Elohim

Gnosticism: The Cosmic Story of Sophia and the Elohim

In the Oahspe: A New Bible, Jehovih is the Creator, the supreme, all-encompassing Great Spirit who is the source of all existence, life, and spiritual order in the universe.

Jehovih is central to Oahspe’s monotheistic cosmology, revered as the ultimate divine authority by Faithists and Etherean Gods alike.

Supreme Creator: Jehovih is the ever-present, all-knowing, and all-powerful Great Spirit, the creator of the universe, including all physical and spiritual realms (Oahspe: Book of Jehovih, Chapter I).

Monotheistic Deity: Jehovih is the sole deity in Oahspe’s cosmology, distinct from false gods (e.g., Anuhasaj, Baal) who deceive mortals.

Attributes: Jehovih embodies love, wisdom, and power, manifesting through His creation (vortexya, cosmic forces) and angels, guiding all souls toward redemption (Oahspe: Book of Cosmogony and Prophecy, Chapter IV).

Omnipresence: Jehovih is present in all things, from stars to mortals, unifying the universe through His will (Oahspe: Book of Jehovih, Chapter I).

Non-Anthropomorphic: Unlike false gods, Jehovih has no human-like form or emotions, existing as pure spirit and light (Oahspe: Book of Knowledge, Chapter I).

Universal Love: Jehovih’s plan ensures all souls, even drujas, progress toward higher spiritual planes, reflecting His boundless compassion (Oahspe: Book of Sethantes, Chapter VIII).

Creator of All: Jehovih creates the physical universe, planets (including Earth), and all races (Asu, I’hins, I’huans, Druks) through His vortexya and angelic hosts (Oahspe: Book of Sethantes, Chapter V).

Appointer of Etherean Gods: Jehovih delegates authority to Etherean Gods (e.g., Sethantes, Aph, Thor) to govern Earth and its heavens, ensuring His plan unfolds through cycles (Oahspe: Book of Aph, Chapter I).

These Gods, like Thor, strengthen Jehovih’s worship by countering druj influence (Book of Thor, Chapter IV).

Inspirer of Prophets: Jehovih raises mortal prophets (e.g., Noe, Zarathustra, Moses) via angels to teach Faithism—monotheistic worship free of idols—guiding humanity toward spiritual purity (Oahspe: Book of Cpenta-armij, Chapter IV).

Source of Spiritual Order: Jehovih’s laws, delivered through angels and prophets, promote non-resistance, charity, and communal living, opposing materialism and false gods (Oahspe: Book of God’s Word, Chapter IV).

Universal Redemption: Jehovih’s plan ensures all souls ascend to Etherean realms, even those influenced by drujas or false gods, as seen in the resurrection efforts of Gods like Cpenta-armij (Oahspe: Book of Cpenta-armij, Chapter V).

Foundation of Faithism: Jehovih is the heart of Oahspe’s monotheistic Faithism, with His worship unifying I’hins, I’huans, and redeemed Druks across cycles (Oahspe: Book of Knowledge, Chapter III).

Efforts like Thor’s (~21,000 BCE) to counter druj influence directly serve Jehovih’s order (Book of Thor, Chapter IV).

Contrast to False Gods: Jehovih’s transcendence contrasts with false gods (e.g., Anuhasaj), who enslave spirits and promote idolatry, highlighting His role as the true Creator (Oahspe: Book of Wars Against Jehovih, Chapter XLV).

in 2025), Jehovih’s revelation through Oahspe (1880–1882 CE) fosters global spiritual awakening, fulfilling His plan for universal unity (Oahspe: Book of Knowledge, Chapter I).

Table of Names for Jehovih in Oahspe

Oahspe: Book of Jehovih, Chapter I (Jehovih’s nature, creation)

Oahspe: Book of Thor, Chapter IV (strengthening Jehovih’s worship)

Oahspe: Book of Wars Against Jehovih, Chapter XLV (false gods vs.

Jehovih)

Oahspe: Book of Cosmogony and Prophecy, Chapter IV (vortexya, Jehovih’s power)

In Oahspe, Jehovih is the formless, omnipresent Creator, the Great Spirit who governs the universe through love, wisdom, and spiritual order.

Jehovih’s revelation in the Kosmon Era (143 A.K.

