Sakya


 * =[| God's Book of Eskra]= ||  ||   ||   ||
 * ====CHAPTER 24 Eskra====

Birth of Sakaya ||  ||   ||   || 28/24.2. Sakaya's father's name was Metanga, and he was of the twelfth generation of Suddhodana (that is, of pure vegetable food [vegan --ed.]). During which time, none of his forefathers ate fish or flesh, or of anything that breathed the breath of life. 28/24.3. Metanga was very old when Sakaya was born, but the wife of Metanga was only fifteen years old; for which reason, the people nicknamed the child, Sramana Gotama, that is, passionless from father and mother. 28/24.4. Metanga was High Father [king --Ed.] of the province of Nao'wan; consequently, Sakaya was born a prince, as commanded by Jehovih, in heaven, that he should be. About whom Jehovih said: He whom I will raise up, shall have the glory of the earth before him; and he shall grow up as learned as a king and a priest, and he shall re establish peace and good will on earth. 28/24.5. Now there had been bloody times in Vind'yu for four hundred years; during which time a warring sect, who falsely called themselves Brahmins, had overrun the land with sword and spear, lance and fire, destroying temples, oracles and languages. 28/24.6. These were the destructions, previously mentioned, done by the God Kabalactes, mortals supposing that they were under the God Brahma. 28/24.7. God, Jehovih's Son, had said to Etchessa, chief guardian angel over Sakaya: You shall cause your ward to learn Brahminism, asceticism and all other religions. 28/24.8. Thus was Sakaya educated; and at twelve years of age, he took vows of Brahminism. 28/24.9. At fifteen, he desired to acquire the extatic (ecstatic) state, and he joined a band of seven Brahmin priests, and went about for three years with the alms bowl, begging for the poor, living as the poor, and fasting and praying, and studying with his teachers and priests. 28/24.10. And then for another four years, he excluded himself from speech, except to the Holy Ghost, dwelling out of doors, night and day. 28/24.11. But Jehovih did not allow the extatic state to come to Sakaya. And one night, his guardian angel, Etchessa, spoke to him in a dream, saying: 28/24.12. Behold, I am Jehovih, and not the Holy Ghost! Yes, I am a very Person! And Ever Present! Why have you put Me off? Did I not create you alive, and make you a person also? You are born of the race of Suddhodana. Your labor is not to seek the extatic state for yourself, which is selfishness, but to renew My light on earth. 28/24.13. Therefore, give up this, your most useless life of going about praying, and return to your father's house, and take a wife. For how can you attain the wisdom of the earth, without becoming a husband and father? 28/24.14. Sakaya awoke, remembering his dream, and he told it to his priests, and asked them to interpret it. And they said to him: This was not a dream, but the voice of satan; put it aside. 28/24.15. But Sakaya was more convinced by his dream than by his priests; and he therefore gave up his fasting and praying, and returned to his father's house, saying: Father, you are wise in following the ways of your ancestors. From now on I will be a priest no more; nor in fact a Brahmin, for that matter, but pursue your doctrines, which are of deeds more than words. You shall, therefore, choose me a wife, for I will wed and become a father. 28/24.16. So Sakaya wed, and his wife bore him a son. When he looked upon the child, he said: You are the greatest of sermons. 28/24.17. Now, because of the strange life Sakaya had lived, being a prince, he was the wonder of the city of Hagotha, and was much loved by the people, especially the poor, for his alms bowl had often relieved them from hunger. 28/24.18. Consequently, when it was known he was a father, thousands of the poor came before the royal palace, singing songs of praise to Sakaya and his child and his wife. And the poor women had infants in their arms. When Sakaya saw the infants, he burst into tears, and came out before the multitude, and spoke to them, saying: 28/24.19. Today I have sinned before heaven and earth! Behold my tears! I wish they were drops of blood, and I could shed them to do you good! For I have looked upon my own son, and said within my soul: This is mine! And I considered how my son was born a prince and above want; but I did not consider this great multitude of babes, who have no assurance against starvation. 28/24.20. Why, then, shall I remain with one who has sure provision, and glut myself in ease and the selfish joy of my own house? And leave this multitude of babes to the hazard of precarious life? 28/24.21. Is Sakaya not of broader soul than this? Until I have provided sure happiness to those who are already born, have I any right to bring more children into the world? What are my family and my kingdom, though I win the land from Yaganosa to the ocean, if this burning within my own soul will not cease, but cries out constantly: Heal the sick earth! 28/24.22. From this time forward I covenant with You, O All Light, to give up all the earth, and to serve You! Beasts can bring forth young; and they set their hearts only on their own begotten! Your Light moves me to a nobler course! 28/24.23. This day I quit the earth and passion for earthly things; I will be Your Son, O Jehovih! |1132| And for the remainder of my days on the earth, I will labor to make conditions better for Your abundant offspring! Behold these young babes looking at me, with Your smile, O Jehovih, in their innocent faces! Calling to me: Help! Help! |||||| . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1132 see image i117 ||
 * 28/24.1. Sakaya was born in Hagotha, province of Nao'wan, on the borders of Nepal; but because his birth had been foretold by the Faithist prophets, and that he would re-establish the doctrines of Capilya, the place of birth was afterward called Capilya'wahtu.

