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never intended to win—and never can win. They can only adapt to the basic nature of the Universe itself, which is loving kindness.

Fraso-Kererti
    On pages 427–428, we find out that time itself is expected to change—by basically ceasing to exist as we now know it—once the Golden Age has arrived. This passage also speaks of a “Great Judgment,” which could obviously be disturbing to many people—and this may already represent how the original teachings were starting to get watered down and altered. Based on many other prophetic sources I have encountered, it appears that all this judgment really means is that we will be given a choice of whether we wish to continue reincarnating, and learning the same lessons, or move into a state where we can pass through space-time and time-space with equal effectiveness—basically in an Ascended form. If we don’t decide to take the “Great Invitation,” we’re not punished—we live our lives, pass away when it is normal and right, and continue moving through the growth opportunities that future lives in a physical body can give us.
    This passage is taken out of 2 Enoch in the old Zoroastrian scriptures.
    Before everything was, before all creation came to pass, the Lord established the Aion of Creation. Thereafter He created all His creation, the visible and the invisible. After all that He created man in His image. . . . Then for the sake of man, the Lord caused the Aion to come forth, and divided it into times and hours. . . . When all the creation that was created by the Lord will come to an end, and every man will go to the Great Judgment of the Lord, then the times will perish: there will not be any more years, or months or days, the hours will not be counted anymore, but the Aion will be one. And all the righteous that will escape the Great Judgment of the Lord will join the great Aion, and at the same time the Aion will join the righteous, and they will be eternal. . . . 13
    This all sounds very much like a blending together of space-time and time-space—so we can function in both worlds at the same time. Boyce and Grenet give valuable context from other sources about the same thing on pages 444–445.
    In another passage (I Corinthians 7:29, 31) Paul, believing that “the appointed time has grown very short,” declared that “the form of this world is passing away.” Some centuries later Augustine . . . saw this change of the world’s “form.” . . . The cosmos, too, is to pass out of time into eternity, [and] is to share, according to its capacity, in the eternity of the immutable Truth. . . . In the final consummation of all things, therefore, time will be no more; all will be eternal—God, man, the world.” This teaching, found by Augustine in Paul, has been characterized as remarkable; but it is in fact what had been taught by Zoroaster, and believed by his followers down the ages. 14
    On pages 365–366, we hear about how we will have a “future body” that is a “return to perfection.”
    Among Zoroaster’s eschatological ideas was his teaching about the “future body,” that at the Last Day the bones of the dead will be clothed again in flesh and reanimated by the soul (which has been existing apart, in heaven, hell or limbo, according to the individual judgment passed on it at death). . . . According to him, each created thing, animate or inanimate, possesses its own indwelling force or spirit; and Ahura Mazda created these spirits first and then clothed them in material forms . . . at the end of time there will be a return to that perfection, with the blessed entering into the kingdom of Ahura Mazda in the ideal form of a just soul clad in an unblemished body, made immortal and undecaying. 15
    Bear in mind this is not talking about a single Messianic figure—this is saying that “the blessed” will achieve this feat. This could be many different people.
    Boyce and Grenet carefully trace how the difficulties of Roman and Macedonian rule