Oahspe's Book of Cosmogony and Prophecy 38/8.7.
Consequently the two most important periods for the prophet's consideration come within thirty‑three and sixty‑six, or, as they of old said, man and beast. In which measure man is divided into two parts (man and beast), and there is always a percentage in his behavior inclining to one or the other, and they correspond to the vortexian currents of the earth.
Two conditions of Light come upon man: either the Light is Rising in the Milieu or the Light is Falling in the Milieu.
These conditions naturally cause different effects and require different ways to approach each.
When Falling in the Light, the milieu is becoming darker with ji'ay or a'ji, or even nebulae. Here one must adapt to a thicker denser milieu. Because the darkening provides greater opportunity for the beast of man to be active, and less light is available from the outside, one must look toward the inner light. It also means that one may have to wait for a lighter milieu and a rising of light before certain projects are effectively set forth. In the falling light the beast-orientation of man gets stronger.
But when Rising in Light the milieu is becoming more rarefied and brightening. This inspires the es of man toward his aspirations. Stimulated by the greater light the es-man is inspired to go forth and accomplish. Yet despite the buoyancy felt, caution may still be required since subtleties that exist in the lighter condition may not yet have been seen. Just as one may walk out into the bright sunlight from a dark room, the eyes need time to adjust to perceive details. In the rising light the es-orientation of man gets stronger.
The Me-de-ans are a prime example of the rise and fall of light and of man's fluctuations between the beastly (animal) orientation and the es (spiritual) orientation. And as we shall show in this writing, the Me-de-ans are not only still strong to this day, but they are even now in the process of reaching toward a triumph for their cause.
Some ancient Me-de-ans were the Phoenicians (known in history even from the time of Solomon when King Hiram of Tyre built Solomon's temple for him approx. 1100 BCE) --- descendents of even more ancient Me-de-ans who sprung up in the early part of Spe-ta, more than 5,000 years ago. The Phoenicians, who were only a remnant of the descendents of those ancient skilled and able mariners, builders, traders, scribes, artisans, etc., became prominent throughout the Mediteranean and further along the Atlantic Coast, North and South for more than a thousand years. Although much of the history of the Phoenicians was destroyed during the "Punic" wars, telling remains such as ancient historical accounts were deliberately destroyed by early Christians following Looeamong's conversion of the Roman Empire into Kristianity. The destruction of such evidence of the Phoenicians was, no doubt, perpetrated to cover Looeamong's tracks in order to obscure the existence of "Pre-Christian" Kristian Warriors prior to the Roman Jesus Christ instituted by Constantine. As early as Cyrus, King of Media (Me-de-a), Looeamong impressed Me-de-ans and later Phoenician Med-ea-ns of Numidia (28/41.22. Naomedia / Noamedia - was west of Egypt in the mountains of Tunisia, Algeria and Morocco) to war against the mortal empires of Ashtaroth and Baal, such as Babylon and later Rome. Carthage in Numidia was a stronghold of Looeamong's Kristian warriors who were finally defeated by Baal's Roman armies around 149 BCE.
The interplay between these two conditions of rising and falling were apparent in the beginning of the Spe-ta cycle. It caused the coming forth of the Me-de-ans. The Me-de-ans were those who were not fully Faithist and yet believed in the Great Spirit Jehovih. But in the previous cycle of Fragapatti only two categories of man were chiefly administered to by Jehovih's heavens --- Faithists (I'hins and Zarathustrians) and the Non-Faithists. There was no in between; either you were 100 percent devoted and in practice as a Zarathustrian or you were out. This strict dichotomy was necessary because man was recovering from the darkness of the prior cycle of Osiris with its unbelief in spirit. Accordingly, man had to be taught that spirit not only was alive and well but was triumphant over / stronger than the corporeal creation, and that man himself could prove this. This was done in a number of ways including proving the spirit's power over pain and over fear up to and including entering the death trance and getting buried alive (see e.g., the Sun Degree Ceremony in 35/S).
