These are the words which the Lord spoke concerning the coming forth of Yeshua unto
the children of men, that all who should believe in him unto good works might become
as Only Begotten of the Father, full of grace and truth.
Summary: (c. 6 BCE — 36/37 CE) Yeshua ben Joseph was a Galilean Jew who became well
known throughout ancient Israel as a spiritual leader and social revolutionary. Scripture
asserts that Yeshua was the mortal incarnation of the Emmanuel, the Heavenly Father
foreordained to walk among his spirit children to establish the way of peace and
holiness. Having been baptized by the renowned prophet and founder of the Essene
movement, John the Baptizer, Yeshua spent the last three years of his life preaching
publicly and healing the sick throughout Judea, Samaria and Perea. Yeshua garnered
a devout following of disciples comprised of both men, women, and members of his
With his beloved wife Mary, Yeshua achieved a heightened level of divine clarity
and personal mastery which contributed to his attainment of the ‘Only Begotten’ state.
For the true Gnostic, Yeshua serves as “the supreme example of the transcendent state”,
and “the archetype of what it means to become as ‘only begotten’ while living the
mortal life” (Basic Beliefs #14, #15).
Yeshua was the fulfillment of a divine prophesy established centuries prior to his
birth. Referred to as the Promised One and the Anointed One, Yeshua was the mortal
manifestation of the Emmanuel, the Heavenly Father foreordained to walk through mortal
life among his spirit children to dispel fear and exemplify the way to spiritual
fulfillment and eternal life (B:23:42-43; W:12:33-49). Scripture presents the resurrection
of Yeshua as a pre-established contingency plan in the event of his murder — a tragic
act anticipated to arise from the corruptions of Lucifer (B:24:29-50; W:14:59-61).
Yeshua was a Pharisee and a rabbi, yet many of his teachings and interpretations
of Hebrew scripture ran contrary to the Oral Law and religious practices of the Pharisees.
Yeshua’s apostate and radical views were likely gleaned (to some extent) from his
connection with John the Baptizer and the Essenes, who were strongly anti-Pharisaical.
Another source behind Yeshua’s unconventional views was divine inspiration and his
experience of gnosis.
Just as with John the Baptizer — whose death was the result of conspiring religious
figures (Y:5:28-48) — political and religious leaders came to view Yeshua as a threat
to their position and power. He was eventually arrested and illegally tried in the
home of the Chief Priest, Joseph Caiaphas, who arranged for Yeshua to be crucified
under the jurisdiction of the Roman prefect of Judea, Pontius Pilate (Y:46:1 — Y:47:73).
Following his death, Yeshua was resurrected from the dead (Y:48:1 — Y:49:23), to
linger for a period of forty-nine days, teaching his disciples regarding the mysteries
and nature of God and the eternal (Y:50:1 — Y:52:32). During this time, Yeshua set
apart members of his discipleship as administrators of a gnostic church based upon
his teachings (Y:52:32-71). This Nazorean church came to be established in Jerusalem
under the leadership of Yeshua’s brother James. A church in Galilee was also created,
led by Cephas (AZC — Cephas).
In the years following Yeshua’s crucifixion, a distorted interpretation of his purpose
and teachings was widely preached and disseminated, mostly through the efforts of
a man named Paul (Saul of Tarsus). The church which Yeshua established under the
direction of his brother James eventually dissolved with the fall of Jerusalem in
70 CE (W:29:8-16), and the interpretations and teachings of Paul became the foundation
of Christian Orthodoxy. Early Christian bishops relied heavily on the writings of
Paul to create a single church doctrine and authority. In the orthodoxy of Paul,
the radical teachings of Yeshua were lost.
Many differences, both significant and subtle, exist when comparing the historical
life and teachings of Yeshua (as presented in the Song of God) with the theology
espoused by Paul and the man-made doctrines and dogmas built around the Christian
Jesus (W:12:54-57; W:13:5-6). According to a list of Basic Beliefs written by the
author of the scriptures:
“...It was from the life of [Yeshua] that early Christian scholars created the theological
construct called Jesus Christ. As true Gnostics therefore, we do believe in the Galilean,
and see in him an example worthy of emulation and devotion, but we do not believe
in the Jesus Christ found in the Christian faith.”
