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Circle 7 koran pdf

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The Chairman then reads from the Holy Koran of the Moorish Science Temple of. America to the Circle Seven medallion and chain. □ Two small . Page 7. Excerpt from Chapter VII of the Circle 7 Holy Koran Divinely. PREPARED by Prophet Noble Drew Ali: Again Lamaas asked: "What do you say of power?" Pocket Circle 7 Holy Koran Divinely PREPARED by Prophet Noble Drew Ali, as " Holy Instructions" includes some Aquarian Gospel writings, which are ANCIENT.


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'The Holy Koran Of The Moorish Science Temple Of America' By The Noble Prophet . 7. The Friendship of Jesus and Lamass—Jesus Explains the Meaning of. 7. The lower self, the carnal self, the body of desires, is a reflection of higher . We use the compass to draw circles around our passions and. Holy Prophet prepared this for the salvation of his people Prophet Noble drew ali.

Matheno taught the harbinger, and he explained to him the inner meaning of the cleansing rite and how to wash himself and how to wash the multitude. Security and peace bless the dwelling of his people; and glory and strength encircle his throne forever. The blessing, O man, of thy external part is health, vigor and proportion. In all the cities of Orissa Jesus taught. Let the kindness of thy behavior endear thee to her heart. It was Barata Arabo.

We hope this work will help us all in our studies. May Allah continue to bless us all in our Love to each other and in our endeavors to help uplift fallen humanity. For questions or comments email us at ejohnsonbey aol. Box Saint Louis, Mo. Johnson Bey South and Central America. O man. People Ach 14v3 Apollo 26ch17 26v1.

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People Kasper 31v To receive a signed copy call Brother M. A great gift for: Johnson Bey All Rights Reserved. No part of this book may be reproduced or sold in any form or by any means — without the prior written permission of the authors. Flag for inappropriate content. Related titles. Moorish Science Handbook Goes with Circle Csharia law.

Nationality and Birthrights Taken From the Moors. Jump to Page. Search inside document. Sister E. Peace For questions or comments email us at ejohnsonbey aol. Azeem Hopkins Bey. Yaw Mensah Amun Ra. Sheik Ron. Youseph B Fisher. Chris Finley Bey. Abba Lord. Alim Talib Rashid El Mustafa.

Khalil Ra. Sharif Anael Bey. Abraham Bolden. Jahred Jedeye. Moors Defined Part A. Dhulkifl Bey. Dana Parker. Continental Mu'urish Yamassee Empire. For many years, Matheno was a master in this temple of the Brotherhood, and when he told about the life of John and of his mission to the sons of men, the hierophant with joy received the harbinger and he was called the Brother Nazarite.

For eighteen years John lived and wrought within these temple gates; and here he conquered self, became a master mind and learned the duties of the harbinger.

And Joseph sought among their kindred who were on their way to Galilee; but they had seen him not. Then Joseph, Mary, and a son of Zebedee returned and sought through all Jerusalem, but they could find him not. And Mary said: Lo, we have sought two days for you. We feared that some great harm had overtaken you. But He went round and pressed the hand of every doctor of the law and said: And then he went forth with his parents on their way to Nazareth; and when they reached their home He wrought with Joseph as a carpenter.

We use the square to measure all our lines, to straighten out the crooked places of the way, and make the corners of our conduct square. We use the compass to draw circles around our passions and desires to keep them in the bounds of righteousness.

We use the axe to cut away the knotty, useless and ungainly parts and make the character symmetrical. We use the hammer to drive home the truth, and pound it in until it is a part of every part. We use the plane to smooth the rough, uneven surfaces of joint, and block, and board that go to build the temple for the truth.

And then this ladder with its trinity of steps, faith, hope and love; on it we climb up to the dome of purity in life. And on the twelve step ladder, we ascend until we reach the pinnacle of that which life is spent to build the Temple of Perfected Man. Ravanna was a man of wealth, and he was just, and with a band of Brahmic priests sought wisdom in the west.

And Hillel told Ravanna all about the child; about the prophecies concerning Him; about the wonders of the night when He was born; about the visit of the Magian priests. About the way in which He was protected from the wrath of evil men; about His flight to Egyptland, and how He then was serving with His father as a carpenter in Nazareth. Ravanna was entranced, and asked to know the way to Nazareth, that he might go and honor such a one as son of Allah.

And when he first saw Jesus He was climbing up a twelve step ladder, and He carried in His hands a compass, square and axe. And at the inn Ravanna made a feast for all the people of the town; and Jesus and His parents were honored guests.

The Holy Koran of the Moorish Science Temple of America

For certain days Ravanna was a guest in Joseph's home on Marmion Way; he sought to learn the secret of the wisdom of the son; but it was all to great for him. And then he asked that he might be the patron of the child, might take Him to the east, where He could learn the wisdom of the Brahms. Then, with proud heart, Ravanna with his train, began the journey towards the rising sun; and after many days they crossed the sand, and reached the province of Orissa, and the palace of the prince.

The Brahmic priests were glad to welcome home the prince; with favor they received the Jewish boy. The Brahmic Masters wondered at the clear conceptions of the Child, and often were amazed when He explained to them the meaning of the law.

Among the priests of Jagannath was one who loved the Jewish boy. Lamaas Bramas was the name by which the priest was known. In all the world there are two things; The one is truth; the other is falsehood, and falsehood that which seems to be. All things that can be seen by human eyes are manifests of aught, are naught, and so must pass away. The things we see are but reflexes just appearing, while the ethers vibrate so and so, and when conditions change they disappear.

