Greetings my dear brothers and sisters of the light. Lately, my mind and heart have been drawn to Paradise. I decided to review Paradise through the framework of Oahspe. As always, I suggest that anyone interested in gaining a deeper understanding should read and reflect on the information provided in the book themselves. We have all been given the ability to think for ourselves and the free will to seek the Creator of All. It is my hope that all people are open to receiving the light and wisdom of the Creator. May peace be with you. I’ll be sharing a brief overview of what was discovered through the keyword search for paradise.
When the word Paradise appears throughout Oahspe, it does not always refer to exactly the same thing. Sometimes paradise describes what the earth could become when humanity lives according to the Creator’s commandments. At other times it describes the peaceful condition of the lower heavens when they have been purified and brought into order. In still other passages, paradise describes Nirvania and the exalted etherean worlds beyond the earth’s heavens. Yet among all of these uses, Oahspe also identifies Paradise as the proper name of a specific heavenly kingdom belonging to the earth, a kingdom that eventually serves as great heavenly city and seat of God, Son of Jehovih. When the passages are read together rather than separately, Paradise emerges as an important part of Oahspe’s entire system of earth, atmospherea, Chinvat, Nirvania and etherea.
The earliest references establish that paradise is first and foremost associated with harmony with the Creator. The hope is not merely that human beings will eventually escape the earth and enter paradise, but that the earth itself can become paradise.
The Voice of Man speaks of the hope that the earth itself might become “a paradise,” where human life would become a glory to the Creator and a joy to humanity.
The Voice of Man — Chapter 1 — 03/1.34
“In vain I have searched for a plan of redemption; a plan that would make the earth a paradise, and the life of man a glory to You our Creator, and a joy to himself. But alas, the two extremes, riches and poverty, have made the prospect of a millennium a thing of mockery.”
Here, paradise refers to an earthly state, focusing on redeeming society and the hope that life on earth can be transformed into something worthy of the Creator. In Oahspe, paradise is seen not just as a supernatural destination, but as an ideal condition of creation itself.
Likewise, Sethantes expresses his desire to surround the young earth with Lords and wise kingdoms so that the world might “bloom as a paradise for angels and men.” These passages immediately establish an important principle: paradise is not merely a destination after death. It represents a state of divine order, peace, righteousness, wisdom and harmony that can manifest both on earth and in heaven.
Book of Sethantes, Son of Jehovih — Chapter 7 — 05/7.11
“How shall it be, O Jehovih? Shall the new earth be peopled over, and mortals run their course like on other worlds before? First, in wholesome love, worship and due reverence to the Gods, and then for ages and ages bury themselves in bloody wars? O lead me forth, Father! Jehovih! I will take Your garden for a season, and fence it around with Lords, and wise kingdoms. And with Your potent spirit, hedge mortals on every side so that the earth shall bloom as a paradise for angels and men.
This passage is significant because Sethantes imagines the earth as “a paradise for angels and men,” merging both the mortal and spiritual realms. The vision includes surrounding the world with Lords and wise kingdoms, allowing divine influence to guide humanity’s growth. From the start, heavenly administration and earthly civilization are shown as interconnected.
The Synopsis of Heavenly Records expands this idea by describing Jehovih’s creation as consisting of three worlds. There is first the corporeal world, the earth, where paradise exists when humanity obeys the Creator’s commandments. Above this is the lower heaven associated with the earth and traveling with it, where the spirits of the dead dwell. Beyond these are the etherean heavens of the firmament, filled with countless etherean worlds inhabited by those who have risen through what Oahspe calls the third resurrection. Paradise therefore cannot be reduced to one simple geographical location. In Oahspe’s cosmology, the word is used on several levels. Earth can be transformed into paradise, the atmospherean heavens can become paradise, and the advanced etherean worlds are seen as everlasting or unending paradise. This means paradise isn’t limited to a single heavenly city—it can describe a state of divine harmony across different levels of creation.
Synopsis of Heavenly Records for the First Sixteen Cycles — Chapter 3 — 09/3.20
“And you shall also proclaim to the earth and her heaven that from the first, even in the ancient days, I proclaimed My three worlds to all people, which are: My corporeal world, the lower heavens belonging to it, and My etherean heavens, which are in the firmament above. And I said: The first glory is of the earth, on which is paradise when man obeys My commandments; and the second glory, which is greater than the first, I created for the spirits of the dead, but I bound the lower heaven to the earth so it would travel with it, so that the communion of the dead with the living could add a glory to both. But the upper heaven, I made the highest of all glories, and I filled the etherean firmament with countless etherean worlds for the dwelling places of those who rose in the third resurrection.”
The same idea applies to the atmospherean heavens, where Oahspe describes lower heavenly regions transforming from darkness into paradise. This is especially evident in its accounts of the purification of the lower heavens. In the Book of Sue, Jehovih speaks of raising up the lower heaven until it becomes “a paradise,” although disorder can return after the etherean teachers depart.
Book of Sue, Son of Jehovih — Chapter 2 — 12/2.17
“Behold, I have previously sent My sons and daughters to search out these traitors and self-Gods, declaring to them that only by forsaking evil and practicing righteousness could they attain to My exalted kingdoms. Their evil places I have cast down, and rebuilt in honor and glory, so that their own judgment could determine that virtue and good works are the sure foundation for happiness that will endure forever. But when I have raised them up in one cycle and made the lower heaven a paradise, alas, once My ethereans have gone away for just a little while, the tetracts take root, and grow, and turn all things upside down.”