28/25.2. And so, God had his officers select the highest grades from the volunteers, and arrange them in a line of light |1133| down to the earth, to Sakaya, so that the voice of God and his Holy Eleven could speak the wisdom of Jehovih through Sakaya. These hosts were to be under the direction of Etchessa. 28/25.3. The million loo'is were also summoned to their places in the line; and in five days' time, the light of the throne of God was made one with the soul of Sakaya, and he began preaching, even from the steps of the palace of the king, his father. 28/25.4. Meanwhile, the loo'is of the hosts of Etchessa inspired their mortal wards to come before Sakaya; being those men and women born into the world to become disciples and followers of Sakaya. 28/25.5. And it came to pass that soon men and women, from remote distances, assembled in Sakaya's native city, to hear him preach. So that people said to one another: Such coming of strangers proves that the Great Spirit is with Sakaya. 28/25.6. These, then, that follow, are the substance of the doctrines preached by Sakaya, being a re establishing of the Zarathustrian law, that is to say: 28/25.7. I am only a man; do not worship me. Nor honor me for my words, for they are not my words in fact. 28/25.8. All men's wise words are the accumulation of things previous; nothing is new. Nor do I proclaim any new doctrine or new rites and ceremonies. 28/25.9. On the contrary, I declare my follies publicly before you. Inasmuch as I have been an example of folly, learn to be wise by not following my past footsteps. 28/25.10. In my youth, I was quickened to see the miseries, sorrows and afflictions of mortals. And I cried out to Ahura'Mazda, as the priests had directed me, to find some sure way to do great good in the world. 28/25.11. But in the legends of the ancients I learned that certain signs and miracles attended Capilya and Brahma and Zarathustra. So I grieved to attain to signs and miracles. 28/25.12. You know the rest. I fasted and prayed and tortured my flesh, to make the earth abhorrent in my sight, even according to the rules of the Brahmin priests. 28/25.13. But nothing came to me more than to the commonest magician. 28/25.14. So I declare to you, I have renounced Brahminism and asceticism, and taken up the Zarathustrian religion, which is, that good works are the only salvation. 28/25.15. To know, then, what are good works, and to apply these to the inhabitants of the earth. This should be the chief study of a preacher. 28/25.16. And since most crime and misery come because of poverty, and because of the division of the affairs of men (castes), it is wise to devise, first, a remedy against poverty, and second, a means of attraction to bring about a brotherhood between men. 28/25.17. To accomplish which, the association of families of tens, twenties, hundreds and thousands, with rab'bahs (priests), to each, as Capilya taught, is the highest and best plan. 28/25.18. In which families, there shall be neither buying nor selling, nor ownership, nor divisions, nor castes, nor privileges of one above another, nor rich, nor poor. 28/25.19. When Sakaya was asked: How about those who can work fast, and are strong, and can accomplish much, shall they not have preference over those who produce little? 28/25.20. Sakaya said: A certain man had two sons, one was strong and the other weak, and yet that father did not distinguish between his sons in his will. Was he then just? 28/25.21. They said: A most just father. 28/25.22. Sakaya said: So I declare to you the Ormazdian law: to give to one another all things required, and without distinction as to strength or expertise. ||  |||| . . . . . . 1133 see image i030
 * |||||||||| [[image:http://oahspestandardedition.com/OSE_28b_files/image001.jpg width="328" height="405" align="BOTTOM"]] ||
 * |||||| i117 **Sakaya**, sometimes erroneously called Buddha. He lived about twenty-six hundred years before kosmon, and was born in India. He held to the doctrine of one Great Spirit only. He was of sub cycle rank. The term Buddha was wrongly attached to him by his followers hundreds of years after his death. He taught that man's highest attainment was to live for sake of others, and not for one's self. ([|see image only]) ||||   ||
 * ====CHAPTER 25 Eskra==== ||  ||||   ||   ||
 * 28/25.1. Etchessa, angel chief of the loo'is, who brought forth Sakaya, seeing the resolution of Sakaya, departed at once to Paradise, before God on the throne, to receive the commission of Jehovih, and to establish a line of es'ean light to the mortal sphere.

