the day Jublekan returned home to again behold THEIR faces.

25: As the men journeyed away from the house of Jublekan, Morgir said, “Boss that was an easy ‘sale’ wasn’t it?” Rahmotep replied smiling, Yes, I suppose you could say that. The ‘sale’ as you put it was’ easy’ because Jublekan was a decent and honorable man to begin with.”

26: “He was already trying to live the LAW without realizing it. As I said before many people will say, ‘I don’t know much about religion, I just try to kind and to be fair with other people.’ I said that those people too live The LAW to the best of the knowledge that they have of it.. It was obvious that Jublekan really didn’t have much faith in the local temple. But he knew that for some reason that we must be kind and honest with others.”

27: “Now Jublekan is freed for the machinations of the temple and can work on his beliefs without being involved with them or fear them. Although I don’t think he much feared them anyway. But now he knows the True Source and how to reach it. His major question was about the first part of The LAW. The second part he understood right away. He almost immediately told that he really appreciated the second part. This because sometimes he didn’t give everybody everything they wanted.”

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28: “On the humorous side, he laughed when he told me he was happy for the money he would save by not having any further need to ‘buy forgiveness’ from the temple priests.”

29: “Wow!” exclaimed Morgir; we cost those guys a good customer! I bet they won’t be happy about that! When I get home I’m going to ask Dad to give me a raise after I point out that he’s saving a lot of ‘loot’ by not paying off those priests.” “Morgir, said Rahmotep, “You are indeed your father’s son, ever the businessman!” Rahmotep slapped him on the back and said “Good luck with that, your Dad is a pretty sharp businessman himself. Let me know how it works out for you.” This put all of them in a merry mood.

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Chapter Sixty-Nine 1: Rahmotep and his party took refuge from the cold rain in a heavy growth of tall bushes. On the muddy road, they had seen no one since yesterday morning. Morgir sadly announced, “Teacher, I can find not even a bit of dry wood, there will be no fire. I fear that most of our rations are soaked almost as much as our clothes. What shall we do?” Rahmotep answered glumly, “Well, I guess we will be spared the need to drink with our meal, our drink is already in our food.” Bednane spoke, “The memories of warm fire and food seem as a dream. Did we ever really enjoy the fine hospitality of Jublekan and the others?” Benar said, “I wish our employers, Our Heavenly Parents, took a little better care for their servants,” bringing small crooked grins from the others.

2: “Well”, said Rahmotep, “we’ve been pretty fortunate overall. With the exception of the indignity of being run out of the City of The Twin Temples, by that nasty mob, we’ve suffered only insults and a few dirt clods. And we’ve certainly had the benefit of plenty of excellent hospitality. Perhaps, when we turned back, we should have returned by the same route. We knew who our friends were along that route. But no sense in thinking about that now. As they say, ‘No matter where you’re at, there you are!’ and we are here!” “Very funny!” said Bednane sarcastically, as he wrung more water from his coat.

3: “Well”, said Rahmotep, “it’s already late afternoon, looks like we may have to spend the night here. If the rain hasn’t stopped by morning, let’s fashion some kind of portable cover from the bushes and continue. We can’t stay here in the middle of nowhere. Surely, we cannot be to far from a settlement or a least a house.” The others nodded in melancholy agreement.

4: The rain did not stop by morning. The day was dark with overcast, the rain steady. The four ate yet another wet, cold meal and set to work cutting brush. A crude brush ‘umbrella’ covered the head of each of them as they again took to the road. They thought themselves cold while in the shelter of the brush, but as the cold from the mud and rain penetrated their feet and legs, they recalled the relative warmth of the shelter with fondness.

5: Hour after hour, the four slogged forward to an unknown destination, having lost faith that this road led to the City of the Bulls at all. By mid afternoon, Rahmotep began to be truly concerned. Until now he regarded their situation as merely a gross inconvenience to be endured. But now he began to wonder just where this road led and why there were no other travelers. He knew that exhaustion would soon force a stop to their progress. Then what? Only a small amount of food remained and little of that was likely fit for consumption. Rahmotep began to again silently pray for guidance. He felt responsible for the safety of others and he began to feel a twinge of guilt for it was he that led them here.

6: Rahmotep saw another clump of thick bushes and called a halt, directing the party to the bushes.

Once inside he said, “We are in dire straits here, I confess my concern. Anyone have any ideas?”

This query brought only silence. Morgir rose and said he was stepping outside to relieve himself.

Moments later Morgir shouted, “Teacher, come here!” All sped outside to see what was the matter.

Morgir grabbed Rahmotep by the shoulder and exclaimed, “Look there, Teacher. It appears that there is a side road, though well concealed leading off here.” Rahmotep said, “Yes, I agree, but what of it? If we leave the main road and this one goes nowhere we are finished.” The visibility being poor, all strained to see down the side road. It appeared to have a slight incline but nothing else was THE GUIDON

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learned of it. The party returned to the shelter of the bushes. “Well,” inquired Morgir, “what is our course? Shall we remain here in the hope that someone will come along? Shall we continue forward on the main road? Or shall we try the side road?”

7: Rahmotep sat silently, all eyes on him, for several seconds, and then heard himself speak. “We shall try the side road for three thousand paces. If we find nothing, we will still have time to return here before nightfall.” He then rose, took up his brush cover and pack, and began walking to the side road. The others glancing at each other, did the same, following him onto the narrow muddy, rain soaked path, the cold rain penetrating their crude bush covers with ease.

8: At the count of 1233 paces they reached the top of the rise in the narrow road. The rain had picked up, the sound almost drowning out the voice of Benar shouting, “Over there! Over there!

Over to the right, there behind the rise! Isn’t that smoke curling up?” Not being able to hear him clearly, but seeing that he was excited about something; Rahmotep’s eyes followed the pointing finger of Benar. Rahmotep shouted, “I think its smoke!”

9: The four men drew close together to hear well. The narrow road descended and bore to the right in the gloomy distance. “That smoke is behind that small rise below and off to the right”, Rahmotep said. “Yes”, said Benar, “It looks like the road bears right down below, it no doubt leads to the source of the smoke, likely a camp or maybe a house.” “Just a moment, now”, cautioned Bednane, “How do we know what type of people are there, if any. If it is a camp why are they so far off the main road?

What are they up to?” Trying to be heard over the rain, Rahmotep replied loudly, “At this point we have to take a chance, we must find shelter very soon or perish. But caution is a good idea, thanks, Bednane, for reminding us. Let us continue, but if there are people, only Morgir and I will approach them. You two stay back, concealed. If there’s trouble, then you can devise a plan to help. Now, let’s go while we still can. I know I am near collapse.” The others nodded agreement.

10: Negotiating the decline they slipped, slogged, and tripped their way down. At what they estimated to be about 900 paces they reached the point where the road bore to the right. The smoke was clearly visible now. They stopped, huddling together, to assess the situation. “I think that I can make out some type of building at the base of that smoke,” said Morgir. Rahmotep relied, “I agree. I make it to be about 300 paces to the smoke. Benar, you and Bednane continue with us for another two hundred paces. Then, I want you to conceal yourselves and observe. If all is good, Morgir and I will wave our brushes in the air. If not, do not act hastily; try to get closer, without being seen. If we are in trouble, don’t be foolish, think before you attempt to help. Even if the occupants are decent people they are less likely to be frightened by the approach of two as opposed to four,” all nodding in agreement.

11: In short order, Rahmotep and Morgir were within hailing distance of the building. From their distance, the building appeared to be made of a dark, perhaps grey, stone. It was, approximately, 20 to 30 paces wide with a protrusion near the middle, possibly an entrance. Its depth could not be determined from this angle. The smoke appeared to rise some distance back from the protrusion near the middle. Rahmotep said, “Morgir, let’s go to the out cropping, when we are within twenty five paces, let’s begin to shout.” “Let’s go!” Morgir said.

12: They began a slow trot, stopping when Rahmotep extended his arm. Both men began to shout, “Ho there! Ho there! Is anyone in there?” In moments a booming voice called out, “Stop where you are! There are no weak old men and women here; only prime men and cold blade await you, THE GUIDON

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bandits! Go now while you are still breathing!” Morgir said to Rahmotep, “I’m going closer. If they were bandits they would lure us in, not try to send us away.” Before Rahmotep could reply, Morgir moved up another 10 paces toward what was now visible as a heavy door and shouted, “We are not bandits but travelers in peril of the elements. We need shelter!”

13: The booming voice answered, “Well maybe so. But how can we be sure? Strip naked and enter one at a time. Then we’ll talk!” Morgir shouted back, “Do you think us fools? As we enter one at a time you could knock us in the head and bind us. We don’t want to wake up in the bond market!”

14: Rahmotep approached and was about to intervene, he thinking the request of the occupants reasonable, when the booming voice shouted, “Say, you look familiar to me! Come closer that I may take better measure of you!” Morgir puzzled, moved to within five paces of the door and stopped.“ 15: The voice inside said, “Aren’t you one of the young men that travel with the holy teacher that spoke at the crossroads not two moons ago?” “Yes, I am,” shouted Morgir, “I was there!” The voice inside said, “Then what is the teacher’s name?” Morgir shouted back, “Rahmotep, and he is standing right here, off to the side, behind me!” “The voice replied, “Tell him to come closer!”

Rahmotep heard and stopped along side Morgir. In a moment the voice shouted, “It is you, Teacher!

Just a minute, I’ll open the door!”

16: The two heard loud thumps and bangs from inside as the door was unbarred. The door swung open and revealed a man of average height of some forty years with sharp eyes peering out of a head with sparse hair. “Well, come in! But stop just inside!” said the bald man. Rahmotep and Morgir threw down their brushes and entered. As they entered they realized that they were in a narrow, short hall with no other doors save another door straight ahead, equally as heavy as the one they entered.”

17: The bald man said, “Wait here, your dripping mud everywhere. Say what happened to the other two that travel with you?” Rahmotep related as to why only two approached. The bald man laughed and said, “Wise thinking! Tell them to come on in. Don’t you remember me? I was the merchant that asked you about that pathetic place where women had multiple husbands.”

18: Rahmotep, exhausted, took a closer look and his face brightening said, “Now I do! How is it that you are here?” The bald man replied, “My name is Kalnaka, the hide trader, enough for now. Strip, get out of those clothes. Drying cloths and water is on the way. You can’t come in with that mud dripping off you all over everything, my wife would flay us alive.” The outer door closed, the four stripped and washed off the mud. Opening their packs, they discovered, not to their surprise, that their spare garments were soaked through. They dried and wrapped themselves in the clean covers provided by Kalnaka. The bald man then escorted them through the second door.

19: Upon passing through the door, they entered a large room with stonewalls. Several doors were in both the left and right walls, but none in the far wall. A huge circular fire burned brightly in the middle of the room. Looking up, Rahmotep saw a round hole in the ceiling above the fire, but no rain appeared to be entering.”

20: A second small roof somewhere up above, he supposed. The fire felt unbelievably delightful, the four shivering uncontrollably. Once seated, on cushions, close to the fire, they were introduced to two others. Kalnaka described the two as his assistants.

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21: One, an average man of about thirty-five years gave his name as Polgur. The other was a giant, exceeding two meters in height, of undeterminable years, probably somewhere between thirty and fifty. As with many large men, he was of affable disposition. Kalnaka said that he was known by all simply as, ‘Giant’. ‘Giant’ grinned in approval. “Well, a man’s name is his own business”, mused Rahmotep.

22: The four devoured several portions of hot stew and a few bowls of mildly strong drink. The next thing Rahmotep knew, Morgir tugged his shoulder, waking him. Kalnaka directed him to a pile of hides along the wall. His head barely touched them before he was sound asleep. He awoke at midday the following day. As the bed felt absolutely delicious to his skin. As he arose he felt an overbearing desire to relieve himself.”

23: Giant, a perceptive man, at least in such matters, directed him through a door to a small room set aside for that purpose. On returning to the common room, Giant handed him fresh, now dry, garments from his pack. Giant informed Rahmotep that the others planned to return shortly from the hide room at the far end of the building. Rahmotep inquired as to where they were able to obtain so much wood for the fine fire. Giant explained that over the rise to the north there was a depression that contained a wooded area. This was also where the tenants lived and it is they that bring the wood.

24:He also explained that this place belonged to the wife of Kalnaka. It had belonged to her brother before his death. The brother had been a bachelor all his life and had preferred living away from other people. Kalnaka and his family lived a day and a half away in the town known as the City of the Bulls, the immediate destination of the teachers.

25: Kalnaka had come out to settle up affairs and assess the place but had been delayed, by the rain, in completing the assessment. He told Rahmotep that an old couple lived in the south end of the building, keeping it in repair. Giant asked Rahmotep as to why they had taken the road that ran this way to the City of the Bulls. Rahmotep said it, or so he was told a shortcut. Giant informed him that it is little used and is plagued with bandits. Giant suggested that if they ever came this way again that they take the longer, but safer, way through the City of Helgeera.

26: Rahmotep later discovered that Kalnaka was well acquainted with the City of the Red Walls and Lothig, the fruit merchant, although he hadn’t been there in several years. Over the next two days Rahmotep and his party rested, ate, conversed, and recuperated. The LAW, being much examined and discussed.

27: During this time, the rain did not completely stop but did intermittently slow to a drizzle. It was not until the third day that the rain stopped completely, save for one, or two, occasional sprinkles.

Kalnaka opined that it would be days before the land dried out, but if the rain did not return by the day after tomorrow, they would set out for his home in the City of the Bulls.

28: On the fourth night, as all sat around the fire Kalnaka continued to inquire about the teaching, seemingly to Rahmotep, from a purely intellectual curiosity. Rahmotep’s suspicion was confirmed when Kalnaka said, “I think this is a good message for a lot of people. You know I travel quite a bit, I’m willing to help spread the word.” Rahmotep inquired, “Kalnaka, what about yourself? You know THE GUIDON

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this message is for you too.” Kalnaka replied, “Well, yes, in the abstract, but I’m not much on religion. Maybe I’m just too proud to submit myself, but that’s the way it is.”

29: Rahmotep studied Kalnaka for a few moments, then spoke, “Dear friend one cannot ask others to internalize and practice this message if one does not himself internalize and practice it. Now, no one is asking you to ‘submit’ to anything.”

30: “I understand your aversion to ‘submitting’ your being to priests. Religionists will tell you that our Heavenly Father loves us only on the condition that we submit to their priestly authority; that we can gain only by surrendering our will to them and questioning not their control of our hearts, minds, will and bodies.”

31: “They say we must allow them to prescribe our thoughts, habits, customs, diet and relationships.

They attempt these deceptions that they might bend us to their purposes for good or ill.”

32: “Do not take heed of these untruths, for to follow this path leads to separation from our source.

Thus, leading us to destruction in this life and delay in the next. If you follow them, you are already dead, for they will allow nothing to remain of you except a walking carcass."

33: “That is not what is offered here. What is offered here is a tool, a tool to tap into our source that we may progress in this life and be reunited with our Parents in the future.”

34: “ No ‘submission’ is required. Now, my friend, pride, or sense of self-dignity, does not prevent your use of other useful tools. In fact, it requires that you make good use of them to maintain that pride and sense of self-dignity.”

35: “Everyday, you apply the rules of good business to each transaction. You apply other natural laws to prevent injury, others to ease your travel. Even as we set by this fire we apply them. We know that if we heat this wood to a certain point it will catch fire, warming us and cooking our food.

We also know that if misused or allowed to escape our control, this same good fire can cause great damage and loss, even of our lives. Fire is a tool to be used for good or ill.”

36: “The sound application of this knowledge prospers us and prevents tragedy. So it is with the natural law, which our Heavenly Father gives us for our profit and progress. It is not mystical, but a tool, as is this fire, which may be used, if we so desire, to prosper our kind and us.”

37: “Where is the loss of pride, of dignity, in connecting with the source of all knowledge and applying the knowledge thus gained for our benefit?”

38: “In your business affairs, if you have knowledge that another lacks, does this make you feel inferior or does this knowledge give you confidence? Do you suffer for using weights and measures to determine the value of goods? The answers are obvious. We compare the alleged, or believed, weight of a product against a known true weight.”

39: “This is good sense. So it is with The LAW. It is a measure, a true weight, and a standard against which we may judge our actions, our lives. It is a chart, a guide, a plan to see us through.”

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40: “The constant application of this known true weight to our thoughts, actions, and plans, along with the further assistance of The Guidon, increases dignity, not lessens it. Do you sons degrade themselves by seeking your advice, or are they wise to seek the benefit of your counsel and experience?”

41: “Now, perhaps you agree, but feel that you may be embarrassed to publicly confess that you subscribe to this teaching due to the bad name of religion. Perhaps you feel, as do many other sophisticated and knowledgeable persons, that religion is for the weak, ignorant, and foolish.”

42: “Considering religion, as we know it, you may well be justified in this attitude. Your intellect and stage of spiritual development requires that you reject these religions that are obviously false in your judgment. This does not mean that there is no true way, no more so than false weights decree that none can be true or honest. We must seek out the honest, true weights, for our use, just as we must reject false weights that we not be cheated or cheat others.”

43: “I say to you, my friend, The LAW, ‘CONDUCT YOURSELF TOWARD OTHERS AS YOU WOULD HAVE OTHERS CONDUCT THEMSELVES TOWARD YOU; CONDUCT YOURSELF TOWARD YOURSELF AS OTHERS WOULD HAVE YOU CONDUCT YOURSELF TOWARD THEM,’ is the TRUE WEIGHT, the

TRUE MEASURE.” 44: “Now, assuming you have tried to instill in your sons good and correct principles and to give to them by such teaching a plan for a successful life. Do they suffer, or need to feel diminished, or embarrassed to seek your counsel and guidance as to the proper application of your teaching in a specific instance? Of course not, it is the wise thing for them to do.”

45: “Correct principles are generally simple in statement, but difficult in application. For example, the simple business principle of ‘buy low, sell higher’ is such a simple statement as to bring a smile to your lips. Ah! But the application is fought with peril and requires many elements to bring it to fruition, that profit be gained and loss avoided.”

46: “Now is there any submission required to benefit from The LAW? Yes, the same submission you encourage your sons to practice, the willingness to seek your counsel and to ponder their judgments, in the light of your teaching and experience, before acting.”

47: But is it really submission, or the asking of them to abandon false pride and practice good sense by taking the benefit of both your knowledge and experience. Sons often have a pride that they do everything ‘on my own, I am not a child, I don’t need or want my fathers interference.’ This is foolish; why not take the benefit of lessons already learned? Your goal, as a father, is of course, to teach them and bring them to that day where they will be your peers. Is that day more likely to arrive sooner, with or with out the benefit of your counsel?”

48: Kalnaka, replied, “Of course, I believe and rightly so that they will attain peership the sooner with the benefit of my counsel. And, yes, you are right in that we all make use of many tools. I think you have discerned correctly my attitude. I do regard religion as a fraud. But on the other hand, I crave to know our source.”

