Different names for God
In the Oahspe: A New Bible, Baal is a prominent false god, a rebellious angel who establishes himself as a deity to deceive mortals and spirits, leading them away from Jehovih, the Creator.
“Baal, a lofty spirit, declared himself God.
He adopts the title Lord-God to deceive.
“Baal proclaimed himself Lord-God.
Jehovih appoints true Lord-Gods to guide regions.
“Jehovih set Lord-Gods over lands.
He bound spirits as Lord-God.”
“Mortals hailed Baal as Lord-God.
“Baal, as Lord-God, stirred battles.
Oahspe portrays Baal as a false god who deceives Arabin’ya’s mortals, builds a hadan heaven, and opposes prophets like Elijah.
The primary sources are the Book of Aph, Book of God’s Word, Book of Wars Against Jehovih, and Book of Knowledge.
In addition, Shem faces false gods’ influence.
“False gods led Shem astray.
He exalted Jehovih above false gods.” Book of God’s Word, Chapter I “Capilya led Shem’s people back.
Moreover, Shem’s struggles with false gods highlight redemption.
He cast down false gods’ heavens.”
Oahspe portrays Shem as a post-flood continent, home to I’hins and I’huans, where Faithism flourishes despite false gods.
These are detailed across various books, particularly in Book of Jehovih, Book of Sethantes, Book of God’s Word, Book of Cpenta-armij, and Book of Knowledge.
“Zarathustra said: Forgive ye one another, as Jehovih forgiveth, for all souls are His, and none are lost forever.” Book of God’s Word, Chapter IV
“The Faithists laid hands upon the sick, praying to Jehovih, and many were healed by the power of the Great Spirit.” Book of God’s Word, Chapter V
Oahspe: Book of God’s Word, Chapter IV–V
Oahspe describes Buddhism, Brahmanism, Christianity, and Islam as four religions influenced by false gods—rebellious angels who establish hadan heavens (false spiritual realms) to deceive mortals and spirits, diverting them from the worship of Jehovih, the Creator.
The false gods Looeamong, Kabalactes, Ennochissa, and Gabriel (Thoth) are responsible for these religions, with Islam explicitly identified as the “fourth” due to Gabriel’s actions.
Buddhism is established by the false god Ennochissa, who claims the title Buddha and inspires mortals to worship him through the teachings attributed to Gautama.
Brahmanism is established by the false god Kabalactes, who claims the title Brahma and rewrites sacred texts to promote his worship in Vind’yu.
“And Kabalactes caused mortals to worship many gods under Brahma, and their spirits were bound in Haractu, far from Jehovih’s light.”
Christianity is founded by the false god Looeamong, who claims the title Kriste (Christ) and manipulates mortals to establish the religion.
“Looeamong said: I will be Kriste, the Son of God, and mortals shall worship me, and my heaven shall be the greatest of all.”
Looeamong, a Triune false god, works through his angel Gabriel (Thoth) to inspire Christian doctrines, consolidating power over other false gods.
“Gabriel, who was Thoth, rebelled against Looeamong, saying: I will be God of a fourth religion, and Mohammed shall be my prophet, and his words shall be my words.”
“And Gabriel, calling himself God, sent his spirit to Mohammed, giving him the Koran, that mortals might worship him instead of Jehovih.”
“Gabriel said: I will be God of the fourth religion, and Mohammed shall be my prophet, and thus I establish my kingdom over mortals.”
All four religions are founded by false gods who create hadan heavens to enslave spirits and inspire idolatry or distorted doctrines among mortals.
“The Triune gods, Looeamong, Kabalactes, and Ennochissa, built hadan heavens, and their religions bound mortals and spirits far from Jehovih.”
“The false gods led mortals to worship them through their religions, and Jehovih’s voice was forgotten.”
The four religions disrupt Faithism, necessitating interventions by Etherean Gods (e.g., Cpenta-armij, Eskra) and prophets to restore Jehovih’s worship.
“Cpenta-armij cast down the hadan heavens of the false gods, that Jehovih’s Faithists might rise again.”
No External Assumptions: The response avoids external sources or interpretations, relying solely on Oahspe’s text to describe the four false religions, their false gods, and their roles.
Oahspe identifies Buddhism (Ennochissa/Buddha), Brahmanism (Kabalactes/Brahma), Christianity (Looeamong/Kriste), and Islam (Gabriel/Thoth) as four false religions, each founded by a false god to divert worship from Jehovih.
False gods arise during the Cycle of Anuhasaj (~9,000–6,000 BCE) and persist through subsequent cycles, exploiting spiritual imbalances to establish dominion over Earth and its heavens.
Their actions contrast with Jehovih’s plan, enforced by Etherean Gods (e.g., Cpenta-armij, Eskra), who work to redeem both mortals and false gods.
Anuhasaj, also known as De'yus, is a central figure in Oahspe as a rebellious high-grade angel who ascends to power as a false god.
Originally a learned sub-God or Lord under earlier divine hierarchies, he seizes control during a transitional heavenly cycle, proclaiming himself the supreme Creator in defiance of Jehovih (the true divine presence).
His rule promotes idolatry and self-worship, forming alliances with sub-gods to dominate earth regions.
Osiris is a false god in Oahspe, a high-grade angel appointed by Anuhasaj (De'yus) to rule Arabin'ya (Middle East) and influence mortals around the start of false god rule (~6,000–5,000 BCE).
He deceives people by claiming divine status, inspires Egyptian worship and idolatry through temples and myths, competes with other false gods like Te-in and Sudga, and promotes wars.