Yeshua is a prominent figure in the Song of God and the teachings of Azrael Ondi-Ahman.
The book of Yeshua is the largest of the twelve books contained in the Song of God.
Its fifty-two chapters are presented as a ‘true’, historical account of Yeshua’s
ministry and post-resurrectional teachings (Y:1:3; Y:50:1) . Supplemental material
contained in the book of Wisdom and Azrael’sCommentary provides significant context
relating to Yeshua’s life and teachings.
Azrael’s Commentary — Yeshua and Mary
Yeshua was born in 6 BCE; Mary, the sister of Lazarus and Martha of Bethany, was
born in 4 BCE. Yeshua met Mary at the river Jordan near the town of Pella where John
the Baptizer was preaching. Mary’s family were devout followers of John. When the
parents of Mary heard from John’s own lips that Yeshua was a cousin of his, they
began plotting to match Yeshua with one of their daughters. Their reason for so doing
was the assumption that if Yeshua became a part of their family, then they would
become a part of John’s family and therefore gain added favor with God.
The parents first broached the subject with their oldest daughter, Martha, who at
the time was nineteen years old. But Martha was not interested in Yeshua, for at
the time Yeshua was only sixteen and he lived in Nazareth where he was an apprenticed
carpenter. Martha liked Jerusalem, she liked the market places and the excitement
of a big city. She did not want to get stuck in a small backwater town like Nazareth.
Like most people around Jerusalem, she had a strong prejudice against Galileans who
were viewed as poor, ignorant and vulgar rabble rousers. And just because she believed
in John the Baptizer, that was not reason enough to find herself exiled from the
home and family she loved. Besides, Martha had met Yeshua and he was not that handsome.
In fact, she viewed him as ordinary and as common as dirt.
But when the subject of marriage was put to Mary, who at the time was a mature fourteen
years of age, she embraced it happily. For she, too, had met Yeshua down by the river,
and she found his soft voice and gentle ways fully to her liking. She knew that with
Yeshua she would always be loved and sheltered. And besides that, she remembered
the reverence with which John the Baptizer spoke to Yeshua. She remembered that when
Yeshua first approached his cousin, John ever so slightly bowed his head to show
respect. This signaled to Mary that there was more to Yeshua than met the eye. So
Mary was delighted by the prospect of marrying Yeshua.
The river meeting lasted two weeks, and the parents of Mary took every opportunity
to get to know Yeshua. They often invited him to their campsite along the river.
For two weeks Yeshua listened to Mary, answered her questions and never had a clue
that he was being set up for marriage.
A month after the river meeting ended, the parents of Mary journeyed to Nazareth
to meet the parents of Yeshua and to discuss the prospects of marriage. When all
parties were satisfied, Mary was brought to Nazareth to meet Joseph and Miriam, and
to re-acquaint herself with Yeshua. During this time Yeshua was nervous and apprehensive;
he threw himself into his work. He was torn between his desire to follow God totally
and completely, and his desire to please his parents. Complicating things even further,
Yeshua found that he truly liked Mary. She was courteous, respectful, funny, charming
and pretty. Everything about her seemed to recommend marriage. And so, the marriage
was solemnized in the local synagogue in Nazareth. The wedding dinner was a feast
of good food, good music and lots of dancing and merriment.
Mary moved into the house of Joseph and Miriam. She proved eager to please and was
very helpful around the house. The brothers and sisters of Yeshua adored her. During
the morning hours, Miriam would teach Mary to read and write. John the Baptizer had
given Yeshua a fully completed copy of the Jewish scriptures. These scriptures became
the most priceless treasure in the house of Joseph. Every evening after supper, the
family would gather and discuss the law and the prophets. It was a time of lively
debate, laughter, wonder and somber reflection.
As a young wife of fourteen, Mary proved devoted and attentive to her sixteen-year-old
husband. Yeshua was kind and gentle and often the young couple could be heard laughing
and giggling among themselves. But Mary began to notice that as Yeshua grew older,
his reflections became deeper and deeper; for he would go for long walks into the
hills to be alone.
