The Book of Jehovih’s Kingdom on Earth: Do Its Ideas Contradict Oahspe?

This book is not yet finished. . This is but one part of the first version. It may be several years more before it is completely finished, for example, footnotes are not standardized nor are the sources yet included. However, it is being made public even while some errors may still be found in this book of research. The motivation for doing this is to admonish right now all who mistakenly and blindly follow those who work to make Oahspe into a religious cult, thereby seeking to glorify themselves instead of really practicing what Oahspe emphatically advises. In essence, Oahspe was channeled for the new age for three main purposes: (1) to teach every person how to hear the Creator’s Voice directly without the need of a priest or seer, (2) to teach all the importance of making sacrifices, of achieving good works of service for the benefit of those in need or in darkness, and (3) to begin to work together to establish communities that are developing in Oneness with the Creator and in Harmony with the angelic heavens.

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Chapter 4:

The Book of Jehovih’s Kingdom on Earth:

Do Its Ideas Contradict Oahspe?

Discovering the Truth Path of Oahspe Part V

§1 Introduction

Key Clarin-PL Results

As shown in Part 1, Chapter 6, Oahspe's Authorship: Scientific Research Revealed, the authorship software developed by Clarin-PL proved via linguistic analysis that The Book of Jehovih’s Kingdom on Earth (JKOE) was written by the same author of these separate texts:

1. Kindergarten Homes for Orphans,

2. Questions and Answers from Spiritalis,

3. The Castaway,

4. A Guide to the Voice and Will of Jehovih,

5. Gratiyus,

6. The Fall of Fort Sumter,

7. The Lady of the West,

8. Saphah, and

9. Introduction Commentary on Oahspe.

The author of all these texts is Dr. John Newbrough. All non Oahspe texts submitted to this software linguistic analysis were found correctly to have been written by Newbrough. Additionally, so too were The Book of Jehovih’s Kingdom on Earth and Saphah.

In fact, the published version was NOT ALL directly channeled from the higher heavens. This may be disturbing news to those who saw Oahspe as divine and beyond anyone’s questioning. Yet we read in Oahspe that is exactly what we must do as Faithists. We must not accept any truths based on blind faith but instead should reason things out and require proof:

For which reasons thou shalt explain that only facts well known, or comparatively proven, are light. An opinion is not light. That whoso professeth light must know the matter of his own knowledge. That facts, numbers, figures or axioms

can demonstrate light; and that without these, then the supposed light is only darkness. (Discipline 8:5 7)*6

Therefore, even Oahspe must not be blindly accepted. Additionally, we must understand that just because some part of any book is true or wonderful, in contrast it does NOT follow that all parts are. We must judge each part, each book, on their own merits with a logical mind and sincere heart.

Nevertheless, even though Newbrough personally wrote JKOE, an even more important question is whether this book’s contents supports, contradicts or distorts the major themes and ideals of Oahspe. Since I have heard a few Faithists readers of Oahspe cast doubts about JKOE before I had any doubts myself, it seems likely that some strong negative aspects will be discovered if looked into.

Most of this backlash is due to the obsession some readers of Oahspe had in seeking to join or found JKOE. It seems that such “Faithists” either condemned any not involved in JKOE or would communicate about nothing else but that goal, even to the point of neglecting Oahspe’s call to service according to one’s circumstances.

Nevertheless, there are texts supporting and predicting the future Faithist communities creation which are outside of JKOE. These can be found in the books of Judgment, Ben, Knowledge, and Discipline, about a thousand words in all. In the light of current events around the world, the panned collapse of

civilization and democracy basically portends that new age communities are the only way humanity on earth can survive going forward. At that future time, there will be great peace, sustainability, harmony with nature, angelic spiritualism, and local communities of impeccable nobility and spirituality. I feel we shall live to see this great new beginning for our world

§2 Tae-World Contradictions

IN the early days of the kosmon era, after the revelations of the Father's kingdom on earth had been published, and was known abroad over all the world, there went forth many, in Jehovih's name, to accomplish unto the resurrection of man, and for the glory of the Almighty, the new kingdom. (Kingdom 1:1)

From the very first verse, there are a number of contradictions with other passages from Oahspe. This passage above says JKOE will take place in the future but in the passage below it states such is taking place now. Another difference is that the first passage implies the communities began due to this very book, JKOE, while in the second it is due to the “spontaneous” inspiration from the Creator.

