"And God said, 'Let there be lights in the expanse of the sky to separate the day from the night, and let them serve as signs to mark sacred times, and days and years, and let them be lights in the expanse of the sky to give light on the earth.' And it was so.
God made two great lights—the greater light to govern the day and the lesser light to govern the night.
God set them in the expanse of the sky to give light on the earth, to govern the day and the night, and to separate light from darkness.
And God saw that it was good."
You said in your heart, 'I will ascend to the heavens; I will raise my throne above the stars of God; I will sit enthroned on the mount of assembly, on the utmost heights of Mount Zaphon.
God uses the stars to symbolize the countless descendants promised to Abraham.
"And when you look up to the sky and see the sun, the moon and the stars—all the heavenly array—do not be enticed into bowing down to them and worshiping things the Lord your God has apportioned to all the nations under heaven."
This allowed everyone to relate to God's will, wisdom, and love in different ways.
This caused confusion when discussing gods, goddesses, priests, and priestesses.
The concept of human gods on Earth began in Atlantean times, guided by Arcturians and Orion people.
They taught that every god was a projection, so we should honor the sun as a projection of God and then become the sun ourselves.
The core idea of a universal god and goddess was that the divine is divided across levels of consciousness, with each dimension offering a unique way to understand it.
Life emerged from water, so we attributed divinity to every form of water, dividing it into categories like sea gods, rain, lakes, and rivers—each offering a different perspective.
For Atlanteans, the greatest gods came from the sky: the moon, sun, and stars.
Daily realities helped them grasp creation's power and our interconnectedness through God in various forms.
In history, when the Aessir, the Nimnir, Alithir, and other beings—both from and outside the confederation—arrived from the skies, humans viewed them as gods from the stars.
Initially, humans recognized the divine through vibrations and words that defined each god's energy.
When the Aessir arrived and saw us naming universal gods with these vibrations, they claimed those names (an, ar, ink) for themselves.
This created pyramidal civilizations, where the divine was accessible only through earthly gods.
It disconnected humanity from the trinity process and direct divine connection, fostering the idea that these gods and goddesses were our sole intermediaries.
The Nemnir were nature's voices on Earth, known as giants or the first gods, keepers of planetary and natural information.
Arcturians, Orion people, and Sirians became new gods for humans, but without demanding the title.
In an Atlantean desert temple, someone asked why she allowed being called a god.
She replied, "I never asked to be called god, but I am part of God.
They taught humans to become gods.
These beings prepared humans to become gods and goddesses on Earth.
Thus, Atlantean people became god-like figures for all humans.
The glorious truth, “Incal malixetho,” was clear to them, that is, that “Incal (God) is immanent in Nature.” To this they appended, “Axte Incal, axtuce mun,” “To know God is to know all worlds whatever.”
This allowed everyone to relate to God's will, wisdom, and love in different ways.
This caused confusion when discussing gods, goddesses, priests, and priestesses.
The concept of human gods on Earth began in Atlantean times, guided by Arcturians and Orion people.
They taught that every god was a projection, so we should honor the sun as a projection of God and then become the sun ourselves.
The core idea of a universal god and goddess was that the divine is divided across levels of consciousness, with each dimension offering a unique way to understand it.
Life emerged from water, so we attributed divinity to every form of water, dividing it into categories like sea gods, rain, lakes, and rivers—each offering a different perspective.
For us, the greatest gods came from the sky: the moon, sun, and stars.
Daily realities helped us grasp creation's power and our interconnectedness through God in various forms.
In history, when Anunnaki, Nephilim, Lyrans, and other beings—both from and outside the confederation—arrived from the skies, humans viewed them as gods from the stars.
Initially, humans recognized the divine through vibrations and words that defined each god's energy.
When the Anunnaki arrived and saw us naming universal gods with these vibrations, they claimed those names for themselves.
This created pyramidal civilizations, where the divine was accessible only through earthly gods.
It disconnected humanity from the trinity process and direct divine connection, fostering the idea that these gods and goddesses were our sole intermediaries.
The Nephilim were nature's voices on Earth, known as giants or the first gods, keepers of planetary and natural information.
Arcturians, Orion people, and Sirians became new gods for humans, but without demanding the title.
In an Atlantean desert temple, someone asked why she allowed being called a god.
She replied, "I never asked to be called god, but I am part of God.
They taught humans to become gods.
These beings prepared humans to become gods and goddesses on Earth.
Thus, Atlantean people became god-like figures for all humans.
Atlantis begins its founding by the god Poseidon, who received the island as his allotment during the divine division of the earth, in the dialogues Timaeus and Critias.
Exodus is a war between Yahweh and the gods of Egypt.
The text says so itself in Exodus 12:12: "against all the gods of Egypt I will execute judgment".
Who is like unto thee, O LORD, among the gods?
Commentators usually call this poetry and say the other gods are empty idols.
Moses sings that Yahweh is the strongest among real gods.
See Confrontation between Yahweh and the Egyptian gods.
Most readers take "the destroyer" as just another name for God's judgment.