49: “ So, as I understand, what you are asking is that I abandon the foolish pride of standing alone, of depending only on myself, my wits, to live my life? To acknowledge a higher power, my Heavenly THE GUIDON

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Father, and be humble enough to seek HIS advice in all things, using first my intellect to apply The LAW, and seeking further guidance by way of prayer?”

50: “Exactly”, replied Rahmotep. “Well, easier said than done”, replied Kalnaka. Continuing he said, “It is not easy for one such as me to ‘let go’ of dependence solely on myself. I couldn’t. And can’t, accept those false teachings, and I have, over my life, come to have faith only in my own wits and judgment. However, intellectually I see the benefit of that of which you speak.”

51: Rahmotep again spoke, “This is natural, it is difficult to depart from the known to the unknown.”

52: “You would not believe how I resisted. But, my friend, you are the most part home. I have often taught that belief flees before knowledge. I am asking you to subscribe to knowledge as opposed to mere belief.”

53: “To obtain this knowledge the first step is to satisfy the intellect. That is why HE gave us intellect and choice.”

54: “If I say that pot over there is our source and you must bow down to it, you may justifiable laugh without concern, your intellect tells you it is only a pot fashioned by humans. Thus, there is no need to inquire further.”

55: “But, here the teaching has passed the test of your intellect. It now requires spiritual inquiry to ascertain its truth or falsity. This knowledge lies in the spiritual plane; consequently, it must be verified by spiritual means.”

56: “This is done through sincere, humble prayer. If you are sincere in seeking and this knowledge is true, then will come into you, The Guidon, THEIR spirit and guide, to verify the truth of it and show the way.”

57: Kalnaka said, rising, “The hour is late. There is much to consider here. Let us take to our beds.”

All nodded in agreement and arose. As he and his party sought their pallets, Rahmotep thought he saw Giant, as he, Kalnaka and Polgur departed the room, furtively wipe a tear from his eye.

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Chapter Seventy 1: As Rahmotep made preparation for the next day’s journey, carefully folding garments; he felt a gentle tap on his shoulder. Turning around, he found himself looking up at Giant. Giant queried, “Master, may I have private word with you?” “Yes, of course you may, but I am no man’s ‘master’.

Sometimes I don’t think I am even my own master.” Giant said, “Please follow me.” Rahmotep followed Giant down a side hall to a small room. Seeing the oversize bed, he felt confident that this was Giant’s private room. Giant seated himself on the oversized bed and invited Rahmotep to sit on the only other seating in the room, an oversize stool. Rahmotep seated himself and awaited Giant’s pleasure.

2: Giant said, “Teacher, I know your teaching is directed to Kalnaka, but I have been listening too. I know the priests think that servants and such are of little or no import. The influential set in fine seats up front, in the Temples, while such persons such as I sit on crude seats or even must stand in the rear. I always stand due to my height, that I not block the view of others. But I don’t feel welcome there. I have even been pointed out by the priests as a freak and as a punishment to my parents for some unknown sins of theirs. Is your teaching also for such persons as me?”

3: Rahmotep feeling simultaneous empathy for Giant and anger at the priests as he answered, “Giant, you are, as all other humans, the spirit child of THEM, our Heavenly Father and Mother. This teaching is for all persons regardless of rank or station in this life.”

4: “You are no ‘freak’. Humans are created in various sizes, shapes, heights, and weights. I am confident that these variations are physical in origin. They are most definitely not punishments of parents or of anyone else.”

5: “The religionists that say differently are either ignorant or shameless in their tactics to gain power, or likely both. So, I say to you, Giant, this teaching is for you. You are a full child of THEM, THEIR joint heir, in THEIR eyes fully equal to all THEIR children, no less and no more.”

6: “Master, even if that be true, there is another problem”, said Giant. Rahmotep replied, “Please don’t call me ‘master’. My friends call me Rahm, but if insist on a title, call me ‘teacher’, alright?”

7: “Yes, mas... er Teacher”, said Giant grinning. He continued, “I know most people regard me as an affable giant. I think I am, I want to affable, but this was not always so. I have done many evil acts in the past.”

8: “I wasn’t always free, Kalnaka bought me five years ago. He thinks human ownership abominable, so after two years he freed me. I stay on with him because he treats me as any other person. When I was in bond, I did many bad things. It’s true I had no choice, but I enjoyed and willingly did many of these things without even token protest.”

9: “I openly performed sexual acts for the pleasure of my master and his friends. Often, the women were forced; even so I enjoyed the power over them. I knew it was wrong, but I did it anyway. Once, for a time, I was an executioner, but I didn’t do that willingly. My life was as far away from your THE GUIDON

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teaching as it is possible to get, and these things cannot be undone. Now, how can such a person commune with THEM? Aren’t such people as me filthy in THEIR eyes?”

10: Rahmotep replied, “NO! You are not ‘filthy’ in THEIR eyes! Giant, it is true that the results and effects of your violations cannot be undone; they will affect those involved, you and others, indefinitely. As to what steps you might take, at this late date, to lessen those effects, we’ll save for a future discussion.”

11: “But I can say this; in my view, if you were forced to commit these acts it is not you who committed the violations. The responsibilities for these violations lie with your masters. You were but their tool. A slave must obey their masters or endure gruesome punishments. A slave has no choice, without choice there can be no violation for which one is responsible.”

12: “But, now that you have choice there is no need for violations to continue. I detect that you are already a changed man, acknowledging your violations and the wrongness of them. But when a person seeks and receives The Guidon, he is a new person with the opportunity to, with THEIR powerful assistance, live in The LAW, following The Plan, as best he can, and begin again. Giant, your sincere call to our Mother and father is ever welcome. If you but cry out to THEM, THEY stand ready to assist you.”

13: Giant began to quietly weep openly and said through his tears, “Master, I’m sorry for this unmanly behavior, but I want to go home!” Rahmotep repressed the tears in his eyes, seeing Giant as THEIR small child, a small child left too long away from its parents, crying to go home. Rahmotep arose and placed his arms around the sobbing Giant, saying, “Dear child of THEM, it is most manly to acknowledge THEM and seek their assistance here. Let us pray and call out to them.” “Please, oh please do! I do so want to be reunited with THEM, to feel THEM, and can I really see THEM someday when I am done here?” cried Giant, beseechingly. “Yes, dear brother, let us pray,” consolingly answered Rahmotep, in a fatherly tone.

14: So it came to be that Giant called into his heart The Guidon. Giant became a prolific messenger, in his humble way, for the teaching. Many who would have listened to no other, listened to Giant and were thus redeemed from a life of violation. As Giant often said, “There are those who will listen to no one but each of us, and if they be ready, we owe it to them, our siblings, to share our Parents love and support with them.”

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Chapter Seventy-One 1: When Rahmotep and Giant returned to the main room, it was time for the midday meal. The others, noticing Giant’s red eyes looked, curiously, at Rahmotep and Giant. Throughout the humble meal the men chatted about the planned departure and their hopes that the rain would not return.

2: Kalnaka often peered questioningly at Giant but received no response. The eyes of Benar, Bednane, and Morgir also had question marks in them, but they too, gained no information. Polgur paid attention only to his food, evidently unaware of any unusual happenings.

3: As the simple meal ended, the old couple began to clean up. Rising, Rahmotep returned to his packing, examining and folding garments. Almost immediately he felt a presence behind him and turned around. Kalnaka stood there smiling and asked, “Do you have everything you need?”

Rahmotep answered, “Yes, I think so. Everything seems to be in order. I don’t think my clothes have been this clean in months. They smell really fresh thanks to the elderly couple, they did a fine job.”

“Good,” replied Kalnaka, “Rahm, could you and I go to my room for a private chat?” “Sure, why not?”, answered Rahmotep.

4: “He followed Kalnaka down another hall to a room far more spacious and richly decorated than Giant’s. As they took seats, Kalnaka explained, “This was my brother-in-law’s room. As you can see, despite his bachelorhood, he had quite a taste for luxury. He may have been a bachelor but he was no celibate. Some pretty wild things went on here. But I didn’t ask you here to tell tales of my brother-in-law’s sexual adventures, as interesting as they might be. I want to talk to you about the teaching but, first, what’s with Giant? You two disappeared this morning and since you reappeared Giant is acting rather strangely. So, what’s with him?” Rahmotep replied, “You better ask him about that. What did you want to talk about?”

5: “Look,” said Kalnaka, “I hardly slept last night for thinking about what you said. I’ve wondered why you were brought to this house. When I asked that question at the crossroads, I was only seeking a diversion. Then, most implausibly, here you are again. Finally, I gave up and prayed as you suggested but I’m having difficulty in humbling myself. Even so, it was made clear to me that the teaching is true. I want to live in The LAW. It’s really not so different from the way I do live and teach my sons to live. I’m still afraid to give myself up to it. I don’t know why exactly, as you said it’s a tool to be used, a plan to be executed, as are many others. Still, I hold back, why?”

6: “Well,” replied Rahmotep, “the short answer is ‘pride.’ I don’t mean that in any ugly way. It’s just that you, I think, see, as you said, ‘giving yourself up’ as ‘weakness.’ I think you still compare this to those that follow blindly the priests and their ‘gods’. You just cannot see yourself being as they. You are a strong, intelligent man, Kalnaka. It is very common for persons of superior intellect to be afflicted with excessive pride.”

7: “We live in an ignorant and dangerous place. You, Kalnaka, survive by being strong, keeping yourself intact, insulating yourself from the ignorance and harshness that surrounds us. It is difficult for, as you see it, to let go of the belief system that has served you well to this point. You trust this way and are, quite understandably, loath giving it up. But, you see, Kalnaka, you do not need to ‘give THE GUIDON

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up’ being strong and intelligent. There is no blind following or trust here, quite the contrary. Again, this tool connects you to our source and gives you a standard against which to measure all things.”

8: “I think the other problem, and perhaps just as great, is that you feel that if you accept this teaching, taking it unreservedly into your heart, that you will be obligated to publicly proclaim your belief. And that if you do so, you fear ridicule from your friends, associates, and even strangers, because you would appear to them as any other religious ‘nut.’ The ignorant ‘nuts’ that men such as you laugh at for the obvious falsity they subscribe to.” “Correct!” answered Kalnaka. “I think if you can get by that, the way is open for you. So, let’s talk about it,” said Rahmotep.

9: “Why publicly proclaim anything? Only a few are called to do the work in the way I do. Most who receive The Guidon share it only with their most intimate friends if anyone.”

10: “It is not even to be proclaimed to the unready by any of us. Even I am careful just to throw out a suggestion. I only respond to those that seek further information. Have you seen me engage in any ‘hard sell’ or priestly intimidation, threatening people in the name of any god?” “No, I have not and that’s why I keep coming back for more. If you’d done those things, I would have dismissed you long before now,” answered Kalnaka. Rahmotep replied, “So I say to you, forget that you will need to publicly declare yourself.”

11: “Your relationship with THEM is a very private matter. But if another asks you do not deny THEM. Our siblings deserve to possess this knowledge also. Once you have The Guidon, these matters will take care of themselves. Whatever your calling, the way is made for you. You have but to act on the guidance given you. The important thing here is to not anticipate the future too much, for with the Guidon, the future will take care of itself.”

12: “You need only deal with yourself in the here and now. I promise you that the Guidon does not force anyone to do anything; its voice is a gentle nudge, which you are then free to accept or reject.”

13: “Can you trust enough to abandon the fear that The Guidon will direct you to do something that you don’t want do, something that might cause you to ‘lose pride’? Will you, for yourself, accept The Guidon, or not? This is the question you must resolve. I think that’s enough for now. Just take it easy and ponder this.” “I will most definitely ponder this,” replied Kalnaka in a somber tone.

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Chapter Seventy-Two 1: Their departure for the City of The Bulls was planned for early the next morning. All intended to rise earlier than usual to get an early start. Dawn had not yet arrived when a hand on the shoulder awakened Rahmotep, sleeping still. Sleepily opening his eyes, Rahmotep saw that it was Kalnaka that awakened him. “What’s the trouble?” asked Rahmotep, huskily. “No trouble, my friend, I need to talk to you. Will you come with me?” “Yes, of course, do I have time to relieve myself first?” inquired Rahmotep, groggily. Smiling, Kalnaka answered, “I think that might be best, otherwise one cannot concentrate. Meet me in my room. Do you remember the way?” “Yes, I will join you when I can,” answered Rahmotep.

2: Once they were comfortably seated Kalnaka spoke. “You were, of course, correct. I am an intelligent man, used to being the brightest, or among the brightest in any group. I say that not in boast, but in the attempt to overcome my resistance to what I know to be true and beneficial. This has given me a subtle belief that I am superior to most persons. I have never felt myself superior in matters of justice or fairness, but I do feel that I ‘see’ more than others. And, yes, religion does make fools of otherwise astute people. I don’t want to, or perceived to be, among their number. Thus, I am struggling with this. I want to ‘let go’, to trust The Guidon, and have faith in it, not to make a ‘fool’ of me.”

3: “Last night I had a long talk with Giant. He openly and freely gave me his ‘testimony’, telling me how he came to accept HIS LAW, and how The Guidon entered him. Giant is a taciturn man of great courage. In the face of danger he is absolutely fearless, his presence gives me great comfort.”

4: “His openness, in this matter, both fascinates and frightens me. The fascination came from seeing this fearless man so peaceful and confident. He said he had never in his life felt so unalone, so accompanied, so connected to his source. The fright came from thinking that if I accepted The LAW, and The Guidon, in like manner, I too would openly and freely gives my testimony.”

5: “Then to the skeptics, the intelligent, I would appear as a fool. In other words, I would be embarrassed among my peers. Yet, intellectually, I know The LAW is true. The advantage of The Guidon, I can only surmise, having not yet received it. What shall I do? I am hanging between desire and dread. I want to reject it and go on my way, as before, yet I cannot. Then I feel that I must accept it to find peace, yet I cannot do that either. I have even had anger at you for putting me in this position. How do I resolve this dilemma?”

6: Rahmotep rubbed his chin and replied. “Dear brother, you are indeed in the midst of a dilemma.

Reminds me of the old dilemma question, ‘If your wife and mother are drowning, and you can save only one, which would it be?’ Of course, if one wrestles with the decision long enough, the problem resolves itself in that by delay both will be lost. So it is with you. If you cannot solve this problem, you will lose both your prior peace, of continuing in the old way, and your future peace of the comfort and advantage of The Guidon. You will never have any peace until you resolve this. You are at a ‘y’ in the road. You know the right road but cannot bring yourself to take it, but neither can you bring yourself to take the other. I do not envy you.”

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7: “I always teach that the way to THEM is to, first, satisfy one’s intellect, that The LAW is logical and true. Secondly, to seek confirmation by sincere request, by way of prayer, that The LAW is true and, upon that confirmation, to receive The Guidon.”

8: “However, in your case, and no doubt in many others that I have failed to recognize, I think there is a necessary intermediate step. That step is to overcome the pride garnered by a superior intellect that finds it relatively easy to see through falsity. Here your superior intellect readily sees the truth.

But your dread of being perceived as a ‘fool’, and an’ idiot’, like the others that so readily subscribe to whatever popular falsities, that are currently in vogue, bars you from accepting it.”

9: “Remember, once a truth is established, one does not ‘believe’ it or ‘disbelieve’ it. One either accepts it or rejects it, to their advantage or disadvantage. Now that is where you are, but I’m sure that’s not news to you. It is ironic that the very intellect that enables you to so easily reject falsity, is obstructing you in benefiting from what you know to be the truth.”

10: “So, how does one overcome this block in the road? I must tell you the truth; I have no ‘magic’, ‘quick fix’ answer for you. No words that I can say will bring the feeling that Giant and I share to your breast. Persons such as Giant and myself can pray for you and with you, but in the end, it is yours to resolve. You, and you alone, are the only one that can summon the Guidon into your spirit.”

11: “You, and you alone, are the only one that can make The Guidon welcome to dwell within you.

No words that I could have said would have made me a welcome guest in this house against your desire. This is your house and you, and you alone, held the power to make me welcome here.”

12: “I suggest that you continue to pray, and that you pray with us for guidance.” A somber Kalnaka replied, “I want it! I will have it! Rahm, will you pray with me now?” “Of course, I will, dear friend,” answered Rahmotep. The two prayed separately and together for half an hour after which Kalnaka said, “It is so close, I know it is, but it’s not there yet.” Rahmotep said, “Let us go about our affairs for now. For one thing, hunger calls. But it is not over yet, we will continue.”

13: That night, Rahmotep, Benar, Bednane, Morgir, and Giant gathered in the light of HER symbol, HIS reminder, praying that Kalnaka might receive his answer. These prayers did not go unheeded by THEM, but it would be sometime before the result, the outcome, would be made manifest.

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Chapter Seventy-Three 1: The sun just passed the day’s midpoint as they approached the western gate of the City of The Bulls. Morgir remarked on the excellence of the statues of the two huge bulls mounted atop the gate.

Kalnaka was well known to the guards, and, on his bond, they readily admitted the party to the city.

Rahmotep opined that this beautiful city must be home to at least three thousand persons. “You’re not off by much,” confirmed Kalnaka.

2: Kalnaka’s home lay in the western part of the city. To reach it, the party traveled through the center of the city. Many persons shouted greeting to Kalnaka, delaying the party’s progress. In the center of the city, Rahmotep marveled at the huge Temple of The Bulls, estimating its height as that of ten men.

3: On each side of the main entrance stood a statue of a bull standing on its hind legs. The statues’ height was approximately that of four men. The large plaza in front of the temple hosted food merchants, jugglers, musicians, and the sellers of many wares. The jumble of aromas and sounds were pleasing to Rahmotep and his party. Especially so after their lonely ordeal on the road. The party paused for a time to sample roasted meat, mild drinks, sweetmeats, and to enjoy the sights and sounds.

4: The last hour of daylight arrived as they, at last, approached the house of Kalnaka. The house lay on a street of shops. Between two shops there was a door in the wall. The party entered, proceeding down a narrow hallway, the length of the depth of the adjacent shops, to yet another door. Polgur opened this door revealing a walkway flanked by two fountains. At the end of the walkway stood the house, a very nice house, and about the width eight men.

5: An attendant, having heard the bell at the opening of the door, ran out to greet them. Kalnaka informed the attendant of the guests, instructing him to make ready quarters for them. The servant reentered the house as two others came to take their packs. Kalnaka escorted the party to the common room, instructed a servant to bring drink, and to inform his wife of their arrival. Giant and Polgur disappeared somewhere further into the house.”

6: The rich and comfortable furnishings impressed Rahmotep. He made inquiry as to the origin of several artifacts and learned that they came from diverse distant lands. All stood as the wife of Kalnaka entered the room, Rahmotep, and his party, showing visible admiration at her youth and beauty. Kalnaka introduced them to his wife as she graciously curtsied to each in turn. She gently suggested that all of the men, Kalnaka included, might benefit from a bath and a change of clothes as the evening meal lay only an hour or so in the future.