i030 **First, Second and Third Resurrections in Atmospherea**. Comparative densities of 1st, 2nd, and 3rd resurrections in heaven (atmospherea). O, --Line of light from the second resurrection. In the first resurrection individual spirits inspire mortals by virtue of their presence. But inspiration from the second resurrection comes by a line of light from a parliament of angels established for that purpose. ([|see image only]) ||  ||

Sakaya's doctrines ||  ||||   ||   || 28/26.2. Nevertheless, do not refuse all association because of this, for there are those who are consonant with you. And yet, those who are disagreeable to you nevertheless are compatible to others. 28/26.3. Ormazd has created a large field; His people are numerous, and there are many in the world so like others that they are as one in all things. 28/26.4. Choose those with whom you are consonant; and as you become one with one another, so do you become one with the Creator. 28/26.5. But most of all, virtue, industry and good works will come into the world by the examples you place before the young. It is better to hide and subdue your temper in presence of the young, than to conquer a whole state by force of arms. 28/26.6. The young are your angels given to you by the Creator; and you are their Gods. Consider, then, what kind of a kingdom you raise up. 28/26.7. Happiness on earth is answered by happiness in heaven; and that which is planted on earth, is reaped in heaven. 28/26.8. Touching charity: I say it is good to take the alms bowl, and go about begging for the poor; and yet, in the same breath, I say it is an evil. 28/26.9. I have found of all charity that it has two great evils: First, it flatters him who gives, that he has done a good work, and this is an injury to his own soul; second, charity injures the poor, because it destroys manhood, and gives good caste to a beggar. |1134| 28/26.10. Even though this kingdom is filled with hospitals and houses of charity, it is not any less free from vagrants and helpless ones. 28/26.11. And though you build a thousand houses for the poor, and feed them too, yet you will have just as many still unprovided for, as when there was only one poorhouse. 28/26.12. For the law is unalterable in heaven and earth, that whatever you nurse, will grow. 28/26.13. I also declare to you an equally severe law, which is: That if you do nothing to benefit the afflicted, distressed and helpless, you cannot escape the damnation of earth and heaven. 28/26.14. To remedy which, it devolves upon you, |1135| to find a remedy in society itself, where there shall be no rich and no poor. 28/26.15. For it is also law, that where there are rich, there must be poor. Where there are masters, there must be servants. 28/26.16. In which the rich man is a sinner before heaven and earth, even more so than the poor man. 28/26.17. Some of them asked Sakaya: Suppose a rich man does not feed the poor and helpless, but he gives employment to a thousand hired servants; is he not good? 28/26.18. Sakaya said: A man may feed his cattle, caring for the sick ones, but still he treats them as cattle. A man may employ many cattle, but still he treats them like cattle. And he who does this to his brothers and sisters, the curse of the Creator is upon that man. 28/26.19. But if he gives up what he has, and makes himself a father over them, to develop himself and them in manliness, |1136| wisdom and virtue, then his charities are as virtue. 28/26.20. In whatever a man does, and his own self receives prestige over others, that man offends in the sight of Jehovih (Ormazd). 28/26.21. Yet these things are not new in the world; they were the doctrines of the ancients. And in this day, the Brahmin priests preach them in languages you do not understand. Behold, I break away from their languages, and preach the truth in your native tongue, and it sounds new to you. 28/26.22. I have tried, and proved in my own person, and I declare to you, that preaching alone is of little benefit in the world. Spoken words are a breath of air. They blow away. Written words lay in silence; they are dead. 28/26.23. I have not come to preach, nor to build up a new order of preaching, but to found a practice in life, by which crime, misery and starvation may be averted. 28/26.24. Capilya covered the earth over with families of communities, and the earth became like a garden, rich in fruit and flowers. Pauperism was taken away from this land. Then came cruel wars and the destruction of harmony and of learning. |||||||| . . . . . . . . . . . . 1134 That is, it tends to keep him in his place (by rewarding him for beggary instead of helping him put his talents to use for the community). . . . . . 1135 falls to you; belongs to you; becomes your responsibility . . . . . . 1136 see 25/14.27 ||
 * ====CHAPTER 26 Eskra====
 * ====CHAPTER 26 Eskra====
 * 28/26.1. Sakaya said: You cannot associate with all men, for many are of diverse tastes and habits.