The Holy Breath is truth; is that which was, and is, and evermore shall be; it cannot change nor pass away. Man is the Breath made flesh; so truth and falsehood are conjoined in him; and they strive, and naught goes down and man as truth abides. And Jesus said: Force changes not, but power changes as the ethers change. That naught is naught; that power is but illusion; that heaven and earth and hell are not above, around, below, but in; which in the light of aught becomes the naught, and Allah is all.

The Holy Koran of The Moorish Science Temple of America "The Circle 7"

Belief is lost in faith; and in fruition is lost; and man is saved when he has reached deific life; when he and Allah are one. In all the cities of Orissa Jesus taught. At Katak, by the river side, He taught, and thousands of the people followed him.

Allah's meeting place with man is in the heart, and in a still small voice he speaks; and he who hears is still. And all the people said: But in their image man was made, and he who looks into the face of man, looks at the image of the Allah who speaks within. And you must bear in mind that when man harms in thought or word or deed another man, he does a wrong to Allah. If you would serve the Allah who speaks within the heart, just serve your near of kin, and those that are no kin, the stranger at your gates, the foe who seeks to do you harm.

Then, with your tongue the Holy One will speak; and he will smile behind your tears, will light your countenance with joy, and fill your hearts with peace. That which you burn on any shrine you throw away. No blessings can attend the one who takes the food from hungry mouths to be destroyed by fire. When you would offer sacrifice unto Allah, just take your gift of grain, or meat, and lay it on the table of the poor. Tear down your idols; they can hear you not; turn all your sacrificial altars into fuel for the flames.

The fame of Jesus as a teacher spread through all the land, and people came from near and far to hear His words of truth. And Ach, a wealthy man of Behar, made a feast in honor of his guest, and he invited every one to come. And many came; among them thieves, extortioners, and courtesans.

And Jesus sat with them and taught; but they who followed him were much aggrieved, because He sat with thieves and courtesans.

And they upbraided Him; they said: The news will spread that you consort with courtesans and men will shun you as they shun an asp. And Jesus answered them and said: These are but worthless baubles of the day; they arise and sink, like empty bottles on a stream; they are illusions and will pass away;. They are the indices to what the thoughtless think; they are the noise that people make; and shallow men judge merit by the noise. Allah and all master men judge men by what they are and not by what they seem to be; not by their reputation and their fame.

These courtesans and thieves are children of my Father Allah; their soul are just as precious in His sight as yours, or of the Brahmic priests. And they are working out the same life sums that you have solved, you men who look at them with scorn. And some of them have solved much harder sums than you have solved, you men who look at them with scorn. Yes, they are sinners, and confess their guilt while you are guilty, but are shrewd enough to have a polished coat to cover up your guilt.

Suppose you men who scorn the courtesans, these drunkards and these thieves, who know that you are pure in heart and life, that you are better far than they, stand forth that men may know just who you are. You covet other people's wealth; you look at charming forms, and deep within your hearts you lust for them.

Deceit you practice every day, and wish for gold, for honor and for fame, just for your selfish selves. The man who covets is a thief, and she who lusts is courtesan. You who are none of these speak out. The pure in heart do not accuse. The vile in heart who want to cover up their guilt with holy smoke of piety are ever loathing drunkard, thief and courtesans.

This loathing and this scorn is mockery, for if the tinseled coat of reputation could be torn away, the loud professor would be found to revel in his lust, deceit and many forms of secret sin. The man who spends his time in pulling other people's weeds can have no time to pull his own, and all the choicest flowers of life will soon be choked and die, and nothing will remain but darnel, thistles and burs.

And Jesus spoke a parable; He said: And when he sent his reapers forth he said 'We will not save the stalks of wheat that have the broken blades. They answered him and said: Udraka made a feast in honour of his guests, and many high born Hindu priests and scribes were there.

By the sweet breath of Allah all life is bound in one; so if you touch a fiber of a living thing you send a thrill from the center to the outer bounds of life.

And when you crush beneath your foot the meanest worm, you shake the throne of Allah, and cause the sword of life to tremble in its sheath. The ant constructs her home, the bee its sheltering comb, the spider weaves her web and flowers breath to them a spirit in their sweet perfume that gives them strength to toil. Now, men and birds and beasts and creeping things are deities, made flesh; and how dare men kill anything? It is cruelty that makes the world awry, when men have learned that when they harm a living thing, they harm themselves, they surely will not kill, nor cause a thing that Allah has made to suffer pain.

A lawyer said: All men see not the Triune Allah. One sees Him as Allah of might; another as Allah of thought; another as Allah of love.

A man's ideal is his God, and so, as man unfolds, his God unfolds. Man's God today, tomorrow is not God. The nations of the earth see Allah from different points of view, and so He does not seem the same to every one. Man names the part of Allah he sees, and this to him is all of Allah; and every nation sees a part of Allah, and every nation has a name for Allah. When men are afraid of Allah and take Him for a foe, they dress up other men in fancy garbs and call them priests.

And charge them to restrain the wrath of Allah by prayers and when they fail to win His favour by their prayers, to buy Him off with sacrifice of animals or birds.

When man sees Allah as one with him, as Father Allah, he needs no middle man, no priest to intercede. And this is Allah. You are, each one, a priest, just for yourself; and sacrifice of blood Allah does not want. When Jesus had thus said He stood aside; the people were amazed, but strove among themselves. Some said: But Jesus tarried not. Among the guests was one, a tiller of the soil, a generous soul, a seeker after truth, who loved the words that Jesus spoke, and Jesus went with him and in his home abode.

Among the Buddhist priests was one who saw a lofty wisdom in the words that Jesus spoke. It was Barata Arabo. He is part of everything, for he has been a living thing on every plane of life. Time was when man was not; and then he was bit of formless substance in the molds of time; and then a protoplast.