7: Rahmotep blushed as he surveyed the condition of the others and realized that he was in like condition. Two days march, and a night beside the road, left neither their grooming, appearance, nor ‘aroma’ in the condition of city gentlemen.

8: After washing, the men sat relaxing in a large hot pool, in the bathing area of the house.

Rahmotep remembering the wet coldness of his body, in the hopeless icy rain, only days earlier, savored the heat of the water. “Ah! This is the life!” exclaimed Morgir, bringing agreeing remarks and laughter from the others. “Well, men, you are welcome to enjoy it for as long as you wish!” said a THE GUIDON

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cheerful, playfully splashing, Kalnaka. “Unfortunately, you’ll not be long burdened with our presence.

We must be on our schedule to return to the City of The Red Walls to make the connection for our journey home,” replied Rahmotep. The word ‘home’ sending a wave of lonely nostalgia through his belly and chest. A servant appeared announcing that the evening meal awaited their pleasure.

9: The party, clean, refreshed, and now emanating no unpleasant odors, sat down to a sumptuous meal. During the meal, normal dinner chitchat ensued, the wife of Kalnaka discretely inquiring as to Rahmotep’s business. Kalnaka explained their mission to her, brining a slight frown to her lovely face. She quickly recovered, her face returning to a welcoming pleasantness.

10: “Dear, have you informed these gentlemen of the danger of speaking in contravention to the teaching of The Temple of The Bulls?” She inquired of Kalnaka. “Sweet Shalin, I have no intention, nor do these men, of placing you or this house in any danger. These gentlemen have, as have I, traveled many lands, successfully accommodating the customs of all without any harm coming to them. I’m sure The City of the Bulls will be no exception. These men are only passing through and the city readily accommodates travelers of many beliefs. The have neither the intention nor desire to establish a competing temple,” answered Kalnaka.

11: Addressing Rahmotep, Shalin, her voice lowering to an urgent whisper, said, “Sir, has he told you that the priests here engage in human sacrifice, the victim often being some poor soul that practices so called ‘heresy’?”

12: Rahmotep, surprised, answered, “No, we have not discussed this.” Kalnaka, placing his hand on the hand of his wife, soothingly said, “Now, Now, dear don’t exercise yourself. The priests are not likely to sacrifice again for months.” Shalin, her face turning to anger, faced her husband and said, “Kal, why must we live in this accursed city? I cannot expunge from my mind the sight of the last poor screaming, begging boy they impaled on the horns of the Bull God! Now they say the next one must be a virgin! You trade in many places, why can’t we live elsewhere, in some more enlightened place?”

13: “My dear one, we’ve been through this many times before. Neither you, nor anyone you know is in any danger from the priests. They never choose anyone whose family has any influence as we do.

Anyway this subject is neither a pleasant dinner subject nor is it suitable for discussion in the presence of guests. Our differences place them in an embarrassing position,” answered Kalnaka.

Shalin, fighting to regain her composure said, “Gentlemen, my husband is, of course correct. How rude of me, please forgive me.”

14: ”But, Kal, with your permission, I wish to ask Rahmotep a question or two if they will not vex him.” Kalnaka replied, “Of course, dear, you may. Is it all right with you Rahm?” Rahmotep smiling answered, “My friends would think me ill if I ever refused discourse with one so gracious and lovely.”

15: All laughed, the mood lightening. Shalin smiling mischievously said, “A handsome spiritual teacher and a charmer all in one? I imagine your wife finds her marriage most pleasing.” Rahmotep blushed heavily to the amusement of all. Having captured the conversation, Shalin continued, “Rahm, when you return to your wife, after your long absence, which will you do first, teach or charm?” As Rahmotep again blushed, Kalnaka laughing exclaimed, “I don’t know which he’ll do first but I wager the second thing he’ll do is to set his pack down!”

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16: This brought gales of laughter, tears of laughter, riotous table thumping and knee slapping. Still laughing Shalin said, in mock indignation, to her husband, “You, you, naughty, naughty boy! What would your mother say?” “Say? She’d likely light up my pants!” shrieked Kalnaka through uncontrollable laughter, setting off another round of table thumping and riotous laughter. Rahmotep was so hot with a blush; he considered the possibility that his clothes might catch fire. He wondered, ‘What’s in these drinks, anyway, to cause these people to behave so?”

17: As order returned, Shalin’s face again grew serious. “Rahm, do you think these human sacrifices as abominable as I?” she inquired. Rahmotep, receiving a nod of permission from Kalnaka, said, “Yes, I do. The very idea of ‘sacrifice’ is ridiculous to start with. How can we ‘sacrifice’ to one who created all? Destroying our wealth in this silly fashion makes no sense at all. Most ‘sacrifices’ are harmless though foolish. However, how any sane person can possibly think that the heinous murder of one of our creator’s children is pleasing to HIM, I cannot imagine. We are all the children of our Heavenly Father and Mother. How can it but grieve them for one of THEIR children to slay another?

It must be even more sorrowful to THEM that it is supposedly done to appease THEM. If the priests really believe that this is the way, then let them ‘sacrifice’ themselves, I say.”

18: “Why do we need to appease THEM, our Spiritual Parents? Are THEY aggressors bent on our destruction? No, I say! As we are THEIR creation, what motive could THEY have in wishing our destruction? Since all power is THEIRS, and if destruction is THEIR intent, how can any amount of THEIR creation’s appeasement sway THEM from THEIR course?”

19: “I believe that we, though not yet perfected, are created in THEIR image. It is THEY that give us our instincts and the choices as to how to fulfill them. Is it not our instinct to love and wish prosperity to our children? Do we, as parents, not sacrifice for that end?”

20: “Is it the parent that ‘sacrifices’, or the child? I say that the desire of our Heavenly Parents is no different. Else why create us with instincts and desires different that THEIR own? If THEY are such malevolent beings with total power over us, we are, in any event doomed. No amount of appeasement is likely to save us. But, I say, as our Parents, THEY wish us well. The proof is the aid THEY offer us if we but ask.”

21: Giant, as a servant, observed and heard all from his standing post at the door. Giant uncharacteristically stepped forward, to the table, and spoke. “Master, may I speak?’ He inquired of Kalnaka. Surprised, Kalnaka nodded assent. Giant, standing, proceeded to eloquently deliver his testimony of The Guidon to the diners. Upon conclusion, he returned to his post, as though all was as before.

22: Silence ruled as all felt deeply the impact of his words. “My heavens, Giant, I never knew you to be an orator and a good one at that,” remarked Kalnaka breaking the silence. “Giant, Giant, my sweet gentle Giant”, said Shalin, tears in her eyes. She then said, “Gentlemen, please excuse me. I have enjoyed every moment of our visit, but I’m tired and wish to retire.” All arose to thank her and bid her good evening. Turning to her husband she said, “Kal, join me soon, please. We have much to discuss.” Kalnaka nodded in agreement.

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Chapter Seventy-Four 1: At the morning meal, Kalnaka entered the room introducing a friend from The City of Helgeera.

Dalgon was man of some thirty years, tall, dark headed, tan complected, with piercing black eyes.

They exchanged greetings all round, as the meal continued. Dalgon evidently arrived the day before, but finding Kalnaka absent, spent the night in public lodgings, refusing Shalin’s hospitality in the absence of her husband. He called at dawn to inquire if Kalnaka had returned. Kalnaka insisted he join them for breakfast, their business to be tended afterwards.

2: Kalnaka explained, for the benefit of Dalgon, the mission of Rahmotep and his party. Breaking a fruit, Dalgon asked Rahmotep, “In Helgeera we worship the sun. What God do you gentlemen worship?”

3: Good naturedly Rahmotep answered, “We ‘worship’ HE who created the sun.” Dalgon laughed as he continued peeling the fruit, exclaiming, “Well, I guess I’m ‘topped’!” A potentially tense situation avoided, all chuckling in relief.

4: Shalin, facing her husband, spoke. “Kal, after you are finished with your business, will you join us that we may hear more of the teaching Rahmotep, and his men, bring?” “Yes, of course, my dear”, answered Kalnaka. “Is a stranger welcome?” asked Dalgon. “Oh most definitely!” responded Shalin, quickly adding, “If it’s all right with you Rahmotep.” “Of course it’s all right with me, it’s my ‘job’”, cheerfully answered Rahmotep. Dalgon spoke, “Good! I’ve always thought that sun worship to be loads of dog doodoo excuse me, a lot of er Incorrectness!” “Saved yourself just in time, eh Dalgon?” exclaimed Kalnaka. “I sure did!” said a chortling Dalgon, putting more fruit in his mouth.

5: Over the next two days, five sessions of teaching took place. Dalgon, Shalin and several members of the household, including Kalnaka’s eldest son, accepted The Guidon into themselves.

At the end of the fifth session, Dalgon invited Rahmotep and his party to journey with him to Helgeera. He offered lodging in his house, and escorts, if they wished, to The City of The Red Walls.

Rahmotep accepted gratefully but said he doubted the need for escorts. The group then planned their departure for the next morning.

6: That evening Rahmotep answered the summons of Shalin. Shalin said, “Dear teacher, how can I ever repay you for the teaching. While I still hope that we move to a more enlightened place, you have made it easier for me to bear this one. The comfort you brought will see me, and my children, and their children through their lives. If there is anything I can offer, you have but to ask.” Rahmotep replied, “Dear sister, I have all I need but thank you for offering.”

7: Shalin said, “I know you miss your Nahranee. I know this not only from the wonderful things you say about her, but from the way you say them. A woman understands such things. I have a little gift for her. Will you take it to her and give her my love for supporting you in bringing the word to my home?” Yes, of course”, replied a touched Rahmotep as he accepted the small package. “Oh yes, Rahm, may I, as a woman, give you a small piece of advice?” inquired a smiling Shalin. A surprised Rahmotep answered, “Sure, why not?” Looking up into Rahmotep’s eyes Shalin said, “Upon arriving home, make the first and second things you do, one, the putting down of your pack and the second, having a bath!” She, laughing mischievously, fled in a swirl of garments, leaving Rahmotep standing, gift in hand, blushing and shaking his head.

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8: As Rahmotep rested in his assigned room, Kalnaka knocked. “Come in!” answered Rahmotep.

Kalnaka entered and said, “I’ll come straight to the point, I’m still struggling. I know It, I believe it, I want it, and I see what it does for others. Can you help me further?” Rahmotep replied, “Dear friend, your situation is ever on my mind. My inspiration is for you to continue living The LAW, following HIS Plan, as best you can, continue praying for guidance in all things. Practice these things daily. I feel that if you do this The Guidon will enter you stealthily that you might be given assistance in this.”

9: “Do not try to force yourself. Just relax and live it. HE knows you better than you or I, HE will work with you. In retrospect, I have had to depart from many in your condition. I wonder how it worked out for them. I know you to be a good man, I’m sure you will find that which you seek. I know that I will continue to pray for you and you have here several Companions to assist you. Not the least of which is your wonderful, intelligent, lovely wife. She is truly THEIR daughter, as is my Nahranee.”

10: “ We are fortunate men indeed, Kalnaka.” “I know that to be true. I strive to be worthy of her. I will have a surprise for her soon, I hope. I’m talking with Dalgon about a house in Helgeera. The ruler there is benevolent and the priests lazy. The biggest thing they ever ‘sacrifice’ is prodigious amounts of food and drink; ‘sacrificed’ down their gullets. Even they don’t make much pretense of believing that dung about the sun being god. Now please don’t say anything to her about this. I haven’t made the deal yet.” “I promise”, said Rahmotep.

Epilogue to Chapter Seventy-Four 1: Kalnaka did successfully complete the negotiations regarding a house in Helgeera, paying for it largely with proceeds from the sale of his deceased brother-in-law’s estate. His eldest son married, and by his own means, took over the house in The City of The Bulls. Shalin never rested until her son too moved to Helgeera to be near her. By the time the younger son took over The City of The Bulls house, the new ruler there, a more benevolent man by nature, had converted to sun worship and ended the practice of human sacrifice. The former priests of the Temple of The Bulls missed not a heart beat in changing over to the ‘new way’. Emblems of the sun were placed between the bull’s heads on all the statues and life went on.

2: Many months after Rahmotep returned home, he learned of two strange looking men inquiring, up and down the river, as to the location of one Rahmotep, the Teacher. A month or so after he first heard about them, they appeared at his door. The eldest of them confirmed that he, Rahmotep, was indeed that Rahmotep that taught in the house of Kalnaka. Upon his confirmation, the two flung themselves at his feet, crying, “Master, Master, we have found you, bless us!” as they tried to kiss the hem of his garment. Rahmotep commanded them to their feet and explained that he was no ‘master’ but a simple messenger. The men related the story of their acceptance of The Guidon and of their journey, at the request of Kalnaka, of many months, and the many hardships endured to find him.

3: They told him that the ‘seeds’ he left behind were flourishing, the teaching being adopted by many religions. Rahmotep smiled wanly at this news, but he knew that was as it should be, for now. He THE GUIDON

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cautioned them against following any man and instructed them to follow only the teaching and the Guidon.

4: Rahmotep inquired as to the health of Kalnaka and his family. They assured him that all is well with them. The elder man then said, “We bring a message to you from Kalnaka, a most unusual message, it is only two words, ‘I trust’. Do you understand its meaning?” Rahmotep deeply moved, replied, “I do indeed, indeed, I do.”

5: “Teacher, there is a further message from Shalin, wife of Kalnaka. It too is strange, It is a question, ‘did you bathe?” Rahmotep broke into a hearty laughter saying, “That woman, and the answer is yes!” Nahranee looked at her husband in puzzlement. “I’ll explain later and you will confirm the truth of my answer”, said a still laughing Rahmotep.

6: Later, Rahmotep and Nahranee marveled at the time, expense, and effort that Kalnaka expended to send this message. A lengthy reply went back with the two messengers including heartfelt thanks from Nahranee to Shalin for her gift, and several of Rahmotep’s small carvings. In the reply, 7: Nahranee assured Shalin that Rahmotep had indeed bathed, humorously thanking her for advising him to do so. As the messengers departed, Nahranee said to Rahmotep, “I wish Kalnaka and Shalin lived closer, I know she would be a good friend to me.” Rahmotep replied, “I don’t know about that. You two mischievous girls in one place? The thought is frightening?” “Oh you!” said Nahranee. Poking him in the ribs, she said, “Let’s go inside”

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Chapter Seventy-Five 1: The party reached Helgeera without incident. Rahmotep and his party had ever on their mind the growing closeness of the time that they were to meet up with Neldir and Enoth. They stayed only three days in the house of Dalgon, teaching The LAW. Dalgon invited such friends as he thought might be interested to the teaching sessions. Here too, the word spread, The Guidon finding a home in ready hearts.

2: Upon approaching the gate of the city of The Red walls, they stopped at Lothig’s country house, inquiring as to the whereabouts of Lothig. Lothig’s overseer, explaining that Lothig was in the city, offered them lodging and promised to send a runner to summon Lothig. Rahmotep declined saying just to tell Lothig they would be at the house of Gaffir.

3: They did not see the band of idlers they had seen upon leaving the city. Morgir grew anxious to be home and greet his father. As they reached the gate to Gaffir’s house, an elderly man, erect of stature, bearing a neatly trimmed beard, rushed out to me them shouting, “Welcome home, young sire! Teacher, thank THEM that you return safely!” Morgir said, “Who are you? Are you new among my father’s servants?”

4: Rahmotep said, “You look strangely familiar to me. Do I know you?” At this the elderly man began to dance and giggle. He said, gleefully, “Do you not remember ‘Dirty Hat’ that bantered you at the gate?”

5: “Good Heavens”, said Rahmotep, “can that be you?” “Indeed it is! I came here not to receive the teaching, as you suggested, but to take advantage of your name for gain from Gaffir. But he instructed his servants to seize me and clean me up. The ‘cleaning up’ part was over their protest.

The servants seemed to think, for some unknown reason, that I smelled bad, said Dirty showing almost toothless gums Hat as he giggled.

6: “Since they burned my old clothes, they had no choice but to give me new ones, or turn me into the street naked. He then put me to work under threat of death. Believe it or not, I came to like it. I’m still taking the teaching, but it’s a slow go with me. It’s hard to teach old dogs new tricks, but I’m trying. But I can tell you one thing, the teaching goes down better with a full belly and a clean body!”

7: “What of your old companions?”, asked Rahmotep. The former ‘Dirty Hat’ replied, “Oh them, they won’t even speak to me now. They think I’ve taken on ‘airs’ of superiority, bathing regularly and speaking respectfully to ladies and such.” As the party continued into the house, Rahmotep shook his head and said,” I never cease to be amazed, just when you think you’ve seen it all, something even more amazing happens.”

8: Morgir dispatched a messenger to the house of Neldir and Enoth to inform them of Rahmotep’s arrival. The messenger returned saying that there was a change in plans. Rahmotep and his party were to join them in Port City before noon four days hence. The ship is to depart with the following day’s tide.

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9: Gaffir, upon his return, profusely welcomed the teachers. On learning of their schedule, he said, “The welcome home banquet will be set for tomorrow night! I can entertain sixty persons here, if it looks like there will be more, I’ll do it at the suburban estate!”

10: Rahmotep thanked him and said, “We have a matter of private business I need to discuss with you. May we speak privately?” “Yes, follow me”, replied Gaffir. Once seated in Gaffir’s home office, Rahmotep drew a small bundle from his garment, saying, “Gaffir, here are six of the eight bars. I’m sorry that we had to use two of them. But I want you to know it gave all of us a wonderful feeling of security to have them.” Gaffir said, “I am surprised that the four of you could be gone these many months and have need of only two. I don’t want them back; I gave them for the work. I have never been so contented in my life, just ask my wife.”

11: “ My business is better than ever; I am prospering daily. Take the bars and use them for the work elsewhere.” Rahmotep answered, “Dear friend, do not dispute me in this. The work is here also.

Take them and use them for the work here. At home I have more than sufficient backing for all I wish to do.” “Very well, I assure you that all this and much, much more will be expended in behalf of THEIR work. Now there is another matter I wish to discuss.” “Go ahead,” replied Rahmotep.

12: “Rahm”, said Gaffir, “my nephew and his wife have accepted The Guidon. They are fine young people. I have promised them, that upon your return, I would ask you to give their newborn a ‘blessing’. Holds now, don’t get excited! I know and they know that you are not authorized to give ‘free passes’ to anyone. I just think that they are so grateful for the knowledge that it’s their way of honoring you. Will you do this?”

13: “Gaffir, dear brother, “ said Rahmotep; “you know I would do anything I could for you. Let me review for you the possibilities concerning this ‘blessing.’ If you mean that we ask THEM to touch the child’s heart for the better, yes.

