Zarathustra (Mortal Prophet)

Divine Selection

Zarathustra, a mortal of the I’hin race or their descendants, is chosen by Jehovih as a prophet to lead humanity in Vind’yu (India/Persia) during the cycle of Zarathustra (~3,000 BCE) (Book of God’s Word, Chapter I).

His role is to teach the monotheistic worship of Jehovih, referred to as Ormazd in this context, and to establish spiritual communities that counter the false religions propagated by Anuhasaj and his confederates (e.g., Dyaus, Baal).

Spiritual Leadership

Zarathustra serves as a spiritual teacher and leader, delivering Jehovih’s commandments to mortals and inspiring them to reject idolatry, practice non-resistance, and live communally (Book of God’s Word, Chapter IV). His teachings emphasize the Great Spirit as the sole Creator, free of anthropomorphic gods.

Interaction with Angels

Zarathustra communicates directly with Jehovih’s angels, receiving divine revelations and guidance from the Unknown Etherean God or their representatives (Book of God’s Word, Chapter II). This connection empowers him to perform miracles and inspire faith among his followers.

Establishment of Communities

Zarathustra founds Faithist communities in Vind’yu, laying the foundations for spiritual traditions that Oahspe links to early Vedic and Zoroastrian practices (Book of God’s Word, Chapter VI). His work influences the cultural and religious landscape of the region, preserving Jehovih’s worship.

Key Events

Spiritual Revival in Vind’yu (~3,000 BCE): The central event of the cycle is Zarathustra’s mission to restore monotheistic worship in Vind’yu, a region corrupted by false gods like Dyaus (Anuhasaj’s alias in India) (Book of God’s Word, Chapter I). Zarathustra’s teachings challenge idolatrous practices and promote Ormazd (Jehovih) as the sole Creator.
Divine Revelations: Zarathustra receives a series of revelations from Jehovih’s angels, which he compiles into sacred teachings (Book of God’s Word, Chapter III). These teachings, delivered in poetic and prophetic form, emphasize spiritual purity, charity, and rejection of false gods, forming the basis of Faithist communities.
Establishment of Faithist Communities: Zarathustra organizes his followers into communities that practice Jehovih’s commandments, fostering non-resistance and communal living (Book of God’s Word, Chapter VI). These communities, centered in Vind’yu, influence neighboring regions and lay the groundwork for later religious traditions.
Confrontation with False Gods: Zarathustra’s teachings directly oppose the influence of false gods, whose hadan heavens (false spiritual realms) enslave angels and mortals (Book of God’s Word, Chapter IV). The Unknown Etherean God supports this effort by cleansing the heavens of drujas (chaotic spirits) and limiting false gods’ power, though their influence persists until Cpenta-armij’s cycle (~2,400 BCE).
Heavenly Reorganization: The Etherean God restructures the lower heavens, delivering millions of souls to Etherean realms like Nirvana or Eos and appointing new hierarchies to maintain spiritual order (Book of God’s Word, Chapter V). This supports Zarathustra’s earthly mission by ensuring angelic guidance for his followers.
Legacy for Future Cycles: Zarathustra’s teachings influence subsequent prophets like Capilya and Chine (1,000 BCE), and his cycle bridges the gap between Noe’s flood (4,000 BCE) and later divine interventions (Book of God’s Word, Chapter VII). The Etherean God prepares successors for the next cycle, ensuring continuity.

Significance

The Cycle of Zarathustra (3,000 BCE) is a key moment in Oahspe’s cosmology, marking a spiritual revival that counters the idolatry of false gods and preserves Faithist teachings. Zarathustra’s role as a mortal prophet bridges the flood of Noe (4,000 BCE) and later interventions by Cpenta-armij (~2,400 BCE), influencing early Vedic and Zoroastrian traditions. The Unknown Etherean God’s heavenly administration ensures the success of Zarathustra’s mission, maintaining Jehovih’s order amidst growing druk (less spiritual human) dominance. The cycle’s legacy persists in the Kosmon Era (143 A.K. in 2025), where Zarathustra’s monotheistic teachings support global spiritual awakening.