For this reason, O man, I declare unto thee that the Father's Kingdom is now being founded on the earth, and the mortal manifestation thereof is near at hand. It shall appear as a spontaneous light, permeating the souls of thousands of people; and they shall come forth, establishing Jehovih in truth and fullness! (Judgment 25:15 16)*6

There is a major contradiction in the very next paragraph where the focus is upon one great spiritual leader. To wit: Foremost, amongst the many, there came out of Uz one who was esteemed wise and good above all others; and because he was a representative man, the people named him, Tae. (Kingdom 1:2)*6

In JKOE, the narrative is that the founding efforts were begun due to the spiritual greatness of a single person, a man named “Tae.” It is not thousands coming together spontaneously. Rather in this case, the utopia of Shalam is due to the instigation of a single Faithist in Jehovih. However, in dozens of other passages, as in the example passage below, it is a multitude of Faithists and not a single person who simultaneously begin the communities. Consider:

In other cycles, I sent My loo'is to raise up certain mortals, through whom I could reveal My commandments unto others. In Kosmon, behold, I shall not raise up any great leader forth; My light shall fall upon thousands and thousands. Of many varieties of talents shall be My chosen in that day. (Es: 2:21) *6

This is an important point for several reasons. First, if it were true that a single man started the utopia revolution, then it would be easier for Newbrough to justify why he was attempting to do just that through his Shalam community. In this sense, JKOE provides doctrinal support for Newbrough to simply go for it and take charge immediately. After all, at least in Oahspe circles, he “was esteemed wise and good above all others,” and thus the followers of Oahspe would do well to hearken to Newbrough and follow his lead. These

problematic passages in themselves are strong evidence that JKOE was NOT part of the originally channeling. Yet, this does not mean the book has no value.

Let us continue further analysis. The next verses of importance show strong merit: Now, I pray to Thee, O Father, what shall thy servant do? Jehovih answered Tae, saying: Go, seek, and bring out of Uz orphan babes and castaway infants and foundlings. And these shall by thy colony, which shall be My new kingdom on earth. (Kingdom 1:8 10)*6

Here we make note that this new age utopia has the primary function of rescuing and raising children towards a higher spiritual destiny. It can therefore be noticed that new age seekers should NOT seek a community so much for their own benefit or comfort but rather to be of service raising a new generation of the new age. By all high principles of Oahspe, this passage is very much in harmony with such.

§3 The Lady Es

I will simply summarize the next verses (Kingdom 1:2 9)*6 for consideration. A woman symbolically name “Es” asks to help Tae take care of the “babes,” even though she has no experience in doing so. Her belief is that because her faith is in Jehovih, and this raising of the infants is in service to Jehovih, so Jehovih will therefore inspire her as to the best methods for taking care of and raising the children.

In this case, the passages are both supportive and contradictive of Oahspe. They are supportive in that the placing of our faith wholly in Jehovih is great wisdom and a major element in building success in our daily work. Yet there is also a contradiction here in that we are admonished to not expect to change

ourselves in the twinkling of an eye nor to blindly follow a course of action which is not based on logic and organized approaches. For the higher heavens do not operate by whim or random opinion but instead are founded upon scientific, logical and organized preparations.

In fact, one of the major downfalls of Shalam is just that. No one knew how to cultivate vegetables, grains and fruits for the locality they were situated in. No one knew how to build adequate shelters. No one knew how to build a well or where to get water for their daily needs. And so, they all suffered from hunger and the cold till many were convinced to leave the failing community.

Good intentions are never enough. We have to be responsible enough to discern how to plan a project so it succeeds and can be sustained as long as we may wish. This is the constitutional approach which is another key principle of how to live a true spiritual, true spiritualism way of life.

In chapter 2 of JKOE, a single woman is accepted into founding this utopia due to her strong faith in Jehovih. She has no particular experience or skills related to raising children. Yet she says several times that her faith in Jehovih is

ultra-strong. Ms. Es unequivocally affirms that this utopia-founding will succeed and is very good in several way, and that Jehovih will make all the difference in the world:

In such labor, alas, I have had no experience, but I know Jehovih will guide me aright; otherwise, He had not inspired my soul unto the work. All wisdom is possible through Jehovih. (Kingdom 2:7)*6

This is all well and good and half-way in alignment with the core doctrines of Oahspe. You see, all the heavens that are organized, do so round Jehovih

And the Lady Es says as much. However, such heavens also have a very organized approach in raising any individual upwards and beyond. Such an approach is developed along the lines of students studying in various metaphysical, vocational and educational schools and colleges where blind faith is not nearly as important as steady progression in direct learning and practicing at skill building experiences. Such true progress takes time and effort with the likelihood of setbacks and mistakes being a natural element of constitutional progress.

