Oahspe StudyTRAITS OF FIVE SOCIAL ORDERS

Oahspe Study and Faithism

Table of Some Traits of the Five Social Orders of Man

While we have identified five social orders of man---three main and two transitional---and provided the reasoning for these categories, yet Oahspe straight-out only mentions three in one breath: monarchy, republic, and fraternity (33/11.11). Plurarchy is not mentioned because it is a transition order and basically lumped in with monarchy since both are run by personal rule, baugh-ghan-beasts. Fraternity, although a transition order, is mentioned because it is the next governmental social order for man; besides, it remains as integral part to the structure of Jehovih's Kingdom on earth. Those three social orders thus constitute the three main social orders under man's government, that is, government by the uzians or world's people. Baugh-ghan-alphas lead the monarchy; Tau-ghan-alphas lead the republic and Bah-ghan-alphas lead the fraternities. But for these social orders to progress, the es in man, even in the fore-mentioned alpha types, is in constant tug for man to heed higher inspiration. The highest government is not man's government but Jehovih's kingdom---hence the phrase Jehovih's kingdom on earth (32/22.8). That the five social orders are real, the following table should further reveal.

In reading this table, bear in mind that for every Category (row) in the table some seemingly-out-of-place mortals can be found in the columns of each of the five different traits of the social orders of man. That happens because always Jehovih sustains those individuals of highest grade or lowest grade in each of the social orders. However, the indicated trait for a specific social order will have the vast majority of mortals displaying that trait. For instance, in category 5 regarding a person's work intent, under a Monarchy most mortals will intend to (even if from fear or if self-sustaining), or tend to identify with the king and his kingdom. A much lesser number will intend to be self-employed, i.e., free workers. Fewer yet will intend to labor mainly for the love of labor's sake (because opportunities are limited, the times not propitious, and rewards are few), and even fewer will work for bettering the lives of others, while only a relative handful of people with no thought of self will intend to serve Jehovih.