14: “I know that THEY will touch the hearts of others in our behalf, if we are worthy. If you mean we ask THEM to touch the hearts of others that they might support the child, yes.

15: “But, if you mean or think to give this child some immunity from living The LAW, no. Now, if the parents understand what can, and cannot, be done, I am willing. It will be beneficial to the parent and the child. Beneficial to the parents to see the child as a child of THEM entitled to their correct full and loving support, teaching, and education. Naturally, the child benefits from all this.” “I agree, and that is their position also”, answered Gaffir, “will tomorrow just before the noon meal be all right?”

“Of course”, answered Rahmotep.

16: At the appointed time the nephew, his wife and child, and numerous other family members assembled in the courtyard at the rear of Gaffir’s house. Rahmotep then spoke, ““Bring forth the Child.” And the child was brought forth. “Lay the baby here on this table which has been made ready.”

17: ”Now, mother, father, family, and friends of this little one, I ask you to gaze upon this baby.

Mother, father, please touch the child as we speak”.

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18: “Mother, do you have The Guidon?” She replied, “ Yes, Teacher, I try to live and pray so as to keep the quite stimulus in my breast”. “Father, do you have The Guidon?” Yes, Teacher, I try to live and pray so as to keep the quite stimulus in my chest”.

19: “Dear friends, we acknowledge that each of us must live our own life, no one, no matter how much they love us, can live our life for us. But we also know that the Heavenly Father and Mother can and will touch the hearts of others, that are receptive, in our behalf.”

Blessing of a Child 20: “Now, Oh Heavenly Father and Mother hear our prayer for this new child of Yours and ours.

Heavenly Father, we pray that You make strong the inborn Guidon in his breast, that his heart ever be ready to receive it, to feel strongly the quite stimulus, that it may ever be his guide. That You impart a small portion of Your strength to this child that he may be strong in meeting the challenges of this life. That You be ever there to offer strength, advice, and knowledge to, by way of The Guidon, him, his parents, family, friends, and counselors. Heavenly Father and Mother, we pray that You burn bright The Guidon in the breasts of his parents, family and friends that he may ever have the benefit of their guidance and strength. We pray that you touch the hearts of his friends and foes alike, that he be under Your protection in all things. Cause him to be respectful to his parents, in particular, and to all in general, and to make him, and his parents, worthy each to the other. We pray that as he creates the entries of his own record of life that what is found there is pleasing to YOU and in keeping with YOUR plan for him, and for us, YOUR children. Heavenly Father and Mother, we humbly ask that this child be dedicated to ever be in YOUR service, in keeping with YOUR plan for him. And now, Our Heavenly Parents, we dedicate this child, and all of us, to YOUR service and cause, for YOUR cause is our cause. In YOUR name we humbly ask these things be granted.”

21: “To all assembled here, I ask, do you give your pledge to sustain, counsel, and support this child in all things?” The company answered in unison, “We do!” “Now, mother, here is a small token to commemorate this day. You may give it to him, when you deem him ready, to carry with him always, that he might be ever mindful of this day and the things said and done here.”

22: “Now, my Companions, let us rejoice in this new Companion, to whom we all pledge our support, as we look forward to his success in all things. The meal is prepared, let the rejoicing begin!”

23: At this moment, Lothig leapt to his feet exclaiming, “Yes, let’s rejoice by eating the finest fruit in the region! If any person finds an imperfect fruit bring it to me and I’ll trade it for a fine young he goat!”

24: As the company applauded, Rahmotep and Gaffir shaking their heads, made faces of mock disapproval at Gaffir. A chastened Gaffir replied, “I know it’s a social occasion, but it never hurts to let people know the source of the finest fruit in the area.” Rahmotep and Gaffir looked at each other, nodded their heads and clapped their hand on the back of Lothig, saying in unison, “Let’s go find the imperfect fruit. I need a goat!” This brought howls of approving laughter from the guests. For the rest of his life, people, upon seeing him, often shouted to Lothig, “I need a goat!” But, Lothig didn’t mind, the ‘publicity’ only brought him even more business.

25: As the guests, after much celebration, ebbed away, Lothig approached Rahmotep seeking confidential conversation. As the two stood off to the side, away from the others, Lothig said, “I have THE GUIDON

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a question.” “Well, ask it then”, replied Rahmotep. Lothig said, I spoke to Gaffir about his intended support of the work. I am wondering what is the appropriate amount for a person to give of his means to support the work?”

26: Rahmotep answered, Well, I hadn’t really thought about that. Till now, we just did what we did.

But if you are asking about a kind of minimum level at which a Companion should support this work, then, I guess we better pray to seek guidance. I don’t have any idea if there is a set minimum or not.

I know a person’s family comes first and, then, if there is surplus, the work might be supported so long as it is not used for priestcraft.”

27: “Well,” said Lothig, “I think that some giving should be included as part of taking proper care of one’s family. Look at the benefit the family receives by being in The LAW, by following HIS Plan. I have never been happier, my family the same. We have a peace and confidence at a level previously unknown to us.”

28: “I’m sure that this peace and confidence is largely responsible for our increased prosperity. My son, the one for whom Bednane labored, has become, very quickly, my peer in all things, by his living The LAW and having The Guidon. He even exceeds me in dutifulness, on many occasions, for which I am grateful beyond words. I am more attentive of, and loving to, my wife, and she to me, since we have received The Guidon. Should we not regard this as part of ‘taking care of one’s family’?”

29: Rahmotep, his brow furrowed in contemplation, paused for a moment or two and then spoke.

“Dear friend, when I think of it, you are, without any doubt, absolutely correct. Living in The LAW is, indeed, a boon to the entire family and many others around one.”

30: Lothig said, “Look, we want the pleasure and satisfaction of knowing that we have done something to advance the spreading of this good news, this benefit to others. We want to share our good fortune with others. Perhaps, in this way, we can feel our debt to those that brought these benefits to us, to be at least partially repaid.”

31: “Lothig, “ answered, Rahmotep, “this is understandable. Giving of one’s self or treasure to this work brings a deserved pride and satisfaction, this satisfaction and pride the good worker may rightfully enjoy due to a job well done. This is one of life’s great enjoyments.”

32: “But, let’s face it, you, and Gaffir, and men such as Nogort, are relatively rich men. Few live the way you do or have the means you have. So, with all due respect, isn’t it true that even if you give much, it really doesn’t change the manner in which you live? What of those that have little? I am loath to ask, or tell, such persons to give of what little they have. We must ask ourselves, is it right to ask them to deprive themselves when they have so little?”

33: Lothig answered, “Rahm, I am surprised at you. Didn’t you just hear my testimony at the benefits that me and mine receive, the prosperity and peace enjoyed by us by living in The LAW and supporting the work? Haven’t you said that this word is available to, and applies to, all regardless of their station in life and wealth? Yes, you have on many occasions. Let’s take a look at the one called Giant that you told me about. Does he not benefit just as much as I? Would he not benefit from the satisfaction of helping by giving, at least proportionally of his means, in the same way I do? If he THE GUIDON

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gave proportionally, would it deprive him? Would it change the level at which he lives? And, isn’t it true a person tends to honor that in which they invest?”

34: Rahmotep, standing with his head down, his eyes appearing fixed on the floor, in deep contemplation, answered, in an almost absentminded way, “There is much here to ponder. This is a matter with which great care must be taken. One does not wish to deprive Companions from the joys, benefits and satisfactions, of furthering HIS work that is true.

35: “But neither does one wish to impose unreasonable burdens on those that have little, nor instill guilt in those unable to meet a set obligation. I will speak with others and pray. Come to me before tonight’s banquet, if I have received an answer, I will give it to you.”

36: About an hour before the scheduled beginning of the banquet, Rahmotep, as he lay resting, heard a knock on his door. He sat up and called out, “Enter!” The door opened, Lothig and Gaffir entered the room and seated themselves. Lothig looked at Rahmotep and said, “Well, do you have answer?” Rahmotep said, “I believe I do”. After speaking with Gaffir, and several others, I prayed for sometime. Here is that which I received.”

37: “A Companion, one having received The Guidon, may consider his duty, to support this work, discharged, if he gives two- and- one-half of a hundred of his produce, to support this work. If such a gift would change the life of himself, or his family, to the worse, after taking into account the benefits, received from having The Guidon, and from supporting this work, then, no gift is required nor wanted.”

38: Rahmotep continued, ”That is what was given me. I understood it to mean that even a beggar’s life is unlikely to be changed by the giving of two-and-one-half of a hundred of his proceeds to this work. But in the case where it would cause actual privation, he owes no gift nor is any gift from him to be solicited or accepted.”

39: “This is because a person’s first duty is to their family. I understand that a gift of the small proportion required is unlikely to deprive anyone, but there may be cases where it would. In such a case, THEY do not wish this work to be the cause of impoverishing anyone. In such a case, the other Companions owe a duty to help such a person to improve their lot. What say you gentlemen to this?”

40: “Great jumping lizards,” exclaimed Lothig, “the temple requires four times as much from all, no matter how wretched their existence! If there is a Companion that lacks the means to make this small proportional gift, send them to me and I’ll either employ them or find them a job. I, and my family, intend to give a much greater proportion, but then, as you said, we can afford it without depriving ourselves. I think that what you say is exceedingly fair, but will it be enough to further the work?” Gaffir added, “Yes, teacher, this should place no burden on even the poorest, but will it be enough? Would not the work go more quickly if we all gave more?”

41: Rahmotep answered, “I think it will be more than sufficient, we do not support a clergy nor do we seek to erect grand temples. I think that for now, at least, most of our giving will take the form of just helping and reaching out to others. If one can give more, then do so. But also use your largess to pay fair wages and to treat others fairly for that too is HIS work.”

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42: “ Also, we must ever take responsibility for the fatherless households of Companions. Helping our widows, orphans, and infirm erects a far greater temple than any put up by the false religions. I sicken at the sight of fatherless waifs, and begging, destitute widows starving, literally, in the shade of these ‘magnificent’ temples. There is no better way to honor THEM than to assist THEIR children, for we, THEIR children are THEIR temples.

43: One way you might consider helping the poor is help to educate and give small errands to their children that they might learn a decent and honest occupation. Not every one has a father to teach them an occupation. The three then joined in prayer and when they arose, they knew that this plan was good.

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Chapter Seventy-Six 1: The evening banquet’s guest list included all their old friends from The City of The Red Walls.

Minort was effusive in his greeting, promising to work in behalf of The LAW when and however he could. His daughter, Lynet, greeted Rahmotep in a proper, neutral manner, thereby earning Rahmotep’s gratitude. “ 2: Nogort, Lothig, and many others, that Rahmotep had not previously met, also attended. All wanted to meet and talk with the teachers. All wanted to hear every detail of the adventures the teachers encountered in their travels. Gaffir, seeing Rahmotep’s distress at having to repeat to people, called a halt to the music and requested Rahmotep speak to them all at one time.

Rahmotep, knowing that was no occasion to make long speeches, made a brief, to the point, summation.

3: before the farewells, even those without the knowledge could not deny all knelt in prayer, and the Guidon’s powerful presence. Never before had so many gathered, at one place, in THEIR name. For those in attendance, it was an experience never to be forgotten.

4: On the third day, Rahmotep, Benar, and Bednane, set out for their rendezvous with Neldir and Enoth at Port City. That morning, walking the road back to Port city, the party of Rahmotep heard, coming from around a bend, the sound of contentious voices. Upon rounding the bend they saw two old men sitting on two rocks but a short distance each from the other.”

5: Each of the old men were shouting and gesturing at the other. Rahmotep, noticing that each of them held in their free hand a begging bowl, approached them and inquired, “What is the cause of this great contention between two old beggars sitting beside the road?” “Ha!” replied the eldest appearing of the two, “ We are disputing the cause of us being here as beggars when once we enjoyed great wealth, a fine home, and many friends.”

6: “This fool next to me deserves to be here, I do not.” “And how is that?” asked Rahmotep.

7: “The elder man continued, “ Well its like this, the old fool over there was a rich man but a cruel one. He was so stingy that he hardly set a proper table for his own family much less showing any mercy to those less fortunate than he. He was, among other things, a lender. He never allowed anyone the slightest leniency in meeting his or her debts to him. Quick to seize all they had, he was.

Always regarding their misfortune as his good fortune. Many a family that needed only a little time to recover from misfortune he dispossessed with delight, literally giggling at his “good fortune” in increasing his already considerable wealth.”

8: “Then, in his greed, he became obligated to an even bigger cannibal than himself. Ha! Ha! But when all did not go as planned, he needed but a few more days to perfect his scheme to profit, the bigger fish swallowed the little one as quickly and effortless as he swallowed me! The bigger fish dispossessed him as swiftly and completely as did me.”

9: ”The old skinflint was lucky he himself was not sold into slavery to satisfy the debt! Ha, ha, he got what he deserved! Everybody in our community remembers well his selfish cruelty, his servants and children knew well the taste of the flog and the bitterness of hunger. Now, not a crumb will even his THE GUIDON

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own flesh give him. Thus, he joins me beside the road, in his old age, to beg sustenance from strangers! Hee, hee, what goes around comes around!”

10: “So then how came you to ruin then?” asked Rahmotep, “of the other?”

11: “As the old man opened his mouth to speak the other one, the “skinflint”, interrupted saying, “Hold now stranger. You allowed this one to tell you my story, let me tell you about him.

12: “He imagines himself to be filled with the milk of kindness but in truth he is no more than a sentimental, indulgent idiot. Sloth reigned supreme in his house. The servants were always “not feeling well”, the lazy sluggards. To his spoiled brat offspring he denied nothing. Oh no! Their delicate hands could never be turned to labor! Every purveyor of silly baubles called his house home” 13: “The wife and daughter were the favorites of every seller of perfume, cosmetics, jewelry and clothing merchant within twenty days travel. How shamed his wife and daughters were if called upon to get good use from their garments. To wear the same garment twice? Never! Too shameful.”

14: “They bought new ones almost daily and gave those that had been hardly worn to the “less fortunate.” Ha! What were goat herders wives to do with such elegant clothes? I tell you what they did with them, they sold them back to the same merchants from which they were bought for a fraction of the purchase price!”

15: “The sons dressed far above their station and were idling their days rousting around with other idlers, drinking unwatered wine and casting knuckle bones. They almost never won. And the honor no man’s daughters were safe with twenty paces of either of them. No morals at all.”

16: “Oh, he had a great estate, inherited mostly. Then built up even more in his youth, long before he began to try to buy the love of all by indulging them shamelessly.”

17: “The silly thing, he wanted to be known as a ‘good, kind and compassionate’ man. Actually, all as a ‘sucker’ regarded him. From his tenants and debtors, he accepted the mildest and weakest excuses for nonperformance. His indebtedness to me was unnecessary, from a business point of view. When his fortune began to falter he borrowed to continue his indulgences.”

18: “Now do you think in his poverty that any of them remember his ‘good deeds’ to them? No! No! They blame him for the fact that they must now face reality and earn their own bread! If the old fool’s clothes were alight, none would even urinate on him!”

19: “I was an honest businessman tripped up by unforeseen circumstances. He was a spendthrift idiot begging to be dispossessed! He deserves to be here, he asked for it. On the other hand, I am a mere victim of unfortunate events.”

20: The two beggars peered up at the faces of Rahmotep, and his party, as if awaiting their judgment in the matter. Rahmotep spoke saying, “Hmm, let me acquaint you gentlemen was the Universal LAW of Profitable Conduct. Listen carefully and remember it well.” CONDUCT YOURSELF THE GUIDON

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TOWARD OTHERS AS YOU WOULD HAVE OTHERS CONDUCT THEMSELVES TOWARD YOU; CONDUCT YOURSELF TOWARD YOURSELF AS OTHERS WOULD HAVE YOU CONDUCT YOURSELF TOWARD THEM." 21: “The violation of this LAW, in either of it’s two parts can bring about some rather disastrous

results as the two of you may well see simply by looking at each other.” As Rahmotep placed a small offering into each of their bowls, he said, “I shall leave you two to contemplate The LAW, the two of you would seem to have plenty of leisure in which to do so.” As the party departed the two old beggars stared after them and then looked at each other wonderingly.

22: They walked on for some minutes before Bednane turned to Rahmotep saying, “I get it! The “skinflint” violated the first part of The LAW and the ‘indulgent fool’ the second part! Correct, teacher?”

23: “Exactly correct, in my view,” said Rahmotep approvingly. “Not only did their violations result in their ending up destitute, their violations also impoverished their families, and many others, not only materially, but even more importantly, spiritually. Of course, the two impoverishments often go hand in hand. It is more difficult to earn one’s way if one is despondent in spirit. If one could combine the two of them, the one too harsh, the other too soft, into one man, you might have one decent man.”

24: “Why weren’t you more direct with them?” asked Benar. “Because my remarks about them, to Bednane, are only my view. I am not their judge. Each must come to his own verdict for himself. I related the standard to them, they must apply it themselves,” Replied Rahmotep.

(Scribe note: Since no names were given to me for these two “gentlemen,” I think of them in my own mind as “Skinflint” and “Spendthrift.”)

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Chapter Seventy-Seven 1: The port city teemed with life; the shouts and cries, of many tongues assailing the ears of the three. As the party reached the dock area, their attention turned to a commotion of no fewer than fifty persons. A small number of these persons were dancing and shouting thanks, to the gods, for ‘saving them’ or their relatives. The larger number of persons wailing in grief.

2: Suddenly, Enoth appeared shouting, “Rahm, Rahm, over here, over here!” The three went to meet him with cries of joy and reunion. “What’s going on there?” inquired Rahmotep, indicating the group doing the wailing and thanking. Enoth answered, “There’s been a shipwreck. The survivors are just now coming ashore. The survivors and their families are praising the gods for ‘saving them.’

3: “The others, the ones in grief, have learned that their loved ones are not among the survivors.” “A real tragedy, I feel for those that lost their loved ones,” sighed Rahmotep. Benar asked, “Rahm, why does God save some and abandon others?”

4: “Benar,” answered Rahmotep, “ I’m surprised that you would ask such a question. Rarely, rarely, does our Heavenly Father interfere in the physical laws of this place.”

5: “Inspiration may assist one in surviving, but wrecks and such are the result of natural phenomenon, or the result of human error, not divine intervention. If we really thought the divine responsible then, I suppose, the grief stricken should be cursing the gods.”

6: “Those ‘giving thanks’ are just happy about their good fortune, or wise planning, as the case may be. In any event, my heart goes out to those losing a loved one. We can pray that their grief is lessened and offer our condolences and support.” “I thought so,” said Benar as Bednane nodded in agreement.