By the time Yeshua was nineteen, he had become a tormented young man. Above all things
Yeshua felt compelled to follow God, he felt compelled by the feeling that he was
meant to fulfill some divine mission; that he was born with a calling. But his sense
of duty to his family and to his wife, plus the deep and loving devotion he felt
for Mary seemed to hamper his ability to act. One day as Yeshua was working, a stranger
came to the shop. He was an Essene sent by John with a simple message: “Thus saith
the Lord God of Israel, get you up and go quickly unto John, for he shall teach you
the things which you must know.”
So Yeshua spoke to Mary and told her of the things which he must do. And knowing
that women were not allowed into the Essene community at Khirbet Qumran, Mary said
that she would go with him as far as Bethany where she would stay with her parents.
When Joseph and Miriam heard of Yeshua’s decision to go to John, and of Mary’s decision
to live with her parents, they proved sad but supportive. They knew that Yeshua would
be gone a long time. It would be the last time that Yeshua would see Joseph alive.
When Yeshua entered Qumran, he was washed and anointed. He then was made to take
a vow of celibacy which was to last a full year. During that year Mary lived in Bethany.
Her family was fully supportive of Yeshua’s decision to submit himself to the teachings
and disciplines of John the Baptizer.
Immediately after his first year was completed, Yeshua submitted to the discipline
of inner enlightenment. This required that Yeshua take upon himself the vows of silence
and stillness. So Yeshua sat down under a tree for seven full weeks so that he might
come to a deeper knowledge of himself and of his relationship to God. After he completed
the forty-nine days of silence and stillness, Yeshua was again washed and anointed;
and then he was released from the covenants of celibacy and silence and then sent
home to be with his wife for a month.
Yeshua stayed with John for eleven years. He and Mary returned to Nazareth and lived
quite happily together. The only thing that cast a shadow upon their marriage was
Mary’s inability to have children. When she was a girl of five or six years old,
she came down with a severe fever which left her infertile.
For ten years Yeshua and Mary lived in the home of Miriam in Nazareth. But when Yeshua
was forty years old, he was called to begin his ministry. Again Yeshua went to John
down by the Jordan River near Bethabara. And once again he left Mary to wait for
him in her home town of Bethany. When Yeshua returned from his forty days in the
wilderness, he went to Bethany where he healed his brother-in-law of blindness. Once
Yeshua began his ministry, Mary never left his side. After Yeshua’s resurrection,
Mary returned to Nazareth and there lived with Susanna of Jotapata.
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Natural Conception and Birth | Twin Brother
Yeshua was conceived and born in the miraculous way that everyone else is conceived
and born (W:12:2-17). The doctrines of the Virgin Birth and Immaculate Conception
were man-made corruptions, contrived by men attempting to provide support for the
depraved doctrine of Blood Atonement. According to Azrael’s Commentary (Virgin Birth),
Yeshua’s biological father was a Roman soldier named Pensius. Miriam and Joseph (who
were childhood friends) became reacquainted and informally married after Miriam had
become pregnant. While living in Jerusalem, Miriam gave birth to twin sons: Yeshua
and Judas Thomas. Yeshua never met or knew the name of his biological father.
Yeshua’s Forerunner and Teacher — John the Baptizer
From the age of nineteen to thirty, Yeshua studied extensively under the tutelage
of John the Baptizer. Scripture presents John as the forerunner to the Anointed One
and founder of the religious sect known as the Essenes. Yeshua was greatly informed
during his time in the Essene community of Quirbet Qumran (AZC —Yeshua and Mary).
Ten years after returning home from Qumran, Yeshua was called to begin his ministry
(c. 33/34 CE) (W:29:10-13).
Mary, the wife of Yeshua
Yeshua and Mary, the sister of Martha and Lazarus of Bethany, were married at a synagogue
in Nazareth at the ages of sixteen and fourteen, respectively. The two first met
each other while their families were attending a river gathering where John the Baptizer
was preaching. Mary was the mortal embodiment of the Heavenly Mother, the Great Mother
Spirit, referred to as the Sophiel (AZC — El Shalon / El Shaloah: Emmanuel & Holy
Spirit). At a young age, Mary was struck with a severe fever that left her infertile
(AZC — Yeshua and Mary). Yeshua and Mary adopted a young slave-boy named Thaddeus
Labbeaus. Yeshua gave him the name Jude (Y:22:76-85; AZC — Jude). After Yeshua’s
departure, Mary lived with her good friend and follower of Yeshua, Susanna of Jotapata
(AZC — Yeshua and Mary; Jude).