	Category	Monarchy	Plurarchy	Republic	Fraternity	Jehovih's Kingdom on earth
1	Who is in charge?	king	king forced to share with one or a few other alphas	elected representatives	the Collective (the Fraternity), i.e., no leader, per se (fn#1)	Jehovih via chiefs
2	How are decisions rendered?	by fiat	by negotiation	by majority vote; some nominal rotation in office	by consensus; in this social order, man learns how to truly discern highest light	by judgment via Jehovih’s light (overall tone & direction set through Chief with Council)
3	Who owns all possessions?	king	nominally the king but also the other alphas, & sometimes the kingdom or state itself	private property, government has some	private, learns sharing, cooperative owning, nominal stewardship	Jehovih; all others by stewardship only; no possessions
4	What is the economic system & order (who does what & who prospers?)	by decree; king & court must prosper before anyone else can	by permission of the alphas who themselves must prosper first.	private venture competition under gov'mental strictures; nominal tries to remove poverty; rich alphas	voluntary cooperation; group ventures; seriously try to eliminate poverty; open opportunities	Volunteer; Jehovih’s chiefs set course & parameters when necessary
5	Work intent? (economic aspiration)	work for king	self-employed (work for own self instead of for the king (or some other alpha-beast)	work for reward	work for bettering conditions	to serve Jehovih; work with no thought of self
6	Work motivation?	try to keep out of trouble	try to become powerful	try to become prosperous	try to become whole, balanced & at peace	to serve Jehovih; try to better the whole
7	The Focus is on? or Who gets the fruits?	person of a self, notably the king; others only by his permission/grace	small collections of selves/alphas, & notably the main power centers and their aristocracies	chiefly the upper classes; middle class moderately prospers; lower class gets whatever trickles down	fraternities (groups) who distribute among their members; but also try to eliminate poverty outside their ranks	All in Jehovih's hands & under His eye; fruits portioned by appropriate groups; overall under C'Chiefs with their Holy Councils
8	Social focus?	social focus is upon whatever the king says	upon one of the main powers who each set a focus for the group	socially focuses upon a nominally malleable social order and its leaders (alphas)	focuses on the group as way to fulfill both the individuals in it & in the larger social order thru other fraternities	uplifting those below & doing so under the guidance of Jehovih & His system & order
9	Nature of Social Mobility?	difficult to rise; opportunities few	more opportunities to rise but still highly restricted	nominally merit-based; in actuality mostly based on personal connections	nominally highest-light-based learned from continual efforts to keep a vibe-based prosperity	Grade-based Highest Light through the resurrections and ranks
10	Level of Tolerance?	least amount of tolerance for expressions of individuality & independence	rising tolerance for individuality & independence if not deemed a threat	greatest amount of tolerance for independence & individuality---includes beastly expressions	varying degrees of tolerance within the many diverse fraternities	voluntary resolute adherence to that which is of Jehovih's light and wisdom
11	Realm of Societal Power?	monistic; single outer life source (king) which descends to dependents	pluralistic; descending from a few main outer life sources	imposed from outside but independence & responsibility from within is nominally encouraged and expected	mostly wholly from within the individual and by extension within the group /fraternity; some early Foneceans had that trait too	the location of social power is found within and without as they become harmonized and in sync with each other
12	Each in the social order must come to grips with?	Alphas; the hierarchy of the beast	whether to follow an Alpha-beast or follow Jehovih's natural light within	Saviors & Heroes; the beast in governance; transcending the beast of others	The Inner Realm; the higher ways & means of doing things; transcending the beast within	transcending the beast inner & outer; Perfection of Man in his Order (the Order of Man)
13	Es quality involved?	instilling constitutional growth in Hope	instilling constitutional growth in Belief	instilling constitutional growth in Trust	instilling constitutional growth in Faith	instilling constitutional growth in Light (knowledge; knowing)
14	Identifies with?	Identifies with king (the Alpha)	More than one choice to identity with	identifies with his individuality then starts to identify with the group: first abstractly, then personally, then rejects it as it fails to purge itself of the beast	the individual desires to identify with the group & does so as he learns to know each personally; then starts to identify with other fraternities	The Faithist identifies with Jehovih and His Creation and His kingdom, in that order (eventually)
15	Inner-Outer Orientation?	Near wholly Outer life oriented; all inner life is considered to be property and prerogative of the Alpha	it's Outer versus Inner; each maneuvering for ascendancy	Inner amidst Outer with outer realm in ascendancy	Outer amidst Inner with inner realm in ascendancy; near wholly Inner Life oriented: the outer must build from the inner life, vibes, & aesthetics	the Perfect Balance between Inner and Outer realms
16	How does each try to unify and maintain its social order?	Alpha kingdoms; unity maintained thru Brute Force	Parliaments; unity maintained by threats from Power alphas	Constitution; Laws; Persuasion; Reason	Agreed upon Rules (Agreements) based on es (vibes, spirit) & proofs & evidence & other substantiations	Adherence to Jehovih, rites & ceremonies, the Rules of Light, and Discipline in the ways and means of Jehovih's kingdom
17	Flow of attention? (de facto axioms)	all for one—the king and his kingdom (who hopefully rules wisely)	some for a few and a little or nothing for others	oneself for oneself and oneself for many, so long as the 'many' is in the image of the one	one for many and many for all	one-and-all for all—the whole; and all for each one
18	Attempts at Mastery?	attempts at mastery over man	attempts to master man's social order; attempts to destroy either the inner or the outer realm	Outer realm attempts to triumph through mastery over the outer realm elements; Inner realm attempts to triumph over outer realm thru strength of will	attempts to triumph through flowing with Creation instead of against it; attempts at mastery over the inner realm elements	attempts mastery over the elements through higher or Es ways and means of doing things; & to master the system & order of Jehovih's creation
19	Nature of transition from one social order to the next higher?	Continual mistrust and distrust of other alpha-beasts	Violence and cunning against change agents	Fearful at first with many laws passed against the change; then yielding: first ungenerously & then resentfully with cunning stratagems against it & finally reluctant acceptance	Resistance from the beast-man alphas, the Bah-gans	Actively thrilled
20	Nature of the leaders?	Baugh-gans	Mix of Baugh-gans & Tau-gans with Baugh-gans in ascendancy	Mix of Tau-gans and Bah-gans with Tau-gans in ascendancy	Bah-gans in ascendancy mixed with Es-gans	Es-gans in ascendancy
21	Resurrection level Social Order will actively provide for?	mostly treated as children or slaves, but some low-quality inorganic first resurrection	medium grade but still substandard inorganic first resurrection	highest grade of inorganic first resurrection	Organic first resurrection	Organic second resurrection
22	Highest Resurrection level(s) the Social Order will or can tolerate in its realm?	Inorganic first resurrection	Inorganic first resurrection	Organic first resurrection	Organic second Resurrection	Crystalline Third Resurrection
23	Governing condition	emotional (body needs are important)	rising reasonableness (spiritual needs begin to be felt)	Reason---which ideally is not only the mental in harmony with the emotional but these are in balance (fn#2)	Integration of spirit, form, soul & mind into a fuller and loftier balance	soul, spirit, mind & form as integral and equal players in life
24	Primary inner sensation attending man's developmental condition (also it's indicative of his es orientation) (fn#3)	Ecstatic state: vortexya induced (via deep-spins of the chakras); mostly felt in bottom two chakras (base; lower belly) but can be felt in any of the chakras (fn#4)	Consideration-able state; seated in next lowest two chakras (solar plexus; heart/chest); a condition of flux; causes growth of judgment (fn#5)	Beatific state; neutral or balanced condition: calm, disinterested---but unclean or apostate mortals can slip into apathy (see e.g., 20/20.6); seat in upper heart & throat chakras (fn#6)	Aesthetic state; mind chakra, crown chakra; a transition condition that especially lifts the lower grades of man including the animal-man up beyond the beast (fn#7)	Celestial state; ethe waves; being more rarefied than vortexya, the sensation is felt beyond all chakras, and the entire being is galvanized (fn#8)