This passage tells us that the lower heaven itself can be made into paradise. It is accomplished by removing corrupt heavenly governments and replacing evil with virtue, good works, honor and glory. Yet Oahspe also warns that heavenly paradise can deteriorate again when darkness returns. Paradise in this sense is therefore a condition created through spiritual order and righteousness.
Apollo later speaks in similar language, saying that what had once been a dark heavenly wilderness filled with briars and thorns had become a paradise. Paradise in these instances means a heavenly realm that has been brought out of darkness, ignorance and disorder into enlightenment, organization and righteousness.
Book of Apollo, Son of Jehovih — Chapter 8 — 14/8.3
“As a mother invents diversions and employment for her children, shall I not gather fruit from Jehovih’s repositories to feed the atmospherean heavens? I came, and found you in a dark forest, with briars and thorns; but behold now, O Gods and Lords! The lower heaven has become a paradise.”
Again, the transformation takes place within the atmospherea. The lower heaven once looked like a dark forest full of briars and thorns, but through heavenly effort it turned into paradise. These passages reveal that in Oahspe, spiritual realms aren’t permanently set as good or evil—they can rise or fall depending on the state of their inhabitants and rulers.
Paradise Is Not Automatically Entered at Death
Oahspe does not teach that every person simply dies and immediately awakens in some effortless celestial paradise. In fact, several passages explicitly reject that idea. Fragapatti criticizes the mortal teaching that even the ignorant and undeveloped spirit supposedly enters paradise at death already possessing great knowledge.
Book of Fragapatti, Son of Jehovih — Chapter 7 — 18/7.3
“A strange voice rises up from the earth, saying: Have they anything to do in heaven? O you Gods! And one half of the earth-born coming here in infancy! And the countless millions who know little more than the beasts of the field! Yet mortals are falsely taught that these unfortunates would skip off to paradise and possess great learning in the hour of death!”
The implication is clear: death does not instantly create wisdom. Spiritual growth carries on beyond physical life, and those entering the spirit world still need to learn, evolve, and prepare themselves to ascend. Oahspe instead presents spiritual development as a continuing process after death. Spirits can remain close to the earth for considerable periods of time, and they must acquire the wisdom and strength necessary to rise.
The Book of God’s Word provides additional detail concerning how long spirits may remain close to the earth. Zarathustra advises the living not to keep summoning the spirits of the dead back to earth, but instead to remember them “high up in paradise,” as focusing upward helps lift the spirit.
Book of God’s Word — Chapter 29 — 21/29.27
“Then someone asked how long a spirit lingered about? To which Zarathustra said: Some for three days, some for a year, some for a hundred years, and some for a thousand years! Until they have wisdom and strength to get away. But after three days you shall no longer desire the spirit of the dead to remain with you; rather you shall say to Ormazd: Deal with him and with us in Your Own way, O Father; we are content. It is better for the spirits that you do not call them back from the higher heavens down to the earth; it is better for you that you remember them high up in paradise; for these thoughts will enable you to rise after you are dead.”
This scripture says that spirits can stay around for very different amounts of time, depending on their state. The goal is to ascend, but doing so takes the wisdom and strength to move beyond the lower conditions around the earth. Those still living are encouraged not to pull departed loved ones back down, but instead to imagine and think of them ascending toward the higher heavens.
Oahspe goes even further in warning against religious systems promising automatic entrance into paradise. Ahura’s followers were taught that simply praying to Ahura’Mazda and praising his Lords would cause a person to ascend to Ahura’s paradise on the third day after death. Oahspe immediately declares that this promise was false, explaining that the newborn spirits were instead captured and subjected to Ahura’s heavenly kingdom.
Book of Divinity — Chapter 14 — 22/14.4
“Ahura took advantage of the age of darkness to sow disbelief in Jehovih, which he broadcast over earth and heaven, and to gather in his harvest for the glory of his own kingdom. And when war, murder and lust were thus reigning on earth, Ahura decreed to his Lords, and they decreed to his ashars, and they decreed to mortals: That all that was required of any man or woman was not celibacy, nor carrying the alms-bowl, nor any sacrifice at all; but that saying prayers to Ahura’Mazda, and to his Lords, and to wish them here with praise, was sufficient for all situations; and that by doing so, on the third day after death they would ascend and dwell in Ahura’s paradise. However, this was not true, for Ahura’s emissaries caught the newborn spirits, and made slaves of them, commanding them to gather regimen and substance for the glory of Ahura’s heavenly kingdoms.”
The significance of this passage is enormous within Oahspe’s theology. A heavenly kingdom may call itself paradise without actually being Jehovih’s exalted kingdom. False Gods can establish their own heavens, promise mortals salvation and then receive those spirits after death into kingdoms of bondage.
Similar warnings appear later in the Book of Judgment and the Book of Discipline, where the promise that calling upon a particular savior will automatically forgive sin and transport the believer into a heavenly paradise is condemned as a falsification of the Creator’s kingdoms. Oahspe therefore portrays genuine heavenly ascent as something connected with spiritual growth, righteousness and resurrection rather than mere profession of belief.