By universal law, all things tend upward to a state of perfectness. The protoplast evolved, becoming worm, then reptile, bird and beast, and then at last it reached the form of man. Now, man himself is mind, and mind is here to gain perfection by experience; and mind is often manifest in fleshy form, and in the form best suited to its growth. So mind may manifest as worm, or bird, or beast, or man.

Barata said: Man may believe what others say, but thus he never knows. If man would know, he must, himself be what he knows. Now, if you have no better proving of your plea than that the priests have told you so, you do not know; you simply guess. Regard not, then, what any man has said; let us forget the flesh, and go with mind into the land of fleshless things; mind never does forget.

That which begins will have an end. If man was not, the time will come when he will not exist. From Allah's own Record Book we read: The Triune Allah breathed forth, and stood seven spirits before His face. The Hebrews call these seven Spirits, Elohim. These Spirits of the Triune Allah moved on the face of boundless space and seven others were and every other had its form of life. These forms of life were but the thought of Allah, clothed in the substance of their ether planes.

Men call these ether planes the planes of protoplast, of earth, of plant, of beast, of man, of angel and of cherubim. These planes with all their teeming thoughts of Allah, are never seen by eyes of man in flesh; they are composed of substance far too fine for fleshy eyes to see, and still they constitute the soul of things.

Because all forms of life on every plane are thoughts of Allah, all creatures think, and every creature is possessed of will, and, in its measure, has the power to choose. And in their native planes all creatures are supplied with nourishment from the ethers of their planes. And so it was with every living thing until the will became a sluggish will, and then the ethers of the protoplast, the earth, the plant, the beast, the man, began to vibrate very slow.

The ethers all became more dense, and all the creatures of these planes were clothed with coarser garbs garbs of flesh, which men can see; and thus this coarser manifest, which men call physical, appeared. And this is what is called the fall of man; but man fell not alone for protoplast, and earth, and plant and beast were all included in the fall. The angels and the cherubim fell not; their wills were ever strong, and so they held the ethers of their planes in harmony with Allah.

Now, when the ether reached the rate of atmosphere, and all the creatures of these planes must get their food from atmosphere, the conflict came; and that which the finite man called, survival of the best, became the law. The stronger ate the bodies of the weaker manifests; and here is where the carnal law of evolution had its rise.

And now man, in his utter shamelessness, strikes down and eats the beasts, the beast consumes the plant, the plant thrives on the earth, the earth absorbs the protoplast. In yonder kingdom of the soul this carnal evolution is not known, and the great work of master minds is to restore the heritage of man, to bring him back to his estate that he has lost, when he again will live upon the ethers of his native plane.

The thoughts of Allah change not; the manifests of life on every plane unfold into perfection of their kind; and as the thought of Allah can never die, there is no death to any being of the seven ethers of the seven Spirits of the Triune Allah. And so an earth is never plant; a beast, or bird, or creeping thing is never man, and man is not, and cannot be, a beast, or bird, or creeping thing. The time will come when all these seven manifests will be absorbed, and man and beast and plant and earth and protoplast will be redeemed.

Now, Vidyapati, wisest of the Indian sages, chief of temple Kapavistu, heard Barata speak to Jesus of the origin of man, and heard the answer of the Hebrew prophet, and he said:. Six times ago a master soul was born who gave a glorious light to man, and now a master sage stands here in the temple Kapavistu.

The Hebrew prophet is the rising star of wisdom, deified. He brings to us a knowledge of the secrets things of Allah; and all the world will hear his words, will heed his words, and glorify his name. You priests of temple Kapavistu, stay; be still and listen when he speaks; he is the living Oracle of Allah. In silent meditation Jesus sat beside a flowing spring. It was a holy day, and many people of the servant caste were near the place.

And Jesus saw the hard drawn lines of toil on every brow, in every hand. There was no look of joy in any face. Not one of all the group could think of anything but toil.

The man replied: We toil to live, and hope for nothing else but toil, and bless the day when we can cease our toil and lay down and rest in Buddha's city of the dead. And Jesus' heart was stirred with pity and with love for these poor toilers, and he said:. When hope and love are back of toil then all of life is filled with joy and peace and this is heaven.

Do you not know that such a heaven is for you? Allah never made a heaven for man; He never made a hell; we are creators and we make our own. Now cease to seek for heaven in the sky; just open up the windows of the hearts, and, like a flood of light, a heaven will come and bring a boundless joy; then toil will be no cruel task.

Imploring him to tell them more about the Father-God, Allah, about the heaven that men can make on earth; about the boundless joy. And Jesus spoke a parable; he said: One day a miner who could see beneath the soil, in passing on his way, saw this poor man and his unfruitful field.

He called the weary toiler and he said: You plough and sow and reap in a scanty way, and day by day you tread upon a mine of gold and precious stones. This wealth lies not upon the surface of the ground; but if you will dig away the rocky soil, and delve down deep into the earth, you need no longer till the soil for naught.

The man believed. Behold a master comes, and tells them of a hidden wealth; that underneath the rocky soil of carnal things are treasures that no man can count. That in the heart the richest gems abound; that he who wills may open the door and find them all. And then the people said: Jesus with Elihu and Salome in Egypt. Tells the story of his journeys. Elihu and Salome praise Allah.

Jesus goes to the temple in Heliopolis and is received as a pupil. And Jesus came to Egyptland and all was well. He tarried not upon the coast; He went at once to Zoan, home of Elihu and Salome, who five and twenty years before had taught His mother in their sacred school. And there was joy when met these three. When last the son of Mary saw these sacred groves he was a babe;. And now a man grown strong by buffeting of every kind; a teacher who had stirred the multitudes in many lands.