Even though God's kingdom of Jehovih recognized only the two categories of Faithist and Non-Faithists, nonetheless the milieu light changed the playing field. Because of the timing and duration of falling a'ji and times of ji'ay, some in the two previously distinct categories began filling in the space between the two categories, thus began forming a continuum of sorts between the two categories of God. For instance, kings in the cycle of Zarathustra, seeing the benefits of having a religion within their kingdom, forced their subjects to follow the Zarathustrian religion despite a commandment of the religion that banned forced practice. On the other hand, during times of falling a'ji Zarathustrians fell away by the thousands and tens of thousands, lured by the ornaments and other attractions of the corporeal life that ultimately pulled many Zarathustrians to a state of religious apostasy. Even so, for the most part these had not discarded their notion of the Great Spirit, but more, it was that they rejected the strictness, rigors and discipline that accompanied the rites and ceremonies of the Zarathustrians. In short, they were content to be Faithists in heart and somewhat in practice. In time these two branches, those from the king's people who liked some of the ideas of Zarathustrianism and aspired toward them, and those from apostates falling from Zarathustrianism, married and begat offspring who then more or less aspired toward aspects of Zarathustrianism, forming a third branch. The result was that the three branches became in practice a population that often fluctuated between rising toward Zarathustrianism and falling from it. It was for this group that the Me-de-an system and order was founded not long after the start of the Spe-ta cycle.
Thus in Spe-ta a new category was founded in between the true / pure practicing Faithist and the non-believer --- the Me-de-ans.
The Me-de-ans were between the two ancient categories of Zarathustrian and the king's people. Although classified as Me-de-ans, they came to be considered as Faithist or at least Faithist-in-heart. The difference between the Me-de-an and the Faithists of Po, Abraham, Brahma and Yu-tiv, and Eawahtah, who along with the I'hins were the true Faithists or shall we more properly say fully Faithist or pure Faithists, can be likened somewhat to the difference between the organic first resurrection and the second resurrection.
Initially, many of those who became Me-de-ans had built some faith in the Great Spirit, but they hadn't learnt the rites and ceremonies nor affiliated, and others of them had Faith but were falling away from the Faithists by either diminishing Faith but upholding some Faithist standards and / or quitting the rigors of the true Faithist rites and ceremonies as being too constrictive. For all these types, the Anubi rites were created and its degrees were created. To all of these the individual self was important, for either they hadn't risen to the collective, or in the case of the apostates, they had fallen away from the collective as too constricting. But among the pure Faithists, the rites and ceremonies were mandatory for communion of spirit and becoming as one with others, but it was always on a voluntary basis. The rites and ceremonies facilitated the communion of spirit --- being the second resurrection condition. By contrast the Me-de-ans who had taken the first degree Anubi rites (and anyone interested in the spirit life could become initiated) formed a brotherhood of Anubi (women were also admitted) via the initiation. These would at times gather for social communion and worship, but they were less stringent in administering their brotherhood, having more lax rules than the pure Faithists. Thus the Me-de-ans tolerated some manifestations of the beast among themselves.
For, in Spe-ta, the time had come for man to discover his spiritual individuality. In the Osirian cycle man had lost his spirituality, so he became obedient to authority and principle. Man (other than the I'hins) lost sight of Jehovih and was obedient to principal. In the following Zarathustrian cycle man went to the other extreme of forced spirituality. While such enforcement was not a permanent state, it was required for man to open up to spiritual possibility. For example when a person is taking a new course of study, one is given a new foundation for understanding; and such a foundation needs to be sufficient to comprehend everything within that field of study. Although during such a course, the student may not touch upon an area in any detail, s/he still knows it is there. So spiritually speaking, man experienced what it meant to live a spiritual life during the Zarathustrian cycle, but it wasn't mature because it was just a foundation. Just like any endeavor such as music or some physical activity it requires training, practice and especially aspiration. Those of the Zarathustrian cycle had to practice spiritual exercises and so their soul was opened up to receive and perceive more rarified conditions of existence.
