Oahspe Study


The Tablet of Bienei

Meanings and Relationships to Se'moin




Tablet of Se'moin


Tablet of Beinei






In Se'moin we find how the world was constructed for the benefit of the es in man and we can see Man's ascending journey through it. In short, Se'moin reveals the challenges on the road ahead that prepare man for resurrection.


Bienei, on the other hand, shows that same course in reference to the beast in man. In other words, living in the corporeal body makes man susceptible to the promptings of the beast as it responds to the reality / condition that it finds itself immersed in at any given time --- each condition / reality being revealed as a Bienei symbol / word. The Bienei tablet itself not only gives you clues about how the beast will react under given conditions, but how the es-man can deal with these reactions of the beast.


The beast itself does not rise above grade 33. Said another way, the pure beast cannot and does not comprehend more than 33 conditions / realities. Thus, the pure beast cannot experience, for instance, the 34th condition which we know from Se'moin as ISU (35/D.34) meaning both inner ideal / righteousness and being the foundation for the iesu state. Accordingly, the purely beast-man keeps repeating his conditions (those of Bienei) until he rises above 33. This is what happened to some of those of the Druk race --- they would keep repeating the first 33 cycles till at last they became capable of eternal life and thus capable of perceiving, understanding, and, as with any es-man, able to wittingly approach -- at least to some extent -- the condition of Isu.


In Se'moin, #33 (35/D.33) is the Inqua which is shown as a dot within a circle within a circle. This thing within a thing indicates the capacity to see the eternal spirit realm outside of / beyond the physical realm. In the earlier times of man, those who could not perceive eternal life such as Asu, Yaks, and most Druks, would lose their individuality once they passed into the spirit realm. For, the individual spirit given at time of conception would dissipate after death and that entity, having dissolved back into the elements of its milieu, would be no more. Opposite that are those who comprehend themselves as distinct and separate from their surroundings (aware of one's own self-awareness) --- and of those it is the perception / intellectual comprehension of the truth that eternal life is their heritage, that allows for them to resurrect into the eternal life. This quickening, when it comes, comes at grade 33 (soul grade). The inqua (33) represents, among other things, the ability to move to other dimensions or to move from a lesser reality into a greater one. Attaining to understand one's separateness is to attain to the middle circle in the Inqua, and attaining to eternal life is to attain to the outer circle. Let us see how that relates to Bienei.


Bienei starts with the symbol of ASU, signifying the pure animal man, which is shown as just a dot in the center of the circle. This dot represents the soul - the outer circle represents the infinite; and the space in between the center and the outer circle represents the consciousness / spiritual awareness. But for Asu there is no in-between. The space in between is the spirit realm - with the outermost circle signifying the seen Cosmos, and also (for the es-man) signifying the Great Spirit as the Ever Beyond / the All Highest. Those oriented toward the beast can look out from their center dot / self / soul /core and see the outer realm (signified by the outer circle of ASU). For the animal man, the core as in the symbol of ASU, is the physical body to him, but he cannot comprehend his soul.


Accordingly, once the animal-oriented man passes into spirit, the spirit realm to him may be unperceivable still and the outer circle that he cultivated in mortal life remains his spiritual milieu because he had no inner life. That is, he had built no mid-circle or faintly so, of spirit from which either to gaze down objectively at his soul or up to higher realms of spirit. And so, the angels of Jehovih's kingdom labor to provide such individuals with a way for them to build a spirit foundation (a mid-circle) and a way to perceive eternal life and ultimately Jehovih.


In the early days of mankind, there were many who were not capable of eternal life. It was often not possible for most such spirits to comprehend, and like the beast of the field, the animal man merged back into the Great Spirit - his spirit dissipating as an entity. But through the labors of Jehovih's hosts, the percentage of man capable of eternal life grew over the course of the dan'ha cycles of Seffas (some 72,000 years). Now today in Kosmon times, all are capable of eternal life, which is a matter pertaining to seed, being fruit of the heritage from the Tree of Light through the Tree of Life -- that is, through wise marriage the light of the soul gets passed on through the mortal seed (the offspring), each coming forth with capacity for individuality, spiritual perception, and soul growth which sooner or later perceives its heritage of eternal life.