Concerning the heavens, Oahspe gives timelines of hundreds of years for progress related to skills and vocations of the heavens: Div decreed the forty seventh Divan law: The same spirit shall then be apprenticed in manufacturing and general labor, where he shall serve twelve years, unless previously instructed in these things whilst mortal. Div decreed the forty-eighth Divan law: He shall now enter school and learn surveying and measuring without instruments, and determining the kind of emanations that rise up from the earth, their altitude and density; and he shall learn exploration and enumeration in both corpor and es; the building of piedmazrs and otevans; the constructing of arrow ships, and all other vessels used in the heavens to carry things from place to place. And he shall serve thirty years in these things. Div decreed the forty ninth Divan law: He shall now be promoted to restoring, nursing and caring for the drujas who are being rescued by the captains, generals and Lords; in which service he shall be for thirty years. But in both the forty eighth and forty ninth Divan laws it was afterward decreed: Whatsoever service he did in mortal life, in these respects, shall stand to his credit two-fold in spirit. (Divinity 5: 6-8) *6

These passages in The Book of Divinity continue for many paragraphs more and for the aspiring spirit, many years more. Obviously, from these writings we

can see there is training going on for extensive periods of time, far more than the establishment of Shalam would require even from the very starting point.

§4 The Wrong Stuff

Chapter 3 of JKOE focuses on the search for 50 men and women to establish the colony. Thousands apply, which is far more than Tae requires. Fortunately, and unfortunately, almost all are flawed in their reasons for why they wish to join up with the Shalam project. Here next follows three samples of some of the non-Oahspe-principled individuals stating their long argument for why they wish to join Shalam. Each here is given in full:

SUFFAS: I MUST BE THE LEADER

Sutta said: To do what I am willing to do, is to take part in founding the Father's kingdom; therefore, hear me: To adjust

capital and labor, that each shall contribute to the advantage and glory of both. That the capitalist shall receive good profit on his capital; and the laborer high and uniform wages. (Kingdom 3:2 4)*6

THURTIS: I MUST BE THE PREMIER MOTHER

Next spake Thurtis. She said: This it is, to found the Father's kingdom on earth; hear me, that ye may understand. Behold, all things shall be possible through woman, especially as to raising up a new generation on the earth. During the period of gestation, man should not approach woman. Nay, in that period, woman should be treated as a very Goddess. Her every want and whim and notion should be gratified to the utmost. When she spake, or raised her finger, during the gestative period, every man and woman and child should run to do her service. And she should be surrounded by cultured and exalted companions and charmed with sweet music and delightful entertainments. Yea, as a very Goddess should all men do her reverence. When such a woman hath a child born, behold, there will be one child for the Father's kingdom. (Kingdom 3:18 26)*6

PRIESTS: SHALAM MUST BE CHRISTIAN

Next spake five hundred Kriste'yan priests. They said: What profanity we have heard! Behold, as for Brahma and Buddha, they are but myths.

It is the second coming of Kriste, which is the founding of the Father's kingdom. Kriste said: Think not I came to send peace on earth; I came not to send peace, but a sword. It is he that shall subdue all the world, and make men bow down, and own him Lord of all. He shall come in a sea of fire, with millions of archangels. And when his servant, Gabriel, bloweth his horn upon the earth, the graves shall open, and the dead shall come forth, and speak to the living. And he shall judge them; separating them, the bad to everlasting torments, and the good, who have worshipped Him, shall rise and inherit everlasting bliss. Now, behold, the part we can do in founding the Father's kingdom, is to preach and explain the beautiful doctrines of our blessed Lord. (Kingdom 3:52 58)*6

To be sure, it is very spiritually instructive to exemplify some of the bad attitudes many might be expected to have concerning founding JKOE. Yet these cases are more like an allegory where the bad viewpoints are exaggerated beyond what a normal mortal might have concerning this project.

