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 his birth was afterward called Capilya'wahtu.
2. Sakaya's father's name was Metanga, and he was of the twelfth generation of Suddhodana (that is, of pure vegetable food). During which time, none of his forefathers ate fish or flesh, or of anything that breathed the breath of life.
3. Metanga was very old when Sakaya was born, but the wife of Metanga was but fifteen years old; for which reason, the people nicknamed the child, Sramana Gotama, that is, passionless from father and mother.
4. Metanga was High Father of the province of Nao'wan; consequently, Sakaya was born a prince, as commanded of Jehovih, in heaven, he should be. Wherein He said: He that 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.
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.
6. These were the destructions, previously mentioned, done by the God Kabalactes, mortals supposing, they were under the God Brahma.
7. God, Jehovih's Son, had said to Etchessa, chief guardian angel over Sakaya: Thou shalt cause thy ward to learn Brahminism, asceticism, and all other religions.
8. Thus was Sakaya educated; and at twelve years of age, he took vows of Brahminism.
9. At fifteen, he desired to acquire the 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.
10. And, yet for other four years, he excluded himself from speech, save to the Holy Ghost, dwelling out of doors, night and day.
11. But Jehovih suffered not the ecstatic state to come to Sakaya. And one night, his guardian angel, Etchessa, spake to him in a dream, saying:
12. Behold, I am Jehovih, and not the Holy Ghost! Why hast thou put Me off? Did I not create thee alive, and make thee a person also? Thou art born of the race of Suddhodana. Thy labor is not to seek the ecstatic state for thyself, which is selfishness, but to renew My light on earth.
13. Therefore, give up this, thy most useless life of going about praying, and return thou to thy father's house, and take thee a wife. For how canst thou attain the wisdom of the earth, without becoming a husband and father?
14. Sakaya awoke, remembering his dream, and he told it to his priests, and asked them to interpret it. And they said unto him: This was not a dream, but the voice of satan; put thou it aside.
15. But Sakaya was more convinced of his dream than of his priests; and he, therefore, gave up his fasting and praying, and returned to his father's house, saying: Father, thou art wise after the manner of thy generations. Henceforth I will be no more a priest, nor in fact a Brahmin, for that matter, but pursue thy doctrines, which are of deeds more than words. Thou shalt, therefore, choose me a wife, for I will wed and become a father.
16. So Sakaya wed, and his wife bore him a son. When he looked upon the child, he said: Thou art the greatest of sermons.
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 oft relieved them from hunger.
18. Consequently, when it was known he was a father, there came before the royal palace thousands of the poor, 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 spake to them, saying:
19. This day I have sinned before heaven and earth! Behold my tears! Would that they were drops of blood, and I could shed them to do you good! For I have looked upon mine 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 considered not this great multitude of babes, who have no assurance against starvation.
20. Why, then, shall I remain with one, who hath 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?
21. Is not Sakaya of broader soul than this? Have I any right to bring more children into the world, until I have provided sure happiness to them that are already born? What is my family and my kingdom, though I win the land from Yaganosa to the ocean, if this burning within mine own soul will not away, but crieth out forever: Heal thou the sick earth!
22. From this time forth do I covenant with Thee, Thou All Light, to give up all the earth, and to serve Thee! Beasts can bring forth young; and they do set their hearts on their begotten only! Thy Light moveth me to a more noble course!
23. This day I quit the earth and the passions for earthly things; I will be Thy Son, O Jehovih! And all my days henceforth on the earth, labor to ameliorate Thy abundant offspring! Behold these young babes turned upon me, with Thy smile, O Jehovih, in their innocent faces! calling to me: Help! Help!
2. And thereupon, God caused his officers to select from the volunteers the highest grades, and to arrange them in a line of light down to the earth, to Sakaya, that the voice of God and his Holy Eleven might speak through Sakaya, with the wisdom of Jehovih. The hosts to be under the direction of Thoanactus.
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.
