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.
He is best known for the submersion of the continent of Whaga, afterward called Pan, which Oahspe calls the Deluge, or Flood of Waters.
Oahspe counts the kosmon era from 1848 CE, which puts Aph’s cycle at about 22,000 BCE.
Aph’s cycle, 24,000 years before kosmon, is a pivotal moment in Oahspe’s cosmology: a great divine intervention against spiritual decline.
Aph, an Etherean God in Oahspe, comes to Earth 24,000 years before kosmon in the arc of Noe.
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.
As a high-ranking divine being from the Etherean realms—the purest and most exalted spiritual planes in Oahspe’s cosmology—Sethantes is a faithful servant of Jehovih, the Creator, tasked with initiating divine governance over Earth.
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).
Formation of Earth’s Heavens: Sethantes arrives on Earth after its physical formation, when it is still a “new world” in Oahspe’s cosmology (Book of Sethantes, Chapter I).
Sethantes’ cycle is foundational in Oahspe’s cosmology, marking the initial establishment of divine order on Earth.
Sethantes’ cycle, around 27,000 BCE, establishes the spiritual infrastructure that persists through Oahspe’s history, influencing even the Kosmon Era (143 A.K.
Brahma’s creation is mythological and cyclical, while Sethantes’ work is part of a linear progression toward spiritual enlightenment in Oahspe.
Oahspe’s references to regions like Vind’yu (India) and its reinterpretation of mythological figures (e.g., Osire/Osiris) support this parallel, though Sethantes’ monotheistic devotion to Jehovih distinguishes him.
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.
Both figures initiate their respective worlds’ spiritual and material orders, though Sethantes’ purely spiritual, monotheistic role in Oahspe contrasts with Brahma’s mythological and polytheistic context.
The comparison is strengthened by Oahspe’s tendency to reinterpret figures from other traditions (e.g., Zarathustra, Osire) in a Faithist framework.
Sethantes, as the first Etherean God in Oahspe, plays a foundational role in establishing Earth’s spiritual and material order around 27,000 BCE.
Comparing Sethantes to Brahma captures his role as a creator of order, though his monotheistic and spiritual nature is unique to Oahspe.
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.
Below is a detailed and accurate description of Osire based on the Oahspe text:
He tries them in a divine council, sentencing them to hells (spiritual prisons) for their crimes, though Oahspe’s universalist framework suggests eventual redemption.
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.
Oahspe’s universalist redemption narrative also contrasts with Christian theology’s more dualistic framework.
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.
Why This Comparison?: The shared name and association with resurrection and judgment make Osiris a natural comparison, though Oahspe reinterprets the figure in a monotheistic, spiritual context, distinct from Egyptian polytheism.
Oahspe’s monotheistic framework also contrasts with Hinduism’s polytheistic context.
In my view, the closest comparison to Osire in Oahspe is Archangel Gabriel from Christian tradition.
The Egyptian Osiris is a compelling comparison due to the shared name and themes of resurrection and judgment, but Oahspe’s Osire is a purely spiritual figure, lacking the mythological and earthly elements of Osiris’ story.
Gabriel’s celestial authority and alignment with a monotheistic divine purpose make him the most precise parallel, though Oahspe’s universalist redemption narrative adds a unique dimension not fully present in Christian theology.
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.
Below is a detailed and accurate description of Thor based on the Oahspe text:
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.
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.
Oahspe’s universalist framework also lacks the dualistic eternal conflict of Christian theology, as Thor’s efforts lead to redemption rather than permanent defeat of enemies.
Differences: Indra is a deity within a polytheistic pantheon, often depicted with human-like flaws, whereas Thor in Oahspe is an Etherean God of pure spiritual origin, wholly devoted to Jehovih.
Why This Comparison?: Oahspe’s references to Vind’yu and its spiritual history make Indra a relevant comparison, especially given Thor’s authoritative and protective role, though Thor’s monotheistic devotion to Jehovih sets him apart.
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).
The Oahspe Thor’s leadership and divine authority echo the Norse Thor’s role as a heroic defender of Asgard and Midgard.
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.
The Oahspe Thor lacks the earthy, warrior-like persona of his Norse counterpart and operates within a monotheistic framework.
Why This Comparison?: The shared name and protective role make Norse Thor an obvious point of comparison, though Oahspe reinterprets the figure in a spiritual, universalist context, stripping away mythological elements like the hammer or physical combat.