7: Once aboard, the three anticipated “home” with excitement. “I’m glad to be headed home but I will miss the many new friends we made. But I’m pleased to be here. Twice, I really began to believe we might never make this far. Once when the mob ran us out of town, again in the rain on the road to The City of The Bulls,” remarked Rahmotep, as he gazed ashore. “That the truth if I ever heard it!” agreed Bednane. “Don’t you think that it was The Guidon that took us safely to the house of Kalnaka?” asked Benar. Rahmotep answered, “That I do, I most certainly do.”

8: As the ship slipped out of the harbor, Rahmotep, his left hand holding onto a sail rope, gazed at the now fading docks and said, wistfully, “I wonder the produce, if any, of the ‘seeds’ we planted there?” Benar answered, “Teacher, that is now in THEIR hands. We may take satisfaction in, whatever the outcome, having done that which we were inspired to do.” “I see I have taught you well, Benar, but then you are an apt student!” said Rahmotep, cheerfully as he clapped Benar on the back and headed below for some much needed and well-deserved rest.

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Chapter Seventy-Eight 1: Rahmotep stood at the bow of the boat as it gently coasted into the dock at the first stop on the river, the Great Water now two hours behind them. News of the boat’s pending arrival having preceded their docking, the dock quickly filled with the curious.

2: Several Companions recognized Rahmotep and began waving and shouting at him. Once he came ashore, the waiting Companions enthusiastically greeted Rahmotep. Rahmotep informed them that the captain planed only an overnight stop, intending to continue up the river at the morning’s first light.

3: Several of the Companions expressed disappointment at this news as they hoped for a longer visit. Bathrin, a teacher appointed by Rahmotep on his previous visit, expressing his dismay, said, “Guide, we have much to report, can you not stay longer?” Rahmotep answered, “I’m afraid not, our passage is paid and we have been away from home for such a long time. But it is now only just past midday, let us make good use of the time we have together.”

4: Bathrin asked, “Then will you stay overnight at my house?” “Yes, if you don’t mind my leaving so early. I need to be on board at least an hour before daybreak,” Replied Rahmotep. Bathrin answered, “I don’t mind at all. My family will consider it a great honor to have you in our home, please follow me.”

5: “As Benar and Bednane began to follow along, they noticed a concerned expression on the face of Bathrin. Benar suddenly had the feeling that Bathrin’s house was too small to accommodate them all and that Bathrin was embarrassed to tell them so. Benar said, “Bathrin, dear brother, Bednane and I will be unable to accept your overnight invitation as we have other plans. However, we can accompany you for now.” A relieved Bathrin said, “I’m sorry to hear that, but I am delighted that you can spend sometime with me.”

6: Once comfortably situated at the house of Bathrin, Rahmotep inquired, “So how are things with the Companions here?” “Very well, indeed, my Teacher,” replied Bathrin, “far better than I hoped.

Many persons meet with us here. So many in fact that plans are afoot to build a small Temple here.

Most people still attend the Sun Temple, at least on occasion, and feel that we need a Temple of our own. I am pleased to be able to report this progress.”

7: A troubled Rahmotep answered, “Can you summon the Companions to hear me speak within the next hour or two?” “Of course,” replied an enthusiastic Bathrin, ”They will be honored to hear you.

We have a system by which I inform one and that one Informs two others and so on until all are informed. There is an open place, by the river, only a short distance from here, that is quite suitable for this meeting.”

8: Less than two hours later, Rahmotep stood before an assembly of fifty or sixty persons.

Rahmotep said, “Dear Companions, you cannot know how it pleases me to meet here with all of you. The Guidon escorted us safely through distant lands that we might be here with you today. I am pleased to see how our numbers grow here. I caution you all to keep in mind that HIS work requires quality far more than quantity. By that I mean, better a few truly dedicated than many of shallow THE GUIDON

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conviction. Today I wish to speak to you on the subject of The Guidon and its Temples.” This last remark drew a murmur of approval from some in the audience.

9: Rahmotep continued, “A Temple is a ‘holy place’, a place where a god or the spirit of a god is thought to reside. Thus, wherever a god or god’s sprit resides is a Temple. The purpose of going to a temple is to be near the god or the god’s spirit. Many persons even make long, arduous, expensive journeys to a temple that they might be near their god or its spirit.”

10: “Now, those of us accepting The Guidon have The Guidon within us. The Guidon being the spirit of HIM, who created all things. Thus, I say, if The Guidon is in you, you are HIS Temple! You have need neither of arduous journey nor of stone buildings. You are your own Temple for The Guidon is within you every moment of the day and night.”

11: “I say to you, my dear Companions, show reverence and respect to HIS Temple. We are not those that go to a temple, on occasion, and stand in reverence and awe before icons and idols. We are not those that perform meaningless rituals and make foolish sacrifices in a temple and then think ourselves acquitted with the gods. We are not those that then leave that temple and continue in a life of violation until the next visit when we will again stand in awe and sacrifice to again acquit ourselves with the gods. No, we are NOT those!”

12: “We do our best to walk every moment following HIS Plan, The Golden LAW, The LAW of Progress and Profit. Of what use are icons and idols to us? None, I say. Of what use are temples to us? None, I say again, for we are HIS Temple for HE is within us! Where is HE or HIS spirit to be found? In a building, or an icon, or an idol? I say that neither HE nor HIS spirit will be found to reside in any of those places. Then where will we find HIM? We find HIM by way of The Guidon, HIS spirit, residing not in temples of stone, nor icons, nor idols, but rather residing in our own breasts! HE resides there at our sincere invitation, remaining there for so long as The Guidon is truly welcome in our breast!”

13: “We need no temples to remind us of HIS majesty, for it is all around us. We have but to look, hear, touch, feel, or smell, in any direction. No man made edifices can compare with the glory of HIS creations. What need have we of man made things for awe when we have but to look at the night sky? So, I say, let the unknowing have their puny edifices, icons, and idols, for us who know, we who have the knowledge, have no need of them. For wherever we are, there HE is also, whether we are sleeping beside the road or residing in a grand palace.”

14: “It is not our purpose to compete with idolaters in useless attempts to impress humans by way of grand edifices. It is useless because no human, ‘impressed’, or otherwise, has the key to our progress. Do we wish to ‘impress’ persons that they might join our number? Of what use would that be? None, it would be worse than useless because it would fill our ranks with persons lacking sincerity, commitment, and the true desire to accept The Guidon.”

15: “If we set aside places of meeting, it is for the purpose contemplation, sharing experiences, counseling one the other, further educating each the other in The LAW, fellowship, and the simple enjoyment of the company of like-minded persons. Our meeting places are not ‘holy places’, for if we have The Guidon, we are the ‘holy places!’

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16: “No physical place is more ‘holy’ than any other, for HE created them all. THEIR plan is not to perfect buildings, icons or idols, but to perfect us! No building, icon, or idol has choice or the ability to become the adult child of THEM, but we do! Where we meet is of no import, but what we do, say and think in those meetings is of the greatest import.”

17: “I say, do not expend your resources, time, talent, and energy to build a temple of stone. Expend your resources, time, talent, and energy to erect a temple within yourself and in each the other.”

18: “In another time, when the messenger comes, when our number is greater, when the false religions flee before truth, a Temple will be built, not as a ‘holy place’, but as a center of contemplation and learning.”

19: “But for now, we do not need them! Choose simple meeting places, and not the same place on a regular basis. Move you meeting places around to different places e.g., private homes, open air, farm buildings and so forth. We are not strong enough to be a ‘sitting target’ for the false priests and their temporal accomplices. One person informing another must accomplish our work, for now, in the quite way. In closing, I say pray on this, ponder this, and may The Guidon ever be in your breast.”

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Chapter Seventy-Nine 1: After this talk, the parents of two young people that wished to marry approached Rahmotep. The parents asked Rahmotep if he would perform the religious ceremony, the state requirements having already been satisfied. Rahmotep met the young couple and after conferring with them, agreed to perform their marriage ceremony. Below, is the ceremony performed later that evening.

2: My Companions, friends, and fellow persons, of all faiths, greetings. We are met here because this man, Senik and, this woman, Bener wishes to proclaim, to all, in the presence of their friends, families, this company, and our Spiritual Parents, their love, each for the other. To declare their mutual desire to share their life, it’s joys and sorrows, as husband and wife. Life is a challenge, and Senik and Bener proclaims to all that they wish to meet these challenges together, as one.

There is no greater gift that our Heavenly Mother and Father give us, to comfort us in this life, than the gift of family. Senik and Bener wish to accept that gift, of great comfort, and unite themselves in the divinely ordained state of matrimony.

If there is any person here that knows of sound reason as to why their desire should not be fulfilled, let them come forward now, or speak never again on this.

Bener and Senik please come forward and kneel before me, facing me. Will the mother and father of them come forward and each kneel directly behind the child of the other?

Now, Senik will you, without rising, turn to look upon the profile of Bener. Senik, look upon her. As you look upon Bener do you feel in your chest the love and tenderness of a benevolent father for his daughter? The warm feeling of protection, the desire to see her flourish and blossom to her fullness under that protection? The overcoming desire to see that she shall never be cold or hungry, without garments, nor have her dignities infringed? Do you pledge to comfort her in adversity, and pray that you shall never be the cause of her adversity nor of tears in her eyes? Do you feel a sickening gorge rise in your throat at the thought at the thought that she might suffer cold, hunger, or indignity? How say you, Senik?

Senik replied, “To all here, and to our Heavenly Parents, I say I do most deeply and fully feel these things. At this moment she is as my own daughter. I will protect, honor, support and comfort her, in all things, with all my being.”

Senik, without rising, turn to face the parents of Bener. To the father and mother of Bener I ask, “Do you pledge freely and wholeheartedly, in the presence of this assemblage, and of our Heavenly Parents, to support Senik, with your unreserved love, in his desire to love, honor, comfort, and support your daughter Bener in all things? Do not give this pledge lightly, for the happiness of yourselves, Senik, Bener, and the family of Senik depend upon your sincerity. If you have reservation, say it now that all may know your position.”

How say you, mother of Bener? Bener’s mother replied, “I promise my full support to Senik. I shall from now on love them both as my children. I accept Senik into our family, and my heart, as my own son.”

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How say you, father of Bener? The father of Bener replied, “I freely give my support to Senik in this undertaking. I have loved, honored, taught, and supported Bener, in all things, from her birth to this day. I give her now to his care, as it is ordained by our Heavenly Parents. I do this both with a sense of loss and a relief that these duties pass to Senik. The gaining of Senik as my son assuages my sense of loss. I shall give freely to him to help him in the assumption of my previous duties to Bener.

I shall stand ever ready to help him in the fulfilling of his promises. I shall from now on love both Senik and Bener as my children. I accept Senik into our family, and my heart, as my own.”

Senik, without rising, again face forward. Bener, without rising, turns to look upon the profile of Senik. Bener, look upon him. As you look upon Senik do you feel in your chest the love and tenderness of a loving mother for her son? The warm felling of protection, the desire to see him flourish and blossom to his fullness under that protection? The overcoming desire to see that he shall never be cold or hungry, without garments, nor have his dignity infringed? Do you pledge to comfort him in adversity, and pray that you shall never be the cause of his adversity nor of tears in his eyes? Do you feel a sickening gorge rise in your throat that he might suffer cold, hunger, or indignity? How say you, Bener?

Bener replied, “To all here, and to our Heavenly Parents, I say I do most deeply and fully feel these things. At this moment he is as my own son. I will protect honor, support and comfort him, in all things, with all my being.”

Bener, without rising, turn to face the parents of Senik. To the father and mother of Senik, I ask, “Do you pledge freely and wholeheartedly, in the presence of this assemblage, and out Heavenly Parents, to support Bener, with your unreserved love, in her desire to love, honor, comfort, and support Senik in all things? Do not give this pledge lightly, for the happiness of yourselves, Senik, Bener, and the family of Bener depend upon your sincerity. If you have reservation, say it now that all may know your position.”

How say you, mother of Senik? Senik’s mother replied, “I freely give my support to Bener in this undertaking. I have loved, honored, and supported Senik, in all things, from his birth to this day. I give him now to her care, as it is ordained by our Heaven Parents. I do this both with a sense of loss and a relief that these duties pass to Bener. The gaining of Bener as my daughter assuages my sense of loss. I shall give freely to her to help her in the assumption of my previous duties to Senik. I shall stand ever ready to assist her in the fulfilling of her promises. I shall now love both Senik and Bener as my children. I accept Bener into our family, and my heart, as my own daughter. ” How say you, father of Senik? Senik’s father replied,” I promise my full support to Bener. I shall now love them both as my children. I accept Bener into out family, and my heart, as my own daughter.”

Bener, without rising, again face forward. Now to each of you, mother and father of both Senik and Bener, I ask can, and will, you support and sustain your son and daughter in their marriage, with full recognition that they are to be husband and wife, a household, and a family of their own?

Each of the four parents replied in the affirmative.

Senik and Bener, without rising, turn to face each other.

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Senik, look upon the feminine loveliness of this woman, Bener, that publicly and without reservation proclaims her love and desire for you. Do you, Senik desire Bener as a woman, as well as friend; desiring her to share your bed with you, to love her soul and body, openly, honestly, tenderly and without shame?

Senik relied, “ I do. So very truly do I see Bener as a desirable woman as well as a friend. I do desire to share my life and my bed with Bener, openly, honestly, tenderly and without shame.”

Bener, look upon the masculine comeliness of this man, Senik, that publicly and without reservation proclaims his love and desire for you. Do you, Bener desire Senik as a man, as well as friend, desire him to share your bed with you, to love him soul and body, openly and honestly, tenderly and without shame?

Bener replied, “I do. So very truly do I see Senik as a desirable man as well as a friend. I do desire to share my life and my bed with Senik, openly, honestly, tenderly and without shame.”

Now Senik and Bener, I ask you both, do you feel all these things truly and deeply enough, that you wish to pledge, each to the other, to keep and preserve you body and soul in a pure state, each for the other, and each for the other alone, to the exclusion of all others?

Senik, how say you? Senik replied, “I do and I shall.”

Bener, how say you? Bener replied, “I do and I shall.”

Senik and Bener please take the hand of the other into yours. Now I ask you both, is it your desire that all in your house honor our Heavenly Father and Mother?

Senik, how say you? “It is ”, answered Senik.

Bener, how say you? “It is”, answered Bener.

Senik and Bener do you wish that The Guidon, the quite stimulus, reside with you in your hearts, and in your home, that you may have the benefit of guidance and comfort from our Heavenly Parents?

Senik, How say you? “I do”, answered Senik.

Bener, How say you? “I do”, answered Bener.

Senik and Bener, should your union bring forth the blessing of children, can you pledge to love them, support them, and to do all that you can, in kindness, to see them flourish and blossom as worthy individuals, in the eyes of the community and their Heavenly Parents?

Senik, how say you? “I can and I do”, replied Senik.

Bener, how say you? “I can and I do”, replied Bener.

Senik and Bener, of all the gifts our Heavenly Parents give us for our comfort here, in this often difficult life, there is none greater than the opportunity to be as one with our spouse. There is no other person with which we may be so completely ourselves, so completely open, and so sharing of all our thoughts, dreams, sorrows, hopes, failures, successes, and intimacies. If we choose, by THE GUIDON

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faithful effort, to avail ourselves of this opportunity, the benefits each to the other are immeasurable.

If we slack in this effort, we remain alone within ourselves.

Bener, in contemplation of all that has transpired and been said here today, do you wish to take this man, Senik, to be your husband, to become one with him, for all the days of this life?

Bener replied, “I do so wish to take Senik as my husband, to become one with him for all the days of this life.”

Senik, in contemplation of all that has transpired and been said here today, do you wish to take this woman, Bener, to be your wife, to become one with her, for all the days of this life?

Senik replied, “I do so wish to take Bener as my wife, to become one with her, for all the days of this life.”

Bener, do you now then publicly declare yourself to be the wife of Senik? “I do so publicly declare myself to be the wife of Senik.”

Senik, do you dispute Bener’s declaration, or are you in agreement that Bener is your wife? Senik replied, “I do not dispute it. I joyfully and publicly accept Bener as my wife.”

Senik, do you then now publicly declare yourself to be the husband of Bener? Senik replied,” I do so publicly declare myself to be the husband of Bener.”

Bener, do you dispute Senik’s declaration, or are you in agreement that Senik is your husband?”

Bener replied, “I do not dispute his declaration. I joyfully and publicly accept Senik as my husband.”

Rahmotep queried the persons assembled, “Does this company sustain Senik and Bener in these declarations? The company replied in unison, “We do!” Rahmotep then proclaimed, “Then, Bener and Senik, in the name of our Heavenly Mother and Father, I do hereby declare you to be man and wife in THEIR divinely ordained convention of matrimony. I say to all persons, everywhere, you are commanded by our Heavenly Parents to honor, respect, and support this union of Senik and Bener.

My dear Senik and Bener, and father and mother of both, without rising, please form a circle, and hold the hands each of the other.

The Wedding Prayer Rahmotep standing in the middle of this circle placed his hands on the heads of Bener and Senik.

He then closed his eyes, bowed his head and prayed. “Oh our Heavenly Father and Mother, we present to you your children and servants, Bener and Senik, who, in the presence of us, their families, friends and neighbors, have proclaimed their love and intent to live from this moment forward as husband and wife. We, assembled here, ask your generous blessing upon them as they go forward from this place, as one, to meet life together. Senik and Bener pledge themselves each to the other, and express the desire that The Guidon be ever present within them. We ask that The Guidon be ever present in their home and heart; that their home might be a place of tranquility, refuge and joy for all the days of their lives. Touch their hearts that they be ever true, each to the other, reserving to their union alone, and to the exclusion of all others, the joyful intimacies rightfully THE GUIDON

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shared only by wife and husband. Inspire them to honor always the pledges of love and support they make each to the other this day. Touch the hearts of their family and friends that they are ever in support of this union. In your name, our Heavenly Parents, and in fulfillment of Your plan, we humbly ask these things be granted.”

Now rise, all of you. Bener and Senik turn and face your friends, family and neighbors. As Bener and Senik rose, faced the audience, hand in hand, Rahmotep again spoke. “Dear friends, family and neighbors, I proudly present to you, for the first time, Senik and Bener, Husband and wife!” “Now bring forth the refreshments and let the rejoicing begin!”

3: After the conclusion of the ceremony, many came to Rahmotep proclaiming the beauty of the ceremony. Bednane said, “Teacher, you have outdone yourself! It was so beautiful and touching that it almost makes me want to get married! Did I say that? I must be ‘losing it.’ But, seriously, how did you come by such a great ceremony?” Rahmotep answered, “I don’t know, it just came to me. I liked it too, but it would need to be modified, depending on the circumstances of the couple.”

4: “Ceremony has a value, it publicly proclaims our intentions. This is true with ritual as well. Ritual can reinforce our beliefs and intentions. If this seems to be at odds with my previous words about ritual, I can assure it is not. Ceremony and ritual are meaningless to THEM, THEY already know our hearts.

