About Us and Our Mission

Temple Fundamentals

The History of the Temple, its Vision, and Mission.

The Temple was conceived and proposed by Peteseph Drakontos in a work published by him in 2018, which sought to definitively correct the fatal pathological and socio-political errors plaguing world civilization, particularly Western civilization, and to call for reform. This work proposed the goals and ecumenical organization that is now embodied by the Temple today, while the ecclesiastical hierarchical structure was worked out immediately following the founding of the Temple (as Temple of the Hermetic One) by Elder Peteseph and a former priest in October 2019. The former priest who co-founded the Temple did so in response to Peteseph’s call for it in his 2018 publication, with the additional vision that the Temple would teach initiates and priests how to use modern ceremonial magic, an item which was rejected by the Supreme Pontifical Council in 2022 in favor of adhering to god-serving theurgy and self-cultivating yogic spiritual practice rather than self-serving magic, leading to this priest’s decision to leave the Temple to start a small group focused on this.
Elder Peteseph’s motivation in establishing and operating the Temple, as well as the enthusiasm of its followers, has been deeply rooted in a desire to renew the world and react against the evil and foolishness gripping it, to reintroduce sanity, health, peace, propriety, justice, order, integrity, and true freedom to the world, which our souls thirst and cry out for.
The Mission of the Temple is to reintroduce true religion to the world where it has been lost, to guide orthodox pagan religions where they exist, and to provide a framework for the theocratic governance of the world and for ecumenical, comprehensive cooperation between religions and individuals. In other words, our Mission is to establish orthodox morality based on natural law, restore people’s ability to think correctly and see things accurately by understanding the Way and utilizing natural theology, restore paganism and work towards the overcoming of the counter-religious spirit born of Abraham, and coordinate between legitimate pagan religious traditions to restore a true model of religion for the people of the world whose traditions have been lost or suppressed, promote worthy traditions, develop religious practices and ideas, and protect the interests of pagans throughout the world. This work looks forward to the return of pagan theocratic models of governance and the abandonment of the Christian-derived errors that plague the modern world: liberty, equality, Empiricism, anthropocentrism (ego-mindedness), racial and cultural erasure under cosmopolitanism, materialist economies, etc.
Our vision is to be an international ecclesiastical institution of natural religion (paganism) with theocratic governance and ecumenical coordination between religious states. This vision urges us to provide orthodox pagan doctrines and rites, foster humanity and bring them to the Truth, work to restore order, preserve humanity’s cultural and intellectual legacy, and preserve the true teachings of all times.

The Four Core Doctrines for Determining Orthodoxy and Legitimacy

The four core doctrines of the Temple are critical to its mission and identity. The Temple determines these fundamental doctrines to be the only infallible doctrines of the Temple, though the Temple’s directives are binding upon its members and adherence to them is required.
The four core doctrines that qualify a religion as orthodox are natural theology; the three transcendental principles of Being as Truth, Goodness, and Beauty; natural law; and theocratic authoritarianism. These determine orthodoxy, or right doctrines, and the Temple maintains that these four infallible core doctrines must be used to measure the validity, completeness, and integrity (orthodoxy) of a religious tradition.

a. Natural Law

Summary: The orthodox religion acknowledges the basic dignity present in nature, bestowed to it by divinity, and so regards nature positively and with goodwill, as well as asserting that freedom exists only in pursuing the good, only in conformity to just Divine law.

b. Theocracy

Summary: The orthodox religion recognizes that all politics (law, government, social organization) derives its legitimacy by being beholden to divinity, that the state must be inherently religious by its constitution, and that theocratic authoritarianism is necessary to safeguard and direct society and ensure true hierarchy, or sacred order, the authoritarian governing just as the Intelligence governs the body, as a representative or functionary of divinity on earth.

c. Natural Theology, or Prisca Theologia

Summary: The orthodox religion is not based on revealed truths (dogmas, as opposed to natural teachings, which we call doctrines) and does not seek to dominate or exclude others who do not participate in the revealed dogma; it has an ecumenical spirit and a logical and divinely maniacal approach, open to cooperation with other religions in order to deepen understanding and practice.

d. The Three Transcendental Principles of Being: Truth, Goodness, and Beauty

Summary: Any epistemologically or morally relativistic or nihilistic religion is not orthodox. The orthodox religion recognizes the basic truth, goodness, and beauty present in divine being.