(fn#1) No Leaders, as such, in Fraternity: In the uzian fraternities within the Fraternity Social Order, Bah-ghan-alpha-beasts tend to be natural leaders, but who are smart enough to subtly direct toward a consensus whether for self or for others, and to do so by keeping the vibes up. This is not to say that they reject the consensus decision-making process---in fact the opposite, they support it. They do this for several reasons.

First, remember that they enjoy the higher vibes in a Fraternity Social or they wouldn't have left the Republic Social Order, or if they did leave for Fraternity looking for dupes or hoping for bounty, they would have been disappointed and so, leave. Bah-ghans tend to have spiritual intelligence and tend to have some amount of su'is plus the potential for rising su'is. Bah-ghan-alphas also have those traits but are beset with the satan tetract: desire for leadership, desire to be in charge.

Second, Bah-ghans begin as high-grade, but they can succumb to a Bah-ghan-alpha who tends to be charming as well as cunning in the ways of satan. Yet, if so, then the grade of the fraternity and its members will slip; this results in the bah-ghans and es-ghans in that fraternity likely evicting their alpha (at some point earlier than a republic or monarchy would have done) from offices of importance or out from the fraternity itself.

Third, and perhaps most important, because the bah-ghan-alphas would otherwise be in a Republic Social Order where they would have competition from the Tau-ghans and the Baugh-ghans, so the Bah-ghan-alphas tend to support the Fraternity Social Order because the es-ghans as well as other bah-gans in the fraternity also reject those lower alpha types; this of course would leave the bah-ghan-alphas free of the competition. And such competition is repugnant to the bah-ghan-alphas, not because they couldn't win but because they would have to stoop to using tactics that they personally find repulsive (it destroys the vibes).