In Spe-ta man was essentially released from that obligation. That is, he (the races of I'huan and higher and even many of the mongrel race) had developed a sufficient foundation to experience communion of spirit. As such, they now had enough understanding of communion of spirit that they could, as individuals, carry with them a sense of communion without living in community and practicing the rites and ceremonies. This is because the ashars could sustain a level of communion of spirit with / for them. And this was possible because man already had a foundation developed from Fragapatti's cycle. So now in Spe-ta, man could explore his individuality to find his place in Jehovih's creation. Even so, in conjunction with this added degree of freedom, man was held responsible to an extent for his own spiritual well-being.
By the time of Spe-ta, the ORGANIC SECOND RESURRECTION WAS WHOLLY VOLUNTARY, but there were still those who maintained the second resurrection of the beast and this was the forced rites and ceremonies that had carried through from the Zarathustrian cycle. The second resurrection of the beast were those who could not yet carry with them the sense of community of spirit and so became the fodder for the false Gods. So in a way now the Me-de-ans became role models / celebrities / idols of those kings' people who were of the false Gods / Lords. The Me-de-ans, being a step higher, were aspired to by the kings' people. By and large the pure Faithists were too far removed from the kings' people in their lower developmental stage to be direct exemplars. Instead the king's peoples looked to the Me-de-ans and saw those who they wanted to emulate. But the Me-de-ans themselves, although they could not live the lifestyle, saw much to appreciate with the pure Faithists, and so the Me-de-ans emulated much of what they saw and learned from them. Meanwhile the pure Faithists often looked to the I'hins as models to emulate. Thus was constructed in the Spe-ta cycle a more or less continuum of models suitable to the grade and reach of most aspirants.
The Me-de-ans themselves had a certain freedom and power. The kings didn't want to destroy them because they were useful. The Me-de-ans provided not only goods and services and fluidity to the social orders, but supplied able administrators and bureaucrats. Because the Me-de-ans, although they held dear "FREEDOM OF CONSCIENCE", were also of the world, and they could for that reason be useful for the King.
And in that function of the Me-de-ans being of both heaven and earth, we can see the budding concept of KOSMON MAN, who is heaven and earth in balance. And that sort of ideal came into ascendency during the following cycle of Lika. In fact, the golden mean became the height of man's approach to life during the Lika cycle. All this was necessary to lift up humanity toward Kosmon man who was to ultimately organically manifest this balance. And for that reason the Me-de-ans were essentially in charge of the world during, and especially toward the end, of that cycle.
Nevertheless there was a downside. And that downside was in the Me-de-ans going to the extreme of worshipping the Golden Mean -- that mythical ideal midway point between the All Highest and the lowness of the beast. We know this today as, for instance, the "half a loaf (of bread) is better than no loaf" which stands as one of the core operating principles (compromise among opposing factions / parties) that allows the government of a pluralistic Republic to function.
In fact, though, as it turned out, the Me-de-ans went so far as to cast out the All Highest. Nor was the All Highest merely turned away from, ignored, or distained as impractical or impossible to attain and so, useless as an aim for man, but man blasphemed the All Highest as being impotent. And if the All Highest was assumed to be a Person instead of merely a Principle, then that particular All Highest was often assumed to be one of whom Oahspe indicates were the false Gods / Idols, who almost surely countenances war or attempts to justify it (despite the Commandment: You shall not kill!). Or perhaps the God was conceived of as a benign Being but uncaring enough to intervene in the affairs of man or otherwise affect the course of man; or perhaps God was thought to be too busy or mankind along with the earth as too insignificant in the universe for God to deign to notice. Recall, for instance, the idea of God as a giant clockmaker who made the clock (physical laws and mechanics of the universe) then let the world fend for itself while God himself perhaps sat about being amused at the antics of man (this latter, what we call today schadenfreude (pleasure at the misfortune of others) being one of the many variations or interpretations of the philosophy regarding God (Deism) that formed from the Western World's (Europe, USA, etc.) Rationalist movement --- using Reason (the mind, logical sensibilities) instead of Faith (the heart, blind or uncritical belief) --- that fueled the so-called Age of Reason and the Enlightenment.