Therefore, one wonders whether the real intent was to make the efforts and pure motivations of Tae, Es, and their original founders, to simply appear all the more noble and admirable.

So JKOE is in general too idealized. There has to be a more authentic middle ground that is rooted more in reality. What would be far more beneficial in JKOE would be, instead of concentrating initially on the terrible applicants, or the virtually perfect ones, to focus on the 99% of those who are somewhere in between. The conclusion then is that these verses DO LOOK like what Newbrough might write to help amplify his recruitment efforts. JKOE demonstrates the great leaders are the way to founding these utopias and John Newbrough is one of these.

Nevertheless, it bears restating that Shalam of La Cruces, New Mexico, failed to endure. Over 90% of its original members quit within two years, lost all their savings in the venture, which itself would never reach sustainability. Shalam only continued due to exist due to the millions of dollars poured into it in order to prosper the commune and to prevent further deaths and desertions. On the whole, JKOE may be seeking to capitalize on one of the most common mistakes of those who are about to take the plunge into a religion, cult or spiritual path. It is the view of extremes where everyone on the inside is wise,

good and angelic and the chosen of God. The argument goes on something like this:

The Shalam community is a first-of-its-kind marvel that shall save the world. If you join up, you will experience this excitement and glory. Therefore, everyone should band together to become the chosen of God. On the other hand, all refusing to join are seen as connivers, fakes, and hopeless sinners. Yes, we can all feel how wonderful and chosen we are as God’s Chosen People. Isn’t it sad how the rest of the world is about to fall into eternal damnation while we ourselves shall be saved and glorified?

To that I say: Balderdash! Newbrough and Shalam did not resemble virtually anything that is recounted in JKOE and only succeeded in starting an unwanted, highly detrimental Masonic tradition in the Oahspe communities at large.

I perceive now what I think a real JKOE could be narrated about. It would be focused upon the stories of the average individual and their doubts, sorrows

and weaknesses that they were only beginning to deal with so that the utopian project might succeed. Additionally, I would like to know their names and the names of the orphans and their struggles, at least of a handful. How much more inspiring and realistic that would be! Furthermore, there would be missteps and misconceptions and sudden bad luck occurrences which would challenge the soul, grit, resourcefulness and dedication necessary to develop a self sufficient, family based, rights-and-liberties based new age community. The founding of such Shalam communes would be a case study in the best of humanity arising to overcome the fall of civilization and the worse of Uz. They would succeed because they still chose the universal path of spirituality and good works service and because if they fail, then that is likely the end of them all in a post-apocalypse world. Such angels in the making would thrive by learning to live ever more enthusiastically through strengthening their faith in God Almighty and themselves. Their knowledge of the local lands, of human hearts, and of the heavenly realms, ever steadily in ascendance and expansion.

Strangely enough, Tae speaks of this very situation for the Kosmon communities that will branch off from Shalam: Whoso volunteereth to go hence shall not find the fullness of Shalam, but, instead, shall find discomforts and hard work! Beware of disappointments and trials and hardships. For is it not the way with all men to desire to reap too quickly the harvest, and to consider its fullness, rather than to contemplate the labor of tilling the ground and of sowing? For the spirit of man conceiveth the result of perfection; but the judgment looketh to the labor required to bring it about. Who, then, having the joys and fullness of Shalam, will turn away from them, in order to build another place, and yet, the while, not repine for his choice? (Kingdom 19:9-13)*6

This passage is troubling for several reasons. First, why should Shalam have been virtually exempt from such hardships, especially since it is the first of its kind and in such a desolate area? Was their good fortune simply due to their “great leader?”

So, the effect of this passage is to emphasize how unrealistic the narrative is, where all is sweetness, light and success. No doubt JKOE was presented this way so that more “newbies” would wish to join the Shalam endeavor in New Mexico. Secondly, why the negative tone for the subsequent colonies to follow? Would not those who went forth be more experienced in community building than of the original Shalam? This pedantric tone by Newbrough is hardly in keeping with the rest of JKOE or with Oahspe. Rather we should be focusing on our future community work with as much as or even more faith, resolution than we developed at Shalam. If the people of Shalam were one with Jehovih and they succeeded, then so too would future colonies so long as they maintained their spiritual focus in attunement with The Great Spirit of the Cosmos. So, via this backhanded advice by Newbrough, Tae, seems to be making only an effort at congratulating himself for achieving Shalam. If anything, subsequent colonies should be more successful with experience, encouragement, and support from Shalam.

