Oahspe Study and Faithism
Four Foods of Man Part 5
Integrating Mind, Spirit, and Soul in Bon and the Birth of Form
Oahspe, God's First Book; 24/10.3-4; 24/6.6:
For which reason you shall not seek signs and miracles, for these may be from evil spirits, even though they show their bodies or converse learnedly. IT IS NOT in the power of man to know by words and signs, or by oaths or promises, what is truth. But the Father has created one thing besides [i.e. in addition to the other ways of knowing there is one way of knowing which does tell man what is truth], which is His [Jehovih's] Own Light. For which reason be believing toward men and angels; and when they teach you according to Jehovih, which is life to all, and happiness to all, without sacrifice to any, they are holy.
The Faithists had little learning as to books and instruments for measuring the stars, moon and sun; they derived their knowledge from the angels of the Lords. The Faithists' knowledge pertained mostly to perfecting the soul; but the knowledge of the kings' people pertained mostly to earthly matters, and to the gratification of self.
Consider the above information and teaching from the beginning of Spe-ta as taught through Abraham and upheld by his followers.
The Voice of Truth
Jehovih provides "His Own Light" via the soul. The soul is stationed deep within your person. When you receive word, sign, oath or promise, its truth value is found not in the expression itself, but whether or not Jehovih moves you within your soul to accept it or any part of it as truth. For when Jehovih speaks, His Voice is Truth Expressed and can be felt in the soul as His Words light the soul in Ruch. Since Jehovih is in all things, the closer you draw to Jehovih in your actions, words, thoughts, wisdom, Faithist discipline, and the like, the easier it becomes to recognize any truth that comes from outside yourself. This happens because Jehovih is everywhere and in everything. He also gives entity, which allows each entity to express within the parameters set by Jehovih for that entity and its type.
When Jehovih speaks through one entity, that part of the entity's voice that carries truth is carried with the message. When the message reaches the recipient, unless the recipient is well risen in Jehovih, he shall perceive a mixed message. The closer the recipient is to Jehovih, the easier it is to discern Jehovih in the message. Analogous-wise, the truth in the message acts as a vibrating string that causes by its character, a replica vibration within the soul of the recipient. In other words, the ruch sent along with the message becomes one with the ruch in the receiver who then hears / perceives the Voice of Jehovih within the message.
The closer you draw to Jehovih, the easier it is for you to perceive whether the expression or-which-part-of-the-expression coming from any entity is expressing truth or not. The easier it becomes, too, to perceive where an entity is coming from, that is, to perceive in truth not only the intent of the entity as well as its projected plan, but whether a message, though true in part, is motivated by, say, deceit or some other type of evil. For instance, a hound perceives that a fox is running to its den, which it is. But the fox, being cunning, before entering his den runs in a large circuit once or more around his far away den till he loses the hound. The hound knows in truth that the fox is intending to enter its den but the hound doesn't perceive the fox's plan, instead it enthusiastically runs the obstacle course through which the fox is leading him till at last he loses the fox. In order to know that the fox was heading for his den, the hound had to have a Meeting of the Minds, that is, the Hound had to commune with the Mind of the fox. But the hound being limited, only perceived half the intent of the fox.
Meeting of the Minds
Jehovih's kingdom laid the immediate groundwork for man to discern the Meeting of the Minds in the 5th era (Aph through Thor) -- think, for example, of the rites and ceremonies in the cycle of Sue. During the Osiris cycle some 12,000 years ago, the idea of communing from one mind to another mind awakened in man. This came about first as a result of sharing philosophies and comparing them, trying to understand the idea that the other person was attempting to communicate. The practice grew and then intensified afterward in attempting to find the highest philosophy. This resulted in man beginning to grow in his capacity to perceive what was in another person's mind (not that he necessarily agreed with it). Ultimately he attained to doing this simply by hearing a few words or ideas from the man's philosophy and then perceiving the "gist". It is the perceiving of the gist and intent of the spoken words that the angels of Jehovih had been helping man to attain. Being able to discern gist meant man was now ready to receive the spoken word of God, that is, the Book of God's Word ---the first Bible for the I'huan-Ghans as given through Zarathustra.