In my view, the closest comparison to Thor in Oahspe is Archangel Michael from Christian tradition.
While the Norse Thor provides an intriguing comparison due to the shared name and protective role, Oahspe’s Thor is far more spiritual and administrative, lacking the mythological warrior traits of his Norse counterpart.
Indra is relevant given Oahspe’s references to Vind’yu, but his polytheistic context and less universalist nature make him a less precise fit.
Michael’s celestial authority and alignment with a monotheistic divine plan make him the most fitting parallel, though Oahspe’s universalist redemption narrative adds a unique dimension not fully present in Christian theology.
The Oahspe Bible is a spiritual text first published in 1882.
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).
Anuhasaj is portrayed as ambitious, deceptive, and authoritative in Oahspe.
Oahspe emphasizes his role as a cautionary example, showing how even advanced beings can fall into self-idolatry without adherence to Jehovih's laws.
Oahspe notes that after centuries in hell, Anuhasaj begins a path toward redemption, illustrating the text's theme of ultimate forgiveness.
Anuhasaj's story holds key significance in Oahspe, representing the disruption of true Faithism by false deities and idolatry from around 9,000 BCE to 2,400 BCE.
Oahspe uses this narrative to teach that ambition without humility leads to spiritual bondage, while divine cycles restore balance.
His legacy persists in cultural names for "God" (e.g., Deus, Dieu), highlighting Oahspe's view on how heavenly events shape earthly beliefs.
In the Oahspe: A New Bible, Moses is a mortal prophet chosen by Jehovih to lead the Faithists out of Egyptian bondage in Arabin’ya around during the Cycle of Cpenta-armij (Book of Cpenta-armij, Chapter IV).
OAHSPE Bible > The Book of Saphah >The basis of the Ezra Bible
The Exodus is set as Year 0 ≈ 1552 BCE (derived from Oahspe’s 3,400 years before Kosmon ≈ 1848 CE).
The "substitution" of "Lord God" for Jehovih is an Oahspe interpretation, not in the text.
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 Oahspe excerpt claims Ezra "compiled the Bible" (implying the full Old Testament canon), but the biblical text focuses on the Torah (Pentateuch).
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.
The "sawn in two" detail links to traditions about prophets like Isaiah under Manasseh (mentioned earlier in Oahspe context).
No Old Testament verse directly states "nine centuries," "millions killed," "Zarathustra forgotten," or "ancient knowledge lost." These are Oahspe-specific claims about Faithists (pure monotheists) over 900 years, with Zarathustra (Zoroaster) as an ancient teacher whose name and teachings faded due to persecution.
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.
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.
Exodus and wilderness events: Both describe the Israelites' departure from Egypt under Moses, guidance by a divine presence (pillar of cloud/fire in Bible; ark of Bon in Oahspe), and hardships like the quail incident causing mass death (Numbers 11:31–35 matches the Kibrath-Hattaavah event).
Restorative figure from humble origins: Both feature a righteous figure (Joshu in Oahspe; messianic prophecies in Isaiah 11:1–2, 53) emerging to renew purity and rites, linked to Nazareth in New Testament application (Matthew 2:23).
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.
Chronology and specific years: Oahspe provides exact years (e.g., 397 after Exodus for Saul, B.K.
Essenes/Aseneans role: Oahspe credits Essenes with preserving pure knowledge and raising Joshu; Bible does not mention Essenes, focusing on prophets, priests, and (in New Testament) Jesus as the restorer without Essene link.
Joshu figure: Oahspe's Joshu is an Essene-raised iesu stoned at 36, restoring rites; Bible's closest is prophetic (Old) or Jesus (New), crucified not stoned, with no exact match.
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).
Zarathustra and ancient knowledge: Oahspe includes loss of Zarathustra's name/teachings over 900 years; Bible has no reference to Zoroaster or this specific knowledge loss.
Non-resistance policy: Oahspe emphasizes an original Mosaic non-resistance abandoned at 409 years; Bible shows conquest under Joshua (Joshua 6–12) and wars as divinely commanded, without this "peace policy" framing.
Miracle details: Oahspe adds elements like angel Jerub causing fire for Elijah; Bible attributes miracles directly to God (1 Kings 18:38).
Scope of persecution: Oahspe claims millions killed over nine centuries; Bible describes specific incidents (e.g., under Manasseh) without quantifying millions.