See: Osiris, a high-grade angel and sub-god under Anuhasaj and Osiris
Te-in is a false god in Oahspe, a sub-god under Anuhasaj assigned to rule Jaffeth (China/East Asia) at ~6,000 BCE.
He governs with strict authority, deceives mortals by claiming to be the Creator and using miracles, establishes idolatry in China, conflicts with other false gods like Osiris and Sudga, and promotes wars.
Sudga is a false god in Oahspe, a sub-god under Anuhasaj tasked with ruling Vind'yu (India) around ~6,000 BCE.
Baal is a false god in Oahspe, rising after the initial confederacy of Anuhasaj.
Kabalactes is a Triune false god in Oahspe, ruling Vind'yu (India) after earlier false gods' fall.
See: Kabalactes is a Triune false god
Looeamong is a Triune false god in Oahspe, rising after earlier cycles.
See: Looeamong is one of the Triune false gods
Gabriel, alias Thoth, is a false god in Oahspe, formerly Looeamong's loyal warrior angel.
Rebellious Spirits: False gods are high-grade angels who misuse their authority, rejecting Jehovih’s plan to claim divine status (Book of Wars Against Jehovih, Chapter I).
Rivalries: False gods compete for dominance, inciting wars among mortals and spirits (Book of Wars Against Jehovih, Chapter L).
Redeemable: Despite their rebellion, false gods are subject to Jehovih’s universal redemption, imprisoned in hells for eventual salvation (Book of Cpenta-armij, Chapter V).
Disruption of Faithism: False gods like Anuhasaj, Osiris, Baal, and Looeamong undermine Jehovih’s monotheistic worship, inspiring major religions (Hinduism, Christianity, Islam) that distort His truth (Book of Wars Against Jehovih, Chapter XLVIII).
Their actions drive cycles of spiritual decline, necessitating prophets (e.g., Moses, Zarathustra) and Etherean Gods (e.g., Cpenta-armij).
Citation: Book of Knowledge, Chapter I (approximate):“In the Kosmon Era, the false gods shall be revealed, and Jehovih’s light shall shine, uniting all peoples in My name.”
Oahspe: Book of Cpenta-armij, Chapter III–IV (downfall of false gods, prophets)
Oahspe: Book of God’s Word, Chapter I (Zarathustra’s cycle)
Oahspe: Book of Knowledge, Chapter I (Kosmon Era, false gods’ exposure)
False gods in Oahspe, Anuhasaj, Osiris, Te-in, Sudga, Baal, Ashtaroth, Kabalactes, Looeamong, and Gabriel, are rebellious angels who establish hadan heavens and inspire idolatry, opposing Jehovih’s worship.
From Anuhasaj’s rise (~9,000 BCE) to Looeamong’s Christianity and Gabriel’s Islam, they disrupt Faithism, necessitating divine interventions by Etherean Gods and prophets.
Jehovih is central to Oahspe’s monotheistic cosmology, revered as the ultimate divine authority by Faithists and Etherean Gods alike.
Monotheistic Deity: Jehovih is the sole deity in Oahspe’s cosmology, distinct from false gods (e.g., Anuhasaj, Baal) who deceive mortals.
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).
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).
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).
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).
Oahspe: Book of Aph, Chapter I (appointment of Etherean Gods)
Oahspe: Book of God’s Word, Chapter IV (prophets’ role)
Oahspe: Book of Wars Against Jehovih, Chapter XLV (false gods vs.
He creates all races, appoints Etherean Gods, inspires prophets, and ensures universal redemption, with His worship strengthened by efforts like Thor’s against druj influence.
Their guidance shapes early civilizations, influencing prophets like Noe, Zarathustra, and Moses (Book of God’s Word, Chapter I; Book of Cpenta-armij, Chapter IV).
Creation: The I’huans emerge as a race resulting from the intermingling of I’hins with Druks or other human groups, beginning around the post-flood cycles (~15,000–12,000 BCE) under Etherean Gods like Osire and Fragapatti (Book of Knowledge, Chapter III; Book of Sapha, Chapter V).
They can be Faithists but are more susceptible to false gods’ influence (Book of Wars Against Jehovih, Chapter XLV).
However, they also engage in warfare and idolatry under false gods like Anuhasaj (Book of Sapha, Chapter III).
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).
They are easily influenced by drujas (chaotic spirits) and false gods like Anuhasaj (Book of Wars Against Jehovih, Chapter XLV).
They often worship false gods or spirits, lacking Faithist principles unless guided by I’hins (Book of Aph, Chapter III).
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)
Oahspe often highlights chosen lineages (e.g., I’hins) to carry out Jehovih’s work, as seen with Noe and Zarathustra (Book of God’s Word, Chapter I).
Angels choosing Yokebed aligns with Oahspe’s pattern of divine selection, as seen with other prophets like Zarathustra, where loo’is guide lineage choices (Book of God’s Word, Chapter II).
Context: Oahspe frequently describes physical traits of prophets to emphasize their divine selection or suitability (e.g., Zarathustra’s spiritual purity, Book of God’s Word, Chapter I).
“At that time Moses was born, and was exceedingly fair in the sight of God: he was nourished three months in his father’s house.”
“God loved the child [Moses], and he was such a one as was worthy of his bringing up; and he caused him to be brought up in a royal way...
Oahspe: Book of God’s Word, Chapter I–II (prophetic lineage patterns)
In the Oahspe: A New Bible, Eskra is a significant Etherean God, a high-ranking divine being from the Etherean realms, the purest spiritual planes in Oahspe’s cosmology.
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.
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.