By the time of Spe-ta, man was ready to understand that he could be deceived as to what was in another person's mind, even as we read in the Oahspe verse that began this post. It would take man the entire Spe-ta cycle to have him sufficiently appreciate this. So that with the advent of Bon, man was ready to become skeptical at a moment's notice and to think for himself, or so he thought since mostly he was not aware that the angels were inspiring him. So distrustful had man become of the word, that even the Faithists required extreme measures as in the great plagues of Egypt, to prove the worth of Jehovih; Capilya and Chine likewise faced such skepticism as can be read about in their stories as found in Oahspe.
The Heads of the Beast of course adapted to the new condition of man. The beast now had to resort to including much good in his false doctrines to act as bait to attract followers, becoming quite cunning. Despite that, Man would grow throughout Bon to learn much about the subtlety and craft of the Beast, but some only learned at the end of the dan'ha. For example, many atmospherean followers of Looeamong -- the false God who caused the word / name Kriste to become worshipful -- only discovered the truth near the end of Bon that they had been deceived by Looeamong.
Thus, in Fragapatti's cycle, man learned of opposites: good or bad, no in between. In Spe-ta cycle, man learned there was an in between, a middle ground, a Me-de ground. In Bon, man learned that there were gradations between the highest and the lowest, and toward the end of Bon he realized that these gradations were endless in number, but nonetheless could be categorized into categories. An example is measurement which could be divided into categories of halves or thirds or tenths, etc.
In any event it all started with man developing to the Meeting of the Minds. The phrase Meeting of the Minds means in essence agreement on a plan, i.e., a course of action. The hound and fox did not proceed from a full meeting of the minds, but proceeded according to the parameters of their expression and perception as set by Jehovih for each of their species within which each operated, and as set for each individual within those larger / encompassing species-parameters. These parameters set the limits of mind, spirit, soul, and form. Likewise the animal-man or beast-man also has parameters set; but, in contrast, the es-man can transcend those beastly / animal parameters, even as demonstrated, for example, by Chine to his people; i.e., the form of the beast / animal that was his body did not keep Chine from performing his feats.
Development of the Es-Man
What Chine demonstrated were the possibilities for es-man. That was possible because Jehovih has created es-man to start life in a blank slate, and to learn to rise in his es inheritance. On the other hand, Jehovih created the animal-man not quite blank but nearly so (for example, the newborn child will automatically turn toward where his cheek was brushed so as to suckle nourishment from his nurse's breast). Yet Jehovih has also provided for man to develop his animal nature. Further, Jehovih has created man to live with both natures simultaneously. In the Time of Seffas man developed chiefly in his corporeal-animal-beast, mind, and form nature. In the Time of Kosmon (now upon us) man shall develop chiefly in his es i.e., spiritual, soul, and form nature --- the gate opening wide for this after the new race of man (the kosmon race; see e.g., 29/8.29; 32/28.14; 37/4.34; 39/20.11; 39/23.7).
The foundation for corporeal man had been sufficiently set so that the labor in Kosmon becomes not so much building the corporeal man as refining him so that he would willingly, even enthusiastically, place his es above his corpor as to the final say in his decision making. Man is periodically tested in this; and presently he is once again learning why his es-man must be in charge of his own person individually and collectively. All these tests are necessary so as to lift the lower grades of man into realization of that truth.
Many will get lifted, and then when the milieu light recedes most of those will fall back to the beast. Nevertheless, there will be an overall gain in the numbers who constitutionally have grown to place es above corpor as to who is in charge of one's person. For the prophet, these changes and the gain or loss must be viewed by generations and flames, by beasts and herds, nations and families, all of which are constantly changing because of births and deaths, migrations and climates, and changes in man's standards as measured in policies, grades, aspirations, etc.