5: THEY already knew that these young people here today were married in their heart. The ceremony was to publicly declare their hearts to all, and to satisfy custom. Also, the couple took great satisfaction in hearing each the other make this public proclamation of their love and promises of future fidelity, in all things. Further, it satisfied their families that the intentions of each to the other were honorable, right and proper. The public assertion of those intentions also serves to reinforce obedience to their pledges.”

6: “A marriage is also the joining, not only of a man and woman, but of two families. The marriage ceremony is, in that respect, also an ‘adoption’ ceremony, each of the two families ‘adopting’ the other. That is why I included their families in the ceremony.”

7: “The point here is, that the ceremony, or ritual cannot be thought of as somehow acquitting ourselves with THEM. Remember always, ceremony and ritual are for our benefit, not THEIRS. Ceremony for births, marriages, death, anniversaries, etc., are appropriate, if we bear that in mind.”

8: “Some set prayers and procedures for meetings might be appropriate, if, and only if, the persons involved are sincere. Falsity is as meaningless to THEM as it is to us, and, no one, including THEM appreciates someone trying to deceive or mislead them. Thus, false ceremony, or ritual is not only unacceptable to THEM, it is an insult to THEM.”

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Chapter Eighty 1: at the boat’s next stop, many well-wishers again greeted Rahmotep. One man approached Rahmotep asking him if he would speak with his nephew, Raotep. Raotep’s uncle explained that the ‘boy’, he being some eighteen years old, had a rough childhood. His mother died when he was five and his father, unfortunately, had been a brutal and demanding man. The father died from excess when the boy was thirteen. At that time Raotep has come to live with his uncle and aunt. The uncle related that the boy was “unmanageable,” keeping late hours, shirking all work, and “running with a bad crowd.”

2: Rahmotep said, “That is unfortunate, but why do you think I can help?” The uncle answered, “Many have spoken with Raotep to no avail. I know you to be a great teacher. My wife and I prayed and came to feel that you might the one to ‘reach’ him. I knew that you would be returning this way, so when I heard that you were to stop here today, I came to the dock early this morning to see if I could speak with you about this. Will you talk to him?”

3: Rahmotep thought that since the man said that he was inspired to ask his help, he could hardly refuse, though he had little hope that he could influence the young man. He asked, “Is young Raotep willing to speak with me?” Oh yes”, answered the uncle,” he heard you speak on your way up the river, he is much impressed with you.” “Very well,” said Rahmotep, “where is he?” The uncle answered, “You just have a seat there, at the refreshment stand, my treat, and I’ll fetch him.”

Rahmotep nodded assent and walked over to the stand to await Raotep.

4: In a few minutes, the uncle returned with a tall, handsome, young man, with intelligent, sullen black eyes, and a tense, reluctant manner. Greetings were exchanged, the uncle then moving away that Rahmotep and Raotep might talk privately. Rahmotep asked, “So, what’s the problem with your uncle?”

5: Raotep answered, seemingly surprised, “What’s the problem with my uncle? I thought he brought me here to be lectured about ‘what’s the problem’ with me.” “Well, “said Rahmotep, “no matter his intent, I don’t intend to ‘lecture’ you about anything. I don’t think I’d be very good at ‘lecturing’ people. To lecture people, in the way you mean it, one has to be a kind of ‘know-it-all’, to be so all knowing, or think he is, that he feels entitled to tell others exactly how they should conduct themselves in all things. That description certainly doesn’t fit me, as I know very little, but I know that I know very little. What about you, do you know everything? If so, there’s a lot of questions I need answered.”

6: Raotep’s mood lightened, his face broke into a smile, making him even more handsome. He spoke saying, “No, I don’t know everything, but my uncle thinks that I think I do just because I don’t agree with him. He thinks I’m a lazy shirker that seeks only to avoid work and have fun.”

7: “But, the truth is that he just doesn’t understand me.” “How do you mean?” asked Rahmotep.

Raotep replied, “Look, I had a rough time as a child. My mom died when I was five, and then my dad beat the stuffing out of me for the next eight years until he dropped dead from excess. After all that I just don’t feel like doing much of anything. I know uncle means well, but he just doesn’t understand how all this affected me.”

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8: “Now, my aunt is a sweetheart, she understands, but I just can’t seem to ‘fall into place’ like others, nor do I want to. My uncle just doesn’t understand like my aunt does, he’s forever comparing me to those of my own age that are ‘doing well’. He just doesn’t ‘get it’. “ Oh dear”, thought Rahmotep, “an indulging aunt plays into this. No wonder the uncle is beside himself, I think there is no peace in his house.”

9: Rahmotep inquired, “Was your aunt your mother’s sister?” “Yes,” answered Raotep, “how did you know? Did my uncle tell you?” “No, “ replied Rahmotep, “I just thought that might be the case. So, now let’s see, if I have it right, you feel that because of your terrible experiences before age fourteen, that you can’t ‘fit in’. Is that about it?”

10: “Well, yeah, kinda that’s it. I guess that everybody ought to understand what I went through and just give me a break and get off my back. Don’t you think that’s only fair?” Rahmotep thought, “My God, if this handsome, healthy boy only knew what others have recovered from, torture, bondage, disease, mental and physical deformity, etc. He’s using his childhood, as bad as it was, as an excuse for feeling sorry for himself.”

11: “Eminently fair,” replied Rahmotep, “I’ll call your uncle over here and tell him to give you a good allowance, let you live your own life, see if he can get you a house of your own, him paying all of your expenses, of course, and too just ‘get off your back.”

12: “ As Rahmotep moved as if to call the uncle, the boy reached out and stopped him by putting his hand on Rahmotep’s arm. He said, “Wait a minute. You’re kidding aren’t you?” “Kidding? No, of course not. Isn’t that what you want? I agree that because of a rough past you deserve what you asked. I think it’s very reasonable. Here, let me call him over,” said Rahmotep. “Look, your just making sport of me, aren’t you?” asked Raotep. “Making sport? Whatever gave you that idea?” asked Rahmotep. Raotep replied, “Well, I don’t exactly know. It just doesn’t seem right, somehow.”

13: “You can’t be serious that my uncle should buy me a house and pay my expenses.” “Why not,” asked Rahmotep, “after all, you had a bad child hood. That fact that you are now strong, handsome, intelligent, healthy, young man can’t change that. I think your idea of what you deserve most reasonable. The others your uncle compares you too were just ‘lucky’, that’s all, and you aren’t, so why shouldn’t he make it up to you?”

14: The young man’s face contorted into anger as he said, “That’s a lot of goat dung and you know it! How can you be a ‘great Wiseman’ and swallow a load of crap like that? I’m not ‘unlucky’ either, just ask the guys I throw lots with!”

15: “But, why are you upset? I was just agreeing with you?” “Well, when you say it, it sounds like a lot of crap to me. It’s insulting, too, they way you say it,” said Raotep, as he calmed. “You know,” said Rahmotep, “when I think about the way I say it, it sounds like a lot of crap to me too, I apologize.

Could you go over it again so I get it right this time?” Raotep started laughing, sardonically he said, “You are putting me on, aren’t you? You’re too smart to fall for that line of crap.” “Yes, I am,” replied Rahmotep, “and so are you, so save all the goat dung for your well-meaning, sweet, naive, aunt, and others like her.”

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16: “Don’t try to peddle that line of bull to anybody else, they’ll just laugh at you for an idiot. Now, you’re too smart to believe that crap yourself, so let’s get serious for a minute. Grinning, Raotep said, “All right, what’s up?”

17: Rahmotep replied, “There’s a lot ‘up’, if you want it to be. I understand that you had a hard time in your past; a lot of people have that problem. But, we are here, now. Raotep, I classify time in three categories; story time; maybe time; real time. Let met explain.”

18: “The past is ‘story time’ because you can make your account of the past anything you wish.

Even the most well-meaning and honest people often differ in their interpretation of past events. In your case, one could interpret the events of your past in different ways. I look at your past and say, ‘what a strong character this man must have to have survived these experiences. While it was rough, he’s the better man for it, having learned many valuable lessons, that make him the strong man he is today.”

19: “No matter the past, we are here, wherever we are, today. How we got here is not so important, we must deal with the ‘here-and-now’, whether we like it or not. Let’s, for a moment change your ‘story’, of the past. Let’s say that you came from a loving, wealthy home; you spent most of your youth sailing in your grandfather’s private boat, having one great party after another. So what, you are still where you are now. No matter the past, you cannot go back, you can only go forward. That brings us to ‘real time’.”

20: “‘Real time’, is the here-and-now, this exact moment. It is the only time over which we truly have control. We have no control over what happened, or was said, only a moment ago. It is frozen in time, locked in the past forever, although there may be varying interpretations of it. This brings us to ‘maybe time’.”

21: “Raotep, the future is ‘maybe time’. No one is promised any future at all. Neither you, nor I, really know if we will be here, on this plane, even moments from now. Now, we do have some control over ‘maybe time’. This because what we do in ‘real time’ affects ‘maybe time’. You and I are snacking as we chat. I’m sure that, later, because we consume food and drink now, if we are still here, we will need to relieve ourselves.”

22: “It is up to each of us to write the story of our ‘maybe time’, the future. What we do now determines our future. If you decide, and it is purely your choice, to continue as you do now, it will be you and you alone that will live the life that you create. I don’t have any specific advice for you. You don’t need any anyway. You know, your situation far better than I, what it is that you need to do.”

23: “Anything else you want to talk about?” “I guess not, “ replied Raotep. Rahmotep, rising, said, “Well, nice meeting you. I’m sure you’ll get it together; after all it’s your life, nobody else’s. Maybe we’ll meet again. Your uncle is waiting for you, good bye and good luck!” Raotep said, “The same to you,” as he began walking toward his uncle. Rahmotep called out, “Wait, come back a minute!”

Raotep, surprised, turn and walked back to Rahmotep. “I just want you to know that I know one thing. It’s your uncle that ‘understands’ you, not your ‘sweet’ aunt,” said Rahmotep grinning. “I know,” said a smiling Raotep as he turned and trotted off to meet his uncle. Rahmotep mused, “I wonder if that did any good, I doubt it. But then, you never know. Look what happened to “Dirty Hat!” THE GUIDON

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Chapter Eighty-One 1: at the next port, the last one before home, the Companions again greeted Rahmotep. They reported to him that the group was doing well but there was contention among them about what to do about a particular problem. They explained that a number of people were taunting them by claiming that they just wanted to avoid the harsh duties of the local temple, avoiding even the required tribute.

2: Some, among them, said that they should display their sincerity by some type of abstention of pleasures. One of the proposals was that they should abstain from eating fruits that were ‘juicy’, consuming only dried fruit. “ 3: Another proposal, though not so popular, was that they should abstain from sexual relations except for the ‘necessity’ of procreation. On hearing this, Rahmotep felt as though kicked in the stomach. “Good God, it’s started already!” Aloud he said, “Can you call the adult, only the adult, Companions to assemble at once?” The one, apparently, senior said, “Yes, teacher, we‘ll round up all those that we can within the hour.”

4: To the hastily assembled group Rahmotep spoke as follows: “My friends, my Companions, as always, it is a pleasure to meet with those of like mind. It is my understanding that some here are concerned because they feel that their neighbors do not believe them sincere in professing the teaching.”

5: Many, in the audience, nodded, murmuring in agreement. “It is proposed, by some, that to show your sincerity, to those neighbors, that Companions forgo certain so-called ‘pleasures’. The proponents feel that our ‘denial of pleasures’ will show to others that we are sincere and even more devout than they. Since the ‘nonbelievers’ will continue to engage in these ‘pleasures, our denial of them will prove our superiority in our beliefs.”

6: “Are we engaged in this work to impress humans? No, I say, we are engaged in this work that we might profit from living in The LAW, and receiving the guidance of The Guidon that we might better follow The Plan.”

7: “Does anyone really think that our foolish denials of ‘pleasures’ will lead to a further understanding of The LAW by our neighbors or ourselves? Are we to put ourselves at war and conflict with our own legitimate desires that we might ‘impress’ some scoffer to seek The LAW and accept The Guidon?

No, I say, the only possible purpose in doing such a thing is to try to prove ourselves superior, more ‘holy’, than our neighbors!”

8: “Such conduct is a violation of both parts of The LAW, without doubt! We are ‘superior’ to no one, nor do we want to be! If we want to ‘impress’ our neighbors, to lead them to HIM, this is NOT the way. The way is to live The LAW, go about our affairs, in The LAW, be a good neighbor, and ‘impress’ by the example of living a good, prosperous, and decent life!”

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more ‘holy’ than you? Would you at this sight throw yourself prostrate before their idols of stone? Or, would you just think them ridiculous objects of laughter?”

10: “It is HE that created fruits to be ‘juicy’, at certain seasons. Where is the authority for our refusal of HIS gift? Did he create these ‘juicy’ fruits to be tasty that we might seek them out to our benefit?

Are these ‘juicy’ fruits poisoning?”

11: “Some plants are tasty but poisonous that we might learn that all that pleases us is not always good for us. But here, we speak not of poison fruit, but of fruit that slakes the thirst and nourishes our bodies. What shall we gain by our denial of HIS gift? Will we ‘gain’ arrogance, and selfrighteousness, toward others because we deny HIS gift of wholesome fruit? Is that the profit we seek, arrogance and self-righteousness, both of which are gross violations of the very LAW to which we profess adherence? Are we not spirit and body? Do we not know that we are to serve both here?”

12: “I am told that some propose abstention from sexual relations with our spouses, save for purposes of procreation. The reasoning is, that since it is a ‘pleasurable’ act, if we deny it to ourselves, we will, by putting ourselves at conflict with, and ‘winning’ against, our strongest instincts, prove ourselves ‘worthy’, and ‘holy’, to our neighbors.”

13: “Who gives us these instincts? Who created us with these instincts? I say that it is HE, who created all. Where is the authority from THEM, that ‘overcoming’, or ‘defeating’ the desires that THEY give us, will please THEM? Is this our goal, our very purpose, to ‘please’ and to ‘impress’ humans that we might gain human admiration for our ‘martyrdom’? I say, no, never! Our goal is to ‘please’ THEM, our Parents, by following THEIR plan for us! Do not be concerned as to how your neighbors evaluate you, be concerned as to your progress in the plan set forth for you by our creator.”

14: “As to sexual relations between wife and husband, I say that they are good, purposeful, and necessary for far more than procreation. It is the intimacies shared between them that draw then closer to each the other. It is the one part of themselves that they share with no other.”

15: “Intimacies shared between wife and husband, are a rich, rewarding, bond strengthening, expression of love and devotion. That is why intimacy is to be shared only between husband and wife, and them alone.”

16: “To deny each other this form of loving, tender, exclusive communication is deleterious, to the extreme, to their union and bond of matrimony. It is the animal, lacking true affection for one another in marriage, that mates only for procreation.”

17: “Intimacy, whether or not for procreation, shared by wife and husband is a special gift, an important part of the greater gift of family, that our creator lovingly gives us that we might be comforted in each other and by that drawing ever closer to true oneness.”

18: “There are, as mature persons know, the various sexual perversions, which are to be avoided.

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idea that acts of intimacy, between married persons, is somehow ‘bad’ or ‘unholy’ is an offshoot of the doctrines spread by false priests to instill guilt in us that they might by that gain control over us.”

19: “Of all the sexual perversions, the most perverse is, perhaps, forced abstention between married persons. Forced abstention puts a person at conflict with natural desire and may well result in that desire seeking an alternative unacceptable, inappropriate, and even perverse release.”

20: “THEY give us proper and good means to satisfy all of our instincts and desires. Our sexual needs and desires are properly, wholesomely, and beneficially, fulfilled in the divinely instituted convention of marriage.”

21: “I remind you all of our true goal, and of our commitment to follow The LAW, The Guidon, and THEIR plan for our progress to perfection. Do not follow men. Weigh carefully, in the scales of your knowledge, the words of those who claim to speak in THEIR behalf. Thank you all for your kind attention to my remarks here today. May The Guidon be ever in your heart that you might be shown the way through this life!”

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Chapter Eighty-Two 1: Excitement grew in Rahmotep as the boat neared his final destination, home. Below the deck, making final preparations to go ashore, he heard a commotion above the deck. He ran up the small steps to learn the cause. As his head cleared the surface of the deck, he saw Benar, Bednane, and a crewmember leaning over the starboard rail, appearing to be grasping at something, and shouting.

As their arms rose up, they held a small figure.

2: He looked again, to confirm the identity of the figure. “Yes, yes,” he realized, “It is Nahranee!” He bounded up the last few steps to the deck, Nahranee spotting him instantly. She broke away from the men and rushed into his arms, tears streaming, she said, “It really is you, my darling! Oh, how I have dreamed of this moment. Let me hold you, let me look at you, yes, you are really home!”

Rahmotep, his eyes too filled with tears, said, “Yes, my precious one, I am home. But what are you doing here?” Before Nahranee could answer, two more persons were hoisted aboard, his two sons, yelling, and rushing to him. The four of them, their arms around each other, danced with joy.

3: Calm returning, Rahmotep asked again, “What are you three doing here? I would’ve been ashore in just a little while.” The eldest son answered, “Dad, when we got the news that you were arriving on this boat, Imek suggested that we go out to me you, avoiding the crowd awaiting you at the dock.”

4: Nahranee added, “Yes, I thought that we could have this little time before meeting the others.”

Hugging them again, Rahmotep said, “I’m glad you came. Say, I see the boat that brought you is pulling away. Is that Imek standing in the bow?” Answering his own question, Rahmotep exclaimed, “Yes, it is!” Waving thanks to Imek.

5: Rahmotep said, “When you came, I was below, putting my things together. I guess I’d better finish now, we’ll be docking soon.” His elder son, an understanding young man, said, “Mom, why don’t you give Dad a hand. Well stay up here, it’ll be pretty crowded below. Anyway, I want to look over the boat. But, if you need help, just let us know.” Nahranee said, taking Rahmotep’s arm, leading him toward the steps, “I think we can manage, but I’ll call you if I need you.”

6: The two of them sat on Rahmotep’s small cot, holding hands, looking into each other’s eyes.

Their mutual desire rose and they kissed, passionately. “Whew!” said Rahmotep, breaking the embrace, “We better stop that till we’re at home lest we embarrass our selves and the crew!”

7: Nahranee replied, “I don’t give a goat gas about embarrassing myself, within reason, and as for the crew, I’ve heard plenty of stories about boatmen, a girl at every dock. Kiss me again!” And he did. Breaking their embrace again, Nahranee said, “Whew, is the right word! We better stop while we still can. Let’s get your things and go up top before we cause a scandal.”

8: Rahmotep said, huskily, “Yes, but let’s go straight home and continue.” “Hmm, honey we aren’t going ‘straight home’, we’re going to my brothers house first, for dinner and to greet all our friends.”