Eskra establishes a new heavenly kingdom, Hapsendi, to replace the corrupted hadan heavens (false spiritual realms) of false gods and to support the spiritual reformation initiated by Cpenta-armij (Book of Eskra, Chapter II).
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 establishes Hapsendi, restructuring the heavens to support true prophets and limit false gods’ influence.
Elijah’s efforts restore Faithist principles amidst false god influence.
Looeamong’s Christianity (~1st Century CE): Looeamong, a Triune false god, establishes Christianity as Kriste, manipulating mortal followers through Gabriel (Thoth) (Book of Eskra, Chapter XLV).
Gabriel’s Islam (~7th Century CE): Gabriel, later acting as Mohammed’s angel, founds Islam, becoming the fourth false god (Book of Eskra, Chapter XLVI).
Looeamong uses Persians and Greeks (~539–490 BCE) to defeat Baal and other false gods, consolidating his power (Book of Eskra, Chapter XLV).
Eskra manipulates these rivalries to limit false gods’ dominance, ensuring Jehovih’s plan progresses.
Eskra’s cycle coincides with significant cultural advancements, including the consolidation of Judaic traditions, the spread of Greek philosophy, and the foundations of Christian and Islamic thought, though distorted by false gods (Book of Eskra, Chapter III).
His ability to balance false gods’ influence with prophetic interventions showcases his tactical acumen.
As an Etherean God, Eskra wields immense power, manifested through his command of ethereal light and fleets of otevans.
His management of false gods’ religions (Christianity, Islam) and support for prophets like Elijah ensure the continuity of Faithist principles amidst spiritual distortion.
Eskra’s reorganization of Hapsendi and resurrection of souls strengthen the heavenly framework, influencing the development of Judaism, Christianity, and Islam, though these are shaped by false gods.
Oahspe: Book of Wars Against Jehovih, Chapter LII (context for false gods’ religions and captivities)
Oahspe: Book of Cpenta-armij, God’s Word, Sapha (context for preceding cycles)
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.
While an Unknown Etherean God oversees this cycle in the spiritual realms, Zarathustra serves as the primary mortal figure, guiding humanity on Earth.
The cycle is detailed primarily in the Book of God’s Word, which outlines Zarathustra’s mission in the region of Vind’yu (India/Persia).
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.
The Etherean God reorganizes the lower heavens, likely establishing or reinforcing a heavenly kingdom (e.g., a successor to Haraiti from Fragapatti’s cycle) to guide angels and mortals (Book of God’s Word, Chapter II).
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).
The God oversees the resurrection of souls, delivering high-grade angels to Etherean realms via light-ships (otevans) and managing the spiritual progress of Earth’s heavens (Book of God’s Word, Chapter V).
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).
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.
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).
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).
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).
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).
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).
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.
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.
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.
Oahspe: Book of God’s Word, Chapter I–VII (primary source for Zarathustra’s role and cycle)
Oahspe: Book of Wars Against Jehovih (context for false gods)
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.
Unlike the etherean Gods such as Sethantes, Aph, Thor, Osire, or Fragapatti—who govern heavenly dominions—Noe is tied to this cosmic position and the mortal events of that era.
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.
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.
Oahspe’s flood is regional (submersion of Pan), tied to cosmic cycles (vortexya, arcs in etherea), and mediated by etherean Gods like Aph, rather than a single global punitive act by Yahweh.
Oahspe integrates this into a larger framework of false gods, multiple resurrections, and progression toward the Kosmon Era.
Book of Wars Against Jehovih (context on false gods like Anuhasaj).
In the Oahspe: A New Bible, Fragapatti is a prominent Etherean God, a high-ranking divine being from the Etherean realms, the purest and most exalted spiritual planes in Oahspe’s cosmology.
Fragapatti’s cycle is critical for restoring spiritual order after the cataclysmic flood of Pan and preparing humanity for subsequent challenges, including the rise of false gods like Anuhasaj.
Fragapatti is appointed as an Etherean God to govern Earth and its lower heavens during a cycle approximately 15,000–12,000 BCE (15,000–12,000 years Before Kosmon, B.K.), with the Kosmon Era beginning around 1882 CE (Oahspe: Book of Sapha, Chapter I).
He strengthens the role of ashars and loo’is to protect humanity, delaying the rise of false gods like Anuhasaj.
Preparation for Future Cycles: Before his cycle ends, Fragapatti appoints successors, including sub-Gods and Lords, to continue his work (Book of Sapha, Chapter VI).
Spiritual Power: As an Etherean God, Fragapatti wields immense power, manifested through his command of ethereal light and otevans.
Foresight: Fragapatti anticipates future challenges, such as the rise of false gods, and implements systems to mitigate them, though he cannot fully prevent the later corruption under Anuhasaj (Book of Sapha, Chapter VI).
Fragapatti’s efforts delay the rise of false gods, though the intermingling of I’hins and druks sets the stage for Anuhasaj’s rebellion.
Following your request for comparisons to figures from other traditions, I’ll compare Fragapatti to a relevant figure based on his role as an Etherean God who restores spiritual order and fosters societal development.
Similarities: Apollo, the Greek god of order, prophecy, and enlightenment, is a strong parallel to Fragapatti due to his role in promoting harmony and intellectual progress.
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.
Why This Comparison?: Fragapatti’s role as a restorer of order and promoter of enlightenment aligns with Apollo’s archetype as a god of light and civilization.
Mithra (Zoroastrianism): Mithra, a god of light and order, shares Fragapatti’s role in promoting justice and spiritual purity, but his polytheistic context and warrior aspects differ from Fragapatti’s purely spiritual mission.