4. In the meantime, the loo'is of the hosts of Thoanactus inspired their mortal wards, men and women, who had been born into the world to become disciples and followers of Sakaya, to come before him.
5. And it came to pass, that presently, there assembled in Sakaya's native city, to hear him preach, men and women from remote distances. So that people said, one to another: Such coming of strangers, proveth that the Great Spirit is with Sakaya.
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:
7. I am but a man; worship not me. Neither honor ye me for my words; for they are not my words in fact.
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.
9. On the contrary, I declare my follies publicly before you. Inasmuch as I have been an example of folly, learn ye to be wise by not following my past footsteps.
10. In my youth, I was quickened to see the miseries and sorrows and afflictions of mortals. And I cried out unto Ahura'Mazda, as the priests had directed me, to find some sure way to do great good in the world.
11. But in the legends of the ancients I beheld that certain signs and miracles had attended Capilya and Zarathustra. So I grieved to attain to signs and miracles.
12. Ye 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.
13. But nothing came to me more than to the commonest magician.
14. So I declare unto you, I have renounced Brahminism and asceticism, and taken up the Zarathustrian religion, which is, that good works are the only salvation.
15. To know, then, what are good works, and to apply the same unto the inhabitants of the earth, should be the chief study of a preacher.
16. And, since most crime and misery come because of poverty, and because of the division of the affairs of men, it is wise to devise, first, a remedy against poverty, and second, a means of attraction to bring about a brotherhood between men.
17. To accomplish which, the association of families of tens and twenties and hundreds and thousands, with rab'bahs (priests), unto each, as Capilya taught, is the highest and best plan.
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.
19. When Sakaya was asked: How about such as can work fast, and are strong, and can accomplish much, shall they not have preference over those that produce little?
20. Sakaya said: A certain man had two sons, one was strong, and the other weak, and yet that father distinguished not between his sons in his will. Was he then just?
21. They said: A most just father.
22. Sakaya said: So declare I unto you the Ormazdian law: to give unto one another all things required, and without distinction as to strength, or as to expertness.
1. Sakaya said: Ye cannot associate with all men; for many are of diverse tastes and habits.
2. Nevertheless, refuse ye not all association because of this, for there are such, as are consonant with you. And such, as are disagreeable to you, are nevertheless compatable to others.
3. Ormazd hath created a large field; His people are numerous, and there are many in the world so like unto others, they are as one in all things.
4. Choose ye such, and as ye are one with one another, so are ye one with the Creator.
5. But most of all, will virtue and industry and good works come into the world by the examples ye place before the young. Better is it to hide and subdue your temper in presence of the young, than to conquer a whole state by force of arms.
6. The young are your angels given you by the Creator; and ye are their Gods. Consider ye, then, what kind of a kingdom ye raise up.
7. Happiness on earth is answered by happiness in heaven; and that which is planted on earth, is reaped in heaven.
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.
9. This I have found of all charity: It hath two great evils: First, it flattereth him that giveth, that he hath done a good work, and this is an injury to his own soul; second, charity injureth the poor, because it destroyeth manhood, and giveth good caste to a beggar.
10. Though this kingdom is filled with hospitals and houses of charity, it is none the less free from vagrants and helpless ones.
11. And though ye build a thousand houses for the poor, and feed them withal, yet ye will have just as many still unprovided for, as when there was but one poor-house.
12. The law is unalterable in heaven and earth, that, whatsoever ye nurse, will grow.
13. I also declare unto you an equally severe law, which is: That if ye do nothing to benefit the afflicted, distressed and helpless, ye can not escape the damnation of earth and heaven.
14. To remedy which, it devolveth upon you, to find a remedy in society itself, whereby there shall be no rich and no poor.
15. For it is also law, that where there are rich, there must be poor. Where there are masters, there must be servants.
16. In which the rich man is a sinner before heaven and earth, even more so than the poor man.
17. Some of them asked Sakaya: Suppose a rich man do not feed the poor and helpless, but he give employment to a thousand hired servants; is he not good?