Book of Judgment — Chapter 3 — 32/3.22
“And whoever says: CALL ON THIS SAVIOR, OR CALL ON THAT SAVIOR, AND YOUR SINS SHALL BE FORGIVEN YOU; AND, IN THE HOUR OF YOUR DEATH, BECAUSE YOU HAVE SO CALLED ON HIM, YOU SHALL ASCEND INTO A HEAVENLY PARADISE, the same is a falsifier of my kingdoms and a blasphemer against Jehovih.”
The teaching is clear: paradise isn’t gained simply by calling on the name of a savior. Oahspe describes resurrection as a process that involves righteousness, spiritual growth, service, and gradual upliftment.
The Establishment of the Heavenly Kingdom Called Paradise
In the Book of Cpenta-armij, Jehovih’s Daughter establishes a heavenly kingdom over Arabin’ya and gives that kingdom the proper name PARADISE.
Book of Cpenta-armij, Daughter of Jehovih — Chapter 5 — 23/5.28
“To Arabin’ya, because she is the foundation of Jehovih’s migratory hosts who shall go forth around the earth, I establish a heavenly kingdom, and it shall be called PARADISE.”
This is perhaps the most important single verse for identifying Paradise geographically. Paradise is established in association with Arabin’ya, and the reason given is that Arabin’ya is the foundation of Jehovih’s migratory hosts who are to go forth around the earth. Egypt was part of Arabin’ya, but Arabin’ya was larger than Egypt. In the Oahspe Standard Edition notes, Arabin’ya is broadly identified as including Africa, the Arabian Peninsula, and nearby Near Eastern regions. One note describes it as “the whole of the continent of Africa plus the Arabian Peninsula and some land north of it.” It also mentions that the area later known as Egupt (Egypt) was part of South Arabin’ya.
Oahspe’s geographic terminology can be broken down roughly this way:
- South Arabin’ya included the region later called Egupt/Egypt. Oahspe specifically says that Abraham came into Arabin’ya, “especially into that part later called Egupt.” First Book of God 24/11.23 says that Abraham and his people “came into Arabin’ya, especially into that part later called Egupt.”
- Northwestern Arabin’ya is associated with areas nearer the Levant, while northeastern Arabin’ya extended toward regions adjoining Par’si’e. The Book of Wars Against Jehovih distinguishes these subdivisions when describing the heavenly territories of Baal and Ashtaroth.
- Oahspe study material using its post-Flood maps treats Africa and Arabia together as the larger division called Arabin’ya, with Heleste lying farther north and west.
Book of Cpenta-armij, Daughter of Jehovih — Chapter 5 — 23/5.47
“Ha-kappa, Lord of Paradise, a heavenly place over Arabin’ya.”
Oahspe calls Paradise “a heavenly place over Arabin’ya.” At this period Ha-kappa is identified as its Lord. Together 23/5.28 and 23/5.47 establish three important facts: Paradise is a heavenly kingdom, geographically linked to Arabin’ya, and it operates under governmental leadership.
Ha-kappa later appears among the Lords summoned to a great gathering.
Book of Cpenta-armij, Daughter of Jehovih — Chapter 7 — 23/7.16
“Ahura had sent invitations to the Lords of all the divisions of the earth, asking them to come, bringing their attendants with them. Of these the following came, namely: Oe-wah, Lord of Hi-jee-tse; Ha-kappa, Lord of Paradise; Loo-gam, Lord of Vri-mij; Jes-Sie, Lordess of Spe-ta; Ami, Lordess of Kosmon; Horam, Lord of Flue; and Puetse, Lordess of Sin-Yot, each bringing one million attendants, besides hundreds of thousands of visitors of lower grade.”
Paradise was essentially one heavenly realm among several divisions linked to the earth, and its Lord could stand alongside the Lords and Lordesses of other regions.
The Roads of Paradise
As Oahspe’s narrative progresses, Paradise grows into something much larger than a local heavenly kingdom. Paradise eventually becomes connected with an enormous heavenly transportation system.
God’s Book of Eskra — Chapter 7 — 28/7.13
“And on the last of the seven days, Toyvraghah assigned the roads over to God, naming them, ROADS OF PARADISE. And God crowned Toyvraghah, PRIMAL GOD OF THE ROADS OF PARADISE, of one million two hundred thousand miles.”
This verse gives us one of Oahspe’s most remarkable physical descriptions of the heavenly infrastructure surrounding Paradise. The Roads of Paradise extend one million two hundred thousand miles. Oahspe even identifies an officer specifically associated with them: Toyvraghah is crowned Primal God of the Roads of Paradise. The heavenly kingdom is consequently not presented as an isolated point. It is connected with an immense network through the atmospherean heavens.
Paradise Becomes the Great City and Heavenly Seat of God
By the period recorded in God’s Book of Eskra, Paradise has developed into the great administrative center of the earth’s heavens. Oahspe calls it “the great city of Paradise, heavenly seat of God,” where billions of angels are gathered and instructed to look upward and outward toward the Almighty. God governs from Paradise through his Holy Council, issuing decrees and receiving Lords and heavenly officers from numerous regions around the earth. Thus Paradise functions as a central administrative capital within the earth’s spiritual heavens.