Full, deeper explanations of these doctrines are found within the Catechism.

Temple Structure, Ecclesiastical Succession, and Liturgical-Hermeneutical Framework

1. The ecclesiastical hierarchy of the Temple is composed of the following:

a. The Pontifex Maximus, or Supreme Pontiff, who bears absolute dominion and authority over the Temple so long as his rule conforms to the four core doctrines, this condition of which is referred to as the divine right to rule. The Pontifex Maximus is not infallible, as only the four core doctrines are, but the doctrines and directives that he, with his team of Magisterial advisors, make are considered binding to all members of the Temple. Generally, the decisions are made by reaching consensus with the Magisterial advisors, but the Pontifex Maximus has the power to make a unilateral decision if he sees the decision as absolutely necessary for the life of the Temple and for all members to adhere to, or else the issue is urgent and there is no time to consult his team of Magisterial advisors. The Pontifex Maximus and his team of Magisterial advisors is referred to as the Supreme Pontifical Council.

The Pontifex Maximus appoints a successor in the event of his death, incapacitation, or resignation, who is to serve as the next Pontifex Maximus: The matter is not up for a vote. …

b. The Magisterium, who are Prefects of supreme learning who may preside over provincial/regional councils of Prefects. Magisters are appointed by the Pontifex Maximus and his team of Magisterial advisors as being supreme teaching authorities of the Temple, fully understanding and committing themselves to the doctrines of the Temple and service to the Temple. The council of magisters (magisterium) may also convene to discuss and affirm official Temple doctrine in a time of controversy, indecision, or interregnum period (the death or incapacitation of the Pontifex Maximus). Some Magisters serve as advisors to the Pontifex Maximus and remain in continual contact to discuss the state and direction of the Temple.

c. Prefects, who are an elite group of Priests who are exclusively granted dominion over areas or zones of worship communities (fellowships) called prefectures. Generally, these prefectures will range from the size of a county to the size of a state, but in the early stages of the Temple before many Prefects exist, Prefectures may span multiple states or be regional in size. As the sovereigns of the prefectures, Prefects oversee, manage, and govern their prefecture, including the religious and economic life of its fellowships, its priests, and its funds. Prefects have the power to ordain priests within their prefecture, assign Chief Priests to fellowships, and recommend candidates for ordination to the Pontifex Maximus by providing rationale and a Candidate Profile Form. Only Prefects and those higher in rank have the authority to teach and broadcast official Temple doctrines and delegate the teaching thereof to subordinate members; no teaching or broadcasting should occur without their review and approval. Prefects may only be male.

Following the long span of human tradition, the Temple sees governorship as a male role and therefore limits the position of Prefect, Magister, and Pontifex Maximus to men. Women, however, may occupy the high positions of Chief Priestess and High Priestess, in addition to specialized roles such as sibyls. …

d. Chief Priests/Priestesses, who are the ministers (pastors and dukes) of a fellowship, which is a worship community that strives to be politically and economically independent and self-sufficient. Chief Priests are responsible for those they recruit and are expected to teach, guide, mediate, and report regularly to the Temple, as well as conforming to Temple doctrines and directives. …

e. High Priests/Priestesses, who are Priests with special knowledge or temple position. A High Priest is a world authority on a certain god or set of gods; a leader of a chapter academy or an esoteric, temple-wide cult, order, or mystery; or the Chief Priest of an important temple housing highly sacred objects in an inner sanctum, which only he may enter.

f. Priests/Priestesses, or Pontiffs, who are not the managers of a fellowship but either work within a fellowship (as is usually the case), helping to assist the Chief Priest, or work in some other Temple setting, such as on a monastery, in lay groups, for an Academy, or within an ecclesiastical headquarters. Priests may be appointed to serve as vicars, or representatives, for Prefects. Priests represent the Temple and have the authority to act as religious guides, organizers, mediators, celebrants of liturgy, and experts of Temple doctrine within a fellowship. All pontiffs have graduated from the Temple colleges, having passed vetting protocols and having satisfactorily completed courses on philosophy, theology, theurgy, spiritual practice, and pontifical arts and have been deemed worthy of priesthood, being of eminent virtue, understanding, general intelligence, linguistic capability, and social-emotional intelligence. Unlike laity, Priests are allowed to hold liturgical services, make larger sacrifices or offerings to the gods, and perform theurgic operations.