In many ways man is still like the hound that could not perceive the larger plan of the fox; in so many ways man has yet to rise to comprehend the plan of Jehovih's kingdom for this Kosmon era. Part of the plan of the Gods in the square (nominally 12,000 years) leading up to Kosmon, was to introduce man from the outside in, from the top down, as it were, the concepts of Mind power, Spirit power, Soul power, then integrating them (to some degree or other) into a Form of powerful oneness, ideally with all three attributes in harmony. Attempts at this latter occurred during the Bon cycle, and due to the immaturity of man, for the most part involved integrating those attributes into the Beast for the aggrandizement of the Beast; but a few here and there for the glory of Jehovih and His kingdom. Accordingly, the Meeting of the Minds was chiefly centered in the four Heads of the Beast in the Bon cycle.
For man in Bon especially, the idea of Meeting of the Minds stood as the central pillar for man around which Mind, Spirit, and Soul could be integrated into one Form. Bon, being the cycle of records (30/25.1), was ideally suited for this task because records epitomize things for the benefit of man's mind. The Bon cycle being the 4th dan'ha of that 6th era initiated by the square, meant the growth of man's desire-for and movement-toward the ideal of harmony and integration. IDEAL is the grounding of IDEA into a reality. For, as Idea (plan, template) comes from the Mind, so Idea set into reality becomes an outer realm reality via Form, that is, any form whatsoever is a manifestation of an ideal. For instance, woman bringing forth a child has in part imprinted her ideal upon that child. The child's form will come forth shaped in part by that ideal (other factors include such things as the nature of the DNA and diet). If the dwelt-on ideal during pregnancy was for her self-sake, then the mother's self-ideal will come forth as a deformation of that child's form to some degree or other. But if her thoughts ran to Jehovih and His kingdom, then the child's form will conform to that higher harmony, symmetry & patterned flow (music) to some degree of other.
Thus, as the 6th square (with its four dan'has) began with Mind first, so the Integration of Mind and the Harmony of Mind stood as top priority for man in Bon as he tried to integrate Mind, Spirit, and Soul into one Form suitable for all. Of course, each of the four Heads of the Beast had their own idea of what was suitable for all, yet these were also subject to the requirements of the dan'ha and its position in the square.
The Forms of Contract and Money
For the money-getters in Bon, the Meeting of the Minds took on a legal cast and became the foundation for contract law, enforceable by the king or other potentate. This tradition continued into the Republic Social Order --- its founding and early members taking this more or less for granted, although protested against to some extent such as by those wishing to throw off accumulated debt, and also those desiring to restrain power accumulation by the money-getters.
Money-getting is of course an instrument of the beast, being based as it is on self-desires and self-concerns. Nevertheless, it allowed for independence to some extent from the restraining hand of government whether Monarchy or Republic. And that system and order created abundance as the money-getters searched for avenues of profit in areas of needs to fill. In time, due to industrialization, the public-at-large became a large market for the goods and services created to fulfill the needs of as many as could be fulfilled so as to gain a larger profit.
Without looking much at the pitfalls and becoming increasingly unconcerned regarding such, money-getters proceeded in their money-getting quest. As resources, production and trade expanded, many who had been trapped in living at subsistence level, being subject to feudal overlords, began instead to become customers and servants to the money-getters. Having witnessed the abundance of those with material means, the beast of the poor man especially, had long dreamt of getting into that lifestyle. And for a season he was denied (for the most part). But as the social order turned toward social mobility through meritocracy, the prospect of getting rich increased. With the possibility of high social position, power, prestige, pay and perks, plus a great degree of INDEPENDANCE from control, the lowest graded beasts scrambled to fulfill that prospect.
The lower-grade beast thus began to adopt the ways of the money-getters, but without the self-moderating es influence, which subsequently caused a negligence toward the social weal. As Kosmon began, God backed away from the money-getters (see e.g., 32/36.12-14; and see e.g., 29/18.17 for when the beast began trying to get into the parade created by God's mortal workers). God had turned his focus on a new army of workers (the miracle workers), and left the money-getters to go their own way to either swim (by providing for the ways of resurrection of their fellow man, ameliorating man's condition, or otherwise contributing toward Jehovih's kingdom), or the money-getters would sink of their own doing. Eventually the money-getting system and order grew away from providing-for-the-first-resurrection (an attribute of grade group 25-35, see i029 Tablet of Grade and Ingrade), and turned toward mostly fulfilling the desires of the lower beast (attribute of grade group 1-25).