Rahmotep yelped, “What! What manner of sabotage is this? Who came up with this ‘bright idea’, I’ll strangle him, gleefully, with my own hands! Tell me now, so I can anticipate the pleasure of murdering him.”

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9: Nahranee, smiling, said, “Now dear, you must have anticipated that there would be many to greet you. So, I thought it better if I had them come to my brother’s house instead of them congregating at the dock, holding us up for hours, and hanging around our house all night. I also thought that the boys would enjoy a night or two visiting with their favorite uncle. Do you still want to strangle the one that ‘came up with this bright idea’?”

10: “I want to do something to you, all right, but strangling is not exactly what I had in mind, “ said Rahmotep, teasingly, “You are, of course, as always the smart one. You’re right, that’s the best way to handle, just one of the many reasons I love you so much.”

11: The ‘welcome home’ dinner, hosted by Nahranee’s elder brother and his wife lasted for far longer than either Rahmotep or Nahranee hoped. Their many friends lavished ‘welcome homes’ on Rahmotep to the point of his exhaustion. Rahmotep puzzled at the ‘cat that ate the bird’ smile on the faces of many of his friends, wondering if there was some secret they were keeping from him. He thought maybe there was some surprise gift, or such, that would be presented to him at the end of the evening. However, as the guests, one by one, and in small groups, departed, nothing was said of any surprise, so he dismissed the thought from his mind. At last, at long last, the time came for them to go home.

12: The final ‘goodnights’, and ‘thank-you’, done, Rahmotep and Nahranee, hand in hand, started the walk home. “Say,” said Rahmotep, “I didn’t see Hetmot tonight, I was so busy I didn’t think of it till just now. Is he all right?” “Well, yes and no,” replied Nahranee, “since you left, the snake that succeeded him has treated him shamefully.”

13: “ The temple began sending less and less to him, even calling away his help ‘temporarily’, never to return. I offered to bring his plight to the attention of The Ruler, but he wouldn’t hear of it. But things are changing for him now. Right after you left, Adwan, the fisherman, died childless, leaving his widow, Benaree, all five of his boats.”

14: “She hated the temple for some injustice they did her family many years ago, so she turned to Hetmot for consolation. They are, and have been for months, inseparable. The two of them are glowing and giggling like adolescents. They took one of the larger boats for a tour of the ‘fishing possibilities further south.”

15: “They’re due back day after tomorrow, I’m sure he’ll be right over to show her off.” Rahmotep, chucking, said, “The old dog! Good for him!” “Her too,“ added Nahranee, “she was quite a bit younger than Adwan, and, you know, in a lady’s eye Hetmot is a rather handsome fellow.” Surprised, Rahmotep answered, “Really? I’ll have to keep an eye on him around you from now on!” “Silly boy!” retorted Nahranee.

16: Nahranee announced, “Here we are, let’s go on in!” “What?” Said a confused Rahmotep, “This isn’t our house. Talking with you, I haven’t been paying attention to the surroundings. Where are we anyway, this house doesn’t look at all familiar, whose big house is this?” “Sweetheart, it’s our house, I promise. You see, two of our neighbor’s houses are gone, just look around, you’ll recognize the rest of the neighborhood.” “What is going on here? This house is almost three times as large as ours,” replied a still puzzled Rahmotep. “Honey, a lot has happened, you were gone almost a year.”

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17: “Our business is prospering; your sons operate it now without any management help. Hetmot came up with the idea of using Benaree’s boats to ship our beverages up and down the river, he being the salesman. It was a smart idea, the boats make deliveries, up and down the river, then, empty, and they fish on the way back.”

18: “They went out empty before and fished on the back anyway. You are now a rich man, and I think Hetmot soon will be. The new house was Hetmot’s idea too. He persuaded Benaree to trade the neighbors their houses for desirable lots she owned by the water. Then, she agreed to be paid for the lots from the profits received by the selling of our beverages up and down the river.”

19: “Everybody came out ahead; the neighbors got good lots; we got a bigger house; our new customers got better drink; Benaree is profiting from our shipping, and she pleased her beau; Hetmot regained his youthful vigor, an attractive rich lady, and a job. He’s quite the salesman for our beverages; our sons gain a business large enough to sustain us all. I hope I haven’t over stepped my bounds in your absence, but I did the best I could.” “Oh my, you exceed them all! What a woman, why am I so blessed?” answered an overwhelmed Rahmotep.

20: “Oh, yes, one other little thing, your younger son and the Ruler’s young sister are an ‘item’, as they say. Very discretely, of course, he goes with Hetmot and me to ‘teach’ the ruler. And, since he already knows whatever news I have, he and the sister, wishing not to be ‘bored’, ‘talk’ between themselves, within sight of chaperones, of course.”

24: “My, my, of what use am I to such a marvelous woman,” queried an amazed Rahmotep, in a mock awed voice. “Oh, I’m sure, as smart as I am, I can think of some use for you. After all, everybody has some special talent; they just need to be placed in the right situation. The bedroom’s that way,” said Nahranee laughing, as she, squeezing Rahmotep’s hand, pointed the way.

25: Nahranee and Rahmotep slept late, rising to a bright sun. Rahmotep marveled as Nahranee toured him through the new house and grounds.” This, room is yours, exclusively yours, to meditate, pray, and receive visitors.”

26: “ Hetmot helped lay it out, he said he understood the needs of the ‘priesthood’,” said a proudly beaming Nahranee, pointing into a large room, comfortably furnished, attached to the house. See, it has a separate entrance from outside, so your visitors don’t have to disturb the rest of the household,“ she continued. “I cannot believe this. Who did all this work?” asked Rahmotep. She replied, “Mostly your sons, but a number of the Companions also helped.”

27: “ Now, don’t get excited, they did it as friends, not to put you into priestcraft. But, I will tell you that they want you to be available to teach and even travel again, if you wish. With the boys running the business and the way everything else is going, you can pretty much do as you please.”

Rahmotep stood, in deep thought, and said, in a near breaking voice, “We’ll see, this is all too much to decide on at once.”

28 “Now,” said Nahranee, “There is one thing more, and we have a beautiful courtyard in the back.

This is entirely the work of the Companions. They know you don’t want gain from them, and they don’t intend it to be such. It’s just their personal way of letting you know how much you are appreciated.”

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29: “ Come with me.” Entering the courtyard, Nahranee said, “You see there, it’s a replica of the stone-by-the-water, this is a gift of love from them. They thought you might enjoy the view of it from your visitor’s room. I love it, Rahm; please don’t be upset, everybody knows that you are not in HIS work for gain. Is it all right?” Rahmotep stood mute, unable to speak for the lump in his throat, finally managing an affirmative nod before the tears came.

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Chapter Eighty-Three 1: Within an hour of coming ashore, Hetmot, with Benaree in tow, or perhaps, more accurately, Benaree, with Hetmot in tow, presented themselves to the household of Rahmotep and Nahranee.

Hetmot, ‘looking years younger’, and more trim, beamed as he introduced Benaree to Rahmotep.

2: Hetmot and Rahmotep exchanged hugs, backslaps, and laughter in their greetings.

Refreshments were served, all seating themselves, comfortably. “Well, my best friends, I want you to be the first to know. Believe it or not, this marvelous, beautiful lady has taken leave of her senses and agreed to marry me, “Hetmot said proudly as Benaree, simpering, gazed upon him admiringly.

“Congratulations!” exclaimed Rahmotep and Nahranee, in unison. “When is the wedding?”

Nahranee inquired, breathlessly, in the excited way of women when a wedding is in the making.

3: “That’s one of the things, in fact, the most important thing, we came to talk to you about. The sooner the better, we live in The LAW, and I am anxious to enjoy all the benefits of matrimony!” exclaimed an ardent Hetmot, as Benaree’s face colored, and she poked him in the ribs, signaling him to “behave.”

4: Hetmot, suddenly realizing how his remark could be taken, turned fire red in embarrassment.

Rahmotep and Nahranee laughed at his discomfort. “Hetmot, don’t be embarrassed, we are all adults and family here. As a woman, I can tell you that ladies can be just as ‘anxious to enjoy all the benefits’ of marriage as are gentlemen, “ said Nahranee mischievously, as Hetmot again blushed, and Benaree laughed, exchanging a knowing look with Nahranee.

5: Rahmotep raised his hands for quite and said, “All right, enough of this fun. When is the wedding?” “As soon as you can perform the ceremony, “ said Hetmot, as he looked at Benaree for approval, she nodding in agreement, looking quite the worshipful bride.

6: “Me, you want me to perform the ceremony?” asked Rahmotep in surprise. “Who else, word has already reached here about the beautiful job you up the river, will you do it?” asked a pleading Hetmot. “Of course he will,” answered a confident Nahranee, “won’t you dear?” Seeing there was no need for further discussion, the women having already made the decision, he, knowing any protest useless, heartily agreed.

7: This period of time in their lives could well have been labeled as the ‘time of weddings and babies’. Hetmot and Benaree, married, and in months Benaree came to Nahranee with amazing news. ”Hetmot and I are ‘expecting’,” declared a beaming Benaree.”

8: Hetmot received much good natured ‘ribbing’ along the lines of, “Who would have thought the old dog would have had it in him,” “Whatever happened to your vow of celibacy you took as a Temple Priest, you naughty boy?” Hetmot, laughing, always replied to the latter jibe with these words, “Of all the abandoned vows, of that accursed place, that particular abandonment is the most delightful.”

9: Benaree had a normal pregnancy and delivery despite her age. Young Hetmot arrived, much to the relief and joy of all, in perfect form and with a healthy set of lungs. Rahmotep performed baby Hetmot’s ‘blessing’, amid much celebration.

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10: The Ruler married the daughter of a king greater than himself, and in minimum time, presented an heir to his people. Both of Rahmotep’s sons married, the younger to the Ruler’s sister. The younger son moved to the palace and went in training to become the Ruler’s emissary to other lands. He, and his wife, spread the word wherever they went.

11: The elder son married the niece of Benaree, having met her at Benaree’s wedding, further tightening the bonds between the two families. She proved to be adept at business, prospering the business even further. The unions’ of the sons soon resulted in more babies. Rahmotep’s grand toddlers loved their “Papa Het-tot”, often climbing on him with squeals, and his son “Het-tot”, their playmate. Young Hetmot, and the grandchildren of Rahmotep, immediately recognized “Gram-a Nah-ree” was a ‘soft touch’, and took full advantage of it. Among their male relatives, they rated “Gram-pa Rahm” second only to “Papa Het-tot,” in ease of manipulation.

12: Their lives continued, without interruption, in this idyllic state until the grand children, and Young Hetmot, reached adulthood.

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Chapter Eighty-Four 1: The saddest day of their lives, since they lost their child, was the day word came to their house that Hetmot had, this morning, returned to THEM. Rahmotep, and family, were shocked as they had seen him only yesterday, happy, and, apparently, healthy. They went immediately to comfort Benaree. She fell into their arms weeping, crying, “I am widowed once more, what shall I do now without my Hetmot!” Young Hetmot arrived ashen faced, tears streaming. He hugged his mother, saying, “Oh, mamma, this day of all days, I was ready to come here anyway to tell you and dad the good news, Jamaree and I are going to have a baby. “Now,” said young Hetmot, sobbing,” the baby will never know ‘Papa-Het-ott! How shall we all live without him? How did this happen, Papa was fine yesterday.”

2: Benaree, still hugging her son said, “It was so sudden, he was so full of life as we retired last night. Just after daybreak, he woke me saying ‘Mama, I don’t feel so good’. I thought he was just having a ‘spell’. But then he sat up and began to tell me how much he loved you and me. He said he wanted to thank me for the wonderful years, and you for being the ‘best son any man was ever blessed with’. The pair broke into uncontrolled sobs as Rahmotep and Nahranee put their arms around them.

3: “Then he just lay back down, with a dreamy look in his eyes and said, ‘Rahm? Rahm? Mother is that you? Mama, I really am a good boy aren’t I?’ He then looked at me smiling as if he had a secret and said, “You, you precious’ and raised his right hand and whispered, ‘I go’, and turning his head, said, ‘I come now’, and he was gone.”

4: Hearing the news, Hetmot’s successor, as ever, thinking of advantage, suddenly ‘rehabilitated’ Hetmot and demanded that the Temple be permitted to hold a large pageant type funeral for him.

This was flatly refused by Hetmot’s family, as there was never any doubt, in their mind, that Rahmotep would conduct the service. Rahmotep was deeply troubled by their request as he had serious doubt that he would not, himself, ‘breakdown’ with grief during the service.

5: However, since everyone assumed that he would do it, he knew that he must. “I know how difficult this will be for you, sweetheart, but, really, you have no choice,” counseled, Nahranee, in an understanding voice. The rule required that deceased persons be entombed quickly, so there was scant time for delay in the planning. Since many made known their intention to attend, the decision was made to have the service at the tomb, as there was no building, other than the Temple, large enough to accommodate the anticipated crowd.

6: The time for the service having arrived, a multitude assembled on the open ground, near the tomb, seeking what shade there was under the sparse trees. As Rahmotep mounted the platform, which had been constructed for that purpose. The Ruler arrived, on foot his head humbly bowed, accompanied by only two retainers His usual royal litter left behind.. Sighting the Ruler, the crowd began to stir in excitement. The Ruler quickly dispatched one of the retainers to the platform to make an announcement. Mounting the platform, and nodding at Rahmotep, the retainer turned to face the mourners. “This is a solemn occasion for His Majesty and for all here. His Majesty asks that, today, you respect his privacy by making no further acknowledgment of his presence as he is here purely as a private person, as one of the many that loved Hetmot. Thank you.” The multitude replied with a murmur of approval and understanding.

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7: Rahmotep then moved to the front of the platform and spoke. “Hetmot was a great man and I was privileged that he called me ’friend’. No wife or son ever had a better husband or father that did Benaree and young Hetmot. Hetmot had the unique characteristic of leaving an indelible mark upon the life of every person that knew him. We are all better people for having had him in our midst.

There will be no replacement for Hetmot, in this generation, for he was one-of-a-kind in our time.”

8: “While Hetmot achieved high position in this land, his post in our hearts was far higher. Hetmot was an orphan; found, as an infant, near death, laying next to his dead mother, in the humble hut he and his unwed mother shared. Having no other family, he was given to the Temple of the Great God to do with as they pleased.”

9: “There was no happy, playful childhood for little Hetmot. He was a servant at age three, running his tiny legs as fast as they could go to quickly serve the priests, lest those tiny legs be switched, yet again. But he was valiant and brave for though abused, ridiculed as a ‘little bastard’, and cast in a corner with a tiny blanket, Hetmot, persevered. Where most would have been shattered, Hetmot only grew stronger. Even though laughed at for being ‘stupid’, like his ‘sinful mother’, whenever he asked questions, despite the jibs he continued to ask and learn.”

“10: “At age five, a kindly priest began to teach Hetmot. Hetmot was an apt student, thirsty for knowledge. His brilliant mind enabled him to absorb in one year the knowledge that took others three years to learn. In time, even his most unrelenting tormentors were forced to respect and acknowledge Hetmot as a scholar and special person. He took the only path open to him by entering the priesthood. Who would have ever dreamed that the little ‘bastard’ waif, in the corner, would, in record time become the Chief Priest, having the great and powerful, of this land, listening, with rapt attention, to his every word of counsel?”

11: “Under Hetmot’s stewardship, the priesthood of the Temple was reformed, ending many abuses.

Hetmot refused to accept bond persons, he taught against this abominable practice. Under his leadership, the poor were excused from tribute, and a helping hand extended to them.”

12: “The ugly practice of labeling innocent children as ‘bastards’ whores offal, and denying them full rights and respect was abolished by his efforts. There are many other examples of injustices that Hetmot dethroned, and many good deeds he performed, most of them known but to a few.”

13: “He ended completely the dying practice of human sacrifice. The only life that he ever demanded for sacrifice was my own. Yet, we became closer than the closest of good friends. He was welcome at our house at any hour of the day. He was the Godfather of our grand children, and, as toddlers, they squealed with delight at every sighting of ‘Papa Het-ott’.”

14: “Some of you may remember that evening, at the stone-by-the-water, when Hetmot rushed forward filled with the messenger spirit of our Heavenly Parents, the Guidon. My friends, I know for a certain fact that Hetmot had a good heart, for, I promise you, and the Guidon will not enter a malignant heart. Before accepting the Guidon, Hetmot lived by the light he had, trying to benefit all, the best way he knew how. But, by his good, and open, heart accepting the Guidon, he gained greater light. Many hours have I had the privilege of sitting and conversing with him as he told of his regrets of past judgments, saying, ‘if I had only known the Guidon then, had only I had the light then, how differently I would have done..

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15: “But, friends of Hetmot, I can tell you this, Hetmot, once he had the knowledge and the light of the Guidon, I know of no man that ever made better use of them. With the Guidon, Hetmot became a man at peace, a source and inspiration to us all. He brought the word to many others. Hetmot was a friend to all who knew him. His counsel was sought, and freely given to, persons of all stations, from the lowest to the highest.”

16: “Hetmot, was many things, and he succeeded in all that he tried. Even I, who knew him well, was surprised at the scope of his abilities. He proved himself an able businessman, putting together and executing plans to expand our family business up and down the river. He was the principal architect of our home and I don’t need to tell anyone, who has seen it, of the beauty and comfort of his design.”

17: “Hetmot’s happy, positive personality, attracted to him, the lovely Benaree. I was privileged to perform their wedding ceremony. How happy, and proud was Hetmot that day, beaming with joy.

How total was his joyous, gratitude to Benaree at the birth of the beautiful son she gave him.”

18: “Hetmot had, at last, found the joy he missed in his earlier life. Benaree’s love wiped away the last trace of his inner sadness. He was so proud that she had chosen him as her husband that, frankly, his friends sometimes grew a little weary of his constant extolling of her beauty, sweetness, and many virtues.”

19: “He proudly recounted, daily, to us every detail of the successes and achievements of his beloved son, from his perfect ness at birth, to his marriage to a lady that, as Hetmot said, ‘is almost as beautiful and sweet as his mother’.

20: “ Benaree, and his son, gave Hetmot richness in his life, far surpassing that given to most of us.

They brought to him the happy playfulness denied him in childhood. And for that, Hetmot may be counted among the most fortunate of men. He in turn enriched our lives, and we, in turn, enrich the lives of those around us, because of him.”

21: “Thus, we here, grieve the loss of our dear friend, father, and husband, but we should not grieve too much at our loss of him, but rather celebrate our good fortune in having had the good fortune to have known him. We must bear our grief in the certain knowledge that our Companion Hetmot has gone on to not to an ending, but to a beginning. For all of us, my companions, who have ever graduated from a learning, or left any group or community, we can recall the mixed emotions with which we moved on; the joy and excitement of a new start and the sorrow of leaving the familiar behind.”