Creation: The I’hins are created by Jehovih during the Cycle of Sethantes (~27,000 BCE), as the first spiritually capable human race after the primitive Asu (animal-like humans without spiritual perception) (Book of Sethantes, Chapter V).

They are a divinely selected race, designed to be Jehovih’s chosen people for guiding humanity toward monotheistic worship.

Spiritual Capacity: They possess a high spiritual perception, capable of communing with Jehovih’s angels and understanding divine laws.

They are inherently Faithists, worshiping Jehovih as the Great Spirit without idols (Book of Sethantes, Chapter VI).

Spiritual Guides: I’hins serve as Jehovih’s instruments to teach other races (Asu, Druks, later I’huans) about monotheism, spiritual laws, and civilized behaviors (Book of Sethantes, Chapter VI).

Custodians of Faithism: Throughout Oahspe’s cycles, I’hins maintain Jehovih’s covenant, resisting idolatry even under oppression, as seen during Egyptian bondage (Book of Cpenta-armij, Chapter IV).

The I’hins are the foundational race for Oahspe’s spiritual narrative, embodying Jehovih’s ideal of purity and devotion.

Divine Purpose: Their creation is part of Jehovih’s plan to produce a robust race capable of advancing civilization while retaining some I’hin spiritual traits.

Spiritual Capacity: I’huans have a mixed spiritual capacity, inheriting some I’hin sensitivity to Jehovih but often inclined toward materialism due to their Druk ancestry.

They can be Faithists but are more susceptible to false gods’ influence (Book of Wars Against Jehovih, Chapter XLV).

Intermediaries: I’huans bridge the spiritual purity of I’hins and the materialism of Druks, spreading Faithist teachings but also falling under false gods’ sway, necessitating interventions by prophets (Book of Wars Against Jehovih, Chapter XLVIII).

Their contributions to civilization and leadership (e.g., Moses, Capilya) advance Jehovih’s plan, but their susceptibility to idolatry drives cycles of divine correction (Book of Cpenta-armij, Chapter IV).

They are easily influenced by drujas (chaotic spirits) and false gods like Anuhasaj (Book of Wars Against Jehovih, Chapter XLV).

Followers of False Gods: Druks are primary followers of false gods like Baal, Ashtaroth, and Anuhasaj, contributing to idolatry and spiritual bondage (Book of Wars Against Jehovih, Chapter LII).

Oahspe: Book of Wars Against Jehovih, Chapter XLV–LII (Druks’ idolatry, false gods)

I’hins are Jehovih’s pure guides, I’huans bridge spirituality and civilization, and Druks embody materialism, driving cycles of decline and redemption.

As a faithful servant of Jehovih, the Creator, Eskra is tasked with overseeing Earth and its heavens during a transformative cycle that spans the rise of major world religions and the continued influence of false gods.

His role is detailed primarily in the Book of Eskra, with additional context in the Book of Wars Against Jehovih.

Eskra is appointed as an Etherean God to govern Earth and its lower heavens during a cycle approximately 1,200 BCE–400 CE (4,000 B.K.–1,482 A.K.), with the Kosmon Era beginning around 1882 CE (Oahspe: Book of Eskra, Chapter I; Book of Wars Against Jehovih).

As a “Son of Jehovih,” Eskra holds immense authority, tasked with managing the spiritual and material realms during a period marked by the rise of Judaism, Christianity, and Islam, alongside the persistent influence of false gods like Baal, Ashtaroth, and Looeamong.

Loo’is: Angels guiding mortal leaders, such as Elijah and other prophets, to fulfill Jehovih’s plan.

Eskra organizes Hapsendi with councils, schools, and industries, creating a robust spiritual government to align Earth with Jehovih’s universal order.

Eskra’s primary mission is to oversee the transition of Earth’s spiritual landscape as false gods, particularly Looeamong (Kriste), Baal, and Ashtaroth, establish major religions (Christianity, later Islam) while Faithist principles continue to be upheld by true prophets (Book of Eskra, Chapter III; Book of Wars Against Jehovih, Chapter LII).

He ensures that Jehovih’s plan progresses despite these distortions, guiding true prophets to maintain monotheistic worship.

His divine guidance supports the preservation of Jehovih’s covenant amidst the rise of false religions.

Other unnamed prophets continue to uphold Jehovih’s worship in regions like Vind’yu, Jaffeth, and Arabin’ya.

Eskra allows this to unfold as part of Jehovih’s plan, ensuring true Faithists remain distinct.