And Jesus told the aged teachers all about His life; about his journeyings in foreign lands; about the meetings with the masters and about His kind receptions by the multitudes. Elihu and Salome heard His story with delight; they lifted up their eyes to heaven and said: And we have talked with Him, the messenger of love, and of the covenant of peace on earth, good will to men. And Jesus stayed in Zoan many days; and then went forth unto the city of the sun, that men call Heliopolis, and sought admission to the temple of the sacred brotherhood.

The council of the brotherhood convened, and Jesus stood before the hierophant; He answered all the questions that were asked with clearness and with power. The hierophant exclaimed: Your wisdom is the wisdom of the gods; why seek for wisdom in the halls of men? What any man has suffered I would meet, that I may know the griefs, the disappointments and the sore temptations of my brother man; that I may know just how to succor those in need.

I pray you brothers, let me go into your dismal crypts; and I would pass the hardest of your tests. The master said: Again the master spoke; he said: The guide then led the way and in the fountain Jesus bathed; and when He had been clothed in proper garb He stood again before the hierophant.

It came to pass when John, the son of Zacharias and Elizabeth, had finished all his studies in the Egyptian schools he returned to Hebron, where he abode for certain days. And then he sought the wilderness and made his home in David's cave, where many years before he was instructed by the Egyptian sage.

When John was thirty years of age he went into Jerusalem, and in the market place he sat in silence seven days. The common people and the priests, the scribes and Pharisees came out in multitudes to see the silent hermit of the hills; but none were bold enough to ask him who he was.

And there was great unrest through all Jerusalem. The rulers heard the story of the hermit of the hills. And they sent couriers forth to talk with him that they might know about the coming King; but they could find him not.

And after certain days he came again into the market place, and all the city came to hear him speak. He said:. Again, the hermit disappeared; the people strove to follow him, but he had drawn a veil about his form and men could see him not. Jewish feast day came; Jerusalem was filled with Jews and proselytes from every part of Palestine, and John stood in the temple court and said:. Your priests have bound upon the people burdens far to great to bear; they live in ease upon the hard earned wages of the poor.

Your lawyers, doctors, scribes are useless cumberers of the ground; they are but tumors on the body of the state. They toil not, neither do they spin, yet they consume the profits of your marts of trade. Your rulers are adulterers, extortioners and thieves, regarding not the rights of any man. And robbers ply their calling in the sacred hills; the holy temple you have sold to thieves; their dens are in the sacred places set apart for prayer. You people of Jerusalem!

The priests, the doctors and the scribes were all in rage. They sought for John, intent to do him harm. They found him not. And then the priests, the doctors and the scribes were sore afraid; they said no more; they hid themselves away. The harbinger had paved the way; the Logos had been introduced to men as love made manifest, and he must now begin his divine ministry. And he went forth into the wilderness to be alone with Allah, that He might look into His inner heart, and note its strength and worthiness.

And with Himself He talked; He said: When I shall stand before the face of men, and they demand a proof of my Messiahship, what will I say? And then the tempter came and said: It is no sign that one is Son of Allah because he does a miracle; the devils can do mighty things. And then the tempter said: This you can surely do; for did not David say: Behold its pleasures and its wealth! But Jesus said: My heart is fixed. I spurn this carnal self with all its vain ambition and its pride.

For forty days did Jesus wrestle with His carnal self; His higher self Prevailed. He then was hungry, but his friends had found Him and they ministered to Him. Then Jesus left the wilderness and in the consciousness of Holy breath, he came unto the camps of John and taught.

A superstitious people are the Jews. They have a faith that they have borrowed from the idol worshipers of other lands, that at the end of every year,. The man becomes a scapegoat for the multitudes; and they believe that when they drive him forth into the wilds, or into foreign lands, they are released from sins.

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So every spring before the feast they chose a prisoner from the prisons of the land, and by a form their own, they fain would make him bear their sins away. Among the Jewish prisoners in Jerusalem were three who were the leaders of a vile, seditious band, who had engaged in thefts and murders and rapine, and had been sentenced to be crucified. Barabbas and Jezia was among the men who were to die; but Barabbas was rich and he had bought off priests the boon to be scapegoat for the people at the coming feast, and he was anxiously in waiting for his hour to come.

Now, Pilate thought to turn this superstition to account to save the Lord Jesus, and so he went again before the Jews and said:. This man you drive into the wilds or into foreign lands, and you have asked me to release Barabbas, who has been proven guilty of the murder of a score of men. Now, hear me men. Let Jesus be released and let Barabbas pay his debt upon the cross; then you can send this Jesus to the wilds and hear no more of Him.

At what the ruler said the people were enraged, and they began to plot to tear the Roman palace down and drive in exile Pilate, and his household and his guards. When Pilate was assured that civil war would follow if he heeded not the wishes of the mob, he took a bowl of water and in the presence of the multitude he washed his hands and said:. And then the Jews exclaimed: And Pilate trembled like a leaf, in fear.

Barabbas he released, and as the Lord stood forth before the mob, the ruler said: And would you put to death your King? Now, Pilate would not give consent that Roman soldiers should imbue their hands in blood of innocence and so the chief priests and the Pharisees took counsel what to do with Jesus.

Caiaphas has said: And then the rabble said: The rabble could not wait until they reached the place of skulls. As soon as they had passed the city's gates, they rushed upon Him, smote Him with their hands, they spit upon Him, stoned Him and He fell upon the ground. And one, a man of Allah, stood forth and said: Behold the guards of Herod come and they will crucify this man.

A man named Simon, from Cyrene, a friend of Jesus, was near the scene, and since the bruised and wounded Jesus could not bear His cross, they laid it on the shoulders of this man and made him bear it on to Calvary.

Apollo, with the Silent Brotherhood of Greece, was sitting in a Delphian grove. The Oracle had spoken loud and long. The priests were in the sanctuary and as they looked the Oracle became a blaze of light; it seemed to be on fire, and all consumed. The priests were filled with fear. They said: But when the flames had spent themselves, a man stood on the Oracle's pedestal and said:. Apollo knew the man who spoke; he knew it was the Nazarene who once had taught the wise men in the Acropolis and had rebuked the idol worshipers upon the Athens' beach.