Ministry at age 40
The Commentary asserts Yeshua was born in 6 CE. Context clues in scripture and information
provided in the Commentary point to Yeshua being older during the time of his ministry
than is conventionally taught. Yeshua was forty years old when he was baptized by
John and called to begin his ministry (AZC — Yeshua and Mary; para. 13), which lasted
more than three years before he was crucified. The Commentary also states that Pilate
was called back to Rome in 38 CE, contrary to other sources establishing Pilate’s
departure a year earlier, at 37 CE (AZC — Pontius Pilate; para. 5).
Therefore, when it was eventide, Yeshua, being the eldest of his brethren, gathered
to himself his mother Miriam and with her also were his brothers Judas Thomas, James,
Joses and Simon, and of his sisters there were Judith, Esther, and Sarah.
When Yeshua was come unto the mount, he gathered about him his disciples which numbered
some one hundred souls, and he called and anointed twelve men to be as apostles;
For he desired that they be with him always in the ministry, and that he might send
them forth throughout all the land to preach the coming of the kingdom.
And he set over the twelve Simon, which he surnamed Cephas, for he was constant and
ever faithful unto the Lord; and with him also did Yeshua appoint James and John
the sons of Zebedee.
And having completed this, he called before all the disciples his mother, and he
anointed her with precious oil and gave her authority whereby she might appoint seven
women to be as ministers unto the Lord.
The resurrection of Yeshua was God’s way of rejecting the dark intentions of nefarious
forces wrought through evil designs of religious leaders (W:14:53-54; W:12:26; W:14:58-61).
It was not divinely foreordained that Yeshua die to atone for the sins of mankind.
The doctrine of blood atonement is thoroughly rejected by God and true Gnostics.
However, the possibility of Yeshua’s murder was anticipated by God, and his resurrection
was a planned rebuttal to the dark designs imposed by the church leaders of Yeshua’s
day (B:24:45-50). The resurrection of Yeshua serves as God’s guarantee that good
will always succeed over evil, that light will always banish away darkness, that
life is greater than death, and that love shall always conquer over men of hate (W:16:11-12,
20). Finally, the resurrection does not apply as a general principle for God’s children,
but rather, it was a unique event exclusive to Yeshua (see: Dispensationalism; Hodos
Yeshua’s stance regarding women was radical and even heretical for his day. Gender
equality and the empowerment of women were significant aspects of Yeshua’s ministry.
He broke convention by allowing Mary and other women to sit with him while he was
teaching. He also allowed other women to touch him, even though he was married. Yeshua
had seven women appointed as apostles, ‘to be as ministers’ unto him. He also placed
women in positions of authority, naming Mary as the ‘first Sophia of many mothers’
(Y:52:41). Yeshua also taught that the Holy Spirit is the Heavenly Mother (Y:38:27).
Yeshua 4:14-18 allows Mary and other women to be numbered among his
Yeshua 11:1-7 breaks tradition in allowing women to touch him and
Yeshua 11:8-52 defends his position on gender equality, teaches concerning
the divine power of women
Yeshua 9:1-7 “Is it lawful on the Sabbath to do good or evil, to
save life or destroy it?”
Yeshua 33:54-63 Yeshua heals on the Sabbath and is rebuked by the Pharisees
Yeshua 36:19-22 Pharisees ask: “How can a man that is not from God do
Yeshua 38:6-16 Scribes upset by disciples violating the Sabbath law
by making bread
Associations, Dietary Requirements and Cleanliness
Yeshua was often criticized for associating with Gentiles, sinners and those considered
to be unclean. He was also chastised for not keeping Jewish dietary requirements.