2. The ecclesiastical hierarchy, along with Temple directives and decisions and doctrines, is determined by the Pontifex Maximus and his Magisterial advisors primarily, and the non-advisor Magisterium secondarily, who may make appeals to the Pontifex Maximus with reasoning and evidence that could merit a change of decision. Prefects, appointed by the Pontifex Maximus, have the power to ordain Priests within their Prefecture, with oversight and approval by the Pontifex Maximus.

3. The administrative regions of the Temple graduate from local communities called fellowships to larger, usually county-to-state-sized regions called prefectures, which contain the fellowships of an area. …

4. Sacred spaces consist of sanctuaries (temenoi) or temples. The sacred space is delineated in some way, and a consecrated altar or receptacle of some kind is present. In the Greek tradition, there are pit altars for earthly deities, low altars for nature deities, and high altars for heavenly or Olympic deities, though there is overlap in these, and observing this differentiation is not a requirement. Within the sacred space, there should be no spiritual pollution, or miasma: No birth, sex, or death should occur within the sacred space, and anyone entering the sacred space is to have taken a purificatory bath (or shower) and made a prayer of purification beforehand. Only Priests are permitted to make sacrifices or offerings, and the use of iron and plastic is prohibited in liturgy and worship. When a sacred image is permanently established in the sanctuary housed there, the sanctuary is then considered a temple.

5. The ranks of laity are as follows:

a. Catechumens, who have not yet been installed as full lay members. Catechumens are taught the catechism, liturgical norms, and spiritual practices by the Chief Priest, and they participate in exoteric rites (services and festivals), observe spiritual practices, and engage in yogic activities under the direction of the Chief Priest. Catechumens begin their educational program on a quarter day (solstice or equinox) and complete it on the opposite quarter day’s Temple Seasonal Celebration, upon which they are ceremonially inducted as Neophytes and given a Book of Lay Worship.

b. Neophytes, or new lay members, who have been inducted into the Temple as laity but have not yet been inducted into a Chapter. The Neophyte participates regularly in the Fellowship under the direction of the Chief Priest, belonging to lay study groups, participating in fundraising and servicial outreach, attending services and festivals with biweekly regularity (encouraged) or at least for each Seasonal Celebration (required by Temple directive), and cooperating with other lay members toward the self-sufficiency of the Fellowship.

c. Lay Members, who have joined a chapter, or an observance of a specific religious tradition. After having studied with study groups of various traditions and learned from various traditions, after at least a year has passed since their induction as Neophytes, and after the Neophyte has determined which religious observance or tradition they would like to study, they are inducted into that Chapter and begin to focus their efforts and collaboration with members of said Chapter within the Fellowship.

i. Within the Chapter, various Sects or Schools of Thought exist, which the Lay Member may belong to. Chapters and their Sects are overseen by Academies, staffed by High Priests and Magisterium throughout the Temple, who safeguard the integrity of the belief system and canonized texts from attempts to adopt foreign beliefs, practices, or terminology, and who assert the orthodox doctrine within that religious tradition/observance.

ii. After induction into a Chapter, the Lay Member may participate in Lay Cults to certain gods which pay special devotion to a specific deity or set of deities and their domains (e.g., activities such as music and art) or Lay Orders that emphasize a certain lifestyle (rule), practice, virtue, role or service, or mindset or mystical perspective.

d. Seekers, who desire to participate more deeply and fully in the religious life of the Temple, pursuing, via education in the Seeker’s College, the esoteric designation of Initiate. If approved by the Prefect or Supreme Pontifical Council, the Initiate may continue their education in pursuit of Exemplarship (Martial for men and Matronly for women) or Priesthood. Those desiring to be Seekers receive no guarantee of their acceptance into the educational program or of their advancement to a certain rank. The curriculum for Seekers, Initiates, Exemplars, and Priests is provided and overseen by the Supreme Pontifical Council and is completed in a confidential, secure manner.