Fourth, not all bah-ghans are alphas, and most will not become encumbered with the satan tetract, yet they may support a bah-ghan-alpha because that alpha speaks up to alleviate or tolerate or accept some sin that the bah-ghan engages in or might do but feels guilt or shame from it because it is not the all-highest, or else he is indifferent to certain unripe behavior, or he calculates that if he goes along with the alpha, then such tolerance becomes a preventative in case the bah-ghan himself requires some tolerance for his own slip-up.

In short, although many bah-ghan-alphas shall arise in the various fraternities, they shall stand in grade much higher than the republic or monarchy social orders. They actually prefer the consensus decision-making process of the Fraternity Social Order; and may take pride in having the collective take the credit for its prosperity. Also for the most part the bah-ghan-alphas in the fraternities are content to be the powers behind the fraternity. (Bah-ghans including their alphas, tend to prefer to be group-oriented and having the sense of the fraternity as family.) Rather than titles or office, it is the trust and esteem of their fellow fraternalists and their appreciation for the alpha's soft-spoken wisdom that the bah-ghan alphas prefer over accolades revered in republic or monarchy social orders. And finally, the bah-ghan-alphas generally would not and do not prefer to be called leader; since there will be rotation in office (a function of finding out who has the highest light). This means virtually most if not everyone will get their turn at being "leader" (though likely not as a leader-forth), that is, they will get their turn at the helm of the fraternity or some office within it, so that the term "leader" if it is used at all will not (and this is the likeliest scenario) hold the charm, agency power, or access to brute power that monarchy and republic uzians seem to cherish.

(fn#2) Reason: Having the mental (mind) in balanced harmony with the emotional (soul) will give a sense of sureness to a person's spirit.

(fn#3) This row shows, for a social order, the primary instrument used to induce man upward. That primary inner sensation refers to an inner condition, a state of sensation. (More on all five inner sensations are found in later footnotes.) The first sensation (ecstatic) tends to be a short-lived experience but repeated many times. The considerationable experience tends to endure longer and it introduces man to a more objective and wider-fulfilling view of life. The beatific experience endures for even longer periods, and the duration of each aesthetic experience increases even more till soul awareness grows. The final, i.e., highest sensation (celestial) tends toward a permanent experience.

Over the course of a social order man starts out at the beginning / lowest stage. This means that most of the people in that social order have to be induced toward a higher grade so as to accept and learn to thrive (such as it may be) in that social order. The primary way to attain that is to get man's attention by using---whether directly inducing or simply making available (or keeping it absent as necessary)---the most generally potent of man's primary inner sensation that he is capable of receiving and pays most attention to. In that sweet spot man responds most readily and willingly does what he might not otherwise do.

Through Jehovih's wisdom, each type of social order has its own most potent sensation that will most readily lift man within that social order. For instance the angels can use the ecstatic state in man to induce him upward; and this is most successfully used for those in a Monarchy Social Order. Because things in proximity tend to equalize, and because the angels of Jehovih's kingdom--such as ashars--live in a higher condition than the ecstatic condition, so their mere presence tends to stimulate the higher centers in man; and because lower grades of man in the monarchy social order tend to focus and put their attention nearly exclusively on and in the corporeal realm, so the result of even 'nothing more than angelic presence' can be enough to activate and put into deep ecstatic spin any or more of the higher chakras in such persons. This, in turn, opens such mortals up to fresh (and higher) ways of perceiving.

For the higher social orders the angels of Jehovih's kingdom also use this same process of inducing man into a higher condition and going forward in it. Exceptions would be where man has grown sufficiently in grade so that he becomes capable of receiving inspiration more directly, then he can be given inspiration directly from higher conditions without having to go through the stimulus of his chakras (which are a condition of the corporeal body). In other words, in higher conditions, spirit can speak to spirit, or soul to soul or mind to mind, and man can learn to do so understandingly.