Archangel Uriel (Judeo-Christian Tradition): Uriel, associated with wisdom and divine light, could parallel Fragapatti’s enlightenment role, but Uriel is a messenger, not an administrative God like Fragapatti.
My Opinion on the Best Comparison: Apollo is the most fitting comparison due to his role as a god of order, light, and societal progress, mirroring Fragapatti’s efforts to restore spiritual harmony and guide early civilizations.
Fragapatti, as an Etherean God in Oahspe, plays a crucial role around 15,000–12,000 BCE by establishing Haraiti, restoring spiritual order, and guiding humanity through a post-flood transition.
In the Oahspe: A New Bible, Aph is depicted as a prominent Etherean God, a high-ranking divine being from the Etherean realms, the purest spiritual planes in Oahspe’s cosmology.
Aph is appointed as an Etherean God to govern Earth and its lower heavens during a cycle approximately 24,000 BCE (24,000 years Before Kosmon, B.K.), with the Kosmon Era beginning around 1882 CE (Oahspe: Book of Aph, Son of Jehovih, Chapter I).
Aph reorganizes the heavenly realms of Hored, originally established by his predecessor Sethantes, to address the increasing influence of drujas (chaotic, low-grade spirits) and early false gods (Book of Aph, Chapter II).
He appoints sub-Gods and Lords to manage specific regions, ensuring spiritual governance aligns with Jehovih’s will.
First Major Confrontation with False Gods: Aph’s cycle sees the rise of early false gods, precursors to figures like Anuhasaj, who exploit spiritual chaos (Book of Aph, Chapter V).
Spiritual Power: As an Etherean God, Aph wields immense power, manifested through his command of ethereal light and fleets of otevans.
Foresight: Aph anticipates future spiritual challenges, implementing systems to protect mortals and angels from drujas and false gods, and preparing successors to maintain divine order (Book of Aph, Chapter VI).
Aph’s reorganization of Hored and his resurrection efforts strengthen the spiritual infrastructure established by Sethantes, paving the way for later Etherean Gods like Thor and Osire.
His contrast with false gods like Anuhasaj highlights his devotion to Jehovih, and his legacy influences subsequent cycles, including Noe’s (~4,000 BCE).
Following your previous requests for comparisons to figures from other traditions, I’ll compare Aph to a relevant figure based on his role as an Etherean God who initiates a cataclysmic flood and guides humanity’s spiritual renewal.
Similarities: Poseidon, the Greek god of the sea, earthquakes, and storms, is a fitting parallel to Aph due to his association with a great flood and his role in reshaping the Earth.
Differences: Poseidon is a polytheistic deity with anthropomorphic traits, often driven by personal motives (e.g., anger or rivalry), whereas Aph is a purely spiritual Etherean God in a monotheistic framework, acting solely in service to Jehovih’s universal plan.
Enki (Mesopotamian Mythology): Enki, the Sumerian god of water and wisdom, who warns Utnapishtim of the flood in the Epic of Gilgamesh, shares Aph’s role as a protector of humanity during a deluge.
However, Enki’s polytheistic and rebellious nature (defying other gods) contrasts with Aph’s monotheistic devotion.
Aph, as an Etherean God in Oahspe, plays a crucial role around 24,000 BCE by initiating the submersion of Pan to cleanse Earth of spiritual corruption, reorganizing the heavens, and guiding the I’hins to new lands.
His wisdom, compassion, and power contrast with false gods like Anuhasaj, and his actions set the stage for later cycles, including Noe’s (~4,000 BCE).
In the Oahspe: A New Bible, Sethantes is depicted as the first Etherean God appointed to oversee Earth and its heavens, marking the dawn of human spiritual and societal development.
Sethantes is introduced as the first Etherean God assigned to Earth after its formation, in the cycle beginning approximately 27,000 BCE (27,000 years Before Kosmon, B.K.), with the Kosmon Era starting around 1882 CE (Oahspe: Book of Sethantes, Chapter I).
This sets a precedent for later Etherean Gods like Thor and Osire.
He assigns ashars to guard mortals and ensure that false gods or idolatrous practices do not emerge (Book of Sethantes, Chapter VII).
This ensures that Earth’s spiritual system is aligned with the broader cosmos, setting a model for later Gods like Aph and Thor.
Preparation for Future Cycles: Before his cycle ends, Sethantes appoints successors and trains new Gods and Lords to continue his work (Book of Sethantes, Chapter X).
Compassion and Devotion: Unlike false gods like Anuhasaj, Sethantes is wholly devoted to Jehovih, acting selflessly to uplift mortals and angels.
Radiance and Power: As an Etherean God, Sethantes wields immense spiritual power, manifested through his command of ethereal light and fleets of light-ships.
His work contrasts sharply with later false gods like Anuhasaj, who corrupt this order, and complements the efforts of later Etherean Gods who restore it.
I’ll compare Sethantes to a relevant figure based on his role as the first Etherean God who organizes Earth’s spiritual and material realms.
Similarities: Brahma, the creator god in Hinduism, is a fitting parallel to Sethantes due to his role in initiating the cosmic order and creating the world’s structure.
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.
Ptah (Egyptian Mythology): Ptah, the creator god who shapes the world through thought and word, shares Sethantes’ role in initiating creation and order.
Enoch (Judeo-Christian Tradition): Enoch, as a righteous figure who communes with God and ascends to heaven, could parallel Sethantes’ spiritual authority, but Enoch is a mortal prophet, not a divine creator like Sethantes.