God’s Book of Eskra — Chapter 11 — 28/11.3
“In the great city of Paradise, heavenly seat of God, the multitudes of angels, the billions, were made to look upward, outward, to know the Almighty.”
This scripture identifies Paradise simultaneously as a great city, the heavenly seat of God, and a place inhabited by billions of angels.
The following chapter confirms its governmental function.
God’s Book of Eskra — Chapter 12 — 28/12.1
“God, Son of Jehovih, through his Holy Council, in Paradise, his heavenly seat, now decreed:”
God governs from Paradise with a Holy Council. Paradise is therefore the seat from which decrees concerning the earth and its heavens are issued.
Other heavenly rulers and officers travel to this capital to obtain audience before God. The government of Paradise is clearly organized. God is repeatedly described as occupying a throne there, while a Holy Council assists in heavenly administration.
God’s Book of Eskra — Chapter 13 — 28/13.1
“And Lords and high officers, whose heavenly places had fallen, came to Paradise in different companies of tens, twenties and even hundreds, from various heavenly regions around and about the earth, and having secured audience before God and his Holy Council, they said:”
This shows Paradise functioning as a central government for numerous heavenly regions surrounding the earth. Lords whose kingdoms had fallen could travel to Paradise and appear before God and the Holy Council. Paradise also possesses chief marshals and other officers.
The City, Throne, Marshals and Pillars of Fire
Paradise possesses an organized administration extending beyond the Holy Council.
God’s Book of Eskra — Chapter 16 — 28/16.1
“Hamonastas, one of the chief marshals of God, and for the heavenly city of Paradise, came before the throne, duly saluting, and saying:”
This passage confirms the existence of God’s throne and identifies chief marshals serving in the heavenly city. Hamonastas, for example, is identified as one of God’s chief marshals and as a marshal of the heavenly city of Paradise.
God’s Book of Eskra — Chapter 16 — 28/16.3
“Hamonastas said: There stands outside the city of Paradise, beyond the pillars of fire, and in company with your high-raised captains, one Nu-ghan, delivered from one of the hells of Hassa, over Egupt, and he cries out continually: O God, Son of Jehovih! Deliver me! Deliver me! O Moses! Moses! Moses!”
Paradise also possesses boundaries and identifiable approaches. When Nu-ghan is brought toward the city, he is described as standing outside the city of Paradise, beyond the pillars of fire, accompanied by high-raised captains. The wording suggests that Paradise had recognized entrances or outer boundaries separating the central city from surrounding heavenly territory. Elsewhere God sends his marshals and musicians outside the capital to meet Moses as he approaches. These details make Paradise feel like a true heavenly city, complete with an exterior, an interior, and grand ceremonial paths leading to the throne.
Moses Travels to Paradise
The heavenly journeys of Moses provide some of the clearest descriptions of how Paradise relates to the earth and to higher heavenly regions.
God’s Book of Eskra — Chapter 16 — 28/16.21
“And when all things were ready, Moses took leave of his companions, and he and his hosts entered his fire-boat, and presently our two vessels were under way, as if in a race, for the red star, the earth. After some days, we arrived in the heavens of the earth, at the city of Paradise, the abiding place of God.”
This passage directly locates Paradise “in the heavens of the earth.” Moses travels toward the red star—the earth—and upon entering its heavens arrives at the city of Paradise, called the abiding place of God. Travel to and from Paradise occurs repeatedly throughout Oahspe, and this travel is accomplished by heavenly vessels. Later Moses and other hosts travel between Paradise and Nirvanian or etherean realms. Otevans, arrow-boats, fire-boats, star-ships and enormous etherean vessels all arrive at or depart from Paradise. Paradise is therefore depicted almost like a great heavenly port through which atmospherean and etherean hosts continually pass.
Oahspe then describes the reception prepared for Moses.
God’s Book of Eskra — Chapter 16 — 28/16.23
“When it was known in Paradise that Moses was coming, great joy was manifested, for God and the Holy Eleven and the Holy Council all desired to see Moses. And God commanded the full board of marshals and also the musicians to go outside the capital, and meet Moses, and escort him before the throne. And they accomplished these things; and Moses came before the throne of God, saluting in the sign, JUDGMENT OF TIME! And God answered him under the sign, YOUR LABOR IS OUR JOY AND GLORY!”
Moses’ arrival also reveals the ceremony in Paradise. Paradise is explicitly called a capital and has a throne, Holy Eleven, Holy Council, board of marshals and musicians. The government is well-organized enough that visiting heavenly distinguished guests are greeted outside the capital and ceremoniously escorted before God. Moses then salutes God ceremonially.
Paradise also has communal celebrations.
God’s Book of Eskra — Chapter 17 — 28/17.1
“God proclaimed a day of recreation in Paradise, so that the inhabitants could meet Moses and his hosts, and rejoice with them. And great was that day in Paradise.”
God declares a day of recreation throughout Paradise so that its inhabitants may meet Moses and his hosts and rejoice with them. The inhabitants of Paradise therefore participate in recreation, gatherings and celebration. The following verse gives us an extremely important distinction between Paradise and Nirvania.