As indicated, the monarchy social order is conducive toward body-to-body communication; and the ecstatic condition is the vehicle. The plurarchy social order works mainly with the body-to-spirit / spirit-to-body communication which comes about from the ecstatic state alternating with the beatific state to create the considerationable experience. Spirit-to-spirit is a condition of the republic social order. Soul-to-soul communication is a condition of the fraternity social order, and the vehicle for that soul-to-soul communication comes from alternating between the ecstatic and celestial conditions that yields the aesthetic experience which itself alternates with the beatific experience; and in those intervals where the beatific and celestial transition from one to the other, there man can become cognizant of the soul and his own soul within him and of other souls, and therefore he becomes open to soul-to-soul communication. And finally, mind-to-mind communication is a condition of Jehovih's kingdom on earth, and from this communion comes the celestial state / sensation.

Bear in mind that these are not the only conditions that man may experience; they are, however, potent for the uplifting of man according to the social order. Neither are any of the conditions exclusive in their potency to their named social order since these conditions are aligned to the individual grades. It is simply that the progress of man makes these conditions more widely and generally effective in specific social orders than other methods. Neither should it be construed that other methods are not used, nor ineffective, nor inappropriate. For instance, remedying the condition of man at the time of Aph had little to do with man further working through these named inner conditions, but more to do with reducing the overly abundant low grade spirits and mortals so as to allow man's inner condition to rise sufficiently to recognize the tetracts that were to be placed upon his shoulders.

In all social orders, too, especially in their early stages, many in the social order need to be lifted higher than simply acquiescing to their social order; they need to be lifted so that they become willingly supportive of it. The social order's primary sensation can thus induce man from grudgingly acquiescing to accepting to being supportive of that social order. Later in that social order's more mature stages man experiences the primary sensation as inducing him toward the next higher social order.

The higher the social order is, so less time and labor is necessary to induce its members to accept and support it; this leaves more time to spend on inducing man toward the next higher condition. This is one of the reasons it takes less time for man to traverse a later / higher social order condition than it does for the earlier condition(s). Also, the inner sensation used as an inducement tends to become the underlying foundation-condition or state for man in the next social order. For instance, in a republic social order the Beatific State is the primary lifter, but in the next higher social order---that of fraternity social order---the Beatific state tends to be the normal or fall back condition for man in that social order.

Also, because man has a corporeal body so he cannot escape, generally speaking, from the strong influence of the ecstatic state. The placing of the Tetracts upon man's shoulders by Aph set the foundation for man being able to rise beyond the ecstatic state. Its first great fruit came in Fragapatti's cycle with the flowering of man rising in spirit beyond the ecstatic state---recall the great period of celibacy (21/30.3-12; 22/13.10-17;). In today's time, much effort will be extended to lift man from the republic social order to the fraternity social order. As the republic social order undergoes its death throes so, as noted in another posting, it will tend to digress toward earlier social orders. Accordingly, because in the republic social order man did not fulfill the fullness of the social order's potential, so he is often found lacking in strength of the beatific state. This will be remedied as man goes into the fraternity social order period. Meanwhile in that social order, especially in the higher grades of man, the aesthetic state shall induce him upward and onward.

(fn#4) Understanding the ecstatic condition: As there are three realms, i.e., etherea, atmospherea and corporea (see e.g., 35/D.48), and as there are four basic elements of liquid (e.g., water; lava ; soul, etc.); form, i.e., structure (e.g., earth; spirit body; soul forms; thought forms, etc.); air (space, spirit, gas; etc.); and ethe as in, for instance, fire (see e.g., 35/D.47) and mind (perception, memory, thoughts, ideas, logic, plans, constructs [theories, hypotheses, paradigms, concepts], etc.); and as these three realms and four elements come together in the Onk (35/D.49) so each of the four elements has its own unique inner sensation within the person of man.