Thus, in the course of time the money-getting system and order, being based on both the first resurrection and on self-desires, reached the tipping point toward the latter and thus fell from providing for the first resurrection, instead moving increasingly toward self-aggrandizement. This, in turn, fractured that Meeting of the Minds, being that general consensus which had prevailed since the time of Bon. And since the start of Kosmon it had been faltering under stress.
Presently man is at one of those periodic times when the beast has been rising to ascendancy, fracturing more deeply the Meeting of the Minds. To what extent man shall attempt to mend that fracture --- and there is no doubt that he will try, since he can at present perceive no viable alternative to the Republic money-getting system and order. But that is not the focus of this writing , rather it is to underscore one of the requisites of Kosmon, as we shall see.
The Migration of the Righteous
As mentioned, in Bon man attempted to amalgamate Mind, Spirit, and Soul into an ideal Form. The three great leadersforth of Bon, namely Capilya, Moses and Chine, set forth to establish this amalgamation among the Faithists. For example, for man to move toward that amalgamation, Moses set the foundation in Bon for the Migration of the Righteous. He brought the Israelites out of slavery in Egypt and established them in a system and order of Jehovih's kingdom. Such were the Faithists throughout Bon that a comparative thread of them never lost that sense of amalgamation and its meaning. That initial migration stood as a crucial template for all future migrations of the righteous. It also greatly affected the Me-de-ans as we shall see.
Previously in the cycle of Spe-ta when Anuhasaj had warred against Jehovih by attempting to destroy all Faithists and their worship, many of the Me-de-an Faithists (being midway between the world's people and the Faithists who clung fast to Jehovih) fought back against that evil. That attitude of fighting evil with evil was adopted as wise policy in the next cycle by the Triune Confederacy, who chose to dismiss the wisdom of God, Son of Jehovih. After a season the Triune Confederacy broke down, with each of the three becoming a Head of the Beast, with the fourth Head emerging later. Sooner or later all four Heads began to war against Jehovih. The downward-oriented Me-de-ans chose to join one or another of the Beasts, since these heads had adopted, adapted and promulgated much that was Me-de-an in its character and therefore suitable for the lower-grade Me-de-an. These Me-de-ans were still of higher grade than the typical uzian of the time. And it was these converted Me-da-ans who then led those of the lower beast to persecute and war against the higher-oriented Me-de-ans.
Toward the end of Bon, many higher-oriented Me-de-ans, while still willing to fight against evil, became inspired to form or aid or abet in the formation of a Republic formed along the ideals of the European Enlightenment of the 1700's. In other words, the founding and prospering of the higher-grade-Me-de-an Republic (USA) represented the final big Migration of the Righteous in Bon (and as with the hangers-on of the Exodus, many low grades migrated also).
The higher-grade Me-de-ans had their ideal, their "experiment" as they called it, in the Form of a Republic. They called it an experiment because all republics formed in the past had sooner or later fell into the grip of the Beast under the name of dictatorship and tyranny. Now, with the coming of Kosmon, many of those born of the higher graded Me-de-ans began migrating in great numbers toward Jehovih. So did many mortals born of the lower Me-de-ans who although initially captured by the beast, helped by their proximity to Kosmon light, and by being in charge of the lower grades, would try to raise the grade of those lower graded individuals who had preferred the beastly pleasures over anything higher. Some offspring even of these moved toward Jehovih.
The Ideal Form
As can be seen in the Chart of Light and Darkness (above image), man has undergone a series of rises and dips in the first dan of Kosmon. One purpose of those was to help man to see a higher Idea, and to desire to manifest that Idea into its Ideal Form. It is toward that Ideal Form that man will see a great Migration of the Righteous. The many swings in milieu light and dark helped man to see what the Ideal would be, could be, and will be. As honing a knife to a sharp edge so that it can do the least damage in its cut while revealing the truth hidden within, so the dips and rises have been bringing man to search for and desire that form which least destroys the existing reality while it at the same time will provide man with the spiritual, soul and mind food he so desperately needs and desires deeply inside. Though those desires have often remained vague, Jehovih has provided and continues to provide for plenty of teachers and builders to help these vague longings in man to crystallize into realization --- the primary realization being a desire for a better social order, more suitable to man's vague longings.