God’s Book of Eskra — Chapter 17 — 28/17.4
“After that, Moses appointed Salesmon as captain over them. Then Moses departed and returned to Paradise, where he remained two more days, and then took leave and departed for his own heavenly place in Nirvania. But before he departed, he said: When the a’ji’an forest is past and gone, and if it is Jehovih’s will, I shall return again to look after my hosts.”
Moses leaves Paradise to return to his own heavenly place in Nirvania. Therefore, Paradise and Nirvania cannot simply be two names for the same location. Paradise belongs to the heavens of the earth, whereas Nirvania represents a higher realm to which Moses can ascend after visiting Paradise.
Paradise Is the Center of Heavenly Communication
Paradise is also an enormous population center. Oahspe reveals its inhabitants in the billions. During one event Paradise receives more than a billion visitors and appears “like a new heavenly city.” Elsewhere the text speaks of the “billion angels of Paradise” rejoicing with praise, music and glee. Later, more than thirty billion lower-grade angels are gathered in Paradise to witness ceremonies. These numbers indicate that the heavenly kingdom described by Oahspe is vast beyond the scale of any corporeal earthly city.
Paradise also functions as the point to which information from earthly and heavenly missions is transmitted. One of the most fascinating descriptions associated with Paradise concerns the Roads of Paradise. In God’s Book of Eskra, Toyvraghah assigns certain heavenly roads to God and names them the “ROADS OF PARADISE.” God then crowns Toyvraghah “PRIMAL GOD OF THE ROADS OF PARADISE,” and the roads are described as extending one million two hundred thousand miles. This indicates that the heavenly kingdom was connected through an immense transportation or communication network extending throughout the atmospherean heavens. Paradise therefore appears not as an isolated city floating above one location, but as a capital connected with vast heavenly routes.
Communication across the earth’s heavens also radiates from Paradise. God appoints messengers so that information can be transmitted regularly back to Paradise. In another passage he commands his officers to maintain lines of light with his throne in Paradise, enabling coordinated action to take place across the earth simultaneously. During the work surrounding Sakaya, Oahspe even describes a “cord of light” extending to the heavenly throne in Paradise. These passages suggest an organized heavenly communication system connecting the central government with its ministers operating in distant earthly and heavenly regions. Paradise therefore operates as the command center for missions extending across the world. From Paradise, God sends angels to influence events among mortals, to restore worship of Jehovih, to guide peoples and to prepare the earth for coming cycles. There is another example that occurs in Oahspe when God sends Melkazad from Paradise with ten thousand angels to inspire migration toward Guatama and make that country known to eastern peoples. The success of the mission later becomes a cause of celebration among the angels of Paradise.
God’s Book of Eskra — Chapter 16 — 28/16.57
“And God appointed one hundred messengers to Pharaoh, so that word could be transmitted every month to Paradise.”
Reports from the mission surrounding Pharaoh were therefore transmitted back to Paradise.
During the work surrounding Sakaya, another kind of connection appears.
God’s Book of Eskra — Chapter 25 — 28/25.1
“Etchessa, angel chief of the loo’is, who brought forth Sakaya, seeing the resolution of Sakaya, departed at once to Paradise, before God on the throne, to receive the commission of Jehovih, and to establish a line of es’ean light to the mortal sphere.”
Paradise is once again depicted as the site of God’s throne, but this passage also describes a line of es’ean light linking the heavenly government to the mortal realm.
Later the connection is described as a cord of light.
God’s Book of Eskra — Chapter 30 — 28/30.25
“So God disbanded the cord of light that extended to the heavenly throne in Paradise. And suddenly now the Brahmins conspired against Sakaya, and they secretly poisoned his food with the blood of swine, killed with poison.”
Thus Oahspe describes an actual heavenly cord of light extending to the throne in Paradise.
The same system later enables coordination throughout the earth.
Book of Es, Daughter of Jehovih — Chapter 11 — 29/11.20
“Nevertheless, God had commanded the officers to maintain lines of light with his throne in Paradise, so that concert of action would manifest all around the earth, in the same moment of time.”
These beams of light enabled God’s heavenly hosts to coordinate their actions across the entire planet at the same time. Paradise, in turn, acts as the central communication hub for the administration of the earth’s heavens.
Paradise and the Boundary Called Chinvat
One of the most important geographical passages appears in the Book of Es because it identifies the boundary between the earth’s vortex and the higher realms.
Book of Es, Daughter of Jehovih — Chapter 3 — 29/3.21
“Then they came to Chinvat, the bridge of the boundary of the earth’s vortex, and there stopped to survey the earth and her unruly heavens, where the four false Gods proclaimed themselves monarchs of the universe! A day they rested, and in that day measured the grade and standing of the earth’s mortals and angels, and then they descended, straight to Paradise, the place of God, Jehovih’s Son.”
This scripture gives us a remarkable sequence. The travelers first reach Chinvat, which Oahspe defines as “the bridge of the boundary of the earth’s vortex.” After stopping there, they descend straight to Paradise. Paradise therefore lies on the earthward side of Chinvat, within the heavenly system belonging to the earth. Etherean travelers arrive at Chinvat, survey the earth and its troubled heavens, and then descend directly to Paradise, “the place of God, Jehovih’s Son.” Other passages say that visitors arriving at Paradise had come from beyond Chinvat. Paradise therefore appears to be situated inside the earth’s vortex, within the heavenly system belonging to the earth, whereas the Nirvanian and etherean realms lie beyond Chinvat.