§5

The Masonic Covenant

Chapters four and five concern Tae’s group arriving in a desolate area along with their adopted babies. There Tae gives a stirring sermon advocating total devotion to the Creator and love unto all persons. It is the streaming of service and sacrifice through their consciousness so that they will at last be true to their spiritual destiny. And so, they swear THE HOLY COVENANT to Jehovih that they may begin their venture successfully and make Shalam to become verily a heavenly realm on earth.

Although starting from scratch with no more than tents to live in and only the bare food and medical supplies they themselves were able to carry on their backs to this desolate river oasis, the Shalam group is undaunted. First, they draw a circle and some lines in the sand through which the group marches and makes their vows to be true to the Creator and to all and for forever.

The courage and faith to be able to do this pioneer in the desert work is at an amazing level, which is easy to see as unrealistic. I have lived in the African desert and mountain jungles where the inhabitants had little more than the people here just described. However, such a lifestyle is the African tribe’s normal lifestyle in which they have been raised and trained by their generations of tribal culture to successfully live by. They know their lands, how to farm them and where to gather food and how to hunt game for the dinner table.

The organization of the Shalam groups that would oversee the various community functions makes sense. What makes less sense is explaining how they were able to accomplish all the manufacturing, energy production, food cultivation, building construction, water and sewage purification, education and

medical facilities using limited resources involving only 50 individuals in so short a time. If there had been a transition period between Uz and Shalam where the groundwork and necessary systems and land development could have been established over a period of a decade or so, it would have been believable. There is a reason no one wants to live in that area and it is because there are most certainly less than ideal conditions for developing an independent town of the new age. Here is what both Newbrough’s Shalam and JKOE’s narrative Shalam met upon their arrival to their starting location. The soil was bad. The weather was extremely cold or hot. No forest woods to build from. Water was not drinkable without treatment. There were no nearby town and shops to buy supplies from. Basically, such conditions were worse than the earliest American pioneers whom at least were experienced in farming, hunting and gathering. At any rate, just as the poor native tribes of the world can thrive and survive on a few hundred dollars a year, being very self sufficient, with knowledge of local organic farming, gathering, and hunting as their means to live — this is all in deep contrast to the average western citizen living in relative affluence, ease,

high tech, and wealth

Therefore, in some sense, the tribal communities are a kind of JKOE, especially if they have a tradition of worshipping the Great Spirit with an ascendant spiritual path. Such describes many Native American tribes. As for the ceremony of THE HOLY COVENANT, one has to call it a good step in a spiritual path. The covenant will begin the process of working together as a community as well as connecting them to the emancipated heavens above, which will likely bless their efforts. To have a “founding covenant” ceremony at this time does make sense.

Yet this ceremony covers two chapters and close to three thousand words. It consists of Tae speaking and the community members repeating the words of covenant. Would not spontaneous prayer, angelic communion and personal inspirational visions had been better?

Along in lines with this, the phrasing of the words used is not at all personal and is rather idealized, which points out this narrative so far being the result of Newbrough’s idealization of how a Masonic community might organize their

ceremonies. Examples of such are the symbols of the crescent moon, the 4-cut solar circle, and the sacred 4 directions as well, for example: Proclaim it in the east and west and north and south, My kingdom is founded on earth. The Voice departed, and then Tae, in his own wisdom, faced to the east, and he said: Hear ye, hear ye, O mortals and angels, Jehovih's kingdom is founded on earth! Then Tae faced to the west, saying: Hear ye, hear ye, O mortals and angels, Jehovih's kingdom is founded on earth! Then Tae faced to the north, and said: Hear ye, hear ye, O mortals and angels, Jehovih's kingdom is founded on earth! Next, Tae faced to the south, saying: Hear ye, hear ye, O mortals and angels, Jehovih's kingdom is founded on earth! And Tae made the SIGN OF THE CIRCLE TWICE CUT, and his hosts answered under the sign, JEHOVIH'S DAWN. (Kingdom 3:52 58)*6

It is very unfortunate that Newbrough ever became a Mason, let alone one that advanced to the 33rd level. The whole premise of Oahspe is that the time for religions, priests, dogma, sacraments, symbols, and rituals is over. What is

needed instead is for each soul to seek the Creator’s Voice directly within, especially in terms of universal beauty and high ideals service. Yet the Masons are ALL ABOUT stifling JUST THAT i.e., going against being immersed in and personally inspired by natural splendor, against discovering personally-revealed truths.