The ideal form is not coming about in early Kosmon as people were expecting it to. This is because they are using the old Osire pattern of Mind. Recall that the sequence through the dan'has was first, Mind, Spirit next, then Soul, and finally Form. Accordingly, although Mind came first yet that mind placed corporeal concerns above the es concerns. Indeed, that Mind essentially grew to ignore Spirit, Soul and harmonious integration into Form. The Me-de-an Ideal form is based around that Mind mold brought about during the time of Osiris.
In Kosmon, man is beginning to awaken to the fact that the Me-de-an Ideal is no longer tenable. The beast has invaded and taken charge over the matrix of man's Republic social order, bending and twisting it to the will of the beast. And because the beast has risen to become entrenched in positions of power among the money-getters, so the higher Me-de-an's system and order so vaunted by the beast, has become irreparable. As a saying has it: "They have become too big to fail." In other words, the beast is so intertwined with and integral to the reigning system and order that to extract the beast is to watch helplessly as the whole system and order collapses. (Not that man won't try to extract the beast anyway.)
And this leads to the first huge Migration of the Righteous in Kosmon. But since there is no unclaimed, i.e., "un-owned" territory, that is, no wilderness to run to, so the result will be the creation of the Fraternity Social Order which shall at first only be able to cast off certain aspects of the Republic Social Order in order to manifest the Fraternity Ideal. But this writing is not about that, per se.
A Higher Mind
It was necessary to present the foregoing so that man can understand in context that his inherited Mind has its cast in the cycle of Osiris, Son of Jehovih, and that because the Mind must be developed first, so there exists a need in early Kosmon for the Mind of man to recast itself into a higher mold --- one that embraces the Spirit, the Soul and the Harmonious Integration of those into one Ideal Form.
In essence, man is unraveling the mold of the past so as to recast himself into a better, higher, social order. So it stands imperative for man to unravel Bon --the nearest dan'ha to Kosmon and withal the start of man's integration of Mind, Spirit, Soul, and Form. Not only will the unraveling (which here does not mean destroying) reveal the errors of man's ways, or at least yield an index to them in the past four cycles, but those in turn will reveal such things for cycles prior to them and also into the future, even as stated in Oahspe (see e.g., 37/4.39-40; 38/9.7; 37/4.24).
In the time of Osire, then, man built his corporeal mind. In this first cycle of the square of Kosmon, man will build his es mind. All those gyrations of light and dark in early Kosmon were to move man toward that end. So will that which is coming. For in order for man to grow healthy and wise in his Es mind, that is, to have a good foundation, he must understand both the es mind with its selflessness, and he must understand the corporeal or animal mind with its self (self-concerns). Such is necessary for the es-man to rise to become an Es-man and to put away the beast. For whether or not man understands knowingly and wisely, the amalgamation in man of the animal mind with the es-mind will nonetheless occur. The requirement for Kosmon man is to learn to place the es-man in ascendancy over the animal-man so as to transcend the Beast in man.
From that amalgamation the beast in man comes forth when man sets the animal-man above the es-man to the detriment of the es-man. The purely animal mind, itself, is simple, childlike in many ways, lacking a sense of responsibility, whereas what these writings have been calling the beast and the beast mind, is filled with deviousness and other attributes of evil such as abuse as in abuse of responsibility, abuse of righteousness, etc., for both beast and animal Minds are filled with darkness.
Oahspe, Book of God's Word; 21/9.9-12
[Zarathustra:] To be all pure; to be all good; to be all wise; to be all holy; to do all good works; what are these?
I'hua'Mazda said: These are to hear my voice, O Zarathustra. Then Zarathustra said: To be all bad; to be all foolish; to be all evil thinking; to do evil works, what are these?
I'hua'Mazda said: These are not to hear my voice; these are Anra'mainyus, O Zarathustra! Then Zarathustra inquired, saying: Is the 'not to hear your voice' a person? Is the 'to hear your voice' a person? (i.e., Is Anra'mainyus a person? Is Vivanho a person?)