Of prime importance, the three main inner sensations are seated one in each of the three realms: celestial with the Ethereal; beatific with the Atmospherean or spirit life; and the ecstatic with the Corporeal realm. Thus the ecstatic sensation comes with the corporeal form (body) and the sensation is experienced intensely in its realm the earth. The soul sensation, being the foundation of light, is Life per se (i.e., life itself) and thus also found in the carth. Man's attachment to the ecstatic condition draws him away from perceiving the soul and the soul of things. Because man's attachment to the ecstatic condition causes him to neglect the Ruch (light of the soul and its realm) within him, so his soul realm fills with darkness and he falls prey to the voice of satan and the tetracts. In contrast the spiritual sensation is the beatific state (see, e.g., 28/29.12), which sensation can perhaps best be described as a spiritually neutral undisturbable calm (see e.g., 20/34.21); man normally feels this very subtle sensation as a sense of all is right in Jehovih's creation. The mind sensation is the celestial condition (the closer one's mind is to the All Person, the more it is felt).

In the corporeal human body, then, the deepest and coarsest inner sensation is the ecstatic sensation. It is a usually a deeply felt sensation that comes from the turning of the body's chakras. Without it we would die. Its normal presence signifies health and gives a sensation of well-being; in that condition the chakras have a moderate steady velocity (speed). The incoming vortexya that affects the chakras can change the speed of the chakra spin and intensity of the sensation. If slowed it can calm, or if sped up can stimulate. The intensity indicates the strength of sensation. When it speeds up and intensifies man becomes aware of the condition and calls it the ecstatic state (a sensation of feeling good, and if intensified further to a feeling of ecstasy). Its overwhelming strength in mortals can easily distract man from all the other sensations, particularly the soul sensation (which from the beginning he often turns from in his pursuit of corpor). Yet in Kosmon man will increasingly mitigate this distraction so as to experience more fully the soul condition.

How does intensification work? Subtle vortexya causes a deep spin of one or more of any of the body's chakras, bringing a temporary closer union with the body of Jehovih till the chakra, becoming too coarse for the subtle vortexya, ceases to thus affect the spin---think for example of this occurring in the heart chakra as happens to every newborn in its early days. When the nursling looks into the eyes of its mother and receives the love of her soul---this illumes the Ruch (soul light) in the child. And when he hears her voice its soft subtle vortexya spins deeply the heart chakra of the child into an ecstatic state. As gateways from the unseen to the seen, chakras receive from subtle vortexya a deep spin that draws the recipient into that closer temporary union with Jehovih's body. The intensity of the increased union can range anywhere from subtle to overwhelming.

Always a short-lived experience, man cannot long hold this ecstatic condition because Jehovih has no form, per se, and the closest we can come is to consider the sum total of His etherean, atmospherean and corporeal worlds as constituting His body (see, e.g., 20/10.16). And no mortal can hold long that deep union. Nevertheless despite the temporariness the Brahmin priests at the time of Sakaya (see, e.g., 28/24.9), for instance, taught that the highest ecstatic state attainable came when the Crown Chakra thus spun, hence becoming one with Brahma--or so they believed. The idea being, that like cloth immersed in dye, the more and longer one dipped, the more saturated the fabric. But using such artificial means including drugs, electrical stimulants, etc. to attain temporary oneness with Jehovih's body comes at a high price, and never results in what the doer had hoped. Instead, by learning to live in accord with Jehovih's commands and commandments and following the Faithist discipline and allowing such times of union to occur naturally at the right time in the right way for the right duration and lifted there by Jehovih directly (see e.g., 20/26.1-2).

Yet only the corporeal body can directly experience the ecstatic condition in its intensity. For, only corpor bodies have the necessary chakras to concentrate the sensation. Thus spirits can only experience the ecstatic state if they clothe themselves with a corporeal body as happened in the time of Sethantes' hosts with Asu, or during the darkness of the Spe-ta cycle (see, e.g., 25/45.22). But that is rare. Which means that if spirits lust after or desire to experience the ecstatic state they must (and this is unlawful in heaven to do) come in contact with a corporeal body to experience it vicariously through that mortal. And this is the same as what mortal voyeurs do, for instance. That behavior occurs in part because aside from a general feeling of physical well-being, the ecstatic condition chiefly serves procreative purposes; without it man would cease to propagate. And because the ecstatic condition ever conduces toward a repeat, so people can become addicted to it. This is one of the basic reasons it takes so long to move man past the monarchy social order. For man has had to learn to control himself, to self command. Jehovih's commandment states; if the soul is inspired, one virgin man can marry one virgin woman but in any event no self-habit. That commandment was not set forth as a way for man to build and prove his self-command, but was and is for very substantial and deep reasons, which will not be gone into here. Suffice it that following the commandment allows for the happiest life many times greater and above the alternative. Beyond that, many of the other ecstatic conditions can become addictive, especially if attained through unnatural means such as drugs.