I bring to you the title of your vast estate. Go forth and teach the nations of the earth the Gospel of the resurrection of the dead and of eternal life through Jesus, the love of Allah made manifest to men.

And then he clasped Apollo's hand and said: Claudas and Juliet, his wife, lived on the Palatine in Rome and they were servants of Tiberius; but they had been in Galilee. Had walked with Jesus by the sea, had heard His words and seen His power; and they believed that He was Jesus made manifest. Now Claudas and his wife were on the Tiber in a little boat; a storm swept from the sea, the boat was wrecked and Claudas and his wife were sinking down to death.

And Jesus came and took them by the hands and said: A thousand people saw three walk on the waves, and saw them reach the land, and they were all amazed. They that are dead shall live, and many that shall live will never die. By mouth of gods and demi-gods Allah spoke unto your fathers long ago; but now He speaks to you through perfect man. So Jesus will lift the sons and daughters of the human race, yea every one of them, from darkness and from graves of carnal things, to light and everlasting life.

I am the manifest of love raised from the dead; Behold my hands, my feet, my side which carnal men have pierced.

And they will point the way and preach the gospel of the Holy Breath and the resurrection of the dead. The priests of Heliopolis were in their temple met to celebrate the resurrection of their brother Nazarite; they knew that he had risen from the dead. This was an honor that had been reserved for him who first would demonstrate the resurrection of the dead. In flesh of man there is the essence of the resurrection of the dead.

This essence quickened by the Holy Breath, will raise the substance of the Body to a higher tone,. And make it like the substance of the bodies of the planes above, which human eyes cannot behold. There is a holy ministry in death. The essence of the body cannot be quickened by the Holy Breath until the fixed is solved; the body must disintegrate, and this is death. And then upon these pliant substances Allah breathes, just as he breathed upon the chaos of the deep when worlds were formed.

The will of man makes possible the action of the Holy Breath. When will of man and will of Allah are one, the resurrection is a fact. In this we have the chemistry of mortal life, the ministry of death, the mystery of deific life. My human life was wholly given to bring my will to tune with the deific will; when this was done my earth-tasks all were done.

And you, my brother, know full well the foes I had to meet; you know about my victories in Gethsemane; my trials in the courts of men; my death upon the cross. You know that all my life was one great drama for the sons of men; a pattern for the sons of men. I lived to show the possibilities of man. The masters looked; the form upon the sacred pedestal had gone, but every temple priest, and every living creature said: The tomb in which they laid the body of the Lord was in a garden, rich with flowers, the garden of Saloam, and Joseph's home was near.

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Before the watch began Caiaphas sent a company of priests out to the garden of Saloam that they might be assured that Jesus' body was within the tomb. They rolled away the stone; they saw the body there, and then they placed the stone again before the door. And Pilate sent his scribe who placed upon the stone the seal of Rome, in such a way that he who moved the stone would break the seal. At midnight all was well, but suddenly the tomb became a blaze of light, and down the garden walk a troupe of white clad soldiers marched in single file.

The Jewish soldiers were alert; they thought His friends had come to steal the body of the Nazarene. The captain of the guard cried out to charge. They charged; but not a white clad soldier fell.

They did not even stop; they marched and countermarched among the frightened men. They stood upon the Roman seal; they did not speak ; they unsheathed not their swords; it was the Silent Brotherhood. They stood apart until the white clad soldiers marched away, and then the light about the tomb grew dim. Then, they returned; the stone was in its place; the seal was not disturbed, and they resumed their watch. Now, Jesus did not sleep within the tomb. The body is the manifest of soul; but soul is without its manifest.

The masters of all times and climes He met, and in the great assemblies he stood forth and told the story of His life on earth, and of his death in sacrifice for man,. And of his promises to clothe himself again in garb of flesh and walk with his disciples, just to prove the possibilities of man. When she, the Holy Breath, shall fill the earth and air with holy breath, and open up the way of man to perfectness and endless life. The garden of Saloam was silent on the Sabbath day.

The Jewish soldiers watched and no one else approached the tomb; but on the following night the scene was changed. At midnight every Jewish soldier heard a voice which said. And they supposed again the friends of Jesus were alert, were coming up to take the body of their Lord away. The soldiers were alert with swords unsheathed and drawn, and then they heard the words again.

The soldiers blanched with fear, and still to flee meant death for cowardice, and so they stood and watched. Again, and this was just before the sun arose, the heavens blazed with light: And then the earth began to quake and in the rays of light they saw a form descend from heaven.

And then the white-robed form tramped on the Roman seal, and then he tore it into shreds, he took the mighty stone in his hand as though it were a pebble from the brook, and cast it to the side.

And then He folded up His burial gown, His head bands and His coverings and laid them all aside. The weaker soldiers fell to the ground, and hid their faces in their hands; the stronger stood and watched.

They saw the body of the Nazarene transmute. They saw it change from mortal to immortal form, and then it disappeared. Caiaphas called a council of the Jews, he said: For if it does, all men will say: Each one of you shall have a silver piece, and we will make it right with Pilate for breaking of the Roman seal.

Ravanna, prince of India, gave a feast. His palace in Orissa was the place where men of thought from all the farther East were wont to meet. And Jesus sat down in the vacant chair; and then the wise men knew it was the Jewish Prophet who had come.

They put me in a tomb, and then I wrestled with the conqueror of men. I conquered death, I stamped upon him and arose. Brought immortality to light and painted on the walls of time a rainbow for the sons of men; and what I did all men shall do. This gospel of the resurrection of the dead is not confined to Jew and Greek; it is the heritage of every man of every time and clime; and I am here a demonstrator of the power of man.