The common explanation is that God punishes Moses for not circumcising his son.
A god has just sent Moses on a mission and now attacks him in the night.
See also The Gods in the Bible.
Harmonizers say God allowed Satan to tempt David.
See also The Gods in the Bible and 1 Samuel.
And God came unto Balaam at night, and said unto him, If the men come to call thee, rise up, and go with them; but yet the word which I shall say unto thee, that shalt thou do.
And God’s anger was kindled because he went: and the angel of the LORD stood in the way for an adversary against him.
Commentaries say God allowed the trip but was angry at what was in Balaam's heart.
Against my reading: verse 22 says "God's anger was kindled", so the text presents one God changing his mind.
See also The Gods in the Bible and Numbers: falls of gods.
The standard explanation is that God handed Israel over to its own sins.
See Ezekiel 20 and The Gods in the Bible.
The God of Genesis says "us" more often than people remember.
And God said, Let us make man in our image, after our likeness: and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.
And the LORD God said, Behold, the man is become as one of us, to know good and evil: and now, lest he put forth his hand, and take also of the tree of life, and eat, and live for ever:
Here the standard answer is that God is talking to his angels.
And it came to pass, when men began to multiply on the face of the earth, and daughters were born unto them, That the sons of God saw the daughters of men that they were fair; and they took them wives of all which they chose.
There were giants in the earth in those days; and also after that, when the sons of God came in unto the daughters of men, and they bare children to them, the same became mighty men which were of old, men of renown.
Many church readers make the sons of God the line of Seth.
I read the sons of God as beings from above who took human wives.
Here one God decides to wipe out humans, and then saves one family.
If you go to Genesis 6 and to the flood narrative, there's no inversion there; all that's changed is that the conversations among the Anunnaki and the conflict between Enki, Enlil, and Anu have all been rolled into the internal thoughts of Yahweh or God.
Sunday school tells it as God humbling proud humans.
In 22:12 the angel says "from me", so the text as we have it treats both voices as one God.
See also The Gods in the Bible.
Different names for God
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).
in 2025), Oahspe’s revelation exposes false gods’ deceptions, restoring Jehovih’s worship and uniting humanity under Faithism (Book of Knowledge, Chapter I).
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).
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.
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).
God commanded the I’hins to make eunuchs of the Yaks and to use them as servants.
God had commanded the I'hins to make eunuchs of the Yaks, the monstrosities, and use them as servants; for the Lord saw that the Yaks were not capable of everlasting life in heaven.
Oahspe: Book of Wars Against Jehovih, Chapter XLV–LII (Druks’ idolatry, false gods)
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 Fragapatti).
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 Fragapatti).
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 Fragapatti).
Fragapatti’s efforts delay the rise of false gods, though the intermingling of I’hins and druks sets the stage for Anuhasaj’s rebellion.
The comparison rests 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 Oahspe: A New Bible, Aph is a prominent Etherean God, a high-ranking divine being from the etherean realms, the purest spiritual planes in Oahspe’s cosmology.
The heavens of the earth are full of drujas, spirits of darkness, and of false Gods and Goddesses.
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).
Confrontation with false Gods: the false Gods and Goddesses of Whaga’s heaven are fenced in by pillars of fire and go down with it (chapter IV).
Their later rebellion, under false Gods such as Anuhasaj, comes in later cycles.
Handing over: Aph surrenders his commission to Neph, God of heaven and earth (chapter VII), and departs.
Spiritual power: as an Etherean God, Aph has great power, shown in his fleets of ships and his otevan.
Foresight: Aph prepares systems to protect mortals and angels from drujas and false Gods, and hands his work to a successor.
Aph builds on the work of Sethantes and prepares the way for later Etherean Gods such as Thor and Osire.
His devotion to Jehovih contrasts with false Gods such as Anuhasaj.
Aph can be compared with figures from other traditions, based on his role as a God who brings a great flood and guides humanity’s renewal.
Similarities: Poseidon, the Greek god of the sea, earthquakes and storms, is linked with floods and with reshaping the earth.
Differences: Poseidon is a polytheistic god with human traits, often driven by anger or rivalry.
Aph is a purely spiritual Etherean God in a monotheistic framework, acting only in service to Jehovih.
Enki (Mesopotamian mythology): Enki (Ea), god of water and wisdom, warns Utnapishtim of the flood in the Epic of Gilgamesh.
He shares Aph’s role as a protector of humanity during a deluge, but his polytheistic and rebellious nature contrasts with Aph’s devotion to one God.
Aph, an Etherean God in Oahspe, comes to Earth 24,000 years before kosmon in the arc of Noe.
His wisdom, compassion and power contrast with false Gods such as Anuhasaj, and his work prepares the later cycles.
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.
The comparison rests 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.
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.”
I read this pillar as one more sign of gods who travel in fire.
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.
Leotonas commanded her maids to fetch it to her; and when she looked upon it, and beheld it was an Israelitish child, she said: The Gods have sent him to me, and he should be my child.
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.