Ahura Mazda (Zoroastrianism): Ahura Mazda, the supreme creator god, aligns with Sethantes’ monotheistic role, but his ongoing cosmic battle with Angra Mainyu contrasts with Oahspe’s universalist redemption narrative.
Sethantes, as the first Etherean God in Oahspe, plays a foundational role in establishing Earth’s spiritual and material order around 27,000 BCE.
His wisdom, compassion, and devotion to Jehovih contrast with false gods like Anuhasaj, and his legacy persists through the Kosmon Era (143 A.K.
In the Oahspe: A New Bible, Osire is portrayed as a powerful and benevolent Etherean God, a high-ranking divine being from the Etherean realms, the purest and most exalted spiritual planes in Oahspe’s cosmology.
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).
His authority is vast, encompassing the reorganization of spiritual governance and the liberation of souls from the influence of false gods.
Osire’s primary mission is to deliver Earth from the chaos caused by Anuhasaj (De’yus) and his confederate false gods, who had established corrupt heavenly kingdoms.
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.
Osire plays a pivotal role in dismantling the confederacy of false gods led by Anuhasaj (De’yus).
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.
His leadership is marked by compassion tempered with firmness, as seen in his handling of false gods and chaotic spirits.
Osire also prepares the heavens for future cycles by appointing new Gods and Lords, ensuring continuity of divine governance.
As an Etherean God, Osire wields immense spiritual power, manifested through his command of ethereal light and fleets of otevans.
Osire’s presence symbolizes order, purification, and progress, contrasting with the chaos and deception of false gods.
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 as an Etherean God in Oahspe invites comparison to figures from various religious and mythological traditions, though his unique position within Oahspe’s monotheistic and universalist cosmology makes direct parallels complex.
Similarities: Gabriel, like Osire, is a high-ranking divine messenger and servant of God, often associated with delivering divine messages and maintaining spiritual order.
Osire’s role in restructuring heavens, guiding souls, and confronting false gods parallels Gabriel’s function as a divine emissary who enforces God’s will, such as announcing key events or guiding prophets.
Why This Comparison?: Osire’s role as a divine administrator and liberator aligns with Gabriel’s archetype as a trusted servant of God, particularly in his role of restoring order and guiding souls.
Similarities: The name “Osire” clearly draws from Osiris, the Egyptian god of the afterlife, resurrection, and judgment.
Like Osiris, Oahspe’s Osire is associated with the resurrection of souls and the establishment of divine justice, particularly in his trial of false gods.
Differences: Egyptian Osiris is a mythological deity with a narrative of death and rebirth, tied to fertility and the Nile, whereas Oahspe’s Osire is a purely spiritual Etherean God, free of earthly or mythological attributes.
Similarities: Apollo, as a god of order, light, and prophecy, shares some traits with Osire, particularly in his role as a bringer of divine harmony and enlightenment.
Differences: Apollo is a polytheistic deity with human-like traits and diverse domains (e.g., music, healing), while Osire is a monotheistic Etherean God focused solely on spiritual governance and resurrection.
Why This Comparison?: Osire’s radiant authority and role in restoring order resemble Apollo’s archetype as a god of light and harmony, though Osire’s scope is far more spiritual and universal.
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.
Differences: Krishna is an avatar of Vishnu with a human-like narrative, including earthly exploits, whereas Osire is a purely spiritual Etherean God with no mortal incarnation.
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.
Description of Thor (Etherean God) in the
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.
He is appointed as a God of Earth and its lower heavens for specific cycles, tasked with overseeing the spiritual and material progress of humanity.
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.
In the "Book of Thor," he establishes Hored as a new heavenly kingdom, restructuring the spiritual governance after the decline of previous false gods.
He also rescues mortals and angels from the influence of false gods, restoring faith in Jehovih.
His presence ensures that mortals are protected from the chaos caused by drujas and false gods.
His leadership is characterized by foresight, as seen in his preparation for future cycles by cultivating new Gods and Lords to succeed him.
Thor’s cycle includes significant events such as the submersion of the continent of Pan (Whaga) due to spiritual and material imbalances caused by prior false gods.
He also confronts the lingering influence of false gods like Anuhasaj, cleansing the heavens of their druj-infested kingdoms and establishing a new spiritual order.
As an Etherean God, Thor wields immense spiritual power, including the ability to manipulate ethereal light and command vast fleets of light-ships.
His presence is associated with light, harmony, and progress, contrasting sharply with the darkness and chaos of false gods.
Thor’s role as an Etherean God in Oahspe invites comparison to various figures from religious and mythological traditions, though his unique position within Oahspe’s cosmology makes direct parallels challenging.
Both figures are tasked with combating spiritual corruption (Michael against Satan, Thor against false gods like Anuhasaj) and guiding souls toward salvation.
Differences: Michael is primarily an archangel, not a God with administrative duties over Earth and heavens, and his role is more militaristic than Thor’s, which emphasizes governance and resurrection.
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.
Similarities: Indra, a Vedic god associated with thunder, war, and leadership, shares some traits with Thor, particularly in his authority over natural and spiritual forces.
Thor’s association with the name “Thor” (evoking the Norse god of thunder) and his role in managing cosmic cycles in regions like Vind’yu (India) suggest a connection to Indra’s domain.
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.
Similarities: The name “Thor” in Oahspe clearly draws from the Norse god Thor, known for his strength, protection of humanity, and association with thunder.
Both figures are powerful protectors who combat chaotic forces (Norse Thor against giants, Oahspe Thor against drujas and false gods).