The end result is that the wondrous cosmic new age ideas inherent in Oahspe have been imprisoned and bound tight, gasping for breath. Equally so have its readers been done wrong, with many anti-Oahspe conceptions ingrained into them and their misled cult-based groups past and present

It is also very unrealistic that a small group without high tech and vast wealth could create wonders of architecture in so short a time. Furthermore, we have instead of simple purity and beauty, overly ornate designs that put the focus on Masonic symbolism rather than on the radiant soul within us, one with Our Creator. How did this group ever have time to care for the hundreds of adopted children? The chock full Masonic imagery is described as follows: The temple of Jehovih, which was devoted to public worship on every

seventh day of the week, was provided with fountains in the north east and south west, and with the four lights of the square, and with the four dark corners of evil and temptation, and with a throne of Light in the east, with time-bells, a gau and sacred wheel. The ceiling represented the stars and planets, interblended with plateaux of the heavenly kingdoms. The east was adorned with the rising sun, the south with the sun at noon, and the west with the setting sun. The north was adorned with the pole-star and aurora borealis. The belt of the zodiac, colored in cream yellow, crossed over the ceiling and faded down the east and west walls. On the south wall was the coil and travel of the great serpent (solar phalanx), from the time of the Arc of Bon (of Moses, Capilya and Chine) down to the Arc of Kosmon, in the etherean heavens. Flags of golden colors were provided for the four lights, and were mounted on silver colored staffs inclining toward the altar of the Covenant; and this was in the place Tae stood, betwixt the crescent horns, when they had, on the first day, made the covenant. And in the place of the crescent, where the fifty one stood, was laid a stone crescent, provided with seats and gate ways for successive affiliations to Jehovih's kingdom. The outside of the temple was of wood,

and was surrounded by posts made of native trees, surmounted with a roof of cement. (Kingdom 11:6)*6

Plainly, Newbrough’s intent was to inspire admiration from the public by exaggerating the glory of their “church.” That is against Oahspean precepts, as has often been the case with his spiritual protocol. The same pattern of boasting took place in Newbrough’s The Castaway periodical where the progress and harmony of Shalam were always overstated for recruiting purposes, perhaps also for the sake of vanity. Such should never be the case in a true “Shalam” utopia.

To top it all off, there is a channeling by Tae of the ALL VOICE audially speaking to the group in a physically sense.

That anyone other than an etherean god / goddess could summon the All Voice to objectively speak is making quite a statement. In point of fact, in my humble opinion, this would be impossible for any mortals to achieve because they do not have the universal cosmic connections to achieve that. They cannot even telepathically link into the thoughts of those mortals standing at their sides, so

how would this far greater physical miracle be achieved? It would not be and so this narrative at best is an allegory, and at worse, a hoax. And since its writing patterns match those of Newbrough’s, the conclusion is that JKOE is a fabricated PR endeavor, though one with some worth.

My new insight had been that parts of this book were taken from passages of Oahspe that were actually channeled originally by the second resurrection angels. Whether these were from existing books such BEN, KNOWLEDGE, or the book JUDGMENT would have been difficult to say.

I did run the CLARIN PL authorship software on these verses set apart as if part of another book. The results indicate that these verses were also written by Newbrough. Consider that these passages are a mirror of other noble ideas found elsewhere in Oahspe. Thus, it may be Newbrough and his attending Masonic spirits simply echoed these passages found in the above mentioned books for the purpose of producing the false conclusion that JKOE was channeled originally in 1881.

However, the style of the best passages ARE DIFFERENT from the narration. These passages are set forth as if spoken by The Creator and not Newbrough’s Tae. They are related to Shalam since they expound on the high spiritual principles that are in addition to how salvation and utopias are to be created. Without question, these verse could be added to other books of Oahspe and not seem out of place. Contrariwise, the exemplary passages could be missing from JKOE and there would be no cognitive dissonance.