Then Jesus disappeared, but He had sown the seed. The words of life were spoken in Orissa, and all of India heard. The Magian priests were in the silence in Persepolis, and Kaspar, and the Magian masters, who were first to greet the child of promise in the shepherd's home in Bethlehem, were with the priests.

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And when the silence ended Kaspar said: And all the priests and masters stood and said: What message from the Royal Council do you bring? The problem of the age has been solved; a son of man risen from the dead; has shown that human flesh can be transformed into flesh divine. Before the eyes of men this flesh in which I come to you was changed with speed of light from human flesh.

And so I am the message that I bring to you. But Jesus said no more. In one short breath He told the story of His mission to the sons of men, and then He disappeared. The Magi said: And then we saw this man who has just demonstrated unto us the power of man to raise from carnal flesh and blood to flesh of Allah, a babe in Bethlehem.

He pressed along the thorny way of life 'till He had risen and overthrown the strongest foes of Allah and man; and He is now the only master of the human race whose flesh has been transmuted into flesh divine.

He is the God-man of to-day; but everyone of earth shall overcome and be like Him, a Son of Allah. These events occurred before He was thirty years of age, and the events after He had risen from the dead.

He appeared back to India, Europe and Africa in the land of Egypt, and made himself known unto the world. John taught by the Egyptian sage. The meaning of baptism and how to baptize himself. And after he was baptized, he was taken at the age of twelve years into Africa, the land of Egypt, and there he remained in the Egyptian schools eighteen years.

Beware, young man, beware of all the allurements of wantonness, and let not the harlot tempt thee to excess in her delights. The madness of desire shall defeat its own pursuits; from the blindness of its rage, thou shalt rush upon destruction. Therefore give not up thy heart to her sweet enticements, neither suffer thy soul to be enslaved by her enchanting delusions. The fountain of health which must supply the stream of pleasure, shall quickly be dried up, and every spring of joy shall be exhausted.

In the prime of thy life old age shall overtake thee; the sun shall decline in the morning of thy days. But when virtue and modesty enlighten her charms, the luster of a beautiful woman is brighter than the stars of Heaven and the influence of her power it is in vain to resist. The whiteness of her bosom transcendeth the lily; her smile is more delicious than a garden of roses.

The innocence of her eyes is like that of the turtle; simplicity and truth dwell in her heart. The kisses of her mouth are sweeter than honey; the perfumes of Arabia breathe from her lips. Shut not thy bosom to the tenderness of love; the purity of its flame shall ennoble thy heart, and soften it to receive the fairest impressions.

Give ear, fair daughter of love, to the instructions of prudence and let the precepts of truth sink deep in thy heart; so shall the charms of thy mind add luster to the elegance of thy form; and thy beauty, like the rose it resembleth, shall retain its sweetness when its bloom is withered. In the spring of thy youth, in the morning of thy days, when the eyes of men gaze on thee with delight, and nature whispereth in thine ear the meaning of their looks; ah, hear with caution their seducing words; guard well thy heart, nor listen to their soft persuasions.

Remember thou art made man's reasonable companion, not the slave of his passion; the end of thy being is not merely to gratify his loose desire; but to assist him in the toils of life, to soothe his heart with thy tenderness and recompense his care with soft en-dearments. Who is she that winneth the heart of man, that subdueth him to love, and reigneth in his breast? Yonder she walketh in maiden sweetness, with innocence in her mind, and modesty on her cheek.

Her hand seeketh employment, her foot delighteth not in gadding abroad. She is clothed with neatness, she is fed with temperance; humility and meekness are as a crown of glory circling her head.

On her tongue dwelleth music, the sweetness of honey floweth from her lips. Decency is in all her words, in her answers are mildness and truth. Submission and obedience are the lessons of her life, and peace and happiness are her reward. The tongue of the licentious is dumb in her presence; the awe of her virtue keepeth him silent. When scandal is busy, and the fame of her neighbors is tossed from tongue to tongue; if charity and good nature open not her mouth, the finger of silence resteth on her lip.

Happy were the man that should make her his wife; happy the child that should call her mother. She presideth in the house, and there is peace; she commandeth with judgment, and is obeyed. She ariseth in the morning, she considers her affairs, and appointeth to every one their proper business. The care of her family is her whole delight; to that alone she applieth her study; and elegance with frugality is seen in her mansion. The prudence of her management is an honor to her husband, he heareth her praise with a secret delight.

She informeth the minds of her children with wisdom; she fashioneth their manners from the examples of her own goodness. The words of her mouth is the law of their youth; the motion of her eye commandeth their obedience. She speaketh, and the servants fly; she pointeth, and the thing is done; for the law of love is in their hearts, and her kindness addeth wings to their feet.

In prosperity she is not puffed up; in adversity she healeth the wounds of fortune with patience. The troubles of her husband are alleviated by her councils and sweetened by her endearments; he putteth his heart in her bosom, and receiveth comfort. Take unto thyself a wife and obey the ordinance of Allah; take unto thyself a wife, and become a faithful member of society. But examine with care, and fix not suddenly.

On thy present choice depends thy future happiness. If much of her time is destroyed in dress and adornment; if she is enamored with her own beauty, and delighted with her own praise; if she laugheth much, and talketh loud; if her foot abideth not in her father's house, and her eyes with boldness rove on the faces of men; though her beauty were as the sun in the firmament of heaven, turn thy face from her charms, turn thy feet from her paths, and suffer not thy soul to be ensnared by the allurements of imagination.