6. The ranks of Initiates are as follows:

a. Initiates, who have completed the Seeker’s College and are welcomed within the esoteric fold of the Temple, gaining access to Initiates’ study and discussion groups (which include Priests), esoteric Temple-wide cults and orders, exclusive study and reference materials, and privileged positions within festivals. Initiates help to guide their communities in proper understanding, piety, obedience, and practice and may serve as lay pastoral ministers.

b. Exemplars, who are Initiates who pursue further training in the masculine (martial) or feminine (matronly) arts, as determined by their natural-born sex. Exemplars seek not just the deeper religious education and participation of the Initiate but deeper communal participation. Exemplars lead the community in the martial or matronly arts and work closely with the Chief Priest to facilitate the needs and development of the Fellowship and its members.

7. Just as every theocratic state must establish a unifying framework, a single primary religion, the Temple has chosen the Hellenic (Greco-Roman) pantheon and liturgical years as its liturgical framework and the philosophy of Platonism as its hermeneutical framework, which it refers to in order to discuss theology internally and to consider how to shape its ecumencial outreach. All orthodox natural religions are welcome within the Temple at all levels, but it is necessary for religious institutions to establish one as its foundation or frame of reference. The Temple offers a flexible structure that accommodates chapters and individuals of diverse religious observances/traditions within its fellowships, as well as fellowships of diverse religious focuses within its prefectures, and study of the wisdom of all great natural religions is encouraged at every level periodically.

Our Divine Right to Rule and Facilitate

The divine right to rule exists insofar as authority is a legitimate authority, which is to say, insofar as it conforms to natural law, to divinity, to the Good. Because The Temple not only seeks to immortalize this doctrine but also because It is providing a full and original articulation of this doctrine, institutionalizing it, and vetting unworthies from ecclesiastical membership, the Temple uniquely deserves to bear this authority: The Temple has the divine right to rule (in addition to existing traditional pagan religious states), as opposed to any newcomers who do not understand these doctrines and would try to hijack our work to suit their own agenda or personal gain.

Ecumenism vs. Syncretism

All natural religions endeavor to recognize and conform to the same underlying cosmic truth, an idea sometimes called the prisca theologia, or ancient theology. Therefore, the pagan who worships a foreign pantheon, whether with or without any particular philosophical or practical draw to that tradition, is not committing a theological or moral transgression unless they do so in an eclectic manner without the oversight and approval of the Temple via institutional precedent or their Chief Priest’s express approval, in which case there could be theological error, error in orthopraxy (it is best to ground oneself as much as possible in the theology and liturgy of a single religion), or transgression of the hierarchical antecedent of socio-religious coherence. Therefore, the Temple does not subscribe to the idea that a race or nation should limit itself to its ancestral religious tradition, an idea which is sometimes called Odalism, so called after the Futhark rune Odal (also known as Othala), which signifies inheritance, ancestry, home, tradition, and persistence.
However, the Temple preaches socio-religious coherence and racial integrity; if the expression of one’s religious observance jeopardizes these, then that expression is forbidden.
Usually, syncretic worship is offered by hyphenating the names of the god or making a compound word of the god, as, for example, in Dionysos-Osiris or Hermanubis. While syncretism is a permissible practice, it is best that societies adopt a single primary pantheon (1.) to provide a lingua franca by which to understand other pantheons and (2.) to provide socio-religious coherence necessary to the good order of the society. Not only is this best, it is also likely: Fellowships will likely tend to worship one pantheon after they have studied and considered their options, subgroups within fellowships will likely exist to worship a specific pantheon (likely ultimately their ancestral one) or participate in certain practices and learning programs (yogas, etc.), Prefectures will likely celebrate the national religious festivals or the Greco-Roman ones provided by the Temple’s liturgical calendar in addition to the ordinary seasonal celebrations, and theocratic states will need to use one religion as its primary one.
We can see that syncretism is good insofar as it serves the ecumenical purpose of helping the distinct religions (and their practitioners) develop and understand each other, but that once the religion (or practitioner’s private understanding) is further developed, it sheds the syncretic form like a cocoon and relishes its refined form, understanding itself better by its own terms, having been aided by the other, just as any authentic self-realization must ultimately occur by one’s own self-understanding, terms understandable and apprehended by one’s own self, even if that understanding has been aided by the words of others. Thus does a religion grow by adopting good observances and making them its own. Therefore, a small degree of syncretism is inevitable and probably desirable in the wake of ecumenical exchange (and it should be judiciously overseen by ecclesiastical hierarchy), and the names and some characteristics of parallel or similar gods of other pantheons may be officially adopted as epithets or characteristics for the god in one’s own tradition.
Ultimately, we see that ecumenism is necessary and highly desirable in order to cooperate with other religious states, and that syncretism is not a good in and of itself like ecumenism is but is rather only good in certain circumstances and to certain limited and temporary degrees.
Furthermore, we see that religion does not need to be determined by ancestry and that pluralism can exist within a theocratic state of a singular established pantheon or tradition. We must learn from other traditions, even if we don’t adopt their practices and forms.

