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Cosmology

Cosmology of Paganism

Cosmology

Emanation, the Divine Hierarchy, Realms, and Mankind’s Role

  1. The cosmos, or ordered universe, or Being, is the emanation of Divinity; it exists within Divinity. Divinity is the eternal Life, Wonder, and miracle of Being: It has always existed and always will; It never was not; It is Wondrous, beyond logic, though we can use logic to conclude its existence and understand the metaphysical and physical realities ontologically posterior to it. The highest Divinity is the Good, that which is conducive to life. It is Wondrous Life outpouring Itself and increasing Itself; It is Love; It is knowledge and celebration of Itself; It is Wisdom at play.
  2. The Good ushers forth, bursts forth in complete enthusiasm and celebration and love; Lifeforce exists prior to its organization and confinement. First to arise is the Divine Intelligence, which contemplates Itself and the eternal Ideas. From the Divine Intelligence arises the Divine Will, or Craftsman (Demiurge), and from It, the creation of the gods and heavens. From the Divine Will or Its successor comes the creation and operation of the material realm, which is a copy, or image, of the heavens and Ideas, and which is subject to change, being called the sublunar realm, meaning under the moon, whose orb daily changes in her monthly passage. 
  3. There are many ways to describe the Divine emanation, from an elemental process to a numerological process to a reproductive process, etc. It is important to note that this process is called emanationism and not creationism. Emanationism sees the universe as an emanation of the Divine Being, whereas creationism believes that God is essentially separate from being, which is an error, as it posits an impossible division within Being. 
  4. In the Timaeus, Plato informs us that the gods are the first beings created by the Demiurge, whereas incarnate souls such as human souls and non-human animals are the last created beings. Between us and the gods are the Greater Kinds, according to Iamblichus of which are the archangels, angels, daimons, heroes, and purified souls, but which may include other beings as well, at least as a sub-class of these (spirits of nature and place, elementals, unredeemed souls, etc.). 
  5. The gods are the living principles at work in Being. Because nothing that comes from a source can be greater than its source, and as we are persons, the Divine has in it personhood and is, furthermore, greater than personhood. Bearing in mind the personal nature of the divine and our personal need for the divine union, it is appropriate that we think of the gods in the classical, personalized sense and not merely as logical principles or impersonal contents of the divine mind. Further, because the gods are the Good in actus, the gods are completely good, lack nothing, and are incapable of evil either on purpose or by accident; this is affirmed by Iamblichus.
  6. Various divisions of gods have been deduced by brilliant philosophers and theologians of various major pagan religions. The study of these gods and divine beings and their realms is beyond the scope of the Catechism, but suffice it to say that the Temple affirms the truth of the gods and the necessity to worship them and enshrine their worship through theocracy.
  7. As a reference, within Platonism, the divine hierarchy is constituted thus: 
  • Hypercosmic Gods
  • Liberated Gods
  • Encosmic Gods / Celestial Archons
  • Archangels
  • Angels
  • Daimons
  • Sub-lunar Gods / archons
  • Heroes
  • Purified Souls
  1. Some divine beings, such as angels, are messengers to the gods, and others, such as daimons, help to order and operate the material realm. …
  2. Humans play an important role in the sub-lunar realm: We are the guardians of the earth, the stewards of the earth, “the mediators between the divine and physical realms and their inhabitants” (ibid.). 
  3. However, hierarchy, or sacred order, is necessary to facilitate the proper stewardship of the earth. As each soul is in a different stage of its spiritual approximation to the divine (reincarnation cycle), Iamblichus tells us that there are three different classes of people on earth: the great herd, the beginning theurgist and philosopher, and the theurgic sage. …

Theurgy, Esoteric Arts, and Spiritual Warfare

  1. Theurgy is the art of working with the gods, of doing the work of the gods on earth through oneself. 
  2. Lay modes of theurgy include yoga, especially righteous action, prayer, worship and participation in the liturgical calendar, certain meditations, and performing or listening to certain sanctioned music.
  3. Priestly modes of theurgy in addition to the lay modes include the celebration of liturgy and sacrifice, divine petition, the performance of sacred music and sounds, elemental work, conducting or undergoing initiatory experiences, blessings and consecration, the conduction of sacred rites like marriage and funerals, talismancy, divination, theurgic vision work, home cleansings, and purifications. Select ecceliastical hierarchy may also ensoul the sacred image of a Temple when it is to be established. 
  4. Esoteric arts are generally reserved for Initiates and those higher in rank, but astrology, mantras (if approved by the priest or guru), and divination may be practiced by laity. The I Ching is especially recommended for divination and the work of cultivating virtue and wisdom. Any esoteric endeavor should first be approved and sanctioned by the Chief Priest.
  5. Spiritual attack and the presence of unclean spirits are mostly resolved by living a virtuous life, prayer, and trying to keep a clean home. In more persistent cases, a priest may provide consecrating oil or may perform a home cleansing or rite. In cases of possession by a spirit, which is extremely exceedingly rare, the person in question should be brought before the priest to be exorcised or should be welcomed by caretakers or family into the home to perform the exorcism. 

On Visions and Private Revelation

  1. Visions of divine beings and messages they relay are a factual occurrence. If one has such a vision or multiple ones, one should report this to the Chief Priest to relay the conditions under which it occurred and to seek assistance in interpreting it.
  2. Visions, or personal gnosis, occurs in images and terms that are understandable to us and aid us at that given time. They are not eternal truths or indicative of the truth of a revealed religion. They never abrogate an orthodox doctrine arrived at by philosophy. They must be interpreted properly and prudently. (For example, a Catholic seeking God may have a vision of Catholic clergy relaying a message to him or her, and this message may help them understand Divinity and move beyond their current obstacles to spiritual life, but it is not indicative of the truth of Catholicism.)
  3. Laity are not to purposefully engage in vision work. 
  4. Producing visions through dreams and sigils is not recommended for Temple followers, including Priests. Our goal and focus is always to serve the gods and not bid lower spirits to aid us.