§6 Some Profound Verses

Nonetheless, one could not to say that there were no passages of great beauty and truth found in JKOE that the world would do well to consider. As usual,

none of us should accept all ideas from a single source as infallible but should judge each one by the merit they possess. Here are some of the best:

We can not found the Father's kingdom with any other members than such as say, with all their hearts, and mind and soul: Whatsoever Thou puttest upon me, O Jehovih, that will I do with all my wisdom and strength. (Kingdom 7:24)*6

This verse encapsulates the essence of Oahspe. It is salvation which is earned by working our hardest, step by step, moment by moment, action by action. It is higher than almost all of us can realize on a daily basis. Yet the dream to triumphant over self ever more fully over time in as many ways possible, remains immortally to encourage us onward

As Faithists, ye accept all people as angels; mortals are simply undelivered. (Kingdom 8:25)*6

Oahspe was inclusive long before the modern era. Oahspe is full of hope even for those self-condemned to hells. In the end, we become angels, as

soon as we learn our lessons and how to live these to the highest ways we can express.

All mortals are in an embryotic state, preparing for birth (commonly called, death). Heaven is now, and is near, even within all who will accept it. At an early age, infants can be taught that to serve Jehovih bringeth happiness; to serve mortal inspirations and surroundings (satan) bringeth unhappiness.

Therefore, though ye teach our infants about diet and architecture and clothing and all other things, ye will still be but little improvement on Uz, save ye teach them that the chief aim of life should be to develop the spiritual man that is within. By this system of education in Shalam, there shall be two branches, one relating to corporeal things and one to spiritual things. (Kingdom 8:25 30)*6

Oahspe is superior to all other spiritual paths because it insists we can make a difference in the here and now — by perceiving the spiritual as the key to our

eternal happiness and success. And that key is completely enfolded in serving, teaching and learning from one another, young and old, mortal and angel. Then I called out over the earth, saying: The time of My kingdom is come. Now is the time of My reign amongst mortals. And those that had faith came; and, behold, they have built unto Me. I have a new people on the earth. Again I called to My God and to his angel hosts, saying: Behold, I have separated the wheat from the chaff; I have divided the sheep from the goats. Go ye unto those that serve Me in the practice of My kingdom, for they shall become the chief people in all the world. They shall rejoice and prosper in all things; they shall sing songs of gladness. Their sons and daughters shall be an honor unto them and a glory in My household. Because they seek to serve Me by practicing good works with all their wisdom and strength. (Kingdom 19:66 73)*6

With the current world of 2022 apparently falling apart in every way possible morally and financially, politically and spiritually, this is the message we all need. It is a vision of hope and good tidings by which we all may believe

in and work towards. It is not just the quiet acquiescence of GOODNESS but rather the unfolding of such in concrete, spirit filled, people united, community based actions and blessings. Such may not save the nations, cities and governments of the world, but it can save where you live and work in true fellowship locally.

And those that were of the Spirit believed; but those that were of the flesh disbelieved. Wider and wider apart, these two people separated. And the believers, having faith in Jehovih, practiced

righteousness, rising higher and higher in wisdom and purity.

But the disbelievers went down in darkness; were scattered and lost from off the face of the earth. Thus, Jehovih's kingdom

swallowed up all things in victory; His dominion was over all, and all people dwelt in peace and liberty. (Kingdom 26:22 24)*6

As has been written in these pages a number of times, when looking out from your window or electronic screen, it may be easy to see that the signs of the times point to a purifying destruction of societies and cultures around the world. It would appear that those with the most power and riches, both secretly and out in the open, are risking the lives of billions to accomplish this. Their goal is to acquire even greater might and treasure, demonically willing to sacrifice all that is good in our world for a chance to live like an immortal false god who

takes pleasure in evilly harming all under their sway. These tyrants are continuously hypocritical and expert in broadcasting their lies, half truths and damning misinformation that is fooling and enraging much of the multitude towards disease, starvation, death, imprisonment, civil war and world war.

Assuredly, the apocalypse has begun for the those who do not choose to live their lives in the freedom, light, and love that is from Our Creator.

Are there now then Faithists in Jehovih groups who shall survive to fashion God’s Kingdom on Earth? I believe so, if only out of necessity. They may never have read of or heard of Oahspe but there is an Almighty God who will when those in darkness fight among themselves, inspire all good people to come together for the redemption and emancipation of the world. Count on this! Make all good plans you may make to begin building a heaven on earth.

Think of it this way: The time has come when we treat all near us as our very own family to be loved, cared for, learned from, and cherished as unique and wonderful creations and creators.