I'hua'Mazda said to Zarathustra, the All Pure: Anra'mainyus [the Beast in man] was a person, but he is dead; Vivanho [the good expression in man] is a person, and he lives to all the holy, to all the good, to all the wise. But to all the evil, to all the bad, to all the foolish, Anra'mainyus [the Beast in man] is not dead.
In the foregoing verse we see that man of the Fragapatti cycle was only capable of perceiving a black-white dichotomy: hence, one was either all good or one was all evil; that is, one is either oriented toward and practicing good or one is oriented toward and practicing evil. You were either a Zarathustrian or you were oriented toward the beast. The verse also implies that man was unable to differentiate between the beast in man and the animal man. The start of that talent began in the Spe-ta cycle when a middle way opened up consisting of those who were neither all bad, nor all good, but had some of each; moreover a man could move from evil to good (see, e.g., 25/4.3). In Bon, man began to understand that having a beast within, was a matter of both degree (how evil was a person) and orientation --- one was either oriented toward es or toward the beast. And in those who were oriented toward evil, the beast was alive and animated, while in those oriented toward Es the beast was weak and ineffectual.
The beast in man, seeing the animal realm with its alpha-animal hierarchy with the power accruing to the alpha, applied that system and order to himself and sought to become the alpha beast. As a consequence, in Bon the beast-man abhorred the es-man because the beast-man thought him to be weak. The genesis of this attitude in Bon can be traced back to the Triune Confederacy, who, although professing peace, in reality worshipped power while disdaining the supposed weakness of Jehovih's God. They intended to produce good through evil actions. Thus they became the beast with two horns one of self-righteousness and the other militancy. For that reason, the truly righteous, i.e., those oriented toward the es-man in a way that was outside the parameters set by the beast, were persecuted by the beast.
That man did not yet differentiate between the beast-man and the animal man is proven by the ascetic orders which sought to deny the flesh and otherwise disdain it. It was in part that attitude which caused man to turn away from the corporeal world (and therefore away from natural philosophy or science) and instead look to heaven, albeit the heaven of a false God. In this way, man sought to gain a higher mind in the time of Bon.
Yet, until man can learn to differentiate between the animal-man and the beast in man, he shall not rise beyond the beast. Neither can he fully comprehend the requirements of the higher mind as required in Kosmon. This lack can be seen for example in the Book of Jehovih's Kingdom on Earth (39/), when Tae sets forth his call and the thousands who respond to Tae's call, but who have yet to reach the requirements of higher mind.
The base requirement calls for a recast of the Mind from around the corporeal-oriented mind to the Higher es-oriented mind. This does not mean that the Mind cast from Osiris is discarded, but rather that the Higher Mind subsumes the Lower Mind, or rather the higher mind differentiates between the animal mind and the beast in man, and learns to wisely tend his animal / physical body. Moreover, that higher mind requires not just a Meeting of the Minds, but an understanding and practice of Communion of Spirit, as well as a life conscious of being a part of the Oneness of Soul, besides too, a mental grasp of what is meant by Perfected Form. The best food for man will open the gates (or at least not block them) that lead to the fulfillment of these aspects of the higher Mind, which in our era we can call the Kosmon mind.
The mind is developed first because it provides man with a vision to aim for. For without a unifying vision, an es-oriented people are as lost meandering sheep who must seek for the voice of a shepherd to lead them. But in Kosmon, no shepherd will be found suitable, save the Voice and Presence of Jehovih, the I AM. Oahspe provides the starting vision with the accompanying discipline that indicates how to hear His Voice and see His heavens while in full consciousness. In short, the higher mind unifies around and goes forth in Jehovih.
In contrast, the old mind, the lower mind, the Osirian mind, the corporeally-oriented mind, goes forth in darkness. And while the four foods may be able to open the gateway to vistas, secure a modicum of relief, peace and / or inspiration, yet the foods cannot provide for everlasting contentment. Nor, more importantly for our times, can the food make man walk through the gateway thus opened.