Comparison to Another Figure

I’ll compare Zarathustra to a relevant figure based on his role as a mortal prophet who restores monotheistic worship and influences major religious traditions.

Comparison to Zoroaster (Zoroastrian Tradition):

Similarities: The historical/mythological Zoroaster, founder of Zoroastrianism, is the most direct parallel to Oahspe’s Zarathustra, sharing the same name and a similar role. Both are prophets who teach monotheistic worship of a supreme deity—Ahura Mazda in Zoroastrianism, Ormazd (Jehovih) in Oahspe—and oppose false gods or corrupt practices. Zoroaster’s Avesta and hymns parallel Zarathustra’s revelations in Oahspe, and both establish communities that influence Persian and Indian religious traditions. Their emphasis on spiritual purity, divine law, and cosmic order aligns closely.
Differences: Zoroastrianism’s Zoroaster operates in a dualistic framework (Ahura Mazda vs. Angra Mainyu), while Oahspe’s Zarathustra is strictly monotheistic, with no eternal evil force opposing Jehovih. Oahspe’s universalist redemption narrative contrasts with Zoroastrianism’s eschatological judgment. Additionally, Oahspe places Zarathustra in Vind’yu (~3,000 BCE), potentially earlier than the historical Zoroaster (estimates range from 1,500–1,000 BCE), and links his teachings to Vedic traditions as well.
Why This Comparison?: The shared name, monotheistic mission, and influence on Persian/Indian spirituality make Zoroaster the closest parallel. Oahspe reinterprets Zoroaster as a Faithist prophet, aligning with its practice of adapting ancient figures (e.g., Noe/Noah, Osire/Osiris). The comparison captures Zarathustra’s role as a foundational spiritual teacher. Ahura Mazda in Zoroastrianism, Or(-)mazd (Jehovih) in Oahspe

Alternative Comparisons:

Laozi (Taoism): Laozi, linked to Chinese spirituality, could parallel Zarathustra’s influence in Jaffeth, but Taoism’s philosophical focus differs from Zarathustra’s prophetic mission.

My Opinion on the Best Comparison: Zoroaster is the most fitting comparison due to the identical name, shared monotheistic teachings, and influence on Persian/Indian religious traditions. Oahspe’s Zarathustra is a reimagined Zoroaster, adapted to its universalist, monotheistic framework, with Ormazd as Jehovih. The comparison is strengthened by Oahspe’s references to Vind’yu and its incorporation of ancient figures, though Zarathustra’s earlier dating and broader influence set him apart.

Sources

Oahspe: Book of God’s Word, Chapter I–VII (primary source for Zarathustra’s role and cycle)
Oahspe: Book of Cosmogony and Prophecy, Chapter III–V (cycle timing, cosmic arcs)
Oahspe: Book of the Arc of Bon, Chapter I (Noe’s time period, Arc of Noe context)
Oahspe: Book of Aph, Son of Jehovih (Aph’s flood, Atavia’s statement)
Oahspe: Book of Wars Against Jehovih (context for false gods)
Oahspe: Book of Knowledge (Kosmon Era, 2025 as 143 A.K.)
Oahspe: Book of Sapha, Sethantes, Thor, Osire (context for preceding cycles)

Conclusion

The Unknown Etherean God and Zarathustra, in Oahspe’s Cycle of Zarathustra (3,000 BCE), play crucial roles in restoring monotheistic worship in Vind’yu, countering false gods’ idolatry. Zarathustra’s prophetic teachings and the Etherean God’s heavenly administration ensure the continuity of Faithism, influencing Vedic and Zoroastrian traditions.

Zarathustra (Mortal Prophet)

Table of Contents

Unknown Etherean God

Heavenly Administration

Support for Zarathustra

Resurrection of Souls