Baal and Ashtaroth inspire the Assyrian (722 BCE) and Babylonian (587 BCE) captivities of the Israelites, weakening Faithist communities (Book of Wars Against Jehovih, Chapter LII).

Eskra manipulates these rivalries to limit false gods’ dominance, ensuring Jehovih’s plan progresses.

True Faithists, guided by Eskra’s angels, maintain Jehovih’s worship in small communities.

Eskra is depicted as a wise and strategic leader, managing complex heavenly and earthly dynamics to advance Jehovih’s plan (Book of Eskra, Chapter III).

Eskra’s compassion is evident in his efforts to liberate angels and guide mortals toward Jehovih’s truth, despite false religions’ dominance (Book of Eskra, Chapter IV).

His unwavering devotion to Jehovih ensures his actions align with universal redemption.

Oahspe: Book of Wars Against Jehovih, Chapter LII (context for false gods’ religions and captivities)

Oahspe: Book of Aph, Son of Jehovih (Aph’s flood, Atavia’s statement)

In the Oahspe: A New Bible, the Cycle of Zarathustra is a significant period marked by the teachings of Zarathustra (also spelled Zoroaster), a mortal prophet chosen by Jehovih, the Creator, to restore monotheistic worship and counter the spiritual corruption of false gods.

Divine Appointment: The Etherean God overseeing the cycle of Zarathustra is not explicitly named in Oahspe, but as a high-ranking divine being from the Etherean realms—the purest spiritual planes in Oahspe’s cosmology—this God is appointed by Jehovih to govern Earth and its heavens during the cycle, approximately 3,000 BCE (5,000 years Before Kosmon, B.K.), with the Kosmon Era beginning around 1882 CE (Oahspe: Book of God’s Word, Chapter I).

As a “Son or Daughter of Jehovih,” this God holds immense authority, tasked with managing the spiritual realms and supporting Zarathustra’s mortal mission.

They appoint officers such as asaphs (collectors of deceased souls), ashars (guardian angels), and loo’is (angels guiding mortal leaders) to maintain spiritual order and protect the I’hin race, Jehovih’s chosen people.

The Etherean God works through angels to inspire and guide Zarathustra, ensuring his mission aligns with Jehovih’s plan to restore Faithism (monotheistic worship of Jehovih) and counter the idolatry spread by false gods like Anuhasaj (Book of God’s Word, Chapter III).

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).

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).

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).

His work influences the cultural and religious landscape of the region, preserving Jehovih’s worship.

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).

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).

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.

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.

Angra Mainyu), while Oahspe’s Zarathustra is strictly monotheistic, with no eternal evil force opposing Jehovih.

Ahura Mazda in Zoroastrianism, Or(-)mazd (Jehovih) in Oahspe

Oahspe’s Zarathustra is a reimagined Zoroaster, adapted to its universalist, monotheistic framework, with Ormazd as Jehovih.

Oahspe: Book of Aph, Son of Jehovih (Aph’s flood, Atavia’s statement)

Oahspe: Book of Wars Against Jehovih (context for false gods)

The primary account appears in the Book of Aph, Son of Jehovih, which details the heavenly records of Aph overseeing the deliverance and judgment during this cycle.

Noe himself is not portrayed as a detailed mortal prophet with extensive personal biography in the text; rather, the narrative emphasizes angelic intervention, the preservation of the I'hin (a spiritually pure race devoted to Jehovih), and the relocation of survivors.

Aph, Son of Jehovih, an etherean God, was commanded to oversee the submersion of the wicked portions of the continent and the deliverance of the faithful.

This helped ensure the continuity of Jehovih's worship amid recurring cycles of light and darkness.

The flood was not solely punitive but part of Jehovih's cosmic plan to clear spiritual darkness, drujas (evil spirits), and the influence of false gods.

Aph and his hosts execute Jehovih's will, separating the righteous from the wicked.

Deliverance of the I'hins: The faithful are guided to safety via the arc and angelic aid, preserving Jehovih's teachings of monotheism, non-resistance, and purity.

Oahspe does not provide extensive personal traits for Noe (such as detailed humility or courage narratives), but the broader prophet archetype in the text aligns with obedience to Jehovih, wisdom in following angelic instructions, and leadership in preserving the Faithist way amid chaos.