Because the higher sensation conditions can only be reached after weaning from ecstatic state addiction if any, and if there are sufficient numbers of man able to do so, and because the higher sensations are actually more fulfilling to the es of man and longer enduring, so the Plurarchy, Republic, and Fraternity social orders take diminishingly shorter durations to induce man through each one's particular social order. That is, man can experience the higher sensation conditions quicker with each progression of a social order. Till at last the Celestial condition, manifesting in the mind, occurs as nearly continuous motion, and of ever longer-lasting durations in Jehovih's Kingdom on Earth.

(fn#5) In this Considerationable condition fluctuations (flux) occur in a person between experiencing the ecstatic state followed by experiencing the beatific state followed by experiencing the ecstatic state, followed by the beatific state (usually gradually extending its duration each time), followed by…, and repeat through the order's duration. Every time the flux reaches the beatific state (heart chakra), that state causes man to consider the condition of things. These periods of transitions to the heart, present a propitious time for Jehovih's angels to inspire man to his higher heart and occasionally to the other higher chakras.

(fn#6) The neutral (passionless) condition of the beatific state also allows for great headway in getting man to rule himself by reason (etherealness of the mind and its logic balanced with the emotions of the soul) which yield deep feelings rather than the deeply strong passions that tend to rule the beast in man. These passions are generally stirred by putting animal substance--whether it's eaten, drank, or injected--into man. The consequences of that, causes man to ignorantly adopt the strong compulsive reactions to changes in vortexya whether gross or subtle such as smells, sounds, sights, gestures, and tastes that the carnivores and beasts of the field tend to live by. Additionally man extends those reactions to incoming words and concepts as well as to various levels that he receives of spiritual nuance. Normally he perceives these as repulsive, or even as a threat because, for instance, the beast has concern (fear) over his or his family's (or fraternity's or community's or nation's or the earth's) personal safety, status, or supposed well-being.

Not that one should avoid recognizing a threat but rather that the beast in man, like the beast in the field, seeks immediate resolution---the old fight or flight syndrome. Also beasts are not known for their patience; and normally will not check out the larger picture before reacting. But the es-man can be inspired to look at the larger picture before reaching a decision as to how to react. The beatific state allows man to develop in that direction. That is to say, it is easier for the angels of Jehovih to inspire man when man is in the beatific condition. This beomes possible because the beatific condition is normally a receptive condition. That is, the normal course for someone in the beatific condition is to:

1a) receive / perceive the situation (ideally including the encompassing milieu) and then

1b) follow up that with deliberation (perhaps as to Um--what is going on, and / or where something is going, and / or when, why, etc.) and then

1c) deciding what to do about it. After a decision thus made, man then

2) proceeds to action (na, going-forth). But as the man in the beatific condition goes forth he can also

3) remain in the beatific condition, being receptive to his environment even as he goes forth.

That procedure is a normal part of a maturing republic social order. It requires man to have risen sufficiently above the beast. And part of the republic social order's purpose is for man to learn how to rise above his beast nature. Additionally the beatific state allows him the opening and leeway to do this. The beatific state also requires, and the Republic social order provides: a way (as Oahspe states) to keep man from interfering with man; [and to] teach man to comprehend liberty, especially as to thought and knowledge (34/11.11-12). This labor shall continue on into the aesthetic condition that comes with the Fraternity social order, where man learns not only to further triumph over his own inner beast, but shall begin in great earnestness to learn how to successfully--that is, enduringly--deal with the beast in his world. As Faithists we know that at minimum this requires applying the lesson of Bon which means the putting away of using force (evil) to fight the beast. As man comes to appreciate this, he will begin espousing the treating of the beast-man in ways that help each beast-man to find Jehovih's star of light within his own soul.