Pertinent Temple Rules and Expectations to Be Aware of Before Joining

Observe the natural law: Have goodwill for all people for their own sake, respect the dignity of common goods and natural constructs, and heed the hierarchically superior realities, or greater goods, upon which we are dependent: racial integrity, ecological health, peace and quiet, religion, quality of food and water and air.
This is the truth, the natural theological doctrine of the Divine Good. Let there be no revealed dogmas. Work towards humanity’s triumph over the Abrahamic religions and their just and humane obliteration.
Life and all its action, including society and law, is fundamentally religious, existing within Divine Wonder and animated towards Itself, the Divine Good. Therefore, two human institutions are owed your allegiance above all others: your family and the Temple, for the family is dependent upon society, and society is fundamentally comprised of the family. .
Black magic, or goetia, is forbidden under penalty of excommunication. Magic itself is forbidden to all laity and is only allowed for Priests when it is theurgic in nature and focus.
Priests are encouraged to take a spouse and have families in order to unite yin and yang within and without themselves and to make them fit to rule a kingdom (fellowship).
Marriage is the union of yin and yang and is therefore between one natural-born man and one natural-born woman.
You may only have one spouse (of the opposite sex), but you may seek an annulment through the Temple and remarry, and you may remarry if your spouse dies.
Observe sexual morality: Only procreative and unitive sex within marriage is permitted. Homosexual acts, contraception (including especially hormonal or artificial birth control), casual sex, sex outside of marriage, and masturbation are violations of the natural law, seeking to use other people for one’s own pleasure instead of regarding the greater good for them, or not using the sexual organ according to its natural function. These may also not be officially sanctioned as a social policy, because doing so fundamentally erodes the moral fabric of society by endorsing the violation of natural law. We recognize the difficulty in cultivating sexual virtue, and we stress that it is not a damning sin to commit sexual transgression, but it is a shortcoming and fall from spiritual grace that merits prayers of purification. Spiritual perfection requires purity; it is not easy, and it is a lifelong process to cultivate and sustain.
Abortion is a moral wrong except in the case of a life-saving procedure or eugenics under parental discretion (as per the ancient custom of abandonment).
A nation is defined by its race; there shall be no immigration of foreign races to the nation. A nation is made coherent and prudent by its observation of the natural law, of hierarchy, of authority, of natural religious theocracy; a spirit of peacefulness, cooperation, and ecumenism should exist between nations, not striving for dominance.
Judge between right and wrong, truth and falsehood, good and bad.
Take no drugs for pleasure. Any use of drugs within the religious context is generally discouraged and should only occur with one’s consent under the sanction of one’s religious tradition for good reason and should not be a violation of law.
Follow the Eightfold Path: right understanding, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.
Work towards your fellowship’s political, economic, and cultural separation from secular society.
Right livelihood is imperative. Do not serve, perpetuate, or enforce injustice, but let your work be toward the good of the world and the Temple’s cause. No matter how great the salary, it profits no soul to do wrong.
You must not serve in the wars of secular governments unless you have received an exemption to do so by the Temple. You are a child of Divinity, of Heaven and Earth, not a subject of corrupt politicians. There is no reconciliation between secular government and religion, no compatibility, as religion and natural rights precede positive law.
The human genome is a natural construct possessing dignity bestowed upon it by the Gods in their creation, and it is therefore not to be transgressed. Therefore, one should condemn and reject any gene-altering substances or interventions, such as mRNA injections, compromised food, or genomically-altered mates.
The genomically-altered may still belong to Temple communities and are not to be excluded or construed to be guilty or inferior but should rather be treated in a civil and familial manner. Most of mankind is now genomically altered and must be accepted as such, even while we still observe our moral duty of preserving and protecting the human genome through our Order of Human Heritage, which is exclusive to those who have not altered their genomes. The genomically-altered are not to support or pursue further genomic alteration. The Order of Human Heritage should support members to receive blood donations in times of medical need from fellow members of the Order.
Race carries a precious dignity and we encourage our members to maintain its biological integrity.
Beyond the biological character of race, there is the spiritual character of race: Preoccupation with biological preservation is no guarantee for the salvation of a race; virtue is necessary for success. No matter the racial composition of oneself or one’s family, one has a place in the world, and virtue should be their focus.
In a word, the Temple is race-positive: All natural races and natural religions are welcome in the Temple, and their cooperation is exhorted. By truly having goodwill for the races, desiring their greatest freedom and good, and regarding their dignity as constructs of nature, their preservation and biological and spiritual integrity is defended by the Temple.
Live in a natural, healthy, and suitable manner in all things: food, leisure, work-life balance. Reject what is not natural, healthy, and suitable.
This Catechism serves as a Constitution for the Temple: There shall be no future version except for translations, additions, or clarifications; no substantive changes or abrogations shall occur.