Post-Joshu declaration: Oahspe has Jehovih declaring no more kings after Joshu; Bible ends monarchy with exile but prophesies a future Davidic king/Messiah (Jeremiah 23:5).
Looeamong is a false god (a fallen angel or etherean spirit) in Oahspe's cosmology.
On Book of the Arc of Bon Oahspe traces the line of Moses from Kohath through Amram:
A summarized timeline based on the Oahspe Bible, starting with the oldest cycle.
Oahspe marks March 31, 1848 as the day the angels of heaven were made known to mortals.
OAHSPE Standard Edition (2007), Book of Sethantes through Book of Eskra.
Wikipedia, “Oahspe: A New Bible” for cycle structure.
Time: ~25,000 BCE (27,000 B.K.), as per Oahspe: Book of Sethantes, Son of Jehovih
Time: ~22,000 BCE (24,000 B.K.), as per Oahspe: Book of Aph, Son of Jehovih
Time: ~19,000 BCE (21,000 B.K.), as per Oahspe: Book of Thor, Son of Jehovih.
Time: ~16,000 BCE (18,000 B.K.), as per Oahspe: Book of Osire, Son of Jehovih
Time: ~13,000–10,000 BCE (15,000–12,000 B.K.), as per Oahspe: Book of Fragapatti, Son of Jehovih
Time: ~7,000–4,000 BCE (9,000–6,000 B.K.), as per Oahspe: Book of Wars Against Jehovih
Time: ~4,000 BCE (6,000 B.K.), as per Oahspe: Book of the Arc of Bon, Chapter I
Time: ~3,000 BCE (5,000 B.K.), as per Oahspe: Book of God’s Word
Time: ~2,400–1,200 BCE (4,000–2,000 B.K.), as per Oahspe: Book of Cpenta-armij and Book of Wars Against Jehovih
Time: ~1,200 BCE–400 CE (4,000 B.K.–1,482 A.K.), as per Oahspe: Book of Eskra
in 2025), as per Oahspe: Book of Knowledge
The Kosmon Era begins with Oahspe’s transcription (1880–1882 CE), marking a new spiritual awakening.
In Oahspe, God comes from Craoshivi and crowns Anuhasaj Lord God of heaven and earth, with great ceremony.
In the Oahspe Bible, Anuhasaj becomes the Lord God.
Below are the main false gods and their order of rank in the Lord God system, as Oahspe describes it in the story of the rebellion.
Oahspe often names that God by cycle, for example the God of the cycle of Cpenta-armij.
In Oahspe, the divine administration of the universe follows a strict hierarchy, both cosmic and spiritual, under Jehovih, the Unseen Creator.
This OAHSPE Bible tells of Capilya, Moses, and Chine, three great leaders chosen by Jehovih during the Dawn of Bon, around 3,500 years ago.
Moses in the Hebrew Bible and Eawahtah in Oahspe are both lawgivers called by a voice out of fire.
Eawahtah comes from Oahspe (1882), which the American dentist John Ballou Newbrough said he wrote by automatic writing.
For the false gods of Oahspe, see Oahspe's false gods.
Oahspe has its own version of this chapter.
In Oahspe it comes through his angels.
Oahspe also has two men called Lot, Abram's brother and Abram's nephew, and it is "Lot, the elder" who ends up in a cave, as Lot does in Genesis 19:30.
In the Book of Saphah, Oahspe (1882) gives Dan'ha as a word of the Panic language for "The etherea, the highest place in ethereal worlds." The same entry describes the sun as a serpent and counts the cycles of time back from Kosmon.
In Oahspe the body of the serpent is the sun's phalanx, the group of worlds that travels with it, rather than its orbit.
Jehovih gives the sun a circuit and numbers "his time a thousand tuos and seven aka and four bi'jus, for the sun coil." Along that circuit he places A'ji, which Oahspe glosses as "semi-dark," and Ji'ay, "Semi-light," in many places.
Oahspe then counts the cycles back from Kosmon, "the present time." It gives 3,400 years back to Moses and Capilya, "alias Capella," and 2,400 years from them to Brahma and Abraham.
The table assumes 1880 as the present year; Oahspe does not name a base year.
Oahspe dates the day the angels of heaven were made known to mortals, the start of Kosmon, to March 31, 1848.
The Book of Saphah in Oahspe says that Mi is the feminine of earth.