Another passage of ethereans descended to paradise.
Book of Es, Daughter of Jehovih — Chapter 4 — 29/4.5
“Fiebowh, Lord, said: It has been less than a year since some other foreign God descended to Paradise. Behold, this last one comes from the same angle beyond Chinvat. Perhaps the former was only a scout sent from some realm, which has now answered with this mighty airavagna?”
The arriving God comes from beyond Chinvat and descends into Paradise. This again places Paradise within the earth’s heavenly vortex while the greater etherean regions exist beyond the boundary.
Etherean Ships Descend to Paradise
Paradise serves as an arrival and departure point for beings coming from much higher realms. Paradise is likewise the place where etherean hosts descend when the earth requires assistance. In the Book of Es, etherean angels come down to God’s throne in Paradise to assist with preparations for the approaching Kosmon era. Litabakathrava arrives there in an enormous etherean ship whose photosphere is described as being as large as a continent. When that vessel eventually rises again, billions assembled in Paradise witness its departure while musicians and trumpeters praise the Almighty. Such passages place Paradise directly at the intersection between the earth’s atmospherean heavens and the far greater etherean realms beyond them.
Oahspe also speaks separately of Nirvania and the etherean worlds beyond Chinvat as regions of “endless paradise” and “unending paradise.”
The higher Nirvanian worlds are described separately.
First Book of God — Chapter 17 — 24/17.23
“And I come to prove three worlds to men. First, the earth and its fullness; second, the intermediate world of spirits, where all shall sojourn for a season; and third, the Nirvanian worlds beyond Chinvat, where, for the pure and wise, unending paradise awaits.”
Here Oahspe explicitly places the Nirvanian worlds beyond Chinvat and calls their condition “unending paradise.” Paradise as God’s atmospherean city and paradise as the higher Nirvanian state therefore must be distinguished.
The same higher paradise is described again:
First Book of God — Chapter 14 — 24/14.45
“Let us turn our souls upward; to Nirvania; to the regions of endless paradise! To the voices of angels and Gods! To wisdom that does not err; to music never discordant! To love that never separates! Never!”
The phrase “regions of endless paradise” is connected directly with Nirvania.
In The First Book of God it describes three worlds: the earth, the intermediate world of spirits, and the Nirvanian worlds beyond Chinvat where unending paradise awaits the pure and wise. Thus the named city and kingdom of Paradise belongs to the earth’s heavenly administration, while the greater etherean paradise extends far beyond it.
This also helps explain why etherean Gods and Goddesses repeatedly descend to Paradise rather than originating there. Paradise receives them from the upper worlds. In one episode, a great world of light descends toward Paradise, described like a crescent formed from stars with a sun between its horns. God raises the lights of his heavens and opens his palace and throne to the approaching Goddess Hyaponitissa and her hosts. Paradise therefore serves as the earth-heaven capital capable of receiving representatives from vastly higher realms.
God’s Book of Eskra — Chapter 60 — 28/60.3
“Like a crescent, made of stars, with a sun between the horns, it came, a very world of light, coming swiftly toward Paradise.”
Oahspe describes an approaching etherean vessel almost as a luminous world. God prepares Paradise to receive its occupants.
God’s Book of Eskra — Chapter 60 — 28/60.7
“And God of Paradise raised the lights of his heavens, and opened his palace and throne to the approaching Goddess and her hosts. God’s Holy Council made way, and Hyaponitissa and her hosts entered the palace of God.”
Here we learn explicitly of the palace of God in Paradise, in addition to the throne and Holy Council. Paradise serves as the reception point for a Goddess descending from the higher heavens.
The Book of Es later describes another enormous etherean vessel.
Book of Es, Daughter of Jehovih — Chapter 8 — 29/8.38
“Litabakathrava and his hosts then went into the otevan, the enormous ship, with its photosphere, large as a continent. And presently, while the es’enaurs and the trumpeters chanted PRAISE TO THE ALMIGHTY, the vessel started from its foundation, and rose slowly upward, applauded by the billions assembled in Paradise.”
This gives an extraordinary picture of the scale of Paradise and the vessels capable of visiting it. Litabakathrava’s otevan has a photosphere as large as a continent, and billions of inhabitants of Paradise witness its departure.
Billions of Angels Live and Gather in Paradise
Paradise, God’s heavenly seat, is clearly magnificent and populated by billions of angels, yet it is not presented as the ultimate highest heaven of the universe. Oahspe repeatedly emphasizes the enormous population of the kingdom.
Book of Es, Daughter of Jehovih — Chapter 8 — 29/8.8
“Great, indeed, were the rejoicings, the praise, the music and glee of the billion angels of Paradise.”
Paradise contains at least a billion angels in this scene alone. Later its population becomes even greater during major heavenly ceremonies.
Book of Es, Daughter of Jehovih — Chapter 21 — 29/21.4
“Beside these, there were more than thirty billion angels of lower grades, in Paradise, to witness the ceremonies.”
This makes clear that Paradise is capable of holding populations numbering in the tens of billions. Paradise also becomes the place where the false Gods are brought after their kingdoms are overthrown.