Lay Modes of Participation and Spiritual Life

The laity comprise the bulk of the community and its groups and organizations. Laity participate in religious life through attending local worship services, groups for the study of religion and religious texts, prayer groups, Seasonal Celebrations and festival participation, spiritual practice groups (meditation groups, yoga, etc.), and donation and Temple service groups of various kinds (committees, work groups, fundraising, lending assistance to priests and monks). Exemplars may themselves become monastics and/or leaders of the various groups of laity, not just of the religious variety.
Full lay members have dedicated themselves to a specific religious tradition, or Observance. They attend services of these kinds in their fellowship, and they belong to a religious Chapter of adherents to the same tradition, with whom they may communicate throughout the prefecture and who may be responsible for helping in the celebration of major festivals. Laity may also belong to a specific Sect or School of Thought within their Chapter, with its own specific set of beliefs that differentiate it from the general beliefs of the religious tradition at large. Sects and Schools are overseen by Priests or High Priests who also staff the Academies of these traditions, which make judgments on canon doctrine, scripture, and practice.
Finally, the laity may participate religiously by joining a Cult devoted to a certain deity or set of deities or a certain divine perspective or approach to life. The exoteric, or lay, cults may teach the mythology and scripture of a deity or tradition but do not teach any Mysteries. Laity may also join lay Orders, which require its members to take an oath to observe a certain Rule, or ascetic regimen. Orders devote themselves to virtue and the spiritual paths of divinities. They may adopt specific daily prayers and focus on the cultivation of specific virtues and kinds of service. Lay Cults and Orders tend to have local chapters limited to the prefecture, whereas Initiates participate in Cults and Orders in a Temple-wide capacity.
In addition to religious participation, the lay member participates in the human development of the fellowship community and its economy and economic cooperation. Laity cooperate to realize the economic self-sufficiency of the fellowship and its political, economic, and cultural separation from secular society. Laity also serve the needs of the community and the development of its members, including the holistic education and formation of children (scouts, teaching, sports, etc.), health groups, martial arts and military groups, and homesteading groups. Indeed, each fellowship should work towards having a Martial Order for the male members of the community and a Matronly Order for the female members, each Order led by Exemplars of the respective sex. Finally, the development of guilds of artisans and craftsmen within and across locales is desired to improve the coordination and expertise of products and services for the Temple’s communities.