Differences: Norse Thor is a mythological deity with anthropomorphic traits, wielding a hammer (Mjolnir) and engaging in physical battles, while Oahspe’s Thor is a spiritual Etherean God focused on cosmic administration and soul resurrection.
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.
The cleansing of heavens from drujas and false gods mirrors Michael’s battles against Satan and demonic forces.
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.
Anuhasaj emerges in Oahspe as a high-grade angel with extensive knowledge, initially serving as a sub-God or Lord under Osire, an etherean figure overseeing heavenly affairs during an earlier cycle (approximately 15,000–12,000 BCE).
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).
He declares: "I will be God of heaven and earth, and men shall worship me as De’yus, the All Highest."
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 event ends the era of false gods, allowing a new cycle of spiritual renewal.
His legacy persists in cultural names for "God" (e.g., Deus, Dieu), highlighting Oahspe's view on how heavenly events shape earthly beliefs.
In Yoruba mythology, Mami Wata is one of the principal deities in the pantheon, alongside other water deities like Oshun, the goddess of love and rivers, and Olokun, the god of the sea.
Some Christian perspectives view Mami Wata as a demonic entity, associating her with spirits that rebelled against God, as described in biblical accounts of Lucifer’s fall.
However, others advocate for tolerance, suggesting that Mami Wata may be a spiritual entity created by God with a purpose beyond human understanding.
In Yoruba mythology, Mami Wata is one of the principal deities in the pantheon, alongside other water deities like Oshun, the goddess of love and rivers, and Olokun, the god of the sea.
In that same period, the later govemor Nepveu noted that the Papa, Nago, Arada and other slaves who commonly are brought here under the name of Fida [Ouidah] slaves, have introduced certain devilish practiccs into their dancing, which they have transposed to all other slaves; whena certain rhythm is played [...] they are possessed by their god, which is generally called Watramama.
The god-body and ultimately Barbello, the source energy.
“Moses gave unto the Faithists the laws of Jehovih: Worship no gods but Me, harm no living thing, and live as brethren in My sight.”
In the time of Moses, the people of Arabin’ya worshiped many Gods and Lords, whose high heavenly Captain was Osiris.
Four chief Gods were under him; they were: Baal, Ashtaroth, Dagon and Ashdod.
There were seven and twenty other Gods also, known to mortals.
They were governed by community fathers and worshiped the Great Spirit, Jehovih (E-O-Ih).Excerpt: “In the time of Moses, the people of Arabin’ya worshiped many Gods and Lords… When the Israelites traveled forth amidst the different tribes, they were beset to know what Lord or what God they worshiped… The Light in wisdom and words came to Moses to say to the nations, ALAS, HIS NAME, WHOM WE WORSHIP, MAN DARE NOT UTTER.”Excerpt: “The ark of Bon… reached the earth to Moses and his people, in a pillar of cloud by day and of light by night.”
The result was that the Israelites served the gods of the Canaanites, especially Baalim and the Asheroth (Asherah poles, linked to Ashtaroth) (Judges 3:7).
This mixing caused them to forget the LORD their God and to do evil in His sight.
The name Jehovih was replaced in public with “Lord God.” A college of prophets was started at Naioth.Excerpt: “For three hundred and ninety-seven years after going out of Egypt, the Israelites lived without a corporeal king… But in the three hundred and ninety-seventh year… the Israelites to anoint a king to rule over them.
This king was called Saul… Thus was substituted Lord God (Land God) for Jehovih… A college of prophets was established at Naioth.”
Anointing of Saul as first king: In 1 Samuel 8, the elders demand a king "like all the nations." Samuel warns against it, but God instructs him to grant the request.
The "substitution" of "Lord God" for Jehovih is an Oahspe interpretation, not in the text.
Idol worship increased.Excerpt: “In the four hundred and ninth year after the departure out of Egypt, the entire peace policy and non-resistance of the Mosaical Inspiration was overthrown, and the Israelites became warriors, and even warred against one another… They not only worshiped the imaginary idol, Lord God in heaven, but built representatives of Him in stone and wood.”
The original peaceful, non-resistant ideal of the Mosaic covenant (love God alone, no violence among brothers, trust in divine protection) is replaced by warfare — first against Canaanites, then civil wars between Israelite tribes (Judges 19–21 is the extreme example of internal fighting).
The book shows a repeated pattern: Israel forsakes God → serves idols → enemies oppress them → they cry out → God sends a judge → temporary deliverance → new cycle of idolatry and violence.
The people see it, fear God, and say: "The LORD, He is God!" (1 Kings 18:39).
Jonah preached repentance to Nineveh, but his book also highlights God's mercy beyond Israel.
This matches the Oahspe excerpt's claim that Manasseh established idol worship (made it official and widespread, including in the Temple) and abolished pure worship of God (Jehovih in Oahspe terms; the LORD in the Bible).
The majority (Jews) worshiped “the Lord” and “the God.” Pure Jehovih worship became a secret minority practice.Excerpt: “In the year 2344 B.K… Ezra… compiled… the Bible… From that time forward, the Jews became worshipers of THE LORD and THE GOD… The Faithists proper were a small minority, and scattered in many lands.”
The claim that Jews shifted to worshiping "THE LORD" and "THE GOD" (with pure Jehovih worship becoming a secret minority) is an Oahspe interpretation, not stated in the text.
Psalm 44:9–22 — God seems to reject His people; they face slaughter, scattering, and are treated as sheep for slaughter "all day long."
≈110 BCE – ≈1442 years after ExodusJoshu, at age 36, was stoned to death in Jerusalem by those who followed heathen Gods.Excerpt: “In the thirty-sixth year of Joshu’s age he was stoned to death in Jerusalem by the Jews that worshiped the heathen Gods.”