But when thou findest sensibility of heart, joined with softness of manners; and accomplished mind, with a form agreeable to thy fancy; take her home to thy house; she is worthy to be thy friend, thy companion in life, the wife of thy bosom. O cherish her as a blessing sent to thee from Heaven. Let the kindness of thy behavior endear thee to her heart. She is the mistress of thy house; treat her therefore with respect, that thy servants may obey her. Oppose not her inclination without cause; she is the partner of thy cares, make her also the companion of thy pleasures.

When pain and sickness assault her, let thy tenderness soothe her affliction; a look from thee of pity and love shall alleviate her grief, or instigate her pain and be of more avail than ten physicians. Consider the tenderness of her sex, the delicacy of her frame; and be not severe to her weakness, but remember thine own imperfections. Consider, thou art a parent, the importance of thy trust; the being thou hast produced, it is thy duty to support.

Upon thee also it dependeth whether the child of thy bosom be a blessing or a curse to thyself; an useful or a worthless member to the community. Watch the bent of his inclinations, set him right in his youth and let no evil habit gain strength with his years.

So shall he rise like a cedar on the mountains; his head shall be seen above the trees of the forest. A wicked son is a reproach to his father; but he that doth right is an honor to his grey hairs. The soil is thine own, let it not want cultivation; the seed which thou soweth, that also shall thou reap.

Teach him obedience, and he shall bless thee; teach him modesty, and he shall not be ashamed. Teach him gratitude, and he shall receive benefits; teach him charity, and he shall gain love. Teach him temperance, and he shall have health; teach him prudence, and fortune shall attend him. Teach him justice, and he shall be honored by the world; teach him sincerity, and his own heart shall not reproach him. Teach him diligence, and his wealth shall increase; teach him benevolence, and his mind shall be exalted.

Teach him science, and his life shall be useful; teach him religion, and his death shall be happy. From the secrets of Allah let man learn wisdom, and apply to himself the instruction they give. Go to the desert, my son; observe the young stork of the wilderness; let him speak to thy heart; he beareth on his wings his aged sire; he lodgeth him in safety, and supplieth him with food.

The piety of a child is sweeter than the incense of Persia offering to the sun; yea, more delicious than odors wafted from a field of Arabian spices of the western gales. Hear the words of his mouth, for they are spoken for thy good; give ear to his admonition, for it proceedeth from love. He hath watched for thy welfare, he hath toiled for thy ease; do honor therefore to his age, and let not his grey hairs be treated with irreverence. Forget not thy helpless infancy, nor the forwardness of thy youth, and indulge the infirmities of thy aged parents; assist and support them in the decline of life.

So shall their hoary heads go down to the grave in peace; and thine own children, in reverence of thy example, shall repay thy piety with filial love. Ye are the children of one father, provided for by his care; and the breast of one mother hath given you suck. Let the bonds of affection, therefore, unite thee with thy brothers, that peace and happiness may dwell in thy father's house.

And when ye separate in the world, remember the relation that bindeth you to love and unity; and prefer not a stranger before thy own blood. So shall the fortunes of thy father contribute to the support of his whole race; and his care be continued to you all, in your love to each other. The gifts of the understanding are the treasures of Allah; and He appointed to every one his portion, in what measure seemeth good unto Himself. Hath He endowed thee with wisdom? Hath He enlightened thy mind with the knowledge of truth?

Communicate it to the ignorant, for their instruction; communicate it to the wise, for thine own improvement.

True wisdom is less presuming than folly. The wise man doubteth often, and changeth his mind; the fool is obstinate, and doubteth not; he knoweth all things, but his own ignorance. The pride of emptiness is an abomination; and to talk much, is the foolishness of folly; nevertheless, it is the part of wisdom to hear with patience their impertinence, and to pity their absurdity.

Yet be not puffed up in thine own conceit, neither boast of superior understanding; the clearest human knowledge is but blindness and folly. The wise man feeleth his imperfections, and is humbled; he laboreth in vain for his own approbation but the fool peepeth in the shadow stream of his own mind, and is pleased with the pebbles which he seeth at the bottom; he bringeth them up and showeth them as pearls and with the applause of his brethren delighteth himself.

He boasteth of attainments in things that are of no worth; but where it is a shame to be ignorant, there he hath no understanding. Even in the path of wisdom, he toileth after folly; and shame and disappointment are the reward of his labor. But the wise man cultivates his mind with knowledge; the improvement of the arts is his delight, and their utility to the public crowneth with honor.

Nevertheless, the attainment of virtue he accounteth as the highest learning; and the science of happiness is the study of his life. The man to whom Allah hath given riches, and blessed with a mind to employ them alright, is peculiarly favored and highly distinguished. He looketh on his wealth with pleasure, because it affordeth him the means to do good.

He seeketh out objects of compassion; he inquireth into their wants; he relieveth them with judgments and without ostentation. He assisteth and rewardeth merit; he encourage ingenuity and liberally promoteth every useful design. He carieth his own great works; his country is enriched, and the labor is employed; he formeth new schemes, and the arts receive improvement.

He considers the superfluities of his table, as belonging to the poor of his neighborhood; and he defraudeth them not. The benevolence of his mind is not checked by his fortune; he rejoiceth therefore in riches, and his joy is blameless. But woe. His heart hardened with the love of wealth; no grief or distress can make impression upon it. But the curse of iniquity pursueth him; he liveth in continual fear; the anxiety of his mind and the rapacious desires of his own soul take vengeance upon him for the calamities he has brought upon others.

What are the miseries of poverty in comparison with the gnawings of this man's heart! He sitteth down to his morsel in peace; his table is not crowded with flatterers and devourers. He is not embarrassed with a train of dependents, nor teased with the clamors of solicitations. The bread that he eateth is not so sweet to his taste? The water he drinketh is not so pleasant to his thirst? Yea, far more delicious water than the richest draughts of the luxurious. His labor preserveth his health, and procureth him a repose, to which the downy bed of sloth is a stranger.