To induce man to walk through the gateways leading to the higher condition has been and continues to be a great labor. For he has inherited the beast full-blown, or shall we say he inherited a beast that has been perfected in its beastliness. A ponderous thought indeed. But true. Yet never again shall the beast rise to such heights. For in Kosmon, man shall rise to become as Vivanho, the person of all good expression.
The perfected beast had to become a reality otherwise man would not have fully understood the distinction between the animal man and the beast in man. Accordingly, the inherited beast in kosmon has set forth the first half of the requirement for man to understand Sabea, as in: "out of Sabea comes Kosmon". Recall that Sabea etymologically in Panic means the Evil expression that comes from the beast everywhere, as well as meaning the higher understanding which more fully means: "What is at the core of man's social order --- Joy or Evil --- that comes from the expression of the animal or beast in man". For man will come to realize that he holds the key to whether the beast will, like a pet, loving and accepting es-man's leadership, or whether the beast will rebel and set up on his own. Said another way: Will the beast devour man or will he lick* the hand of man? (*a sign of affection and trust.)
Recall now that man was skeptical at the beginning of the Bon cycle. Because the perfecting of the beast occurred during that cycle, man would enter the Kosmon era so skeptical as to become cynical toward messages aimed his way. Indeed, at the time of Fragapatti, Jehovih had prophesied to Yaton'te (20/20.6), the Lord God of North Guatama, that man would manifest in early Kosmon a lack of aspiration. And in truth, because of the rulers' and leaders' continual abuse of the peoples' trust, so it becomes increasingly difficult to inspire man to higher aspiration.
This again is another purpose of the quickly shifting densities of the ethe'ic solution milieu as set forth in the Chart of Light and Darkness for the first dan of Kosmon --- to awaken the lowest grades to the machinations of the beast. Not that the beast will roll over and give up. It will not, unless it absolutely must --- in that regard remember the heritage of man's vanity. But the beast, to circumvent that skepticism of man regarding the beast, will react in whatever way it can that it believes to be best or thinks it can get away with. Often enough, so long as man remains immured in darkness, this evasion of the beast's responsibility involves little more than shunting responsibility or blame away from the alpha toward a scapegoat, usually a rival or thought to be a rival of the beast, or the scapegoat is portrayed as being detrimental to those people led by that particular alpha beast.
Those machinations of the beast coupled with the ongoing awakening, will result in the rise of skepticism and cynicism among the lower grades. Prior to this these lower grades had placed their trust in their own chosen alphas while harboring cynicism (and hatred flamed by the alphas) toward any other beast or rival but their own chosen alpha. Yet another result of this awakening, will see all grades susceptible to being induced upward. And induced the aspiration must be, for man will become increasingly difficult to command or direct other than by inducement (and by inducement is not meant force of any sort including threats). And even inducements will increasingly fail save they induce toward Jehovih's kingdom on earth in its fullness of form.
One form of inducement will become nourishment from one or more of the four foods for man. And this brings us to the second half of the requirements for man in these times: out of Sabea comes Kosmon.
The second half of the requirement is for man to grow into Kosmon. In this he shall also grow, albeit at different rates, into his Higher Mind, in his Es Spirit, and into the more comprehensive aspects of his Soul and its Ruch, and also toward the true harmonious integration of these, toward and ultimately into a perfected Form. This by necessity shall involve the Tree of Light and its endlessly fascinating branches and fruits. As to perfected Form, think in terms of the type of social order with its ideals, its system and order, its spirit, its aspirations --- all suitable for man's delightful and fulfilling resurrection. And by this is meant that the resurrection of all in the social order are provided for in ways conducive for rising in and toward Jehovih.
Equipped now with sufficient context, and a dawning realization of Kosmon's requirements, coupled with a heightened need to understand the framework of yesterday and today so as to perceive with greater clarity tomorrow's future, we are now ready to look back to Bon to further see what and how they were taught, so that from these fresh perspectives we have a better sense and understanding of the Beast that we have inherited, as well as perceiving the accomplishments, potentials and as yet unfulfilled aspirations of the es-man. And so, in Part 6 we follow the process of integration during the Bon Cycle.
All Oahspe references are from the modern language edition: Oahspe Standard Edition 2007
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