28/27.2. You shall not eat the flesh of any creature that breathed the breath of life; nor of fish that lived in the water nor under the water. |1137| 28/27.3. You shall bathe once every day from the crown of the head to the sole of the feet. And before bathing, you shall say: Before You, O Jehovih (Ormazd) I will put away the filth of my body and the evil of my spirit. And after bathing, you shall say: As I have with water washed clean the outer man, O Jehovih, help me to make clean my spirit. 28/27.4. In the morning, when you wake, you shall say: Help me, O Jehovih, to keep my thoughts pure today; and my soul full of love and tenderness. 28/27.5. In the evening, before sleeping, you shall say: While my corporeal body sleeps, O Jehovih, help my less encumbered spirit to see the ways of Your righteous judgment. 28/27.6. Without purity, no man can see the Creator; with purity, all men can see and hear Him. 28/27.7. It is easier to purify the corporeal body than the spiritual. For diet and baths can accomplish the former, but pure thoughts are required for the soul. 28/27.8. A man may be clean, as to the flesh; but if he has impure thoughts, he is impure in spirit. Whoever speaks cruelly or unjustly of his neighbor, is foul in spirit. If he speaks of the shortcomings and deceptions of his neighbors, he is foul in spirit. 28/27.9. So that, first of all, purification is the first law of a man's own self. 28/27.10. The second law is, after being purified, to strive constantly to do good to others. 28/27.11. Some of the multitude asked: What do you mean by: doing good to others? 28/27.12. Sakaya said: To inspire others to purity first; and then to attain individuality. It has been said, from time without end, that to help the poor, to give to them, to serve them, is good works done to others. But I say to you, this is only halfway to that which is good. For you shall not only help them, but go and teach them how to help themselves. This is doing good to others. 28/27.13. It has been said: Whoever says the ordinances |1138| of the priest, repeating a certain number of prayers daily, does a good work. But I say to you, whoever teaches a man to invent prayers of his own, has done a greater good. 28/27.14. To put a man on the path to be his own salvation, this is the best good work. As you have depended on the priests to pray for you, I come to teach you to pray for yourselves. 28/27.15. The third law is: To abnegate one's own self; being willing in heart, to sacrifice one's own desires, possessions and opinions, for the sake of peace and the good of the family. This is the most difficult law. For the selfishness of man causes him to say: I have such a love of liberty. Let me be the dictator, and you do my decrees. 28/27.16. If not for this evil among men, they could dwell together in peace, the world over. 28/27.17. The fourth law is: To love all men, women and children, as brothers and sisters. 28/27.18. The fifth law is: To return good for evil; to return pleasure to those who give pain. |1139| 28/27.19. To practice those things, holding all things in common, is sufficient for the redemption of the world from darkness, war and evil, to peace, light and happiness for all the living. ||  |||| . . 1137 Fish that live 'under the water' refers to oysters, clams, crustaceans, and similar creatures that live on the lakebed or ocean floor, or under it, or on rocks.