18. Sakaya said: A man may feed his cattle, caring for the sick ones, but still he treateth them as cattle. A man may employ many cattle, but still he treateth them as cattle. And he who doeth this to his brothers and sisters, the curse of the Creator is upon that man.
19. But if he give up, what he hath, and maketh himself a father over them, to develop himself in manliness and wisdom and virtue, then his charities are as virtue.
20. In whatsoever a man doeth, and his own self receiveth prestige over others, that man offendeth in the sight of Jehovih (Ormazd).
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 ye understand not. Behold, I break away from their languages, and preach the truth in your native tongue, and it soundeth new to you.
22. I have tried, and proved in mine own person, and I declare unto you, that preaching alone is of little avail in the world. Spoken words are a breath of air. They blow away. Written words lay in silence. they are dead.
23. I am not come to preach, nor to build up a new order of preaching, but to found a practice in life, whereby crime and misery and starvation may be averted.
24. Capilya covered the earth over with families of communities, and the earth became as 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.
2. Ye 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.
3. Ye shall bathe once every day from the crown of the head to the sole of the feet. And before bathing, ye shall say: Before Thee, O Jehovih (Ormazd) I will put away the filth of my body and the evil of my spirit. And after bathing, ye shall say: As I have with water washed clean the outer man, O Thou Jehovih, help me to make clean my spirit.
4. In the morning, when thou wakest, thou shalt say: Help me, O Jehovih, to keep my thoughts pure this day; and my soul full of love and tenderness.
5. In the evening, before sleeping, thous shalt say: Whilst my corporeal body sleepeth, O Jehovih, help my less encumbered spirit to see the ways of Thy righteous judgment.
6. Without purity, no man can see the Creator; with purity, all men can see Him, and hear Him.
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.
8. A man may be clean as to the flesh; but if he have impure thoughts, he is impure in spirit. Whoso speaketh cruelly or unjustly of his neighbor, is foul in spirit. If he speak of the short-comings and deceptions of his neighbors, he is foul in spirit.
9. Whereas, first of all, purification is the first law of man's own self.
10. The second law is, after being purified, to strive constantly to do good unto others.
11. Some of the multitude asked: What meanest thou, by doing good unto others?
12. Sakaya said: To inspire others unto purity first; and then to attain individuality. It hath been said, from time without end, that to help the poor, to give to them, to serve them, is good works done unto others. But I say unto you, this is but half-way to that which is good. For ye shall not only help them, but shall go and teach them, how to help themselves. This is doing good unto others.
13. It hath been said: Whoso saith the ordinances of the priest, repeating a certain number of prayers daily, doeth a good work. But I say unto you, whoso teacheth a man to invent prayers of his own, hath done a greater good.
14. To put a man in the way, to be his own salvation, this is the best good work. As ye have depended on the priests to pray for you, I come to teach you, to pray for yourselves.
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 sake of peace and the good of the family. This is the most difficult law. For the selfishness of man causeth him to say: I have such a love of liberty. Let me be the dictator, and do thou my decrees.
16. But for this evil amongst men, they could dwell together in peace, the world over.
17. The fourth law is: To love all men, women and children, as brothers and sisters.
18. The fifth law is: To return good for evil; to give pleasure to those, that give pain.
19. To practice those things, holding all things in common, is sufficient unto the redemption of the world from darkness, war and evil, unto peace and light and happiness to all the living.
2. Without pledges to general rules, a community is like a farm without fences, where cattle roam about, destroying the harvests.
3. Two things stand prominently before all men, about which there need be no dispute, Light and Darkness. Whether ye call the Light, Eolin, or Ormazd, or God, or Sudga, it mattereth little, provided the idea eliminated hath reference to that which is The Highest conceived of, Who is Ever Present, and is the Person from which all persons sprung. And whether ye call darkness sin, or evil, or satan, it mattereth little, provided the idea eliminated is that which is the extreme opposite of light.
4. Without these two entities in view, to shun the one, and strive for the other, a community is like race-horses striving for a prize by running in circular capers, instead of going on a well provided track.