The idea among the Me-de-ans was to find an All Highest that better suited the sensibilities of man. Perhaps to avoid the cacophony from all the competing ideas for the All Highest, the Me-de-ans simply made the Golden Mean / the Middle Way / the Common Ground to become the new All Highest and thereafter it stood supreme in the land. Accordingly, the Me-de-ans in general simply gave lip service to or tolerance toward the prior or even newer claimants (religions / philosophies) to the Throne, but the Me-de-ans were also ready to bend toward intolerance if it proved politic to do so.
This state of affairs is what is ruling the world today (early Kosmon era, 169 anno kosmon). Jehovih has suffered this to come about because it is and was through the Me-de-ans that the Republic Social Order along with its money-getting orientation (capitalism), with a structure that promoted pluralism (tolerance and acceptance) that replaced and is replacing the old order based upon the four heads of the Beast and their particular brands of intolerance.
Accordingly, because the Me-de-an social order had cast out the All Highest (Jehovih) and granted control (of negotiating parameters) to the shifting grounds of relativity (thus readily allowing for compromise because all ethical positions are subject to modification as there are no absolute ethics agreed upon by the Me-de-ans), so the role of the TRUE FAITHIST was still important so as to keep open the higher ways of ethics without the snags (such as so-called justifiable warfare) that befell the religions of the beast.
But man was not yet sufficiently developed to accept that higher level of the Faithists, much less to live the lifestyle; quite simply he was unwilling to cast aside the Golden Mean as the All Highest. There are many reasons for this such as fear: of losing control, status, power, perks, privileges, advantage, etc. But more deeply the Me-de-an harbors a subtle suspicion of the All Highest; for, to the Me-de-an the All Highest represents the Unknown or Unknowable. And even more fearful for him to ponder was if the All Highest (Jehovih) was admitted, then the Me-de-an might feel compelled to directly face within his own soul the horrors that his philosophy had allowed, created, or perpetuated --- for all sins come back and roost at the soul that initially had cast them forth or had aided or abetted in that --- NO EXCEPTIONS, ever. And on the other side of the balance arm was the progress of man, measured by the extent that mankind was lifted due to the policies and influence of the Me-de-ans. For instance, that the Me-de-ans cast out the four heads of the beast (from position of the All Highest) is to their credit, thus opening many ways of progress previously blocked by those heads of the beast and their followers (the work is still ongoing at the time of this writing 169 ak).
Aside from humanity in general, Faithists also progressed; and their job was to become for humanity the replacement of the I'hins, and more precisely, they were / are to rejuvenate the Tree of Light and restore that which was lost from the I'hin teachings. That is, as in the Fragapatti cycle man received the inheritance of the I'hin teachings through Zarathustra, and in the following cycle of Spe-ta the pure Faithists practiced faithfully the I'hin precepts, so the pure Faithists in the Bon cycle fructified and sealed the Tree of Light within the soul of man, thereby ending the necessity of the I'hin race for man's resurrection, the office having passed to the Faithists of Moses, Capilya and Chine. As to those Faithists of Eawahtah, their office (immensely important in this early Kosmon era) continued to preserve the lower or animal man as faithful servant to the higher man, the es man.
Of those Faithists whose labor it was to preserve the Tree of Light, these became the worthy replacement to the I'hins. And from then forward, these were to be THE HIGHEST ES EXPRESSION OF MANKIND. For, one of the most important things about the I'hins were the spiritual heights they reached --- their understanding of them and access to them. For, till their extinction, the I'hins had maintained the crystalline state through the 3rd resurrection rites (Jehovih's kingdom on earth). And now in Kosmon their replacements are progressively awakening to their heritage and office.