This contrasts with the later Arc of Bon (Book of the Arc of Bon), which covers the earthly missions of Capilya (India), Moses (Egypt/Arabia), and Chine (China) under Lika, Son of Jehovih—roughly 3,000+ years B.K.—not Noe’s era.

Noe’s story underscores Oahspe’s universalist view: souls progress through cycles, with Jehovih using both darkness and deliverance for ultimate resurrection.

Book of Aph, Son of Jehovih (core account of the flood in the arc of Noe).

Book of Wars Against Jehovih (context on false gods like Anuhasaj).

As a faithful servant of Jehovih, the Creator, Fragapatti is tasked with overseeing Earth and its heavens during a significant cycle following the earlier interventions of Sethantes, Aph, Thor, and Osire.

His role is detailed primarily in the Book of Fragapatti, Son of Jehovih.

As a “Son of Jehovih,” Fragapatti holds immense authority, tasked with reforming the spiritual and material realms in the aftermath of earlier cycles, particularly the flood orchestrated by Aph (24,000 BCE) and the interventions of Thor (21,000 BCE) and Osire (~18,000 BCE).

Fragapatti organizes Haraiti with councils, schools, and industries, creating a sophisticated spiritual government to align Earth with Jehovih’s universal plan.

Fragapatti’s primary mission is to address the post-flood chaos caused by the intermingling of the I’hins (Jehovih’s chosen, spiritually pure race) with the druks (less spiritual humans), which leads to societal hierarchies and spiritual decline (Book of Fragapatti).

He works to restore the worship of Jehovih as the Great Spirit, countering the emerging materialistic tendencies that later culminate in Anuhasaj’s false rule.

Fragapatti inspires the I’hins to maintain their Faithist communities, teaching non-resistance, charity, and monotheistic worship of Jehovih (Book of Fragapatti).

Compassion and Dedication: Fragapatti’s actions are driven by a selfless commitment to Jehovih, focusing on uplifting both mortals and angels (Book of Fragapatti).

His throne in Haraiti radiates divine authority, symbolizing his proximity to Jehovih (Book of Fragapatti).

His legacy influences subsequent cycles, including Noe’s (4,000 BCE), by maintaining the I’hin race as Jehovih’s chosen.

Differences: Apollo is a polytheistic deity with anthropomorphic traits, often involved in earthly conflicts, whereas Fragapatti is a purely spiritual Etherean God in a monotheistic framework, serving Jehovih without personal motives.

The parallel is strengthened by Oahspe’s tendency to reinterpret mythological figures in a monotheistic context, though Fragapatti’s cosmic scope and devotion to Jehovih distinguish him from Apollo’s earthly focus.

As a faithful servant of Jehovih, the Creator, Aph is sent to oversee Earth and its heavens in an early cycle.

His role is told in the Book of Aph, Son of Jehovih.

As a “Son of Jehovih”, Aph holds great authority.

In the Book of Aph, Jehovih laments that Hored, “once the place of the wisdom of My Son, Sethantes”, has gone down (chapter V).

The I’hins are Jehovih’s chosen people.

Jehovih tells Aph to set a wall of pillars of fire around Whaga, so that the false Gods of its heaven cannot escape to Jud and Vohu (chapter IV).

Aph’s influence reaches the earth, where the I’hins keep up their worship of Jehovih, the Great Spirit, free of idols.

By Jehovih’s command, Aph sinks Whaga because of the spiritual decline of its people and its heavens.

His devotion to Jehovih contrasts with false Gods such as Anuhasaj.

Aph is a purely spiritual Etherean God in a monotheistic framework, acting only in service to Jehovih.

As a high-ranking divine being from the Etherean realms—the purest and most exalted spiritual planes in Oahspe’s cosmology—Sethantes is a faithful servant of Jehovih, the Creator, tasked with initiating divine governance over Earth.

His role is detailed primarily in the Book of Sethantes, Son of Jehovih, which covers the earliest cycle of Earth’s spiritual history.

As a “Son of Jehovih,” he holds immense authority, tasked with organizing the spiritual and material realms to foster human development and worship of Jehovih, the Great Spirit.

Sethantes organizes Hored with councils, thrones, and systems of labor and education, creating a structured spiritual government to align Earth with Jehovih’s universal plan.

One of Sethantes’ most significant acts is overseeing the creation of the I’hin race, a small, spiritually pure group of humans designed to be Jehovih’s chosen people (Book of Sethantes, Chapter V).