Man will learn to espouse such treatment over the course of the Fraternity Social Order. And the bulk of humanity shall initially adopt this aim not so much for the beast-man's sake as for himself and for the Fraternity Social Order to remain in the aesthetic condition. For, the aesthetic state is conditional upon the vibes (feel) of one's environment as man in growing numbers is even now beginning to appreciate. And in the Fraternity Social Order the environment shall come to be considered by the bulk of humanity as the world. For his conditions shall be such that man will come to think of himself as a global family--brothers and sisters all sharing one huge house---the earth itself and all the life and elements within, on, and above it. After 2149 ce those who enter the newly founded Jehovih's kingdom on earth shall fully understand to include our elder brothers and sisters in the heavens, and that all that is, ever was, and ever shall come into existence, are under ONE FATHER---Jehovih the I Am.

(fn#7) The aesthetic state lifts man from his lower four chakras (unifying- or individual- or earthly- or animal- or self-oriented chakras) to the higher four chakras (Es- or heavenly- or spiritually-oriented chakras. Since the heart chakra is the top of the lower four as well as being the bottom chakra of the higher four chakras, so the aesthetic state is felt mainly in the upper heart. That is, the upward- (or heavenly-) tugged heart---see right-side images i046 Tablet of Ancient Egypt; & i047 Tablet of Hy’yi---will stand in ascendancy over (be more potent than) the downward- (or earthly-tugged) heart. This comes about because the aesthetic state results from the ascendancy of the Celestial state drawing man up away from the ecstatic state. But the aesthetic state is neither so potent, consistent nor persistent in mortals as to draw man wholly away from the Ecstatic condition, lest he cease propagating.

In terms of sensations the aesthetic state is essentially a modified ecstatic state---kind of like a musical low-C note might be uplifted into a middle-C note. The aesthetic state will then lead man around on a higher vibe. In between the times of experiencing the aesthetic state, man will tend to mostly rest in the Beatific state where he or she can gain respite from the constant agitation of the heart that comes with the aesthetic state---for even though the aesthetic state feels good, people desire an occasional relief or rest from it.

In the fraternities most everyone will be lifted by the Aesthetic state. (There are always some unfortunates, mostly Lusters---and lusters can lust after power, fame, accolades, conquests, etc.,---who, entangled in, buried in, addicted to, the ecstatic state or the tetracts, will turn from the Aesthetic state.) Nonetheless, once man can live in, rest in and labor in the upper heart concerns, he will thus be able (while resting in the beatific state) to more or less objectively view his lower half, i.e., his animal half so as to separate his unseen self or es-self from his animal self. There he will come to perceive that his es lower-half is grounded in the soul which is of the unseen or inner foundation. So as indicated, especially in fn#3, the resting in the beatific condition becomes propitious for man to be introduced to his soul; or perhaps more accurately, to the existence and condition of his soul, so that eventually he shall come to consider the soul condition of others and of the world-as-one-person being perceived as one collective soul. Providing for the soul of man shall mostly come forth in the social order called Jehovih's kingdom on earth.

(fn#8) Describing the Celestial inner sensation is mostly beyond mortal language; nevertheless it consists essentially of the delicacy of the tinkling of fine crystals merged with seemingly all powerful, penetrating yet pleasant, gentle and brilliant, inviting, joyous, and seemingly immaculate crystalline flow of seemingly immaculate integrity moving with lightning speed and perfectly to the point of its intended destination. It cannot be forgotten once experienced. One could say, the Celestial State is sharing Mind with GREAT JEHOVIH THE I AM...FOREVER!

This was PART 7 of Prophesying with Cycles for the Coming of Jehovih's Kingdom on Earth (The posting titled "The March 2020 turning point" was part 1 of this series.)

All Oahspe references are from the modern language edition: Oahspe Standard Edition

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