 * ====CHAPTER 27 Eskra==== ||  ||||   ||   ||
 * 28/27.1. Purification is the first law I give to you, and is the same as with the ancients, in which:
 * 28/27.1. Purification is the first law I give to you, and is the same as with the ancients, in which:

1138 formularies; rituals; religious rites

1139 Note that this does not mean one requests or purposely evokes or should enjoy the receiving of pain, but rather it addresses the response to those who give pain. That is, ideally one should be pleasant toward those who administer pain, for this is the method of raising them out of their degradation; see, e.g., 20/28.19 concerning cheerful words, with mirth and gaiety; also see 25/17.13 concerning Jehovih's weapons against evil (pity, gentle words, tenderness). Thus the pleasant response is based upon unconditional love, pity, understanding, forgiveness, and the developed ability to bear the burden of the offender nobly and wisely, returning goodwill. ||  || 28/28.2. Without pledges to general rules, a community is like a farm without fences, where cattle roam about, destroying the harvests. 28/28.3. Two things stand prominently before all men, about which there need be no dispute, Light and Darkness. Whether you call the Light, E olin, or O rmazd , or G od , or S udga , it matters little, provided the idea expressed has reference to that which is T he H ighest conceived of , Who is Ever Present, and is the Person from Whom all persons sprung. And whether you call darkness sin, or evil , or satan , it matters little, provided the idea expressed is that which is the extreme opposite of light. 28/28.4. Without these two entities in view, to shun the one, and strive for the other, a community is like racehorses striving for a prize by running in circular capers [undirected efforts --ed.], instead of going on a well-provided track. 28/28.5. Take no man or woman into the family till first pledged to serve the All Person, Jehovih (Ormazd), with a full and willing heart. 28/28.6. To shun satan and his emissaries, be circumspect. |1140| 28/28.7. And when you have come together, choose the oldest, wisest, best man, to be the father of the family (community). 28/28.8. When matters come up for discussion, whoever speaks on the subject shall speak in the direction of light, and not of darkness. 28/28.9. When asked for further explanation, Sakaya said: 28/28.10. There are two modes of discussion before all men: One is to impart light, and the other is to abuse the opponent. The first is Jehovih's, the second is satan's method. In the family discussion, the latter method shall not be tolerated by the father [rab'bah --Ed.]. 28/28.11. After the discussion is finished, the rab'bah shall decree according to the light of the Father in him. 28/28.12. Here Sakaya was asked: Why not decree according to the majority vote? 28/28.13. Sakaya said: That is the lower light, being the light of men only. 28/28.14. For I declare to you, you cannot serve both Jehovih and men. It is incumbent on every man in the community who enters the discussion, to speak from the higher light, as he perceives it, without regard to policy or consequences. And the same law shall be binding on the rab'bah; and though nine men out of ten side the other way, yet the rab'bah's decree shall stand above all the rest. 28/28.15. When the discussion turns upon rites and ceremonies, which the community may adopt, or the music, or the discipline regarding funerals, or marriages, or births, the speakers shall remember that a family is composed of old and young; of sedate and jocose; and that every talent is created for the glory of the whole, and for the glory of the Creator; and they shall enlarge their understanding, to embrace the whole. Remembering, also, that it is easier to walk beside a bull, and turn him in his course, than to come against him for the same purpose. 28/28.16. One man has joy in sacrifice (worship) by clapping his hands and dancing; another, in poetry; another, in singing; another, in silent prayers. And yet, one has no preference over another in the sight of Him Who created them, for they are His own handiwork. 28/28.17. Consider, then, and provide a time and place in the community for all of these in their own way, directing them in a holy manner. For if you strive to bind those who are of exuberant spirits, not to dance and clap their hands, they will find vent in secrecy and to an evil end. 28/28.18. In this the Brahmin priests have been aiders and abettors of bawdyhouses |1141| and of drunkenness and licentiousness, because they have sought to make you ascetics by overthrowing your natural talents. |||||||| . . . . . . . . . . . . . . 1140 prudent; judicious; guarded; heedful and careful in considering circumstances and possible results . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1141 houses of prostitution; brothels; bordellos ||
 * ====CHAPTER 28 Eskra==== ||  ||||   ||   ||
 * 28/28.1. Sakaya said: Without rites and ceremonies, a people are like a collection of musicians, with each one playing a different tune.