Accordingly, first comes individuality -- a sense of identity separate from one's milieu -- after which can come growth in spiritual perception (a continuous series of quickenings), followed by recognition of soul and its growth toward eternal life and the fulfillment of the crystalline state. But that which started the process, that initial sense of identity as being separate from one's milieu, requires thought and then the ability to contemplate (rudimentary logic). Man today is born with that faculty inherent -- even in the case of those born with defects.


Asu, on the other hand, had the rudimentary capacity to host such a concentration of development, although he was not in and of himself capable of producing it to any significant effect. For, Asu's spirit was diffuse as a tree, he had no sense of I AM, no sense of individuality. Instead, he would respond to vortexya without objective thought. To the extent that man favors his animal nature (which is his inheritance from Asu) to the detriment of his es nature (which is his inheritance from Es), so he tends to devolve toward the state of Asu -- the pure animal man. Even so, because we are now in the Kosmon Era, all such persons can be awakened, either as mortals or after death, to their Es inheritance as signified by #33 Inqua.


Attaining to 33 in soul-grade in its fullness is full crystallization of the spirit in Jehovih (see e.g., Hoab in 20/11.13). Prior to that, one first develops a concentration of spirit, then a cohesiveness, next a coagulation, and so on till some part becomes partly crystallized and one grows in awareness that there is something greater out there beyond them, but not yet knowing or recognizing it is the Great Spirit. This is because such ones are not yet risen above the earthly outlook. Or, they have rejected teachings of Jehovih, and so, have turned from Him. We find a presentiment of that to Hoab, who could perceive spiritually but not fully soul-wise. Because of the somewhat crystallized condition of his soul he could readily recognize goodness, and yet from his high place in heaven he could look out and not see etherea, but only atmospherea. Then when his spirit fully crystallized, he recognized the Great Spirit. Standing in atmospherea (symbolic of the middle circle of Inqua) Hoab could also see that he could also look within to see the soul (symbolized by the center dot of Inqua) and as well look outward to see the manifestation of Jehovih's body as etherea (symbolized by the outer ring of Inqua). And so if we see all the physical universe as Jehovih's corpor body, then we can see the spirit world as His spirit body and even see His soul body, Ethe.


Such, then, is the significance of the 33 conditions of Bienei, each condition of which is experienced in turn. And if we do not recognize the hand reaching down to lift us up to a new higher condition, as shown in Bienei 33, then we are bound to repeat the 33 lessons again and again till at last we understand that the hand of Es is extended downward to lift up and we must take hold and be not afraid as we enter a whole new realm of perception.


From Se'moin to Bienei


So Bienei describes the realm of the beast which we are born into. But our spiritual perspective we also inherited from our forebears. We then build upon these inheritances according to our environment. Se'moin marks out the Es man's journey. Bienei on the other hand is about the outer realm, the beast realm. It tells you how the Beast man develops in the land of the beast, and also shows man how to live in the realm of the beast (since as mortals with animal body, we must) without being overwhelmed by the beast.


The foundation in Se'moin for the es-oriented man as well as for the beast-oriented man is AH. For both the es-man and the beast-man, the foundation of the beast realm is also represented by an initial emblem - ASU. The center dot shows the center core representing the body, but it also represents the soul which is the source of all seen form. The Faithist attempts to see life through the soul, so we go through the different conditions of the world from the standpoint of the soul.

At the time of Bienei the Poit language was brought forth. Panic language which came first, was the rudimentary understanding. Pan was expression of what you are feeling. Man responded / reacted to the soul but was not conscious of it. Asu could hear the soul, he would articulate the sound as best he could - mimicking the sound of the soul of things. As man progressed up the tree of language he started to articulate from a higher perspective - a more experienced, knowledgeable perspective. This is what Poit was about. Poit was about helping man to navigate through the realm of the beast, as seen through the soul perspective. And since the one of the numbers of man is 33, so we encounter the 33 conditions or lessons of the beast realm depicted in the Tablet of Bienei.


To this day man can still learn a lot from the Tablet of Se'moin, for it not only stands at the core of his being from the most ancient of his ancestral memory, but the conditions it reveals affect man to this very day and to the end of his days upon this earth. In a similar way, from Bienei we may learn about the reality of living in the beast realm at its base level and how as Faithists we may know what to expect and how to protect ourselves. To help man navigate, we shall set forth a key to understanding Bienei.