Book of Es, Daughter of Jehovih — Chapter 16 — 29/16.14
“Of the false Gods and Goddesses thus delivered and brought before God, in Paradise, for judgment, the chiefs of them were: Ashtaroth, Dagon, Ashdod, Yotemas, Sathias, Goluth, Plutoya, Itis, Hamgad, Moak, Hoar, Baal, Ennochissa, Kabalactes, Gabriel, and Looeamong. Besides these, seventy other false Gods and Goddesses were delivered, but who were not brought before the throne of God, being instead sent to hospitals, because they were in chaos.”
This shows Paradise operating as a place of judgment and restoration. Those capable of appearing before God are brought before the throne, while those in chaos are sent to hospitals. The preparation for that judgment is described in the next verse.
Book of Es, Daughter of Jehovih — Chapter 16 — 29/16.15
“God had previously provided Paradise, through his Holy Council, for the occasion of the judgment of the false Gods, who were brought before him.”
Again we see the Holy Council participating in Paradise’s administration and preparation. Paradise is not, however, the automatic destination of every newly deceased person.
God’s Book of Eskra — Chapter 51 — 28/51.2
“And they stipulated that the spirits of all mortals, at time of death, should go to that heaven which reigned over the portion of the earth where they had lived. (Unless carried away by God, Son of Jehovih, to Paradise.)”
According to this scripture, spirits normally enter the heaven ruling over the earthly region in which they lived. Paradise is a special heavenly kingdom to which a spirit may be taken by God, but it is not presented as the immediate destination of every person who dies. Oahspe says that spirits ordinarily go after death to the heaven reigning over the region of the earth where they lived, unless they are carried away by God, Son of Jehovih, to Paradise. Again this means Oahspe does not teach that every newly deceased spirit automatically enters Paradise. The atmospherean heavens are divided into many kingdoms and regions, and spirits normally enter the heavenly jurisdiction corresponding to their earthly location and spiritual condition. Paradise is, therefore, a central governing kingdom rather than an automatic destination for every soul. In special circumstances, however, spirits can be transported directly there. One passage says that Jehovih sends a chariot of fire and bears a soul to Paradise. Throughout Oahspe, higher angels and Gods also transport spirits, rescue them from lower regions and carry them through heavenly realms. Paradise can therefore function as a destination of rescue, judgment, instruction or governmental purpose when God directs it.
Paradise also serves as a place of judgment, but again Oahspe’s conception of judgment differs from the simple earthly image of a final courtroom deciding eternal heaven or hell. After the collapse of the kingdoms of false Gods, figures including Ashtaroth, Dagon, Baal, Gabriel, Looeamong and many others are brought before God in Paradise for judgment. Other false Gods who are in spiritual chaos are not brought directly before the throne but are instead sent to hospitals. God’s Holy Council had prepared Paradise beforehand for these proceedings. Judgment in this context therefore appears connected with correction, rehabilitation, classification and restoration within the heavenly administration.
Paradise is consequently deeply involved in the great conflicts taking place throughout the lower heavens. During periods when false Gods control enormous heavenly kingdoms, Paradise remains the seat of Jehovih’s God and becomes the center from which restoration proceeds. The false heavenly rulers watch activities in Paradise with suspicion. They send messengers, arrow-boats and fire-boats there to investigate the arrival of etherean powers. Reports concerning a great light descending to Paradise spread among their sub-kingdoms and produce fear and uncertainty. The attention of rival heavenly kingdoms continually turns toward Paradise because it represents the established government of Jehovih within the earth’s heavens.
The arrival of etherean assistance dramatically transforms Paradise. Oahspe says that Paradise becomes “like a new kingdom” when a billion ethereans arrive to labor with God. Their work includes clearing away the hells of the lower heavens and preparing for the opening of heavenly gates so that angels might appear to mortals. Paradise thus becomes the staging ground for large-scale spiritual rehabilitation throughout the atmospherean heavens.
From Paradise, God commands extraordinary numbers of angels. During one major operation, God speaks through the lines of light to twelve billion of his hosts. He later goes forth from Paradise in a ship of fire with ten million high-grade angels drawn from Aroqu and Harivya. These descriptions show that the heavenly government in Paradise coordinates vast populations and military-like formations, although the purpose of Jehovih’s hosts is repeatedly contrasted with conquest for selfish dominion. Their objective is liberation from false Gods, the purification of the heavens and the eventual spiritual resurrection of both mortals and angels.
The city itself contains a palace and throne, and these become recurring focal points throughout the narrative. Visitors are conducted before God’s throne. God’s Holy Council sits there. Etherean Gods and Goddesses are received there. Heavenly messengers report there. Lights from higher heavens appear over the throne, and the Voice of Jehovih is manifested in connection with it. Paradise therefore functions both politically and spiritually: it is the administrative seat of God and simultaneously a place where communication from the higher realms of Jehovih enters the earth’s heavenly system.
The inhabitants of Paradise are not portrayed as sitting eternally in inactivity. They labor, minister, travel, teach, organize, celebrate and participate in the continual resurrection of others. This is consistent with Oahspe’s broader rejection of the idea that paradise means perpetual ease. The Book of Discipline specifically criticizes the belief that a person dies and simply enters paradise to dwell forever in ease and glory. Instead, Oahspe presents heaven as a realm of continued growth and service. Those who rise become helpers of those below them, while those still developing receive education and assistance.