28/29.2. That religion is nothing more, nor less, than rites and ceremonies in the discipline of a community. As when an army of soldiers is in training by their captains, when certain commands and maneuvers cause the soldiers to be a unit in movement; so is religion in a community, which, through rites and ceremonies, is made a unit to carry out works of charity, harmony, love and righteousness. 28/29.3. And every member of a community, who takes no part in its religion, is like an idler mixing in with a company of soldiers, where his presence tends to evil. 28/29.4. Brahmin priests go about preaching, singing and praying before audiences, making great show in the temples; yet none of these practice what they profess. 28/29.5. From these evils, learn to do good; first, by living only in families where all the members practice what they profess. 28/29.6. By worldly standards, it is easy to preach and call it religion; but the fruit must be measured by the city or the state, that is saved from sin. Who then, of all the priests in the temple, can say: Here is a community saved from sin! 28/29.7. If they cannot do this, then they are themselves hypocrites and blasphemers. 28/29.8. Satan calls out from a dark corner, saying: Remain within the wicked world, and leaven the whole mass. 28/29.9. Again he calls out from a dark corner, saying: Go away from the wicked world, and live as an ascetic, praying alone, living alone. 28/29.10. Again he calls from a dark corner, saying: You and your friends are too pure to mix with the world; go away privately, and let the world take care of itself. 28/29.11. Now, I say to you: Do none of these things; and, in the same breath, I say: Do all of them. 28/29.12. Let your community remain within the world, so that it may be a proven example that love, peace, plenty and happiness are possible on the earth. Let the community be sufficiently ascetic to attain the beatific state, which is the triumph of spirit over the flesh. 28/29.13. And as to the third proposition: Take no part in the governments of men, of kings, or queens. Neither fight for them, nor against them. 28/29.14. For they live under the lower law; but you shall live under the law of Jehovih as He speaks to the soul of man. 28/29.15. Neither shall you have kings, nor queens; these belong to the world's people. 28/29.16. Lastly, and above all things, do not live for the corporeal man, but for the spiritual man; remembering you are not yet born, but are in embryo, shaping yourselves for the everlasting life. 28/29.17. Whoever does not practice the higher law, will not escape the tortures in hell; but whoever lives the higher law will pass on to Nirvania, where dwell Gods and Goddesses of endless light. 28/29.18. Do not flatter yourselves that you shall suddenly reform all the world. You can, at most, only reach an arm's length. 28/29.19. Three doctrines have been, are now, and ever shall be on the earth; they are: First, the Faithists', who know the All Person, Ever Present; second, the idol worshippers', who make the Creator into a man in heaven, and not present but by proxy of certain laws; and, third, infidels', who believe in nothing they cannot take up in the hand, and weigh. 28/29.20. The Faithists beget Faithists, the idolaters beget idolaters, and the infidels beget infidels. For these three conditions are only outward manifestations of the spirit within. The infidel is nearly devoid of spirit; the idolater has one grade more of spirit; but the Faithist has spiritual ascendancy. 28/29.21. Since the highest, best, good things done in the world, come from the order of Faithists, be circumspect as to marriage, so that your offspring incline more to spirituality than to earthliness. 28/29.22. But such matters come under the higher law, and can be understood only through the soul. 28/29.23. Also, practice has proved that the laws of a community must die with the death of the rab'bah, and that new laws must be made by the new rab'bah. And, in no case, shall the law of precedent, of things past, apply to things present. For this is making slaves of the living, to those who are dead. It is making the wisdom of the dead greater than the wisdom of Jehovih. 28/29.24. When a rab'bah retires from office, it shall be considered the same as a death, for it is the termination of his rule. 28/29.25. Nor shall a rab'bah have any privileges or emoluments, over and above any member of the community; nor any member, man or woman, above another; for there shall be no partiality, even in favor of the learned and good, over and above the ignorant and the less good. For you are all brothers and sisters; children of One Father, created by Him in His own way and for His own glory. ||  ||||   ||   || 28/30.2. And seventy two disciples, who were also inspired of God, to learn the wisdom of Sakaya's words, went with him. And the people of Vind'yu were stirred up, as they had not been since the time of Capilya. 28/30.3. And it came to pass that the priests and magicians of Brahma [Kabalactes --ed.] sought to condemn Sakaya, saying: The oracles and the spirits of the dead declare, his words are not true words. Moreover, if he were of the Holy Ghost, he could show signs and miracles. 