22: “ And so it is, my Companions, with that completion of learning we call death. There is grief that we are gone, it is not easy for our loved ones who are left behind. But to each of us completion day must come. That is the way it is, that is the reality. We cannot linger indefinitely at this same level of existence any more than we can forever remain in childhood. So, while we may grieve at our loss, do not grieve for Hetmot, but rather, be happy for him that he acquitted himself so well in his tasks here, and now moves on to a new beginning.”

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23:“We are here today to bid farewell to Hetmot, for now, with the certain knowledge of his foreordained perfection and our reunion with him at the table of our Heavenly Parents. And we must remember that all true friendships are cosmic in time. We will meet again, just as we may have met old friends in this lifetime. Hetmot has completed his learning here in this lifetime and awaits us.”

24: “Let us pray, oh, our Heavenly Father and Mother, your spirit child and servant, our dear friend, husband and father, Hetmot returns to you. We pray that Hetmot is rejoicing in his reunion with you.

Heavenly Father Give us strength to bear our grief, until that day when we will meet again. We, who loved him, in this life, miss him. Keep the memory of him warm in our hearts that we might continue to enjoy the benefit of him. Heavenly Mother, we know You feel our grief, comfort us in our hour of need. Send Your comforting hand to touch Benaree that her grief might be assuaged. Heavenly Father, send Your strengthening hand to touch young Hetmot that he might bear up in his grief and continue to be the valiant young man that he is in supporting his mother in all things. We humbly ask these things, as your humble servants. So be it.”

25: “Dear friends, before us lays the earthly remains of Hetmot. We have accompanied Hetmot as far as we can in his journey home. In farewell we say, Hetmot, we love you, we miss you, we grieve for our loss of your fellowship, but we’ll are all right here, comforting each other and having the memory of you. Hetmot, dear friend, do not be concerned for the needs of your family, for we, your many, many, friends will see to their needs. So, dear friend, rejoice in ease in your reunion with Mother and Father. We know we’ll meet again, Hetmot. Till then dear friend, husband and father, we bid you farewell, and may the Guidon ever be with you in your new beginning. May the Guidon ever be with us! Thank You.” 26: Rahmotep then departed the platform to rejoin his family and that of Hetmot. As Rahmotep descended the steps he noticed the Ruler, standing, his head bowed, his right hand on his forehead, tears streaming down his cheeks into his beard, as his attendants looked on with perplexity to see him such.

27: after further brief eulogies delivered by young Hetmot and the tearful Ruler, those privileged to be his bearers, carried Hetmot’s body away and placed it in his tomb; the tomb sealers turning to their work even as the multitude melted away into their own lives,

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Chapter Eighty-Five This chapter contains brief messages delivered by Rahmotep in the “visitors room” to various persons.

Judgment and the Resistance of Evil 1: “I am told,” said Rahmotep, “that, in some cases, some of us, have taken to the extreme the principle of being nonjudgmental of the actions or practices of others. They feel that it is not our place to declare, even the most abominable actions of others, to be wrong or gross violations. The LAW is most difficult to apply in that great gray area of choices in everyday life. It is not difficult to apply in matters manifestly unjust. Remember, we have an absolute duty to contest evil, whenever, and wherever; it is in our appropriate power to do so. Small evils lead to greater evils.”

2: “We must never hesitate to be in the forefront of the condemnation of patently evil gross violations of The LAW. Here are some examples of gross evil: enslavement; murder; killing of the innocent; maiming; arson; robbery; theft; persecution for political beliefs or words; persecution of a people; treason against a just government; neglect of family; cruelty to humans or animals; waste of resources; fouling of water; unjust seizure of land; torture; persecution for religious beliefs; abuse of trust; and any act which spreads gross harm. This listing is not all-inclusive, the application of The LAW to particular situations would, no doubt, reveal many others. The prevention of such acts requires our most strenuous appropriate effort.”

3: “Lesser violations must be resisted also, not by being the arbiter of every dispute but in a judicious manner taking into account the circumstances. We are not to try to cure all ills by telling others what they ought to do because ‘we know best’ this for the simple reason that no human always knows ‘what is best’. Never, must we be self-righteous, holding ourselves out as paragons of all virtue, regarding ourselves as ‘better than you’. I can assure you that we have no right to such a claim. However, we should never shrink from confronting evil. Often a soft word is sufficient, sometimes, stronger action should be taken that we might protect others. If there is doubt, consult with the Guidon, and others that are more knowledgeable than you, as to the course to be taken.

Avoid ridiculous actions or positions, use discretion and solid judgment. Do not interfere with the customs of others that do not violate The LAW. There are many complying ways to solve a particular problem. Do not assume that your way is the only ‘right’ way.”

4: “Do not listen to those who tell you there is, in all situations, no absolute right or wrong. Such persons are totally mistaken, there is a ‘right and wrong’. The most cursory examination of a particular problem will reveal that in clear cases. But even in murky situations, we are, with effort, most often, able to decide what is right. The real problem being is having the courage to follow the right course. The Guidon and the counsel of our Companions and Teachers are not only sources of knowledge, but also sources of courage.”

The Guidon, what is it?

5: “The Guidon is that spirit that, when sincerely summoned, enters our spirit to reside there for so long as it is welcome. It is the spirit messenger of Our Heavenly Parents, Mother and Father. It is the quite stimulus that, upon request, through sincere prayer, nudges us, and reveals to us, the correction direction to take to find the solution to our problem. We are not forced to follow it, it only suggests, it does not command. Its help is similar to that we might receive from a teacher who THE GUIDON

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seeing us struggling an examination problem gives us a ‘hint’ that might lead us to the correct solution. The teacher, rightly, does not do our work for us, but, if we are at an impasse, may rightly give us a clue as how to solve the problem for ourselves. If we become attuned to the Guidon’s quite voice, we always have with us the advice and counsel of our Heavenly Parents. We access this advice and counsel by communication with, through prayer, our Heavenly Father and Mother. The Guidon is not only there ever awaiting our call, it will, if we are receptive, sound an alarm if we begin to wander off the path. It does not need to come each time we need it as it is with us at all times, day any night, for so long as it is welcome. It keeps us within The LAW. Living our lives within The LAW, following the Plan, we are as safe and comfortable as we are in our Father’s protecting arms.”

Self-Created Problems 6: “If our problems are self created, as most problems are, we are fortunate, for self created problems are the problems most amenable to self correction and solution. I think most of us are aware that the bulk of the problems we face in life are self-created. How often have we said to friends, or ourselves ‘I’ve really gotten myself in a mess’? All too often, I fear. But the good news is that if got us ‘into it’ we may be able to get ourselves ‘out of it’. It may take much effort, emotional pain, embarrassment, and time but it can often be done. On the other hand, problems created by outside events are often those over which we have the least control. War, drought, serious disease, injury, and flood are a few examples of out side events that impact us. So, my friend, rejoice that all of your problems are self created for, with the help of the Guidon, your family, your friends, you can likely solve them.”

Duties to Family 7: “Our first duty is to our family. It is our absolute duty and privilege to provision our family. What is provision, what does it mean? Provision includes all of those things necessary for them to flourish.

These include food, clothing, shelter, encouragement education and moral instruction. Luxurious indulgence should, in my view, be avoided. The greatest gift of all is your time, time given with loving patience. The second greatest gift is that of patience and understanding.”

8: “Listen carefully to every member of the family, including the small ones and the old. You will learn much, as everyone, young and old, has something important to share. If you listen, and strive to understand, they are much more likely to listen and strive to understand you. Never lie to them, for any reason, for they give their trust naturally but once broken the regaining of it is a cruel road.

Never make promises which you cannot or do not intend to keep, for if you do, will you expect them to keep the promises they make to you? You, as a parent, set the standard for them, least by your words, most by your deeds. If you wish family members to respect you and others, respect them. Do not infringe upon their dignity especially including the young. Teach them, by your example, that they are worthy of their dignity. Be firm, but kind, in your correction of children. Let the children understand that you correct them because of your love for them and your desire that they learn to conduct themselves in such a manner that they will enjoy the respect and admiration of others.

Teach them to respect you and your advice. One does not take into their heart what is forced on them by fear, this they only resent. Fear may be instilled in another by anyone; respect must be earned, even from children. We take into our heart advice from those we respect far more readily that from those we only fear.”

9: “Mother, Father, respect each other if you wish your children to respect you. If you respect your children, and each other, then demand respect in return. Never condemn their other parent to them THE GUIDON

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for you are condemning the child. Your children are part of each of you; do not tell them that part of them is unworthy. Do not criticize harshly, for you will make them fear that they are less than others and this burden they will carry for the whole of their lives. Correct gently, yet firmly, showing how they may correct the error. Let them know that we all err, but the decent person strives to correct their error. Look for the positive that you might justly praise them.”

10: “Never give correction with a superior attitude, nor in heat of anger, do not cause them to believe that you, or others are ‘perfect’ and that only they fall short for that is a debilitating lie. Let them know that we all, even the best of us, make mistakes and fall short at times. Let them know that we all, especially including yourself, must ever labor to correct our errors. Do not teach them that violence, condemnation, or degradation is the way to solve problems or to enlist the cooperation of others. Let your goal be to insure the flourishing of all members of your family. Regard each member of your family as much of a person as are you. Put yourself in their place and strenuously apply the LAW in you dealing with them. Do not teach them that every whim will be satisfied for they will soon learn that it will not and will resent you bitterly for the false teaching.”

11: “All persons are born with the instinct to know who is their creator. When small ones ask about this, tell them about their spirit inside that comes from our Heavenly Parents. Do not answer more than is asked, and most certainly do not frighten them. Never use our Heavenly Parents as a threat thus making them fearful of THEM and filling their life with fear and dread. Our Heavenly Parents will not approve of your making THEIR children afraid of THEM as you would not approve of your children being taught to be fearful of you.”

12: “Be honest that you might receive honesty. Do not instill guilt in your children about their instincts, particularly their sexual desires. Let them know that all of their instincts are gifts from our creator for a purpose. Tell them the truth, that all of their instincts are good and natural, instructing them that there is a proper way for their fulfillment. Do not pretend that you do not have the same desires as they, tell them that you, as they should, try to fulfill desires in a proper way. If you wish your children to consult you, and not others, in these matters, do not cause them to be ashamed to seek your counsel.”

13: “Our Heavenly Parents did not have to give us the gift of family, there are many creatures which survive here without the comforting benefit of family. It is THEIR greatest gift to us, second only to life itself. It is the greatest privilege of all, honor it, respect it, revel in it and enjoy it.”

14: “There comes to all the day that we must leave this plane. The good provider, the wise Companion, contemplating the Universal LAW, and the necessity, and certainty of new beginnings, makes provision for those, who must, for the time being, remain here. We do not know the time of our departure, think on this.”

15: “The good provider, the wise Companion, lays up stores for lean times that their family might be spared want. Devise a plan for this, and in carrying out that plan, enlist the participation of all members of the family.”

16: “Set aside times that belong only to the family for in the press of daily work their time with you can easily suffer. Set aside time that belongs to you and your spouse alone, for in the daily duties of family and work your times of sharing can easily slip away. Remember that you are lovers as well as THE GUIDON

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husbands, wives, and parents. Try to never sleep with unresolved problems lying in your bed, as a third party, between the two of you.”

Debts 17: “Dear friend, I am sorry that your debts trouble you. However, I think you have a good plan to free yourself, and your family, from this type of bondage. Perhaps you think ‘bondage’ is too strong a word, but I don’t think so. After all, a slave is a person that is, eternally, 100% in debt to the owner of him. A debt is the sale of one’s future. By taking on debt, we promise our future to our creditor.

Thus, we cannot do as we wish, in our future, as the creditor now owns it, or a portion of it.

Whatever percentage we are in debt, we are that much of a percentage a bond person.”

18: “This does not mean that all debt is harmful. If we make a debt for the purpose of obtaining something for long-term use, or a tool of our trade, then debt may be a good thing. But if we make debts for things of short duration, or that do not help us to further prosper, we are selling our future freedom of choice for naught. If a fisherman buys, with debt, a larger boat, he might be making a wise choice. But if the same man wished to buy my beverages with debt, I fear he would be making an unwise choice. For when the beverage is consumed, he will have nothing left of it except the debt and, quite possibly, a headache and the wrath of his wife. Of course, we do not sell our beverages for debt, but that gives you an idea of how I see debt. If the thing one buys, with debt, is of use over a time longer than it takes the debt to be repaid, then maybe it’s a good choice. But beware if the debt lasts longer than the use of the thing bought.”

19: “Unwise debts make for sleepless nights, irritability, and dark days. They take away the enjoyment of family, friends, and work. They gnaw at our innards day and night. They cause contention in the family, especially between husband and wife. So, I say, avoid unwise debts, lest one, piece by piece sells oneself into bondage.”

Animals 20: ”I understand your grief at the loss of your pet, do not be ashamed of your grief. Pets become as family members. I still recall fondly the pets of my childhood. I believe that animals are far more complete than many of us think. I have observed them to express many of the emotions experienced by humans. As to what HIS plan for them is, I cannot say. I prayed on this matter and I’m confident that HE has a plan for them. I think that the way we use and, often, abuse, them is shameful. That does not mean that we should not use them for labor for we labor also. But we should treat them as fairly in this as we wish to be treated. I feel that the day will come when we will regard the abuse of animals as repugnant as the abuse of humans should be. I can tell you this, THEY are aware of all the creatures in THEIR creation. I see no blasphemy in praying for the welfare of your deceased pet. Remember, HE knows our hearts; HE knows your grief anyway. I think it right and proper to share all of our concerns with THEM as our Spiritual Parents. Nor do I see any blasphemy in giving your pet a proper burial, it assuages grief and helps us to say farewell. Our Parents are not vain; THEY offer understanding and comfort to us in all aspects of our life, including this one. It is always good to share our concerns with THEM, no matter how others may view it. So, I say, offer a prayer of thanks for the time that Buka was in your life and say farewell to him, confidently entrusting his sprit to THEM.”

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Marriage 21: “Well, I’m certainly no expert on that subject! But I can say it’s very important to make every effort not to make trouble over small things. I think all can agree on that. The problem is that what might seem small to one partner, make seem large to the other partner! But try to be calm and fully hear the other person out. Many times that will take great patience, but it will be worth. Try to never let you anger rise to the point where you say a lot of hurtful things to your partner that you don’t really mean and will regret later. Think on that for once said ugly words can never really be undone. As they say you cannot ‘unring’ a bell. So even if you need to walk away from each other for awhile to let your anger cool, do so. And don’t try to prevent your partner from walking away for awhile to let their anger cool. I met a couple that was married for many, many years. They said their marriage had lasted so long because early on they made a rule that, no matter what, they would not go to bed at night angry at each other. I think that’s some pretty good advice. Nahranee and I do this and it seems to have worked pretty well hasn’t it dear? Nahranee smiled and said “Yes of course it has just as soon as you admitted I was it the right all along! Rahmotep, Nahranee and the other two couples present had a very good laugh.

Epilogue to the Book of The Messenger Rahmotep devoted the remainder of his life here to the work, not only by teaching in the “visitors room” but also by traveling abroad on occasion. He never again traveled without the company of Nahranee, travel now being possible for her as the children were grown. He never took her, or himself, to any place of perceived danger. They traveled twice to the City of Red Walls and once to Helgeera, enjoying the fellowship of Kalnaka and Shalin.

At times, Rahmotep despaired in that his work was so readily absorbed into the false religions. But, upon reflection, he knew that this was the way it was to be, for now. He understood that people, even those following The LAW, could not always resist celebrating the local holidays, nor did hr see any harm in it, or joining in the ceremonies of marriage, death, etc., at the temples. He also understood the ‘peer pressure’ to be a part of the common religion, at least to some degree.

But, he also recognized the softening influence that the teaching had on these religions. By studying both the ancient, and more modern, religions we can often find the work of Rahmotep and the Companions throughout their texts.

Rahmotep lived well past his eightieth year, his years being equal to the chapters of this book plus 3.

His body was entombed nearby to that of Hetmot. Nahranee survived him, but we do not know how her life ended.

In time, the civilization of the era of Rahmotep disappeared to be replaced, much later, by an ancient civilization with which we are more familiar.

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Did Rahmotep learn the TRUTH? We must each arrive at the answer to that question for ourselves. Only you can decide.

AN INVITATION If in reading this book you have found comfort, or curiosity, you are invited to ponder on these things and then, with intellect satisfied, and then, if so inclined, to pray for the verification of the truth or falsity of the teaching found herein. You have but to call out to our Heavenly Parents for guidance. Your call is expected and welcome. If you approach our Heavenly Father with a sincere intent and an inquiring heart, you are promised that you shall receive the answer you seek.

MAY THE GUIDON EVER BE WITH YOU AND YOURS!

NOTE FROM THE SCRIBE: One can find great wisdom in the writings of other faiths. I Urge you seek advice and wisdom by reading them. I personally have found much wisdom in the Book of Proverbs.

But there are many others, both religious and secular.

One may communicate with the scribe at Guidon@dc.rr.com. You may also wish to visit the website: www.Guidon.Org

NOTES:

THE GUIDON

218

THE COMMISSION January 26, 1987 My son, you must not continue in your doubt and fear. You must now submit to your calling. Or you must reject it. To be chosen for My work is a great burden. Still, to those chosen it is a burden with joy and reward. Few receive the opportunity to know that they engage directly in My work.

The choice is not new. You make take comfort in that I chose you long ago and have carefully equipped you to fulfill this commission.

Your mother knew this and dedicated you to me as an infant. Did she not often predict that, "Someday he will preach?

Others have known your calling since your current birth. They have indicated to you many times their belief that you have a special destiny.

You will serve as My Messenger to those many who are ready. I admonish you to keep always Foremost in your heart that you are but the Messenger. Do not engage in self-aggrandizement.

Many will wish to speak to you in honor; others in disdain and ridicule. Let neither turn you from your purpose.

The greater danger is from those who will honor you. Always be patient in your understanding of their need.

You may take comfort in the satisfactions of faithfully executing My commission. The satisfactions that the honest worker enjoys for a task well done is not forbidden you. This must never take the form of arrogance or conceit.

I have exposed you to myriad experiences in this life. You have sampled other lives here. You have touched many lives. This was not without purpose. You now have sufficient understanding to receive my inspiration and to begin this work. Your time has come and we must now begin.

You will pray in quite places. You will receive inspiration. When you speak, under the inspiration of this commission, you will speak my thoughts. When you write, under the inspiration of this commission, you will write my thoughts.

When otherwise engaged, you are yourself. Your acts and thoughts are not binding upon me, but mine are binding upon you.

Do not fear to carry on. Nor should you vex yourself as to the way or time in which it shall be done. I am the way maker. Go now in serenity. Fear no more the old Gods of the ecclesiastics. It shall unfold before you. Follow the quite stimulus. Arise.

THE GUIDON