The First Six Conditions in the Tablet of Bienei:


The First symbol / condition is ASU --- the circle with the dot in the center. It is about experiencing life through the soul for man beyond the stage of Pan - beyond the earth, but still close to the earth. In the time of Bienei, Man had progressed enough to learn about the separation of the Es man and the Beast. This was important because as Faithists we need to know how to navigate / not get ensnared by the expressions of the beast. We have no choice but to face the realm of the beast and to transcend it. This latter especially is important for the Faithist and the Emetha (Family of Faithists) to attain because the Faithists / Emetha are the true I'hin replacements.


What this means is that the I'hins were not given a choice as to how to deal with evil. They were obsessed by Jehovih's angels to choose good, do good. They turned from evil and they weren't confronted with the beast. Except for a few rare on purpose occasions, for the most part, they were obsessed away from evil. But Ghan and Man that came after him (i.e., Listians and other I'hin / Ghan / I'huan / Druk mixes) had no choice but to face evil on its own accord / ground. The idea / final outcome is for man to learn to choose Jehovih of his own accord - to choose the path of light of his own accord instead of choosing the path of the beast. Man is immersed in the darkness of corpor and the evil that hides within its darkness, and he is to make the choice as to whether he will follow the Es or the Beast. Until the Father's Kingdom is here on the earth, we all have to face the beast. But in Jehovih's Kingdom on Earth in its fullness, man will be living in the light and providing for the resurrection of these who are still caught in the throes of the beast.


So ASU goes forth just as AH goes forth in the Tablet of Se'moin. ASU first encounters M'ASU, the second symbol / condition of the Tablet of Bienei. The M'ASU signifies the feminine ASU as well as the conditions before ASU. Earth was prepared as the birthing place for new souls which means that man --- who was corporeal in his beginning --- was to propagate; and he will continue to propagate until he has developed beyond his earthly condition at the termination of his species.


In Zarathustra's time, when the teachings of the I'hins were transferred to the race of man, man had to be celibate to attain to a sufficiency of the fullness of that teaching. Keep in mind that only a small percentage of man became celibate during that cycle, and that the greatest proportion of celibates were limited to the first two hundred years of that cycle. But in the next cycle of Spe-ta, man had attained to the teachings sufficiently so that, rather than smother the beast, he was able to express the beast as propagator. So there was marriage and so forth, and yet man could still maintain perception of the righteousness of the rules, i.e., monogamous marriage, etc. Thus, he could express the beast in certain ways without losing consciousness of the light of his soul.


Prior to that condition (of holding to the light in the soul while expressing the beast in authorized ways), because man lived in the world of the beast and war came with congregation - this condition is expressed in M'ASU. The four lines extending from each of the corners represent evil impinging toward the center, but they do not strike the body / soul because Jehovih created the beast with protection, for instance, the beast could run from a stronger beast or challenge the beast to become the alpha beast.


Now from a spiritual perspective, the center dot as Asu in the emblem of ASU, is quite large - signifying the fullness of the soul and the willingness to be out there and not withdrawn. But in M'ASU, the center dot is smaller which means man has withdrawn somewhat into his soul. But for the Beast man, in conditions of M'ASU he is merely less expansive - he has to withdraw to avoid enemies. And so in the condition of M'asu his freedoms were constrained since he had to be careful not to offend the strong alpha beast lest he be attacked. The beast-man had to learn to become circumspect -- indeed forced to use and expand his intelligence -- for, his reach was diminished from when he was as ASU, where he could express freely (for the most part) without provoking opposition. And so when we reach the condition of M'ASU the Beast man and the Es man are essentially forced to develop self control because the consequences for not doing so result in being assailed, causing pain and suffering. (Part of the ceremony for 3rd degree of Emethachavah symbolizes the maturity of the initiate's circumspection when assaulted by the four dark corners of the Lodge, who nevertheless test him to his limit. See 35/AA.57-109). With congregation man had to learn how to share space without succumbing to the beast within or provoking the beast without. M'ASU provided the means for that to happen.


In the M'ASU emblem, notice that the corner lines don't touch the center, signifying for the es-man an early warning that in the corners where the beast resides, if you are not careful you will provoke the beast and it will attack you. This emblem was given to married people to remind them that if you see the signs of evil from whatever corner they are coming from, you have time to correct your tact lest you get lashed out at by your spouse or other relatives. Ultimately this warning time for correcting course applies to everyone of the beast family. Faithists / those of Es, learn to extend that family to include the family of mankind and ultimately to all the living (all the children of Jehovih / Mi), so that we may avoid aggravating to displeasure (see 33/6.5).


The third condition is EX'SU. The circle with the dot in the center with an X in each corner. This signifies that the evil in each corner has organized. And because they have organized, they are stronger than the individual and even stronger when they are united under one banner (usually nationhood or Kingdom in the largest examples). To the Es man this means man's freedom is even further curtailed because the organized evil / beast desires to take all; so the reach of the individual contracts even further and the Es man needs to go further into his soul.



Progression through the First Five Bienei Conditions using Panic Language:


A in ASU means EVERYWHERE and SU Means ENLIGHTENMENT. Together they make ASU which means it is all there for you to investigate / to experience.


M'ASU - the M will give them pause as in, "mmm...I'm not going there." It means a limit is placed on ASU.


EX'SU - the A has disappeared and replaced with "thing against thing" (#41 in Se'moin) that is out there in the environment. You still have SU, the enlightened part - you can still have your own mind - still be who you are - but it's difficult. So now being who you are comes more from the inner. So in the 2nd emblem, M'ASU, you become enlightened through everything around you, but now (in the 3rd condition of EX'SU) you have to be extra careful; you are constricted. In the condition of EX'SU you are becoming enlightened by / about / through the EX (X).


The EX in EX'SU represents nation against nation, family against family, etc. What you are becoming enlightened about is that there is evil around. And as the individual (both Es and Beast) does not want to be destroyed so he learns about what the evil is and how to avoid it or how to defeat it. And he is further forced to draw within himself and be more circumspect and cautious / aware of the nature of evil in his surroundings. That is what he is becoming enlightened about.


UGH'SA the 4th condition is even worse. It is no longer SU but SA. This means the A is going to return, but now at the end of the sound / word / condition after filtering through its preceding UGH and S. UGH'SA is identified by the small circles. The circle signifies a protecting shield. So the small circles around each element in the symbol represent protecting shields - protection against evil is what the 4th Bienei condition is about. And man has shrunk even further into himself as shown by the even smaller center dot. But notice he now has the A -- his de facto outer realm -- close around him, being the circle, signifying his universe, but it has shrunk. His life is within the shield.

For the Beast man, he lives within the walled cities; and for the Es man, he too lives within walls, for the walls of the house fulfill this function also. And so for nations, the circles around the X means standing armies, or militia for smaller groups, being the shields for the nations and groups of those with faith in weapons of war, i.e., faith in the methods of the beast.


The UGH signifies evil fumes. Whenever you are confined the air becomes stale, and so UGH represents oppression, suppression, etc. Air is equivalent to spirit and freedom of thought and expression, so this condition will have an oppressive effect on spirit and mind because you cannot run very far away - your boundaries are close around you, but it is difficult to escape the oppression entirely. For example today in a University it is difficult to be a generalist - everyone has their own department, each shielded as it were, to minimize interlopers who might upset the prevailing system and order. But to expand your horizons may require going from your domain to another domain. Yet people, if they are more beastly oriented than es oriented, in their own domain tend to develop xenophobia, believing their own to be the highest best. And so among corporations or nations, diplomacy and reciprocity are some of the lessons / talents that arise from such conditions.


UGH'GAD is the 5th condition in Bienei; and it means A war to establish a 'god' or certain philosophy. That is, UGH'GAD represents the established myths and ideals of a social order and the force used to impose it on everyone. In this conditions no longer is it simply nations everywhere out there in the environment, but now in UGH'GAD the beast has invaded the matrix, the inner sanctum. The beast now says: "We take our slaves from wherever we can get them - whether from our own domain or from the domain of another."


In the emblem the individual has disappeared and the four evils have claimed the center - for the Beast-man this means he loses his individual self -- he now identifies with whoever established his loyalty, e.g., he says: I am English, or I am Republican, or I am black or white, or I am upper class, etc. The UGH - the stifling air, is still there.


UG is #76 in Se'moin - the Valley. The valley is not only lushness and heavy fragrance as is in the Es-realm and for those aligned with Es, but valley can also have rotting and stale odors amid putrid piercing stinks that sicken but do not dissipate save slowly at best. For, the function of the H sound is to stabilize the UG to UGH and so it's difficult to escape this condition. For the beast-man it is difficult to rise up out of the valley to get fresh air and a more objective perspective. Because of that it is difficult for the beast-man to develop individuality. For those of the beast, there is little space / opportunity to develop individuality beyond the walls of the collective EX they are in. For the es-man, he is forced to live his life in his soul. This applies to everyone in this day and age because we all have both Es and Beast. Yet there is a ray of hope for the es-man. For in a valley there are almost always both sweet smells and rotting se'mu both at the same time in the same place. Those who are attuned to heavenly things tend to smell the sweet, those who are attuned to earthly things tend to smell the strongest scent, but those who are beastly-oriented or those who are under assault by the beast will tend to smell the lowest and worst smells.


How Does this Relate to Se'moin?

The Foundation in Se'moin is AH. The foundation in Bienei is ASU the individual / the Beast man / the form. Both AH and ASU signify the outer foundation.


The 5th condition in Se'moin is EAYO which signifies the inner foundation. In Bienei the 5th condition is UGH'GAD. And as there is no apparent center upon which to build an outer foundation (the dot is no longer there in the emblem since that became an unseen part of the structure), so UGH'GAD means that there is no individual identity other than that given by the prevailing cultural mythos signified by each of the four beasts / false Gods / collectives, that is, the circled X's. This forces the es-man to find his inner foundation.


In the emblem, the beast with their walls have taken over the sacred directions. They claim to be good, claiming Militancy and Righteousness. All four of them are there gathered in the center, meaning the beast has invaded the inner sanctum. They say "We are the All, you shall go no farther" or if you go elsewhere one of the other beasts will claim you. The beast/s believe they have won. What is their inner foundation? They say: "We are our own inner foundation."


And so man is forced to find his own foundation within himself if he doesn't want to join the beast and accept its myths and doctrines as his own. Examples of UGH'GAD: you are defined by how much money you make; you are defined by your race; you are defined by your clothes, etc. In other words, your social identity / worth is tied up with the approval / disapproval of the beast. For, being the 5th condition of Bienei, UGH'GAD relates to the 5th condition of Se'moin, which is EAYO, which is upward and downward forever. And so the mythos and ethos of UGH'GAD (the collective beast) provides for rising or falling within its own system and order according to its own rules (rather than by Jehovih's rules).


EOI'M is the 6th condition in Bienei. This is significant for us today because by the prophecy cycles of spells (33.33 years) we are in the 6th spell of Kosmon (beginning in 2016 enduring to 2049), and signs that this 6th condition is upon the world are now evident.


In Bienei the 6th emblem shows the same condition as in #5, except now there are three true crosses appearing in the space outside the center. Because the Beast man has turned away from Jehovih, he doesn't see Jehovih arising outside the control of the beast. Those of the beast cannot stop the goodness of Jehovih coming forth because they cannot see the hand of Jehovih, as their focus remains in corpor or in the lower atmospherean states. Outside their realm is like a wilderness to them and they cannot distinguish subtle events and trends --- they cannot see the trees for the forest that lies outside their own closed realms. But it is initially even subtler than that, not unlike deciduous trees in early springtime. For the beast-man it is like him seeing the barren trees before nightfall and then the following midmorning he suddenly realizes that the trees are filled with leaves in overwhelming numbers. So what are these trees that will be blooming?


The lower cross is slightly offset from the North position in the arena of Uz. These re-establish righteousness in the social order. The top cross is lightly to the right of South in the realm of Seffas. In the center of this cross a small circle is evident, signifying light in the soul. These will be those who by their own goodness will establish by practice and example what the I'hins had preached. Like the Essenes, they are the ones who call those below to rise up. In contrast, the ones in the arena of Uz are the ones who push the people up the hill. The ones down in Uz's arena are going to be ultimately establishing for the outer realm. And the ones toward the South will ultimately be establishing for the inner realm.



Oahspe, First Book of God: 24/19.29.


And these two men, the Faithist and the unbeliever, do most of all the good that is done in the world; one labors at the top of the hill, calling upward; the other labors at the bottom of the hill, pushing upward.




The 3rd cross is in the Northwest corner. The Northwest corner is the start of Kosmon's arena in the Wheel of Life. This position has to do with wise stewardship of the outer realm for the sake of its intrinsic necessities, which includes taking care of the earth. The beast there tends to ignore this responsibility. Note that Christianity is in this NW corner (35/AA.85). But those in the EOI'M in this position will take up that responsibility and more. For, even as Kosmon represents repository for surpluses and giving out to those who need, so those in this position will share the benefits, all the good that is desirable for man that is right and true. That is, these shall labor to provide for all, striving to alleviate and eliminate poverty, disease, prejudice, etc., and so it is in truth the outer feeding the inner realm (the inner man, the es-man). In contrast, the lower cross (North) is in the position of the inner feeding the inner and then ultimately it will be the inner feeding the outer. The upper cross is initially the outer feeding the outer and shall end up as the outer feeding the inner.


As to the outer realm feeding the outer realm, in regard to the upper cross, even as the Essenes (35/K.49) became the example before man of how to live a pure life in a spiritual brother-sister-family hood, so shall those that start at the South station (high cross) attempt to live such a life. They shall live the words of God: "The cure is, come out of Uz, and be clean." (32/17.23) That bears repeating. The TRUE AND ONLY CURE for man's ills can only arise from coming out of uz and being clean.


An Overview of the Remainder of Bienei:


Rather than detailing the remainder of Bienei we shall instead highlight some salient points to help the student. First, remember that Bienei is an overlay of Se'moin, that is, Bienei is built upon the Se'moin sequencing. This means, among other things that, for example, #12 in Bienei, being TAE corresponds to (is laid over) #12 in Se'moin, being GAN / MAN.


Another example is #29 in Se'moin - K'SAM - the Prophet's Stool, i.e., place / office of the prophet is overlain by #29 in Bienei - the HY'GOM - the High Priest / Advisor / Interpreter of / to the GOM #28 - who is the supposed Unseen Nurturer of the beast. GOM differs from IOD #23 inasmuch as IOD (a Ghad or a God) sets precedents and goes forth, whereas GOM is more a clarifier, sustainer and nurturer of what has been set forth by IOD, as well as being thereby a judge of interpretations.


GOM is merely "supposedly" unseen, for in practice this "Unseen" takes the form of ideals and myths of the beast that are sustained by the social order of the beast. Those who fill the office of GOM act as promoters and nurturers of this beastly ethos, also deciding what is acceptable and what is not within that framework.


GOM being more perceivable and hence approachable than IOD for the beast-man, we find the position / office of GOM often filled by a mortal male - an alpha male, sometimes by THE male alpha (say, a king) acting as (or claiming to act as) the agent of IOD., i.e., the king / GOM is subservient to (submissive to) the unseen IOD / GOD --- GOM might say, for example, we fight for God, God is on our side, etc. Sometimes, of course, the king/leader claims to be an earthly God / IOD, thus claiming the masculine aspect of heavenly power. From which can be said IOD decrees and the GOM proclaims and sustains.


Bearing in mind that IOD is more abstract for the beast than GOM, we might accordingly fairly say that GOM can often refer to the mortal and moral leader of the beast-men --- he who calls the shots, is the decision maker / final arbiter, in short the Alpha beast.


Before looking at other examples, it may help to consider the following Bienei overview:


First row: Foundation row, subjective, swayed by emotions, motivated by desires, driven by feelings (e.g., gut feelings or feelings of love) and channeled by sentiments.

First half first row: beast man in ascendancy.

Second half of first row: rise of the es-man as the beast-man recedes somewhat; here man must choose whether to use the final five pulses / conditions to nurture his Es within or the Beast. Man's choice tends toward favoring his receptivity.


Second row: Wisdom row, objective, higher thoughts inspire man; to which the beast-man responds negatively and the es-man positively.

First half of second row: es-man in ascendency over his beast.

Second half of second row: man again must choose between Es or Beast.


Third row: Power row: A resurgence of the beast whereby es-man develops power over his own beast.

First half third row: Beast-man in ascendancy over the Es-man.

Second half third row: beast-man losing power, choices open up.


With that in mind, note that the midpoint of each row and place of change / separation is the 6th column in both Se'moin and Bienei. The 6th pulse signifies the ideal of the foundation. For #1 ASU or the Soul of Es-man, that ideal is #6 EOI'M, Who protects the good and provides for escape to that goodness; for TAE #12 that ideal is OPE #17 Universal Love; for the IOD it is GOM.


Regarding EOI'M -- as the name indicates the masculine yields to the feminine. Thus, we may expect that type of interaction in the other conditions in the 6th column of Bienei --- and even in Se'moin. So, for instance, #6 HOI in Se'moin is described as the Create and the Uz, that is, first manifests the Going Forth (the masculine aspect) followed by a relaxation into receptivity at which time that which manifested reveals whether or not it built or destroyed what one was attempting to build.


Note now that #11 in Bienei is OM. And since the 11th column signifies the reflex lower image of the start of the row (1st column), so we can understand that by reflex the generated lower image of ASU the animal man is Receptivity, while simultaneously the lower image generated by the soul of man is OM. In other words, for the es-man, his reflex is to become one with OM, but for the beast-man his reflex is to become one with receptivity, i.e., his senses are on the alert for input whether expecting award or sniffing for danger.


In that regard, HISS'ONG is in position #22, which is the reflex lower image of TAE. Now, ONG signifies manifested light; thus HISS'ONG signifies light coming out of the serpent's mouth. From #22 Se'moin, we find that HISS signifies subtlety -- Is the expression emitted by the earth form from EOIH or from SATAN? This means that HISS'ONG signifies that the expression is light. But is it a lower light or a higher light --- or worse, is it darkness parading as light? And is the manifested light suitable for the situation in regard to uplifting man? Thus, the reflex lower image of TAE is to emit higher light, while the reflex lower image of those who fail to answer the call of TAE will emit darkness parading as light; and those who hear and answer the call of TAE but misread / misinterpret the call will emit light but a lower light.


Regarding the reflex response of IOD, (i.e., the reflex lower image of IOD is O'AG) is to extend a hand downward so as to draw upward, but if the beast is in control then the hand might also push / beat downward - oppressing, suppressing, and repressing. By the way, GOM at the midpoint (being column 6) will tend to call upward rather than pull upward.


Now, as the es-man continues to progress through the conditions / emblems of Se'moin, so Bienei is overlaid onto those higher conditions. These can loom important, for instance, when looking at the beast cycles in prophecy. Let the following examples suffice. As mentioned, the Beast cannot rise to Se'moin's ISU #34 (true inner righteousness / true centeredness). Accordingly, Bienei here overlays Se'moin with the beast giving typical ASU responses to the condition and inspirations of ISU. This is why, for instance, the beast becomes tame like ASU when in the presence of an IESU as in when the attack cheetahs merely licked Zarathustra's hands rather than assault him. See 21/25.20. A similar result would occur when Bienei is laid over the next set of 33 in Se'moin, thus pairing ASU #1 with FETE #67, FETE being equivalent to the Brotherhood of IESU. But notice that in this overlay, IOD #23 matches up with HO'JOSS #89 (Lord God). In fact this pairing was so powerful that since the early days of man, HO'JOSS took on the manifestation of (and hence came to mean) a Beast-God, as can be read about in 35/D.89.


As for other combinations and for the remainder of Bienei, like Se'moin, there is much, much more that could be said, and there is seemingly no end to the nuance in meanings and their ramifications. Suffice it that sufficient has been relayed here to set the student securely on the path to discovering to one's heart's content.


We end with another statement from God, Son of Jehovih:


Oahspe, Book of Discipline; 33/7.36.


Your glory is to fulfill the all highest yourself. When all who can, will do this, then, on that (as a foundation) rest your faith that the quickening power and wisdom of Jehovih will sustain His kingdom through His holy angels.








All Oahspe references are from the Standard Edition Oahspe of 2007






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