On the esoteric side, my page Looeamong is one of the triune false gods reads Constantine (Hatuas) and Nicaea through OAHSPE / the Book of Eskra.
OAHSPE is a 19th-century revealed text.
That is an attributed OAHSPE reading.
OAHSPE claims about compiling a “Book of Books” are a separate esoteric reading.
I keep OAHSPE / Looeamong as an attributed esoteric reception of Constantine and Nicaea.
Looeamong is one of the triune false gods: strongest on-site esoteric reception of Constantine + Nicaea (OAHSPE / Eskra).
Ashtoreth (OAHSPE)
Ashtaroth (also spelled Ashtoreth in Oahspe) is explicitly named as one of the major false gods/goddesses operating in the lower heavens (atmospherea) during this exact period.
OAHSPE Bible: Book of Wars against Jehovih
Zeus (claims titles like Zeus in Greece) - Book of Wars - OAHSPE
A false god, rising to prominence after Anuhasaj’s confederacy - OAHSPE
Baal, first rank of GOD OF THE EARTH - OAHSPE
In Oahspe, Anuhasaj (De'yus) leads a confederacy of false gods, including Baal, which parallels Anunnaki hierarchies under Anu, with figures like Enlil as prominent deities.
See False Gods is Oahspe
In Oahspe, Elijah appears in The Book of Saphah, in the section “The Basis of the Ezra Bible.” In the year 2768 B.K., a young man named Elijah is raised up from the college of prophets.
Others read him through Oahspe, the Essenes or the idea of flying craft.
Moses: the Oahspe account of Elijah, raised from the college of prophets.
Oahspe's False Gods: the gods Elijah stood against.
The Asenean (Essenean, or Es’eans) - OAHSPE Bible
For further light, read of Pharaoh in the lower heavens, and the migration of the East Indian Gods westward, in another part of Oahspe.
Timeline OAHSPE Bible
Oahspe Bible -The timeline spans from the Kosmon Era (1880 CE) to major spiritual ages: Moses and Capilya (~1520 BCE, 3,400 years earlier), Brahma and Abraham (~3920 BCE, 2,400 years before Moses), Zarathustra (~7020 BCE, 3,100 years before Brahma), Osiris the First (~10320 BCE, 3,300 years before Zarathustra), Thor (~13520 BCE, 3,200 years before Osiris), Apollo (~16320 BCE, 2,800 years before Thor), Sue (~19520 BCE, 3,200 years before Apollo), and Aph (~23120 BCE, 3,600 years before Sue).
The above text is strickingly simular to the concepts of the OAHSPE bible.
I find the same pattern in Oahspe, in the First Book of the First Lords.
Oahspe itself calls the I'hins "the little people".
Oahspe says they had not the light of the Father in them, and that they went away into the wilderness.
Oahspe also has a third kind.
In Oahspe the I'hins come first and the druks are born after them.
Oahspe calls the asu'ans Adams, so its peoples are not from before Adam.
The numbers of years do not match, and Oahspe does not set these peoples beyond the Caucasus.
Out of the I'hins and the druks came the I'huans, and Oahspe's Book of Wars Against Jehovih says Parsi'e was "peopled with very giants".
L'hin (OAHSPE)
Oahspe adds another Sirius link.
Next to it I set a medieval Islamic tradition of a race of Jinn before Adam, a channeled text called Oahspe, and a long list of small beings from folklore.
Oahspe is a channeled book, so I read it as a claim and not as a record.
In Oahspe the first race is Adam.
The I'hins are the Little People of Oahspe, in Oahspe's own words.
Oahspe also has a third group, the Yaks, who "burrowed in the ground like beasts of the forest".
In Oahspe the I'hins come after Adam, not before.
My Pre-Adamites page says the same: the peoples of Oahspe are not from before Adam.
What Oahspe does share with the Persian story is the pair.
Egoquim became Algonquin (OAHSPE)
Video: Decoding the Elohim of Genesis with Oahspe: Part 2
OAHSPE, the nineteenth-century New Age scripture of John Ballou Newbrough, sometimes treats related names as place or kingdom language rather than simple deity language.
OAHSPE Bible
OAHSPE narrates a covenant shift when Saul is anointed.
OAHSPE Bible
Meaning: OAHSPE separates an older E-O-Ih / I AM covenant from a later Lord God regime under Saul.