The Spirit of God comes upon Zechariah, who stands among the people and rebukes them for forsaking the LORD and His commandments (2 Chronicles 24:20).
The event occurs in Jerusalem, carried out by those who had turned to idolatry and abandoned pure worship of God (after Joash's early reforms ended).
Jehovih declared no more kings for His chosen.Excerpt: “Forty years after Joshu’s death, a false God, Looeamong… obsessed the inhabitants… plunged them into war and anarchy.
These passages describe God rejecting kingship over Israel, scattering the people due to disobedience, and declaring His sole rule:
In Ezekiel 20, God reviews Israel's history of rebellion from Egypt onward.
serving wood and stone" (verse 32), but God will rule over them directly with a strong hand, bring them out from the peoples, and purge the rebels among them (verses 33–38).
This matches the theme of no more kings for the chosen, with God as the only King, and scattering/judgment.
I gave you a king in my anger, and I took him away in my wrath." This shows God removing kingship as punishment.
The Oahspe excerpt adds "Looeamong" (a false spirit/God) as the cause of obsession, war, and scattering 40 years after Joshu’s death, plus the direct declaration "Never more should My chosen have kings.
However, the core ideas—no future kings, God alone as King, scattering of the faithful due to false worship and anarchy—are best matched in Ezekiel 20:32–38 (God rejects imitation of nations/kings and rules directly) and Hosea 13:9–11 (removal of kings in wrath).
Yes, I agree that Oahspe presents the Essenes (Aseneans) as preservers of pure Jehovih worship, while portraying mainstream Israelites/Jews as having deviated toward idolatry and "Lord God" worship.
Scattering and end of kingship: Both prophesy global scattering due to rebellion and God's declaration of sole rule without human kings (Ezekiel 20:32–38 and Hosea 13:9–11 align with the post-Joshu anarchy).
Divine names and worship: Oahspe uses "Jehovih" as the true name, replaced by "Lord God" as idolatrous; Bible uses "LORD" (Yahweh) consistently as the true God, without this substitution narrative.
False spirits and causes: Oahspe attributes war/anarchy to false gods like Looeamong or Baal's spirits; Bible links it to human sin, idolatry, and divine judgment without named false spirits.
majority worship: Oahspe depicts pure Faithists as a persecuted minority, with Jews shifting to "Lord/God" worship post-Ezra; Bible shows Israelites as God's chosen with recurring apostasy but potential for full restoration (e.g., Jeremiah 31:31–34).
Miracle details: Oahspe adds elements like angel Jerub causing fire for Elijah; Bible attributes miracles directly to God (1 Kings 18:38).
Looeamong is a false god (a fallen angel or etherean spirit) in Oahspe's cosmology.
Suddi doubted the burning bush story, saying God spoke directly to Moses' soul when he opened his heart.
In Egupt (Egypt), a land of 13 million, including 4 million Faithists, God sent loo’is to raise Moses. After generations—from Baksa to Amram—angels chose Yokebed to bear Moses, a large, copper-skinned I’huan. Egupt’s Sun laws enslaved Faithists, banning education and worship of Jehovih, favoring Osiris. Angels swapped Moses into Princess Leotonas’ arms, hiding his mother as nurse, to gain royal learning.
In the time of Moses, the people of Arabin’ya worshiped many Gods and Lords, whose high heavenly Captain was Osiris. Four chief Gods were under him; they were: Baal, Ashtaroth, Dagon and Ashdod.
There were seven and twenty other Gods also, known to mortals.
For instance, the first commandment, “I am the Lord your God; thou shalt not have false gods before me,” is reinterpreted to mean:
In the book There Is No God in the Bible, Biglino pointed to the Old Testament book of Deuteronomy (1:28) in which scouts reported to Moses of encountering giants and great cities in the sky inhabited by the “sons of the Anakims.” Current Bible dictionaries fail to explain the Anakims.
Yet several researchers connect the Anakim to the Nephilim, the oversize hybrid offspring of the sons of gods and the daughters of men mentioned in Genesis 6:4.
(I was thinking of our story of God speaking to him from the burning bush.)
S: I have heard of this one saying that God visited him as a burning bush.
Why would God burn one of his own bushes in order to gain attention of a mere mortal?
Some people have it very difficult believing that someone can hear God inside.
They must have some outward expression to say, "Yes, God has spoken to me.
" To hear God one must just open the heart and He is there, in every breath and every moment.
S: It is the ark of Moses' covenant with God, yes.
It is only by an act or a will of God that it may be destroyed.
This does not sound like the God that I know, to be vengeful.
But, nor does it sound like the God that I know of, to slay all the men upon the face of the earth, as He did when He spoke to Noah and told him to build the great ark.
This does not sound like my God, but these are what we have been told.
And he went upon the mountain , and 'tis said that there he communicated with God and he received these Laws from God.
D : Do you think he really did speak to God?
D : How did God give him the Commandments?
Some say that they were written with the finger of God.
(Such as were used in Qumran by the students for the practicing of writing.) He came from the mountain with the laws of God, and it is said that he was shining, that even the air about him shimmered.
In being touched with God and the glory of that, he could not stand that the people were so base.
He could not understand that, and felt that they did not deserve any word of God.
In Canaanite and Hebrew traditions, the mountain god El Shaddai (often read as “the breasted one”) is rooted in maternal imagery.
Biblical references to “sons of God” (Genesis 6:1–4) who interacted with humans.