Even the emotional atmosphere of Paradise is active and communal. There are periods of great rejoicing, praise, music and celebration. Angels gather by the billion. Recreation is declared after important victories or visits. Etherean ships arrive to immense ceremonies and depart before enormous crowds. Thus Oahspe’s Paradise is neither silent nor static. It is represented as a vast living civilization of spirits engaged in fellowship, worship, administration and service.
The ultimate purpose of all this administration is resurrection. Paradise exists within a much larger system designed to raise creation progressively toward the Creator. The atmospherean heavens are not the final destination. Even God’s city of Paradise belongs to the earth’s heavenly vortex. Above it lie Chinvat and the etherean heavens, and beyond these Oahspe speaks of innumerable worlds and realms of ever-greater glory. Spirits therefore progress rather than simply arrive. Paradise can be a magnificent heavenly kingdom, but the journey of resurrection continues beyond Paradise into Nirvania and the endless etherean worlds.
This explains the language describing Nirvania itself as paradise. The First Book of God calls humanity upward toward “Nirvania” and the “regions of endless paradise,” describing those worlds in terms of unfailing wisdom, harmonious music and love that never separates. Another passage speaks of the Nirvanian worlds beyond Chinvat where “unending paradise” awaits the pure and wise. Here paradise no longer refers specifically to God’s atmospherean capital but to the condition of exalted life in the upper worlds.
Oahspe therefore presents a beautiful hierarchy. At the lowest level, earth itself can become paradise when humanity lives according to Jehovih’s commandments. Above earth, the lower atmospherean heavens can likewise become paradise when ignorance, false worship and oppressive heavenly kingdoms are removed. Within those heavens exists the specific kingdom and great city Paradise, the heavenly seat of God, Son of Jehovih, from which the spiritual government of the earth is coordinated. Beyond the earth’s vortex and beyond Chinvat stretch the Nirvanian and etherean worlds, described as endless paradise for souls who have risen through the higher resurrections.
Finally, Oahspe teaches that paradise is not only something humanity seeks in heaven. The earth itself is intended to become paradise.
Book of Judgment — Chapter 2 — 32/2.16
“Yet the Faithists, having faith in the All Person, shall ultimately possess the whole earth, and make it a paradise of peace and love.”
The final ideal is therefore not simply escape from the corporeal world but the transformation of earthly life itself into peace and love.
This same idea appears in the Book of Shalam.
Book of Jehovih’s Kingdom on Earth — Chapter 14 — 39/14.14
“C: The earth is My paradise; the songs of My beloved reach up to My realms in the skies.”
And immediately afterward:
Book of Jehovih’s Kingdom on Earth — Chapter 14 — 39/14.15
“R: Proclaim the Creator to the ends of the world; He gave the earth to His children as a paradise.”
These passages bring Oahspe’s teaching full circle. Paradise is a named heavenly kingdom, a vast city and governmental seat in the heavens of earth, a condition that can exist in purified lower heavens, a description of the exalted Nirvanian worlds beyond Chinvat, and ultimately something the earth itself is intended to manifest.
There is even a striking symmetry between heaven and earth in Oahspe. The goal is not merely to escape the earth for paradise but ultimately to bring the principles of paradise into the earth itself. The Book of Judgment declares that the Faithists will ultimately make the whole earth “a paradise of peace and love.” The Book of Shalam similarly speaks of the earth as the Creator’s paradise and describes orchards, meadows, rich fields and harmonious community as resembling the garden of Paradise. Oahspe’s vision therefore runs in both directions: humanity rises from earth toward the heavenly worlds, while the wisdom of heaven is progressively brought downward until the earth itself reflects divine order.
Perhaps the clearest way to understand Paradise in Oahspe, then, is not to think of it as one simple equivalent of the traditional concept of “heaven.” Oahspe describes a universe of many heavenly levels, kingdoms, cities, roads, governments and worlds. Paradise is part of that enormous structure. The named Paradise associated with Arabin’ya becomes God’s heavenly capital and the administrative center for Jehovih’s work surrounding the earth. It has a city, inhabitants, boundaries, pillars of fire, roads extending immense distances, councils, marshals, messengers, musicians, palaces, a throne and communication lines reaching throughout the planet’s heavens. Etherean vessels descend there from beyond Chinvat, while angelic missions depart from it for regions throughout the earth.
Yet even this glorious Paradise is not the end of the journey. Above the atmospherean Paradise are the Nirvanian and etherean worlds—the greater paradise of spiritual resurrection extending throughout Jehovih’s boundless creation. And below Paradise stands the earth itself, which is also intended eventually to become a paradise of peace and love. Oahspe therefore presents Paradise not merely as a place where souls go, but as part of the Creator’s vast system of spiritual progression. Paradise represents order replacing chaos, wisdom replacing ignorance, freedom replacing spiritual bondage and service replacing idleness. Whether manifested on the earth, within the atmospherean heavens, in the great heavenly capital of God, or among the exalted worlds beyond Chinvat, paradise ultimately describes creation increasingly coming into harmony with Jehovih.
The journey isn’t just from earth to Paradise—it’s an ongoing resurrection: moving from earth through the heavens, from darkness into light, from self toward service, from lower to higher resurrection, and ultimately out into the infinite worlds of Jehovih.