The I’hins are distinct from the earlier Asu (primitive humans without spiritual capacity), as they are endowed with the ability to perceive spiritual truths and worship Jehovih.

Sethantes, through Jehovih’s angels, guides the I’hins to establish early communities, teaching them language, rituals, and the principles of Faithism (monotheistic worship of Jehovih without idols).

Creation of Humanity: Sethantes oversees the transition from Asu (animal-like humans) to the I’hins, a race capable of spiritual communion with Jehovih (Book of Sethantes, Chapter V).

This act, guided by Jehovih’s will, marks the beginning of human spiritual history, with the I’hins as the first Faithists.

Teaching and Organization: Sethantes instructs the I’hins in the commandments of Jehovih, including non-resistance, charity, and communal living (Book of Sethantes, Chapter VI).

He also organizes heavenly schools to teach angels about Jehovih’s laws, preparing them for roles in future cycles.

He leaves Earth in a state of spiritual order, with the I’hins established as Jehovih’s chosen people.

Compassion and Devotion: Unlike false gods like Anuhasaj, Sethantes is wholly devoted to Jehovih, acting selflessly to uplift mortals and angels.

His throne in Hored radiates divine light, symbolizing his proximity to Jehovih (Book of Sethantes, Chapter III).

By introducing the principles of Faithism and the resurrection process, Sethantes ensures that humanity and its heavens are aligned with Jehovih’s universal plan.

Differences: Brahma is part of a polytheistic trinity (with Vishnu and Shiva) and is often depicted with anthropomorphic traits, whereas Sethantes is a purely spiritual Etherean God in a monotheistic framework, serving Jehovih without personal attributes.

Oahspe’s references to regions like Vind’yu (India) and its reinterpretation of mythological figures (e.g., Osire/Osiris) support this parallel, though Sethantes’ monotheistic devotion to Jehovih distinguishes him.

His wisdom, compassion, and devotion to Jehovih contrast with false gods like Anuhasaj, and his legacy persists through the Kosmon Era (143 A.K.

As a faithful servant of Jehovih, the Creator, Osire is tasked with significant responsibilities in the administration of Earth and its heavens during specific cosmic cycles.

Osire is introduced in the "Book of Osire, Son of Jehovih," as an Etherean God appointed to oversee Earth and its lower heavens during a cycle approximately 5,400 years before Kosmon (circa 3,400 BCE).

He is a chief of high rank, born in the highest Etherean heavens and trained in Jehovih’s divine order.

His administration is highly organized, with a focus on restoring faith in Jehovih and cleansing the heavens of drujas (low, chaotic spirits) and false worship.

Osire also liberates regions like Vind’yu (India), Jaffeth (China), and Arabin’ya (Egypt) from the influence of false gods such as Osiris, Te-in, and Sudga, restoring true worship of Jehovih.

In a dramatic confrontation, Osire and his Etherean hosts invade Hored, arresting Anuhasaj and his sub-Gods (e.g., Osiris, Baal, and Ashtaroth) for their rebellion against Jehovih.

Osire’s influence extends to Earth, where he inspires mortals to reject false gods and return to Faithist principles of non-resistance, charity, and worship of Jehovih as the Great Spirit.

Osire is depicted as wise, just, and resolute, with an unwavering commitment to Jehovih’s universal plan.

His invasion of Hored and the trial of Anuhasaj are climactic moments, showcasing his authority and commitment to Jehovih’s justice.

His name, evoking the Egyptian god Osiris, is reinterpreted in Oahspe as a purely spiritual figure devoted to Jehovih, stripped of mythological associations.

Osire’s role is cosmic and administrative, focused on Jehovih’s universal plan, not a cycle of death and rebirth.

Similarities: Krishna, as a divine figure in Hinduism who guides humanity and restores dharma (cosmic order), shares parallels with Osire’s mission to liberate Earth from false gods and reestablish Jehovih’s worship.

Osire’s role as a high-ranking, faithful servant of Jehovih, tasked with restoring divine order, guiding souls, and confronting false gods, aligns closely with Gabriel’s archetype as a divine messenger and enforcer of God’s will.

In the Oahspe: A New Bible, Thor is depicted as an Etherean God, a high-ranking divine being who serves Jehovih, the Creator, in the administration of the heavens and the Earth.