Cultural memory may have preserved their presence as gods walking among men.
Consolidation of priesthoods and emergence of divine kingship, where rulers claim to represent absent gods.
Gods no longer present; they now speak through dreams, oracles, or chosen individuals.
Human kings now seen as “sons of gods” or divine appointees.
Explains why later prophets complain of God’s absence (e.g., Psalms, Lamentations).
Below is an integrated overview of the cycles of the Gods in Oahspe, starting with the oldest cycle.
Each cycle includes the presiding God(s), approximate dates (BCE/CE), and significant events.
“Kosmon began with the year 1848, but was not declared until 1881, and not under the management of the Gods who had been rulers, but under the direction of the etherean hosts, who descended in the dawn thereof for that purpose.”
To verify and update the provided OAHSPE cycle table, I’ll cross-reference it with the OAHSPE text (Standard Edition, 2007, and related sources) and address each column systematically: Cycle, Overseer, Duration, Start (B.K.), Start (BCE), Prophets, and False Gods.
OAHSPE’s Book of Eskra confirms these as false gods forming the “Triune” (De’yus, Looeamong, Kabalactes) and others (Baal, Dagon).
Kosmon: Notes “false systems dissolve.” OAHSPE suggests false gods lose power in Kosmon due to etherean light.
False Gods Added: Added Ashtaroth to Bon, per Book of Eskra.
God: Sethantes (Etherean God)
Sethantes is the first Etherean God assigned to Earth after its formation, tasked with organizing the heavens and fostering early human development.
God: Aph (Etherean God)
Aph oversees Earth during a period of growing spiritual awareness, but drujas (chaotic spirits) and early false gods begin to corrupt mortals.
God: Thor (Etherean God)
God: Osire (Etherean God)
Osire establishes the heavenly kingdom of Zeredho, dismantling the corrupt Hored of false gods.
Confronts and imprisons Anuhasaj (De’yus) and his confederate false gods (e.g., Osiris, Te-in, Sudga) for promoting idolatry.
Significance: Osire’s cycle is a major restoration effort, cleansing Earth and its heavens of false gods’ influence and reinforcing Jehovih’s worship.
God: Fragapatti (Etherean God)
Self-declared God: Anuhasaj (De’yus, False Lord God)
Anuhasaj rebels against Jehovih, proclaiming himself “Lord God” (De’yus) and establishing a false heavenly kingdom, Hored.
Promotes idolatrous religions under names like Dyaus (Vind’yu), Te-in (Jaffeth), and Lord God (Arabin’ya), creating false scriptures (e.g., Osirian Bible).
Cities, kings, and empires rise, with mortals turning to materialism and war, influenced by false gods like Baal and Ashtaroth.
Counters the idolatry and materialism spread by false gods.
God/Prophet: Unknown Etherean God, with Zarathustra as mortal prophet
Time: ~3,000 BCE (5,000 B.K.), as per Oahspe: Book of God’s Word
Cpenta-armij oversees the liberation of Earth from false gods like Baal, Ashtaroth, and Kabalactes.
Kabalactes in Vind’yu builds Haractu, destroys rival gods, and rewrites sacred texts (e.g., Avesta), causing widespread destruction (nine million killed, 300 cities and 4,000 temples destroyed).
Great Pyramid constructed in Egypt, inspired by a false god (possibly Kabalactes), advancing mathematical prophecy.
Significance: Cpenta-armij’s cycle is a turning point, with prophets restoring Jehovih’s worship amidst intense conflicts among false gods, shaping early world religions and cultures.
God: Eskra (Etherean God)
Looeamong uses Persians and Greeks to defeat Baal and other false gods (~539–490 BCE).
Significance: This cycle sees the rise of Christianity and Islam under false gods, with true prophets like Elijah working to restore Faithism amidst political and spiritual turmoil.
God/Chief: Unknown Etherean God(s)
Significance: The Kosmon cycle represents a shift toward global spiritual unity, countering the legacy of false gods and fostering Faithist ideals in modern society.
So God came from Craoshivi and crowned Anuhasaj Lord God of heaven and earth; with great pageantry and display, God gave him a throne and placed him upon it.
And from this time forth Anuhasaj was known and saluted as Lord God, which is the first rank below God.
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.
Here is a list of the main false gods and the hierarchical order related to the Lord God system as described in Oahspe, particularly in the narrative of the rebellion:
Title: Lord God
Title: God of Vind’yu (India region)
Title: God of Egypt
Title: God of Persia (or sometimes associated with Chaldea)
Role: Appears later in the narrative as a powerful false god under Anuhasaj’s system.
Role: Consort or female counterpart within the false god system.
In terms of hierarchy, the structure under Anuhasaj (as Lord God) was as follows:
Anuhasaj (Lord God) – Supreme ruler of the rebel kingdom, replacing Jehovih in his own system.
Sub-Gods (False Gods) – Kabalactes, Thoth, Ennochissa, and others, each assigned rule over specific regions of the earth.
Lord Gods – These are titles adopted by the subordinates to reflect dominion over their own heavenly kingdoms and corresponding earthly domains.
Lords – Lower ranks under the Lord Gods, dealing with mortal affairs and rituals.
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).
This system precedes the rise of the first false god (Anuhasaj) and continues after the overthrow of the false god system.
Gods and Goddesses of Etherea are high-ranking administrators assigned to cycles.
Etherean Gods or Goddesses are appointed to dan'ha cycles (typically 3,000 years) to oversee earth and its heavens.
Appointed by God.
There is no worship of God or Lords in this system; reverence is given only to Jehovih.