Yeshua taught against the idea of being ‘chosen’ by God, and publicly criticized
the scribes and Pharisees for their hypocrisy and rejection of others based on superficial
standards (Y:8:19; Y:18:6; Y:20:15-35; Y:50:17).
With his radical teachings and behavior, Yeshua called into question the traditions
of the elders and the hypocrisy of the scribes and Pharisees. For example, Yeshua
would touch the dead, or the leper, or the unclean with his bare hands. This would
upset the Pharisees because Yeshua would eat with the same hands without washing
them (Y:13:10-17; Y:13:46-69; Y:38:29-35). The Pharisees would often ask Yeshua why
he and his disciples would violate the traditions of the fathers. Yeshua would respond
by asking: “Why will you violate the Law for the sake of your traditions?” (Y:14:9-17).
Yeshua 8:4-10, 16-18 Offended disciples stand outside the house while Yeshua
eats with Gentiles. Whenever Yeshua ate in the house of a Gentile, he would eat non-kosher
food. During those meals, his own disciples would stand around and watch Yeshua eat,
but they would not eat. More often than not, the disciples of Yeshua tended to be
sullen or even rude to those who were not Jewish.
Yeshua 15:46-51 Scribes declare Yeshua possessed of demons for associating
with Gentiles and sinners
Yeshua 21:35-46 Yeshua has compassion for a Gentile woman, and is rebuked
by a young disciple
Yeshua 25:67-72 Yeshua dresses like a high priest, but teaches contrary
to religious leaders
Yeshua 33:1-9 Yeshua invites a beggar and a harlot to sit with him
at a feast for Pharisees
According to Yeshua, true worship takes place in the soul of the person, not under
the provisions of a religious authority, nor at a designated church, synagogue or
temple. True worship is not associated with a place or person outside of yourself.
Yeshua taught that anyone could approach God, and that people have within themselves
a power that will connect them to God, independent of anyone who claims to be a prophet
or representative of God (Y:4:59-65; Y:34:50-56).
Yeshua did not believe in public prayer, teaching such a practice was ostentatious
and hypocritical (Y:35:28-34; Y:28:27-39).
While Yeshua is reported to have fasted once for forty days (Y:3:16-18; AZC — Yeshua
and Mary), he never endorsed asceticism. He also taught that fasting, like prayer,
should be done in secret (Y:13:6-9; Y:28:40-42).
Avoiding Nationalistic Fervor
Yeshua would often upset his disciples and the Zealots by not supporting their nationalist
agenda. When Zealots offered to fight and die in order to place Yeshua on the throne,
he refused their offer and counseled them saying, “To live for me is better than
to die for me...” (Y:15:59-66; Y:29:14-19, 33-62).
Slavery and the rule of Empire
Yeshua spoke out against slavery and the subjugation of others (Y:10:60-83).
Yeshua’s Antagonists (general)
Yeshua was born into a quagmire of religious and political turmoil (Yeshua 29). The
opposition surrounding the life of Yeshua proved a backdrop for the light of the
Emmanuel to be more easily noticed. Without darkness, the light is more difficult
Yeshua publicly criticized members of these sects for their hypocrisy and corruption.
He did not think highly of the temple authorities, and many of his teachings and
practices were contrary to those espoused by the Pharisees and Sadducees (Yeshua
28). Temple leaders came to view Yeshua as a threat to their traditions and positions
of power (Y:9:1-7). Joseph Caiaphas, leader of the Sadducee party and High Priest
in the Jerusalem temple, purchased his position from the Roman Governor, Pontias
Pilate. Caiaphas extended considerable effort to secretly assassinate Yeshua, and
was ultimately responsible for the unlawful arrest and conviction that lead to Yeshua’s
While there were certain members of these factions who came to believe and support
Yeshua — including many of the Sanhedrin (Y:47:15) — behind the various attempts
on Yeshua’s life and his eventual crucifixion lurked the dark collusion of members
from these factions.
Yeshua was not a political activist and did not collude with those who were, like
the Zealots. He knew that Rome was being fed information by his true enemies — including
corrupt temple leaders who were secretly plotting his death via the justice of Rome
(Y:38:1-4; Y:46:65-68). Yeshua made efforts to avoid Pontius Pilate, who was notorious
for hating Jews. Pilate came to view Yeshua as just another self-proclaimed messiah
and rabble-rouser like that of Judas of Gamala, the founder of the Zealots. Having
been charged by Vitellius to keep peace in Palestine, Pilate thought nothing of killing
any Jew he considered problematic or annoying, including Yeshua.