He limiteth his desires with humility, and the calm of contentment is sweeter to his soul than all the acquirements of wealth and grandeur.

Let not the rich, therefore, presume on his riches; nor the poor in his poverty yield to despondence; for the providence of Allah dispenseth happiness to them both. Repine not, O man, at the state of servitude; it is the appointment of Allah, and hath many advantages; it removeth thee from cares and solicitudes in life.

Be patient, therefore, under the reproofs of thy master; and when he rebuketh thee, answer not again. The silence of thy resignation shall not be forgotten. Be studious of his interests, be diligent in his affairs, and faithful to the trust which he reposeth in thee. Thy time and thy labor belong unto him. Defraud him not thereof, for he payeth thee for them. And thou who art a master, be just to thy servant if thou expecteth from him fidelity; and reasonable in thy commands if thou expecteth ready obedience.

The spirit of a man is in him; severity and rigour may create fear, but can never command love. Mix kindness with reproof, and reason with authority; so shall thy admonitions take place in his heart, and his duty shall be-come his pleasure. He shall serve thee faithfully from the motive of gratitude; he shall obey thee cheerfully from the principle of love; and fail thou not, in return, to give his diligence and fidelity their proper reward. O thou, the favorite of Heaven, whom the sons of men, thy equals, have agreed to raise to sovereign power and set as a ruler over themselves; consider the ends and importance of their trust, fax more than the dignity and height of thy station.

Thou art clothed in purple, and seated on a throne; the crown of majesty investeth thy temples, the sceptre of power is placed in thy hand; but not for thyself were these ensigns given; not meant for thine own, but the good of thy kingdom. The glory of a king is the welfare of his people; his power and dominion rest on the hearts of his subjects. The mind of a great prince is exalted with the grandeur of his situation; he evolveth high things, and searcheth for business worthy of his power.

He calleth together the wise men of his kingdom; he consulteth among them with freedom, and heareth the opinions of them all. He looketh among his people with discernment; he discovereth the abilities of men, and employeth them according to their merits.

His magistrates are just, his ministers are wise, and the favorite of his bosom deceiveth him not. He smileth on the arts, and they flourish; the sciences improve beneath the culture of his hand.

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With the learned and ingenious he delighteth himself; he kindleth in their breasts emulation; and the glory of his kingdom is exalted by their labors. The spirit of the merchant who extendeth his commerce, the skill of the farmer who enricheth his lands, the ingenuity of the artists, the improvements of the scholar; all these he honoreth with his favor, or rewardeth with his bounty.

He planteth new colonies, he buildeth strong ships, he openeth rivers for convenience, he formeth harbors for safety, his people abound in riches, and the strength of his kingdom increaseth. He frameth his statutes with equity and wisdom; his subjects enjoy the fruits of their labor in security; and their happiness consists of the observance of the law. He foundeth his judgments on the principle of mercy; but in the punishment of offenders, he is strict and impartial.

His ears are open to the complaints of his subjects; he restraineth the hands of their oppressors, and he delivereth them from their tyranny. His people, therefore, look up to him as a father, with reverence and love; they consider him as the guardian of all they enjoy. Their affection unto him begetteth in his breast a love of the public; the security of their happiness is the object of his care.

No murmurs against him arise in their hearts; the machinations of his enemies endanger not the state. His subjects are faithful, and firm in his cause; they stand in his defense, as a wall of brass; the army of a tyrant flieth before them, as chaff before the wind.

Security and peace bless the dwelling of his people; and glory and strength encircle his throne forever. When thou considereth thy wants, when thou beholdeth thy imperfections, acknowledge his goodness, O son of humanity, who honored thee with humanity, endowed thee with speech, and placed thee in society to receive and confer reciprocal helps and mutual obligations, protection from injuries, thy enjoyments of the comforts and the pleasures of life; all these thou oweth to the assistance of others, and couldst not enjoy but in the bands of society.

It is thy duty, therefore, to be a friend to mankind, as it is thy interest that man should be friendly to thee. As the rose breatheth sweetness from its own nature, so the heart of a benevolent man produceth good works.

He enjoyeth the ease and tranquility of his own breast, and rejoiceth in the happiness and prosperity of his neighbor. He openeth not his ear unto slander; the faults and the failings of men give a pain to his heart. His desire is to do good, and he researcheth out the occasions thereof; in removing the oppression of another, he relieveth himself. From the largeness of his mind, he comprehendeth in his wishes the happiness of all men; and from the generosity of his heart, he endeavoreth to promote it.

The peace of society dependeth on justice; the happiness of individuals, on the safe enjoyment of all their possessions. Keep the desires of thy heart, therefore, within the bounds of moderation; let the hand of justice lead them aright.

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Cast not an evil eye on the goods of thy neighbor; let whatever is his property be sacred from thy touch. Let no temptation allure thee, nor any provocation excite thee to lift up thy hand to the hazard of his life. Corrupt not his servant to cheat or forsake him; and the wife of his bosom, O tempt not to sin.

It will be a grief to his heart, which thou canst not relieve; an injury to his life, which no reparation can atone. In thy dealings with men, be impartial and just; and do unto them as thou wouldst they should do unto thee.

Be faithful to thy trust, and deceive not the man who relieth upon thee; be assured, it is less evil in the sight of Allah to steal than to betray. When thou selleth for gain, hear the whispering of conscience, and be satisfied with moderation; nor from the ignorance of thy buyer take any advantage.

Pay the debts which thou oweth: Finally, O son of society, examine thy heart, call remembrance to thy aid; and if in any of these things thou hath transgressed, make a speedy reparation, to the utmost of thy power. Happy is the man who hath sown in his breast the seeds of benevolence: