How did the races of man help man move from the darkness into light? What was their role and heritage for man on his way toward Kosmon. And what does their legacy presage for man in Kosmon?
Yak the Degenerated Beast-Man
Readers of Oahspe have often mistakenly considered Yak to be on par with Asu, having degenerated back to a wholly animal state. That assumption is very far from reality. The Yak race was the living emblem of those who disobey Jehovih---not through conscious intent but from sheer stupidity stemming from es darkness. As the pure beast in man, the Yak's es has degenerated and manifests in his diminished intellect, in his dissipated and unredeemable soul, and in his enfeebled spirit. As the beast-oriented man (beast-man) continues to adhere to the beast and to diminish Jehovih's presence within himself, so he stays on the path to become as a Yak in his intellect, spirit, and soul.
As extreme opposite to Asu (who was receptive to Es and withdrew from expressions of the beast (evil, darkness), the Yak stooped as receptive to the beast but fearful of (sometimes repulsed by / withdrawn from) Es light. Where Asu stood as pure animal, Yak stooped as pure es stupidity---what we might also call spiritual idiocy. The beast in man under its outer realm alpha-hierarchy, unwittingly ever digresses toward Yak, even as can be seen in many of today's social orders. (Don't confuse spiritual idiocy with intellectual capability; see e.g., 27/12.4; also see 38/9.10 & 38/10.1; and see 32/34.17-23, especially verse 20.) Yet man of our time does not move wholly by the beast. He also has an es side that is desiring to grow.
In terms of es-man progression, Asu resides in the Es or inwardly progressive side of the balance (refer back to the es proportion chart). Asu being receptive to Es means that Asu was receptive to the personal side of creation, and thus receptive to the gateway toward a personal connection with his Creator Jehovih---although Asu was not aware of this, nor could he attain to that realization. Opposite from that inner orientation of Asu, Yak resides in the Corpor or outwardly expressive side of spirit as well as identifying with the outer realm in general. Hence, for example, those oriented toward Yak tend to view the soul realm not in terms of the soul and soul light (ruch) but in terms of the soul substance that resides outside the seat of the soul---especially that substance which is darkened. In that milieu the beast-man will tend toward the malformations in the soul substance (remember the beast always goes for the weakest points).
While both Asu and Yak lived in the corporeal world, Asu had more of an inner realm orientation to life while being obedient to outer realm demands. But Yak had more an outer realm orientation to life while being obedient to inner realm demands. For which reason, the Yak was predisposed to be a dutiful servant, situated as he was between his fear of disobeying Es (before whom he would cower) and his unquestioning obedience / loyalty to the alpha beast (being a deeply ingrained inherited trait).
Said another way, the Yak was quick to submit to anyone greater than himself, whether that person was of Es or of the Beast. Yet, because the Yak stemmed out at the extreme on the beast side of man, so he would feel most comfortable in the presence of the Beast than in the presence of Es. And if given a choice the Yak would choose to hang out with the beast-man---even if that beast-man was nasty and cruel toward the Yak. Knowing this helps the es-man to understand how it is that the strong alphas amongst the beast are able to attract and keep followers even though their followers are treated badly.
As a man goes forth manfully in his es, he follows knowingly or otherwise, the inspiration of Tae, Son of Jehovih. And as Tae serves Jehovih, so in following Tae, man with his developed es tends toward emulating Jehovih. And Jehovih is the All Servant. Tae builds in the outer realm and Es builds in the inner realm. Tae and Es are as one in the Father, therefore, as Tae goes forth he does so with Es. Conversely, when Es is being receptive, she receives and nurtures an unfolding / blossoming inner realm construct(ion) that Tae builds for in the outer realm. Not by coincidence are ideas, plans, spirit, soul, mind and other unseen realities called constructs. The result is that Tae as servant of Jehovih, carries Es into the outer realm / manifests Es in his outer realm building.
The Beast in its (opposite) mimicking of Jehovih's ways, desires to see all things be servants---to itself, by making them subservient to the Beast. But the Yak because of his feeble mind can only express and attempt to copy the service attitude of Tae combined with the yielding, non-resistance attitude of Es. Hence the beast-man sliding toward Yak will easily acquiesce to the strong alpha beast. For an example of those born of the beast and moved toward the Yak condition, consider the tens of millions following De'yus, incessantly bowing (25/40.14).
Yak also acquired a stooped posture which was the outer expression of the slide backward toward dissipation into the impersonal elements, and thus toward an impersonal relationship with his Creator. Although the Yak would not be aware of this, the Druk who preceded him could have, and would have, this perception of the impersonal aspect of the All Person. In the lower Druk it manifested as a complete denial of the idea of a Creator. Instead, all was happenstance. Only the upper portion of the Druks (at times referred to as barbarians in Oahspe) would be capable of perceiving something beyond the elements of the earth that he saw before him with his corporeal eyes. And of those Druks, fewer still could grasp the idea of eternal life.
Despite the many drawbacks of the Druk race, it is through our Druk ancestry, then, that man even into our times and beyond, can perceive with such clarity and depth the All Person in His impersonal aspect, as it were. His impersonal aspect is what the es-man might call the processes of His body, or His system and order, or His rules of creation. It can be thought of as the wake that follows the plow (see e.g., 35/D.90); this is an example of a personal action creating an impersonal result. Esfoma, Daughter of Jehovih, as the Living Mathematics (36/7.3) and Signs of the Times (36/0.5), exemplifies this effect, as does Seffas, Son of Jehovih. In Se'moin the screw signifies the impersonal aspect of creation (35/D.96) and therefore of Jehovih. Jehovih's personal aspect can be signified by His hand (see e.g., Pau 35/D.69) and by His Eye (35/D.68) and His Ear (35/D.62), etc.
Man can more or less readily perceive the regularities and constancies of Jehovih's creation. Once early man perceived these regularities, he did not understand them. But as the I'huan and Ghan moved toward the Osirian outlook/philosophy (corporeally-oriented), or moved toward their Osirian heritage (importance of materialism if not its primacy), these regularities or constancies would be called natural laws (or their equivalent), and would be considered knowable and predictable.
But the Druk and his immediate heritage would not even acknowledge such comprehensive conceptions, rather calling that before him happenstance, unknowable, nearly always unpredictable, catch-as-catch-can, etc. Because of the soul substance darkness surrounding them, those oriented toward the Druk heritage often fail to perceive the personal nature of Creation and Jehovih's role and presence within it. To perceive only the impersonal parts (members) of Jehovih and His creation, is to perceive only a fraction of the picture, and miss the fullness of life. Two corporeal examples of Jehovih's so-called impersonal aspect are the sun and the rain. The same sun or rainstorm falls on everyone in a seemingly impersonal manner (see e.g., 18/2.28). Indeed, winter follows summer; a'ji falls upon all within the range of its shower and darkens man's atmosphere, even as the sun can brighten it for all.
Although Esfoma, Daughter of Jehovih, upholds an impersonal aspect of the Creator, so does the condition of, say, the Fe (the lever 35/D.95), Sam'miji (wedge), and even Mek 35D.94, the spider web---the web we each weave with our choices), seem to express the impersonal aspect of the All Person. Yet as perceived or believed by the man enmeshed within his Osirian heritage, the so-called impersonal aspect of the Creator is thought to be the behavior of Corpor, whether as a solid or as a liquid or as a gas (including ethe'ic fluid---corpor dissolved in a solution of ethe). And it is true that Corpor plays a big part in that for mortals. For Jehovih has given His Son Corpor a charge, a job to do, even as He has given other charges to His other Sons and Daughters. And that charge of Corpor is to cause man to think and figure out what is going on and why, and how to attain desired ends.
Faithists delight in Jehovih's Creation. But to the man of darkness, that same system and order can seem like a curse rather than a blessing. And spirits such as Te-in's once was, take root and grow into a malformed view of Jehovih and His creation---as a jumbled mess, catch as catch can (see, e.g., 25/42.29 which reveals Te-in's identifying with Anuhasaj's belief in that regard).
Yet this was not happenstance as Jaffeth back then (Spe-ta cycle) was moving as a nation toward more orderliness including aspects of impersonal order where the individual was subordinate to the collective, which it reached in the next cycle of Chine.
During Spe-ta's hyarti, however, a beastly kickback to an opposite condition was manifesting through the sentiment of Anuhasaj and Te-in. For, the move toward greater order and system was perceived by the beast-man to lead to less leeway, less freedom for the beast in him. The beast in man has no desire to be tamed. And so the beast-man readily accepted and adopted the clarified sentiments (see e.g., 25/8.29; 25/8.41-43) of Anuhasaj and his cronies. Because the system and order of God, Son of Jehovih as Diva remained basically unchanged since since Fragapatti's time when the Diva was first constituted, the system and order was turning into dull routine, boring and seeming lifeless for the beast-man. The move in Spe-ta toward greater order became too much for the beast-man of the time. In turn, the strong stand of Anuhasaj and Te-in, attracted the freedom- / anarchy- loving beast in man.
Although the immediate sentiment was seemingly toward greater freedom---for the beast-man, as well as for the es-man during hyarti, and away from the enforced order of tradition, yet unforeseen by them, these same false Gods would move man---push him---toward greater order and system. For the "disordered mass" conception at the core of Te-in would take root among his followers, who ultimately would tend toward becoming a disordered mass. And Te-in's efforts to stem the growing disorder only caused the repressed sentiment, in lacking access to vent, to explode as any fermenting mixture would.
Nevertheless, the 900 years in which De'yus and his kingdom prospered after becoming openly false, stands as strong evidence to the Yak heritage of man, especially as regards man's subservience to the beast. In fact, revealed in this example of De'yus we may see part of Jehovih's plan regarding the Yak's purpose. Namely that Jehvoih used the Yak heritage of man to outflank as it were the the beast in man toward the higher es within him. In other words, on one side of the Druk's beastly heritage, stood the 'es-man with potential to Es-man' and on the other side of the Druk stood the Yak's fear of and subservience to those with a stronger es.
Jehovih's chosen shall build up the hill, shall call man up the hill; those of lesser faith shall plead for man to rise up the hill; but the non-believer shall push man up the hill. || Providing for these latter two types of man---those of lesser faith, and the non-believer---is their Yak heritage of es subservience which opens the pathway through the opaqueness of Druk heritage so as to emerge accommodating Jehovih and Es.
Ultimately man shall rise to the glory intended by Jehovih. In Kosmon, man shall take mastery over the corporeal elements and learn to apply wise dominion in his stewardship of the earth, her waters, her atmosphere, and all her living and non-living things. Yet farther on, he shall take his place in the wise stewardship of man's spirit, mind, form, and soul. In providing for the resurrection of all his brothers and sisters, man shall rise to the majesty of his Es-man potential. And having risen in the foregoing, man shall find that balance between and among all of them, and so reach toward the perfecting of man, as destined by Jehovih. And so man owes it to Jehovih and to himself to understand his inheritance---good and bad---received from his forebear races so that he may wisely proceed into Kosmon. So look now at man's Heritage Into Kosmon.
 In the cycle of Loo (Fragapatti's cycle) the Mongrel race (led by the flatheads) helped the Druk race progress toward the concept of eternal life (see e.g., 22/11.16-17).
All Oahspe references are from the modern language edition: Oahspe Standard Edition