Unlike Anuhasaj, who is a false god driven by ambition and deception, Thor is a true and faithful servant of Jehovih, embodying wisdom, authority, and benevolence.

Thor is an Etherean God, meaning he originates from the Etherean realms, the highest spiritual planes in Oahspe’s cosmology, characterized by purity and proximity to Jehovih.

For example, in the "Book of Thor, Son of Jehovih," Thor is described as the God of Earth during a cycle approximately 7,800 years before Kosmon (circa 5,800 BCE), managing the heavens of Hored and the Earth during a critical period of spiritual development.

His administration is marked by order, discipline, and devotion to Jehovih’s will.

He also rescues mortals and angels from the influence of false gods, restoring faith in Jehovih.

Thor’s influence extends to Earth, where he inspires mortals to live righteously and worship Jehovih.

Thor is depicted as wise, just, and compassionate, with a deep commitment to Jehovih’s universal plan.

His throne in Hored is a place of divine authority, where he receives reports from his officers and issues decrees in Jehovih’s name.

Why This Comparison?: Thor’s role as a divine protector and leader in Jehovih’s service aligns closely with Michael’s archetype as a champion of God’s will, especially in spiritual warfare and guidance.

Differences: Indra is a deity within a polytheistic pantheon, often depicted with human-like flaws, whereas Thor in Oahspe is an Etherean God of pure spiritual origin, wholly devoted to Jehovih.

Why This Comparison?: Oahspe’s references to Vind’yu and its spiritual history make Indra a relevant comparison, especially given Thor’s authoritative and protective role, though Thor’s monotheistic devotion to Jehovih sets him apart.

Thor’s role as a high-ranking, faithful servant of Jehovih, tasked with protecting souls, combating spiritual corruption, and guiding humanity toward divine truth, aligns closely with Michael’s archetype as a divine warrior and protector of God’s order.

According to the Oahspe: A New Bible, Anuhasaj is a central figure in the "Book of Wars Against Jehovih," depicted as a false god who rebels against the true Creator, Jehovih, and establishes a deceptive spiritual dominion.

In the Book of Wars Against Jehovih, Chapter I, Anuhasaj is appointed Lord God of heaven and earth during a period of transition following the cycle of Fragapatti (around 9,200 BK or 7,352 BCE).

Influenced by dissatisfaction among heavenly rulers and manipulative spirits (referred to as "satan" in disguise), he rebels against Jehovih's authority.

His cunning stems from profound learning acquired in higher heavenly realms, which he uses to manipulate both spirits and mortals (Book of Wars Against Jehovih, Chapter II).

Oahspe emphasizes his role as a cautionary example, showing how even advanced beings can fall into self-idolatry without adherence to Jehovih's laws.

He constructs Hapsendi, a grand capital in the lower heavens (Hadan regions), where he proclaims himself the supreme deity and enslaves over 28 billion spirits for labor and worship (Book of Wars Against Jehovih, Chapters III–IV).

To extend his influence, Anuhasaj forms a confederacy of false gods around 6,000 BCE, appointing sub-gods like the false Osiris (Egypt and Arabia), Te-in (China and Jaffeth), and Sudga (India and Vind'yu) to govern specific earth divisions (Book of Wars Against Jehovih, Chapter V).

This alliance spreads idolatry, wars, and self-worship, disrupting Jehovih's Faithist system, a philosophy centered on service, non-violence, and spiritual ascension.

Anuhasaj's reign collapses during the arrival of Cpenta-armij, an etherean goddess dispatched by Jehovih around 2,400 BCE (approximately 4,200 BK).

In the Oahspe Bible, Anuhasaj is mentioned as becoming the Lord God, a high-ranking false god who sets himself up in opposition to Jehovih’s kingdom.

This title is part of the "Book of Wars Against Jehovih", which details a cosmic rebellion and hierarchy among the false gods.

Anuhasaj (Lord God) – Supreme ruler of the rebel kingdom, replacing Jehovih in his own system.

These figures represent a perversion of Jehovih’s original system of governance in the heavens and are eventually overthrown in the cosmic restoration led by the Chief God Jehovih appoints—often referred to in cycles (e.g., God of the cycle of Cpenta-armij).

In Oahspe, the divine administration of the universe follows a strict cosmological and spiritual hierarchy under Jehovih, the Unseen Creator.

Serve Jehovih directly.

There is no worship of God or Lords in this system; reverence is given only to Jehovih.