Because of their alignment with Jehovih, the example and teaching of the Faithists influenced many Me-de-ans so that an ancient rift reopened. The Me-de-ans began to split into two main groups, roughly along the lines of: those who were rising toward Jehovih's kingdom and those who were falling from Jehovih's kingdom. Of the latter, these were the outward focused Me-de-ans, who had a worldly outlook in ascendancy. The second group, less numerous, were the inward focused Me-de-ans, and in these, in ascendancy, was an upward orientation.
But it all started with the Zarathustrians in whose cycle the seed of light spread to all races of man, and the concept of the One Great Spirit, Who was the Master of All Light, became acceptable in the cultures of man.
SO THE FAITHISTS OF PO, ABRAM, BRAHMA AND EAWAHTAH TOOK IT A STEP FURTHER, THEY ALLOWED FOR THE DEVELOPMENT OF PERCEPTION WITHIN MAN OF THE DIFFERENT ASPECTS OF THE CREATOR AS FOUND IN THE FOUR DIRECTIONS OF LIGHT. In other words, THE CHIEF ASPECTS OF THE ALL PERSON WERE VIEWED FROM FOUR DIFFERENT BUT COMPLEMENTARY VIEWPOINTS. EVEN AS A PYRAMID HAS FOUR SIDES SO THERE WERE FOUR APPROACHES TO THE GREAT SPIRIT, WHO IS THE CENTRAL SHAFT AND IS REACHED BY CLIMBING THE PYRAMID STEP BY STEP, I.E., DEGREE BY DEGREE. AND SO KOSMON REPRESENTS THE COMING TOGETHER, SYNTHESIS AND INTEGRATION OF THESE FOUR WAYS (THESE SHRINES) OF PERCEIVING AND RELATING TO THE ALL PERSON.
Not knowing this, under inspiration, the founders of the modern Republic Social Order (American) --- and these were the Me-de-ans --- incorporated the pyramid into the Great Seal of the United States of America. More on this later.
Up to the coming of Kosmon the Me-de-ans were, insofar as the world's people were concerned, the Height of Humanity. Because the world's peoples' own interests had much corpor in them, they would readily identify with the Me-de-ans for whom corpor was also important. Whereas the true Faithists, as were the I'hins of old, were chiefly concerned with the soul and spirit of man --- the Es aspects of man.
With the coming of Kosmon, man was progressed sufficiently to understand the importance of spirituality. And now, in Kosmon, is the time for man to look at the teachings upheld by the I'hins and the true Faithists -- so that in rising in the light man chooses wisely. That is, the highest ideal for man is to have the spiritual life in ascendency above the corporeal life, but in balance. That is to say, spirituality but not at the expense of corporeality, and corporeality not at the expense of spirituality. This is KOSMON.
Even as in times of old, there were the I'hins who could uphold the standards of the Es-valued life, so the Faithists of this day uphold the standards of an Es-valued life. And it is these standards that man is moving toward. Think of moving up a foggy mountain side. The importance of the Faithists is that they are as a light that provides clarity for the choices ahead. Which brings us back to the rise in the light which recall is one of the two challenges for man.
When rising from light to more light and a more rarefied condition, that is where you are given choices as to how to climb the mountain. In that regard you can consider the symbol of the pyramid (#27 in the Tablet of Se'moin - Sar'ji). This represents "Rise to the Central Shaft (which is the most upright and highest aspect)" It is only when a person stands at the pinnacle of the pyramid does he stand upright. This represents those who are closest to Jehovih. All else do guy (i.e., slant. Think of walking up a steep hill; to keep from tumbling down the body must lean toward the summit of the hill (i.e., toward the central shaft).
In Part II we continue with the Me-de-ans to witness their Triumph and beyond --- to what comes with that final Triumph and where it leads to.
All Oahspe references are from the Standard Edition Oahspe of 2007