5. Take no man nor woman into the family till first pledged to serve the All Person, Jehovih (Ormazd), with a full and willing heart.
6. To shun satan and his emissaries, be circumspect.
7. And when ye are come together, choose ye the oldest, wisest, best man, to be the father of the family (community).
8. When matters come up for discussion, whoever speaketh thereon shall speak in the direction of light, and not of darkness.
9. When asked further explanation on this, Sakaya said:
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.
11. After the discussion is finished, the rab'bah shall decree according to the light of the Father in him.
12. Sakaya was here asked: Why not decree according to the majority vote?
13. Sakaya said: That is the lower light, being the light of men only.
14. For I declare unto you, ye can not serve both Jehovih and men. It is incumbent on every man in the community that entereth the discussion to speak from the higher light, as he perceiveth 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.
15. When the discussion turneth 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, it is easier to walk beside a bull, and turn him in his course, than to come against him for the same purpose.
16. One man hath joy in sacrifice (worship) by clapping his hands and dancing; another, in poetry; another, in singing; another, in silent prayers. And yet, one hath no preference over another in sight of Him Who created them, for they are His own handiwork.
17. Consider, then, that ye provide a time and place in the community for all of these in their own way, directing them holily. For if ye strive to bind them, that are of exuberant spirits, not to dance and clap their hands, they will find vent in secrecy and to an evil end.
18. Herein have the Brahmin priests been aiders and abettors of bawdy houses and of drunkenness and licentiousness; because they have sought to make you ascetics by overthrowing your natural talents.
2. That religion is nothing more nor less than rites and ceremonies in the discipline of a community. As when an army of soldiers are in training by their captains, when certain commands and manouvers cause the soldiers to be as a unit in movement; so is religion in a community, through rites and ceremonies, made as a unit to carry out works of charity and harmony and love and righteousness.
3. And every member of a community, that taketh no part in its religion, is like an idler mixing in with a company of soldiers, where his presence tendeth to evil.
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.
5. From these evils learn ye, to do good; first, by living only in families, where all the members practice what they profess.
6. As the world goeth, 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!
7. If they can not do this, then they are themselves hypocrites and blasphemers.
8. Satan calleth out from a dark corner, saying: Remain thou within the wicked world, and leaven the whole mass.
9. Again he calleth out from a dark corner, saying: Go thou away from the wicked world, and live as an ascetic, praying alone, living alone.
10. Again he calleth from a dark corner, saying: Thou and thy friends are too pure to mix with the world; go ye away privily, and let the world take care of itself.
11. Now, I say unto you: Do none of these things; and, in the same breath, I say: Do all of them.
12. Let your community remain within the world, 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.
13. And, as to the third proposition: Take ye no part in the governments of men, of kings, or queens. Neither fight ye for them, nor against them.
14. For they live under the lower law; but ye shall live under the law of Jehovih as He speaketh to the soul of man.
15. Neither shall ye have kings, nor queens; these belong to the world's people.
16. Lastly, and above all things, live not for the corporeal man, but for the spiritual man; remembering ye are not yet born, but are in embryo, shaping yourselves for the everlasting life.
17. Whoso practiceth not the higher law, will not escape the tortures in hell; but whowso liveth the higher law will pass on to Nirvania, where dwell Gods and Goddesses of endless light.
18. Flatter not yourselves that ye shall suddenly reform all the world. Ye can at most but reach an arm's length.
19. Three doctrines have been, now are, and ever shall be on the earth; they are: First, the Faithists', who know the All Person, Ever Present; second, the idol worshipers', 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.
20. The Faithists beget Faithists, the idolaters beget idolaters, the infidels beget infidels. For these three conditions are but outward manifestations of the spirit; the infidel is nearly devoid of spirit; the idolater hath one grade more of spirit; but the Faithist hath spiritual ascendency.
21. Since the highest best good things done in the world, come of the order of Faithists, be ye circumspect as to marriage, that your offspring incline more to spirituality than to earthliness.