28/30.4. So God gave Sakaya signs and miracles, even to showing the spirits of the dead, who came and stood beside him while he preached; and the spirits spoke also, declaring Sakaya's words were of Jehovih. And the multitude saw the spirits, and heard them speak. 28/30.5. Sakaya said: In truth, I do not come of the Holy Ghost; I come of the actual Person, Jehovih (Ormazd). 28/30.6. Then God gave to Sakaya power of the D eath C ast [swoon --Ed.], by which his own spirit went out of his corporeal body, and stood in the presence of many men, and was seen by them; and his spirit spoke to them, and they heard his words. 28/30.7. And while his spirit was thus out of his corporeal body, another angel of God came and inhabited it, and spoke before the multitude. 28/30.8. Now, after these signs came to Sakaya, he preached again, and traveled four more years, showing these things wherever he went. 28/30.9. And on these occasions he explained the spirit of things, and the different heavens that he had visited. And he showed to many that it was not imagination; for he left his corporeal body, and went in spirit to far off cities and country places, showing his spirit in regions hundreds of miles away, and he was recognized in the communities where he appeared. 28/30.10. For there were learned men in those days, and they traveled to the places named to see his spirit, to witness if such a thing could be; and hundreds and thousands of them testified that it was true. 28/30.11. Sakaya said: Be most expert in observation of these matters, for though they are proved to you, yet I declare to you, they are as nothing. For even magicians and spirits of darkness can attain to the same miracles. 28/30.12. Nor is there in such wonders one single virtue that would contribute to make the world better, or happier. 28/30.13. For the spirits of the lower heavens, like mortals, have multitudes |1142| of doctrines; and, for the most part, they know nothing of the higher heavens, Nirvania, which I proclaim to you. 28/30.14. Nor is the testimony of a spirit more valuable to you than is the testimony of a mortal. 28/30.15. But consider the words and doctrines of spirits and men, for only that is good which provides for ameliorating |1143| the condition of the family and the state. 28/30.16. For it is given to you by the Father, that you can begin your own resurrection while you are here in the corporeal body. 28/30.17. Consider, then, what you can do that will raise you in spirit; for this is resurrection. First, to purify yourselves; second, to do all the good you can; and third, to affiliate. Without these, there can be no resurrection. 28/30.18. Or, having two of them, and lacking in the third, there can be no resurrection. 28/30.19. To live the highest best one knows; to practice sharply the convictions of the heart: these are the working tools of resurrection. To not live the highest best one knows; to not practice what one is convinced of, is hypocrisy; these are like stones tied to the neck of a man in deep water. 28/30.20. In all, Sakaya preached and practiced fourteen years; and he founded seventy two communities. 28/30.21. And all their members were sworn against war, and against caste, and against idleness, and to worship only the Great Spirit, Ormazd. And Sakaya gave them many rites and ceremonies. 28/30.22. And then Sakaya said to the Creator: I know You have in some mysterious way inspired me to do all I have done. Therefore, all the glory is Yours. How best, O Father, may these great truths be impressed upon mortals, so that they will not soon forget Your words through me? 28/30.23. Then God answered Sakaya, saying: By your death by the hand of the idolater. 28/30.24. Sakaya said: Then, You, Who created me alive, provide my death as You desire. 28/30.25. So God disbanded the cord of light that extended to the heavenly throne in Paradise. And suddenly now the Brahmins conspired against Sakaya, and they secretly poisoned his food with the blood of swine, killed with poison. 28/30.26. And Sakaya ate the food, not perceiving the poisoned blood; and he was taken with a bloody flux and died. 28/30.27. And his disciples took his body, according to the custom of the country, and burnt it, and scattered the ashes to the four corners of the world. 28/30.28. And that night, God sent a million angels into the field of ashes, with a heavenly ship of fire, and they took the spirit of Sakaya into the ship, and bore him up to the throne of God. END OF THE HISTORY OF SAKAYA ||||||||. . . . . . . . . . . . . . . . . . . . . 1142 very many; great numbers . . 1143 meliorating, improving, making better, especially by providing that which is lacking ||
 * ====CHAPTER 29 Eskra==== ||  ||||   ||   ||
 * 28/29.1. Sakaya said: I declare truly, a new thing to you, but which was old thousands of years ago:
 * 28/29.1. Sakaya said: I declare truly, a new thing to you, but which was old thousands of years ago:
 * ====CHAPTER 30 Eskra==== ||  ||||   ||   ||
 * 28/30.1. For four years Sakaya preached, traveling from the east to the west, and from north to south; and wherever he went, great multitudes came to hear him, for so God had prepared them.


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