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Editorial transcription, lightly normalized from the scan. Line-break hyphenation, spacing, capitalization, and unmistakable OCR errors have been repaired; the claims remain those of The Flaming Sword.
Koreshan astronomy and theology are the exact reverse, both in concept and results, of the astronomy and theology of the present age. According to Koreshan Science, the physical universe or mineral kingdom, or, in Koreshan terms, the alchemico-organic cosmos, is the sphere or globe which we inhabit, together with its atmospheres, sun, moon, planets, and stars. The correct illustration of the relation of the observer to the plane of his horizon, (which is incorrectly given in every geography to prove the convexity of the earth,) together with a comprehension of the laws of vision, demonstrates that the earth is a concave sphere, eight thousand miles in diameter. This sphere or shell forms the outer material circumference or boundary of the universe. Within this sphere, at its center, is the semi-luminous body, the sun, which forms the interior limit and center of the physical universe. The shell of the globe is formed of metallic and mineral strata arranged according to their specific gravity. This shell, with the sun, forms an immense battery, generating forces which flow toward the sun as a center; here they are transmuted to forces of another quality, and then sent back to the circumference. Thus a self-perpetuating circulation is maintained between center and circumference. (The emplacement of the atmospheres, the nature and motions of the planets, the stars, and the moon, and the laws pertaining thereto, are set forth in the Koreshan literature on these subjects.)
This concept of the physical universe, though it narrows down, as some express it, the limitless expansiveness of the old theory, at least has the great merit of assigning to the physical universe the essentials of organic structure—form and limitation. Its system is definite, complete, finite (finished). In this respect it contrasts sharply with the old system. After the wearisome and futile stretch of imagination that was necessary in grappling with the old theory, it is restful from its very definiteness.
The universe comprises the five divisions or kingdoms, namely, the alchemico-organic cosmos (commonly called physical universe or mineral kingdom), the vegetable kingdom, the animal kingdom, the lower anthropostic (human) kingdom, and the higher anthropostic (God) kingdom. Of these five, we have given a brief outline of the form and function of the lowest or alchemico-organic. Although this is the lowest extreme of organic creation, yet it has its importance in being the foundation and environment of the four superior kingdoms. "The earth is the Lord's and the fulness thereof," but the earth is his footstool. The lowest kingdom is also important in another consideration which we will note later.
Of the three intermediate kingdoms, the vegetable, animal, and human, man has been able to make more careful and correct observation than of the other two, but we will not here note the advanced views Koreshan Science holds on some points concerning these domains. The fifth kingdom, the higher anthropostic or God kingdom, occupies with humanity the inner surface of the sphere. The center of the God kingdom is God, the perfect, finite (finished), complete mind or consciousness, always dwelling in an organic brain as its environment or foundation. Without a brain to dwell in, this God-mind could not exist. This brain is supplied by humanity, the humanity which God chooses as his habitation. The God-mind may enter into humanity by spiritual inflow into a human, mortal mind, as in Moses or Elijah, where it instructs the mind, while the body remains that of the sensual flesh; or God may perfect a man through dwelling in that man's mind during a succession of embodiments until at the end of a certain period the man comes forth the perfect flesh, as was Jesus. He was born holy, perfect, divine, immortal. He was the living temple of the Godhead. In him, God dwelt in perfect conjunction and unity with the man whom he had perfected. Therefore could Jesus say, "The Father and I are one," and that the Father was in him. So completely was God, the spirit, one with this body he had perfected, that death could not separate them, and when God desired to withdraw from outward life he transformed his body to spirit; with his descending degree he baptized his church, but with his ascending degree, which is the perpetual unity of the God-mind, the central consciousness of the universe, he entered into the mind of another imperfect man, namely, Peter, whom he had chosen as his chief instrument for the consummation of his work in humanity. The consummation of the work begun by Jesus through the baptism of Holy Ghost, is to bring to birth the sons of God, the hundred and forty and four thousand who sing the new song. They are to establish God's kingdom in earth for its stated period, during which time the world will see externally manifest the five kingdoms at once.
We see that God as a center depends directly on humanity as a foundation or circumference. Indirectly he depends on the other kingdoms as foundations also, but they all in turn have a supreme dependence on the God-center. Were it not for the perpetuity of a central consciousness in an organic structure, the lower beings of creation, which derive their form and life from the descending degree of the God life, could not exist. They emanate from a mind dwelling in personality, hence they have personality or form. Their form and life, however, are modified and less perfect than those inhering at the God-center. In the God-center the love (masculine principle) and wisdom (feminine principle) are united in equal proportions. In man, animals, and plants the masculine and feminine principles are usually segregate, or in two forms; or rather, in the masculine form the masculine principle predominates, and in the feminine form the feminine principle predominates. God, by virtue of having this biune mind, is able to create through humanity his own divine body which cannot see corruption. In this way God is self-perpetuating. He clothes his perfect mind with a perfect body having life in itself. He does this consciously at certain seasons and for certain specific purposes, according to the laws of his being. Man, the imperfect mind, clothes himself with an imperfect body which has not power to perpetuate itself, but must at death be deserted by its spirit and left to disintegration. (The corrupt spirit also disintegrates before it takes on a new body.)
It is an axiom of Koreshanity that all life is generated within a shell or cell. God as the central cell of the universe is biune, hence self-perpetuating; that is, he creates and recreates his body without the corruptible dissolution that the bodies of mortality undergo. The outer kingdom of the earth, the great shell or cell, in a corresponding way creates and recreates its form continually without dissolution. In this respect the two extremes of the universe have more perfect correspondence than they have with the intermediate kingdoms.
Will there come a time when the great shell or cell of the earth will break open as do other shells when they mature their life? From what domains are the shells that break open, with which we are familiar? From the three intermediate kingdoms, the kingdoms of segregate life, the life that comes forth as the bisexual beings, not the biune. Such eggs or cells but imperfectly correspond to the biune cell of the alchemico-organic kingdom, or to the biunity of the Godhead. That changes have and will come to both the God-realm and to the alchemico-organic is according to the laws by which both operate. But it is also part of the law of their being that such changes shall come through the transformation of the existing form, not through desertion of that form, leaving it to ruin and desolation. When Jesus the Lord (God) passed from his earth realm into a more interior state, he did so by transforming his body to another state or condition. Yet God still existed as a conscious central mind, the head and center of the universe. So transformations and changes occur at regular intervals in the outer realm of the universe and also in the intermediate realms; but so long as God exists as the Center, there must also exist all degrees of his circumference, from man down to the outer material shell.
Man is a part of the universe, and cannot separate himself from it by death or any other change. His hope of ultimate attainment is to evolve from his mortal realm into the God-realm. The law of evolution and the promises of Jesus, based on this law, warrant him in the aspiration. If God can perfect one man to deific quality, and receive him as one with himself, it is not impossible that he should fit others to join his kingdom. When man is thus fitted he is able to know God and the laws of the universe. Modern scientists are groping in darkness and atheism because they are not willing to follow after Him, who alone is "the way, the truth, and the life." They are not willing to be fitted to know God's truth in God's way. There is no other way. Their boasted science is but leading them deeper into fallacy.—Alice Fox Miller.
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The source scans remain the record. This page preserves the periodical's argument and reported observations without presenting its conclusions as independently established results. The claims remain attributed to The Flaming Sword.
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The Flaming Sword · Vol. 7, No. 4 · 27 Jan 1894 · PDF pp. 3-4