22. But such matters come under the higher law, and can be understood only through the soul.
23. Also, hath practice 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 that are dead. It is making the wisdom of the dead greater than the wisdom of Jehovih.
24. When a rab'bah retireth from office, it shall be considered the same as a death, for it is the termination of his rule.
25. Nor shall a rab'bah have any privileges or emoluments, over and above any member of the community; nor one man above another; nor one 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 ye are all brothers and sisters; children of One Father, created by Him in His own way and for His own glory.
2. And there went with him seventy-two disciples, who were also inspired of God, to learn the wisdom of Sakaya's words. And the people of Vind'yu were stirred up as they had not been from the time of Capilya.
3. And it came to pass that the priests and magicians of Brahma 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.
4. So God gave Sakaya signs and miracles, even to showing the spirits of the dead, who came and stood beside him whilst he preached; and the spirits spake also, declaring Sakaya's words were of Jehovih. And the multitude saw the spirits, and heard them speak.
5. Sakaya said: Of a truth, I do not come of the Holy Ghost; I come of the actual Person, Jehovih (Ormazd).
6. Then God gave to Sakaya power of the Death Cast, whereat 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 spake to them, and they heard his words.
7. And whilst his spirit was thus out of his corporeal body, another angel of God came and inhabited it, and spake before the multitude.
8. Now, after these signs came to Sakaya, he preached again, and traveled four years more, showing these things wherever he went.
9. And on these occasions he explained the spirit of things, and the different heavens which he had visited. And he showed unto 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 remote, and he was recognized in the communities where he appeared.
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 it was true.
11. Sakaya said: Of these matters be ye most expert in observation; for though they be 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.
12. Nor is there in such wonders one single virtue, that would contribute to make the world better, or happier.
13. For the spirits of the lower heavens, like mortals, have multitudes of doctrines; and, for the most part, they know nothing of the higher heavens, Nirvania, which I proclaim unto you.
14. Nor is the testimony of a spirit more valuable to you than is the testimony of a mortal.
15. But consider ye the words and doctrines of spirits and men; for that only is good which provideth for ameliorating the condition of the family and the state.
16. For it is given unto you by the Father, that ye can begin your own resurrection whilst ye are here in the corporeal body.
17. Consider, then, what ye can do that will raise you in spirit; for this is resurrection. First, to purify yourselves; second, to do all the good ye can; and third, to affiliate. Without these, there can be no resurrection.
18. Or, having two of them, and lacking in the third, there can be no resurrection.
19. To live the highest best one knoweth; to practice sharply the convictions of the heart: these are the working-tools of resurrection. To live not the highest best one knoweth; to practice not what one is convinced of, is hypocrisy; these are like stones tied to the neck of a man in deep water.
20. In all, Sakaya preached and practiced fourteen years; and he founded seventy-two communities.
21. And all the members thereof were sworn against war, and against caste, and against idleness, and to worship only the Great Spirit, Ormazd. And he gave them many rites and ceremonies.
22. And then Sakaya said unto the Creator: I know Thou hast in some mysterious way inspired me to do all I have done. Therefore, all the glory is Thine. How best, O Father, may these great truths be impressed upon mortals, that they will not soon forget Thy words through me?
23. Then answered God to Sakaya, saying: By thy death by the hand of the idolater.
24. Sakaya said: Then, O Thou, Who createdst me alive, provide Thou my death as Thou desirest.
25. Then God cut asunder the cord of light that extended to the heavenly throne in Paradise. And suddenly now the Brahmins conspired against Sakaya, and they went privily and poisoned his food with the blood of swine, killed with poison.
26. And Sakaya ate thereof, not perceiving it; and he was taken with a bloody flux and died.
27. And his disciples took his body, according to the custom of the country, and burnt it, and scattered the ashes thereof to the four corners of the world.
28. And in the night thereafter, God sent a million angels into the field of ashes, with a heavenly ship of fire, and they took the spirit of Sakaya therein, and bore him up to the throne of God.