Part 11 – Angels are Aliens

Just as it seems likely Margaret Keane found inspiration to paint the waifs through it, Oahspe can also be seen as a catalyst for the development of the alien abduction myth. This is due to its unique blend of spiritualism and science fiction, which intertwines angels and aliens in its ontology.

In the 1960’s composer Paul Misraki (writing under the pseudonym Paul Thomas, and 8th Earl of Clancarty, Brinsley Le Poer Trench, , controversially argued that characters in the Old Testament bible are in fact aliens or of alien origin, and that references to fiery chariots, whirlwinds or pillars of cloud are actually descriptions given by those without technical or scientific language to describe spacecraft. They piece together evidence to infer that humans on earth are the result of experimentation by superior extraterrestrial beings. Along with The Morning of the Magicians, they paved the way for many authors writing on the same theme.

These ideas would later reach a mainstream audience in Erich Von Daniken’s bestselling 1968 book Chariots of the Gods. Today they form part of the multifaceted, thoroughly popularised and commercialised television show Ancient Aliens currently in its 19th season and 15th year on The History Channel.  

Ancient Aliens Theories Hint at Aliens Whilst Oahspe is Certain of Them

However, Oahspe predates these writers by almost 80 years and is unambiguous about the nature of the “Angel Embassadors” of its title. Angels are non-human entities. Not of the earth, so by definition they are extraterrestrials. Rather than being ethereal spirits they can manifest themselves corporeally to breed with humans steering our species development.

Like UFO lore and the Jehovah’s Witness faith (not to be confused with Oahspe’s Jehovih) Oahspe also prophesied epochal change.  But more, it predicted the failure of all other religions, the discovery of a lost continent beneath the pacific ocean and the emergence of a new life of abundance for all in Jehovih’s Kingdom on earth beginning with the Shalam colony.

Oahspe talks about the rediscovery of a race of little people who were small and slender and coloured white and yellow. These hybrid offspring of humans and angels are, it claims, of a higher state of development (don’t call it evolution!1) and capable of greater spiritual awareness than other lower forms of humans. 

Instead of relying on inference Oahspe is definite in claiming that humans are but a fraction of the intelligent life of the universe. Ontological shock2 is built right into the text, and is a requirement of faithism.

Wing Anderson attempts to explain. He writes that angels in Oahspe provide the “missing link” in human physical and spiritual development. In a confusing diagram he charts how materialised angels breed with lower forms of humans. Humans at the bottom of the scale are called “Monstrosities” futher up more spiritually developed beings. On top are the most enlightened human, the “Kosmon” (who also just happen to resemble the Nordic-type gorgeous humnoid forms of early contactee encounters). 

While Von Daniken asserted archeological proofs of ancient alien involvement with life on earth, here alien intervention is tidied away – their ectoplasmic forms having completed their mission conveniently evaporate without a trace.

Various stages of human development from the more developed I’hin3, and I’huan to the monstrous Yak (left) Detail from an Illustration in Seven Years That Change the World 1941-1948, Wing Anderson, 1940 (right)

Star-Ships

Not only are angels extraterrestrials but they occupy vehicles. They are transported around the universe in “star-ships”. The term “star-ship” originates in Oahspe, (1882). These ships are able, with no defined propulsion method, to move at great speed travelling “Four hundred million miles a day.”4 We hear in Oahspe that “As mortals sail corporeal, across the corporeal ocean, so sailed the ship of God in the atmospherean Ocean.”5 These “Etherean ships from far-off worlds6 are indistinguishable from the alien motherships of contemporary UFO lore, except grander than even the wildest science fiction, some of them carry “sixteen thousand million angels.7 They descended and hovered over the earth so that their angel crews could make trips in smaller faster flying ships to intervene in human history. 

Down came the ship of fire far below the moon’s orbit, and then halted. For two whole days it halted…there came out of the midst of the arches of ships, a million angels, well trained in the management of worlds.8

Oahspe – God’s Book of Eskra

It is this intervention with humans that the Shalam colony was specifically built to be receptive to. It presents a curious overlap with the idea of hybrid humans found within alien abduction lore, because the Shalam orphans were supposed to be the conduit by which communication with aliens would occur. 

The children were to, “become conversant with angels, seeing them, and hearing them discourse on heavenly things.”9 By doing so they were to “be made familiar with the unseen world.”10

At six years of age, they were also taught for half an hour one evening in the week to sit in the sacred circle for angel communion by the actual presence of angels, and by children seeing them and conversing with them, the proximity of heaven to earth becometh firmly established in the child’s mind, and it beholdeth the fitness of one world to the other.11 [emphasis added]

Oahspe – Book of Jehovih’s Kingdom on Earth

As well as communing with angels in a seance – or an altered state of consciousness alike to hypnosis – they were to learn how to see and hear angels “in normal condition” (in a normal waking state). The development of this skill would also enable them in, “Seeing and hearing corporeal things miles away without their corporeal eyes and ears.”12 Or what we would now refer to as the alleged extra sensory perception (ESP) skill of Remote Viewing.

In other words the children of Shalam colony were to be trained by aliens to be able to read other minds and see things outside of the spectrum of normal human perception. 

As we might expect there is some output from Margaret Keane that appears to relate to this. Like the Shalam orphans who were of various ethnicities she painted children as angels with the usual large watchful eyes. Is this another indication that she was aware of the Shalam orphans and the connection between them and aliens?

LIttle Angel, 1962 (left) The Angels, 1963 (right)

Summary

  • Oahspe precedes ufology theorists who claim angels are aliens or of an extraterrestrial nature
  • In it we hear about:
    • Star-ships that can:
      • hover for days
      • travel at incredible speeds over great distances
      • carry millions of occupants
    • A lost continent on Earth to be rediscovered
    • A hidden/lost race of superior little people 
    • Communion with aliens who teach children
      • Telepathy
      • Remote Viewing
  • Keane painted children of all ethnicities as angels who have the same hypnotic stare seen in descriptions of aliens

Continue to Part 12 – KEANE “Aliens”

References

Pauwels, Louis, Jacques Bergier, and Rollo H. Myers. 1968. The Morning of the Magicians. New York : Avon. http://archive.org/details/morningofmagicia00pauwrich.
Thomas, Paul. 1965. Flying Saucers Through the Ages. Translated by Gavin Gibbons. Neville Spearman. https://archive.org/details/flyingsaucersthr0000gavi.
Le Poer Trench, Hon Brinsley. 1960. The Sky People. London, N. Spearman. http://archive.org/details/skypeople00lepo.

Footnotes

  1. Oahspe rejected the concept of Darwinian evolution
  2. A term used by alien abduction researcher Dr. John Mack, to describe an abductee coming to terms with the reality that their experience is beyond physical or psychological explanation. That their concept of reality does not hold.
  3. Fans of the Ariel School story should note that the I’hin also had long black hair “like Michael Jackson’s”
  4. Oahspe, 1891, p.732
  5. Oahspe, 1891, p.884
  6. Oahspe, 1891, p.57
  7. Oahspe, 1891, p.290
  8. Oahspe, 1882, p.725-726
  9. Oahspe, 1882, p.820
  10. Oahspe, 1882, p.815
  11. Oahspe, 1882, p.815
  12. Oahspe, 1882, p.820

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