This political faction was considered by many to be collaborators with Rome. To gain
public support, the Herodians sought to use Yeshua to promote the secular interests
of Herod Antipas. According to Azrael’s Commentary, “...The religious leaders of
Jerusalem despised Herod Antipas and were always working to undermine his authority
within Israel. When it became known that the rulers of the temple were hotly opposed
to Yeshua and his teachings, the Herodians saw an opportunity to boost the popular
support for their King while at the same time taking popular support away from the
religious leaders of Jerusalem.
“All the Herodians had to do was to get Yeshua and Herod together, and then have
Yeshua say something nice about the King. And since Yeshua was, himself, very popular
because of his miracles and his rebuking of temple leaders, this popular support
would then shift in favor to the King. However, as can be seen from scripture, Yeshua
would never see the King, and he avoided the Herodians whenever possible.” (AZC —
The Zealots represented a political party strongly opposed to Herod and Roman rule
within Israel. They despised the temple leaders and viewed Caiaphas as a traitor.
The Zealots wanted Yeshua’s support and even offered to place him on the throne of
David if he would join their cause. When Yeshua refused to support their cause and
— on at least one occasion — publicly rebuked them, many of the Zealots turned against
him and threatened to kill him (AZC — Judas Bar Abbas). Simon Zelotes and Judas of
Kerioth were both Zealots and counted among Yeshua’s disciples. They were primarily
responsible for attempting to form an alliance between Yeshua and Zealot leaders.
Despite Yeshua’s efforts to avoid being associated with the Zealots, Roman authorities
became convinced he supported the Zealot cause (Y:39:44-50).
Little is revealed in scripture about this separatist religious group. The Essene
community was represented by two differing factions. One faction was exclusive and
puritanical, believing strength was found through purity of blood (Jews only) and
by following the letter of the Law. The other faction was more inclusive: believing
that strength was found in diversity and the adoption of outsiders. John the Baptizer
kept both factions at peace, yet with his death, a schism occurred within the Essene
movement. Many from the inclusive group of Essenes followed Yeshua, while those of
the exclusive group abandoned Qumran and moved to Elephantine, Egypt (personal notes:
5/25/08). Many of John’s disciples eventually followed after Yeshua (Y:5:51; Y:20:14,
36; Y:25:2), but others were opposed to Yeshua being designated by John as the Anointed
One (Y:3:20-22, 38-43).
Scripture portrays a debate between Yeshua and a famous Greek philosopher named Zostrianos.
When Zostrianos attempted to publicly humiliate Yeshua, he himself was made to look
foolish during the exchange. Zostrionos was so embarrassed that he sought to bring
charges against Yeshua and incriminate him — even to the extent of writing a letter
to Vitellius, the Governor of Syria.
Physicians came to view Yeshua with disdain for his untraditional healing methods.
Yeshua refused to teach or entertain even the most prominent physicians, and would
often publicly expose their ignorance and hypocrisy.
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Disciples and Apostles
At the time Yeshua appointed his nineteen apostles (twelve men, seven women), scripture
states there were one-hundred people counted among his disciples that were present
for the event (Y:18:1-4). Nearly two years later, Yeshua offered his post-resurrectional
teachings to some five-hundred disciples (Y:50:1; Y:52:32). Individuals named in
scripture who are presumed to have been counted among Yeshua’s disciples are listed
below. Individuals counted among the original twelve apostles are identified as such
(Y:18:1-4). Those who were known to be previous disciples of John the Baptizer are
identified with an asterisk [*] (Y:3:22).
Y:38:13-17 profoundly deaf child | Jerusalem | enabled to hear and speak
Y:41:1-28 Lazarus (brother-in-law) | Bethany | raised from the dead
Relevant Supplementary Passages
Beginnings 24:44-65 Michael speaks with Emmanuel
about his future incarnation as Yeshua
Wisdom 10:50-63 The Teacher rebukes hypocritical churchgoers
Wisdom 12 The Teacher makes distinctions between Yeshua and Christ
Wisdom 14 Emmanuel discusses his role as Heavenly Father, and
his incarnation as Yeshua the Anointed One
And all Jerusalem spoke the name of Yeshua for good or for evil, even according to
their own hearts; and the multitudes came out from the city daily to hear him.
But they which ruled in the temple, or governed in the palaces grew uneasy because
of him, for all the people loved him, and all which the Master said and taught did
the people speak among themselves in the synagogues and in the markets.
And there arose against the Lord in secret chambers a multitude of plots and intrigues,
for many conspired to kill him.
And the Teacher, taking thought, spoke unto them saying: “How shall you understand
this thing seeing that the words of Yeshua are made corrupt through priestcraft and
For I tell you truly, that the teachings of Yeshua have conspiring men obscured for
the sake of their traditions; that by such uncertainties as might arise, they might
draw you unto themselves whereby they would exercise power and authority over you.
Whosoever has ears to hear, let them hear; for I tell you truly that the love of
God manifest itself not in the death, burial, and resurrection of Christ as these
men would have you suppose, but rather in those things which Yeshua desired to teach
unto the children of men.
53. For such exaltation as God would give comes not by reason of my death upon the
cross, but it is my word which gives eternal life, for the words which I speak are
spirit, and they are life.
54. What shall it profit a man if he believe in my death and burial, or if he take
delight in my resurrection but does not the things that I say? For I have left unto
all who will, an example that they should follow in my steps, that they might become
even as the Only Begotten of the Father.
55. For the promise of eternal life is given to all the children of men, for as God
would send his rain unto the good and the bad, so shall he grant the fulfillment
of all his words.
56. But to those who shall keep my words to obey them, and who shall follow diligently
after me, unto them shall be given exaltation and eternal life in the kingdom of
57. Therefore, as I did become both Father and Emmanuel unto all the spirits which
I organized in the beginning before the world was, even so shall all they who become
as the Soul of the Just do also.
64. Now consider how that Emmanuel, even this Yeshua of Nazareth, came to show unto
the children of men the way in which they should walk before the Father of their
65. For he truly declared, saying: ‘I am the way, the truth, and the life. No man
cometh unto the Father except he shall do as I have done.’
66. In this has the house of Christ been led astray, for many are made to think that
if you would be saved in the kingdom of God, you need only profess aloud the name
67. By this means have cunning and ignorant men preached unto a multitude of believers,
saying: By such and such a doctrine as you shall believe, even therein shall you
be justified before God and all they who do not believe as we do, even these must
surely perish forever.
68. Thus shall they who know not the mercies of God marvel that Gandhi should become
even as my Only Begotten; for by his great love towards all the children of men has
he fulfilled all my law.
69. For there is but one way by which a man may draw nigh unto God. Therefore, whosoever
shall do good unto the children of men, even as Yeshua who loved all men even unto
death, they shall become as Only Begotten.
70. And they shall become the very friend of God and shall take unto themselves the
fullness of the Father, and they shall be exalted on high, even worlds without end,
for they shall receive unto their soul, eternal life.”
Such was the evil, Most Holy Father, which pressed hard against the third dispensation
of God; and in the fourth came Uriel, who as Isaiah the prophet, would foretell the
coming of the Anointed One, but the evil grew darker still and Isaiah was killed.
And all which he taught and wrote concerning the coming of the Promised One did conspiring
men corrupt every whit, which thing filled the heart of God with sorrow;
Causing that in the days of Yeshua should the minds of men be clouded with all manner
of foolish expectations concerning this Anointed One; and with anger and malice did
they crucify the very Father of their souls, whereby they might preserve themselves
in power and forsake the good altogether.
Yet, notwithstanding so great a sin, there was hidden in the words of this Yeshua
the only true path to holiness and wisdom; which if a man will pursue with diligence,
even he would find for himself a joy greater than any other.
For the true teachings of Yeshua did I restore among the children of men, that I
might redeem from evil conspirings the only true path to glory and exaltation in
the kingdoms of the greater Light.