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Since various notable people have been discussing starting colonies on Mars, while others tell of discovering life in outer space, I decided to ponder the metaphysics of cosmotheology. As a Polytheist, I wonder how Outer Space and Extraterrestrials (ETs) will affect Polytheism, in general. Can the various cosmologies of Polytheism accommodate ETs or colonies on the Moon? How do rituals and traditions respond to realities beyond cultural beliefs? What is Polytheism’s place in the cosmotheological landscape?
 
I think that Polytheism will adapt and embrace the new realities. The many cosmologies of Polytheism already include multi-universes, non-physical realms, and orders of existence. For Polytheists, the universe is rich in spiritual meaning. All life exists in a web or reciprocity within a vast interconnected universe.
 
A reflection of what Polytheism is was written by the monks of the Saiva Siddhanta Yoga Order (Note 1) in their pamphlet “Gods and Gods of Hinduism.” They stated, “It must be clearly understood that God and the Gods are not a psychological product of the Hindu religious mind. They are far older than the Universe…They are loving overseers and custodians of the cosmos, earth and mankind. The Hindu cosmological terrain envelops all of humanity. It is not exclusive.”
 
The statements of the Hindu monks encompass Polytheistic thought. Polytheists do see the Cosmos as an interconnected web of relationships. As a part of that, the Gods move beyond the known Universe. The monks further state that the “Gods are the fountainheads of its (Universe) galactic energies, shining stars and sunlit planets.” Adding ETs to the Web of Life would not be so disruptive.
 
Meanwhile, how does a Polytheist approach to residing off the Earth? For example, how does living in a colony on the Moon, affect the worship and veneration of Luna or Nanna-Suen or any other God of the Moon? What form would that devotion take? Living on the Moon changes the relationship between the devotee and the God. What about colonies on Mars, where the Moon is not seen? That would mean a new relationship would develop.
 
In Sumerian Polytheism, Nanna-Suen measures time. As He waxes and wanes, Nanna-Suen delivers gifts from his Barge until He returns to the Underworld. During the Dark Moon, He is a Judge there. Could the Moon be His Barge, with the colonists his people? Could time be measured with a period of the “Dark of the Moon” and “Full of the Moon?” I believe that Nanna-Suen will whisper to his devotees in their dreams, what He wants. Rituals will take a new form, since the colony is on the Moon. As for Mars, Nanna-Suen may have the two Moons be his agents, or the Gods of the Moons of Mars will make Themselves known.
 
I believe that Polytheism will adapt to the new circumstances. New Gods will emerge, and old Gods will take on new attributes. The Gods will reveal new ways of venerating Them. Divination is always available for asking what They want. Reading the original myths and cosmologies will uncover new ways for devotion for life off the Earth.
 
Notes:
Note 1. The monks reside on Kauai, Hawai’i.
 
Suggested Reading:
 
Davis, Andrew, “Metaphysics of Exo-Life.” Grasmere (ID): SacraSage Press. 2003.
Meade, Shannon, “Faith in the Cosmos.” Machiasport (ME): Shannon Meade. 2024.
O’Meara, Thomas, “Vast Universe.” Collegeville (MN): Liturgical Press. 2012.
Weintraub, David, “Religions and Extraterrestrial Life.” London: Springer Book. 2014.
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 If most of the writings on astrotheology have a Christian focus, that is because most of the people pondering these questions are Christians. However, other people have written on what they call “cosmotheology.” (Note 1) In their metaphysical considerations, various philosophers stress the Cosmological Principle: “We do not live in a special place in the Universe.” (Note 2) Noted philosopher, A.N. Whitehead wrote, “On a grand scale, our cosmology discloses a process of overpowering change, from nebulae to stars, from stars to planets, from inorganic matter to life, from life to reason and moral responsibility.” (Note 3) Whitehead’s concepts have formed a basis for examining religion and exo-life (Note 4) outside of Christianity.
 
Stephen Dick, noted astrobiologist and former NASA historian, has developed several principles of cosmotheology. (1) “Humanity is not physically central to the universe.” (2) “Humanity is not central biologically, mentally, or morally in the universe.” (3) “Humanity is not at the top of the great chain of being in the universe.” These three principles acknowledge the cosmological de-centering of the universe for humans. According to Whitehead, “humans are as fully natural as everything else in the Universe.” In other words, humans are not the moral center of the Universe.
 
Dick continues with (4) “Cosmotheology must be open to radically new and non-supernatural conceptions of God…a God grounded in cosmic evolution.” (5) “Cosmotheology must have a moral dimension, extending to embrace all species in the universe – a reverence and respect for life in any form.” (6) “Cosmotheology must embrace the idea that human destiny should be linked to natural cosmic events, not to the divine.” Dick states that the “God of cosmotheology is a natural evolutionary product, potentially with many characteristics normally associated with God.” (Note 5)
 
Andrew Davis, a process philosopher, interprets Dick’s God as a “fully contingent super intelligence (emphasis by Davis), an outcome of evolution.” Meanwhile, Whitehead, who developed process philosophy (Note 6), claims that the “non-temporal actuality of divine mentality” is in every phase of evolution. He adds, “The universe is thus understood as including a source of ideals. There are experiences of ideals…This is the experience of the deity of the universe.” For Whitehead, God is the divine duality as experienced across the universe.
 
Davis further develops a cosmotheology based on Whitehead’s process philosophy. “(1) Humanity exemplifies metaphysical principles that are utterly central to the universe. (2) Humanity exemplifies biological, mental, and moral antecedents that are metaphysically central to the universe. (3) Humanity exemplifies the same metaphysical principles that are expressed in various intensities throughout the great chain of being in the universe. (Note 7) (4) Cosmotheology must be open to truly radical and non-supernatural conceptions of God, a God grounding and exemplifying the metaphysical conditions of cosmic evolution. (5) Cosmotheology must provide the ontological basis and stimulus for ideals of moral reverence and respect in the nature of things. (6) Cosmotheology must embrace human destiny as inextricably linked to the destiny of the cosmos as an infinite evolutionary expression of the metaphysical conditions chiefly exemplified in the divine.”
 
Since some of us may be alive when life is discovered beyond the Earth, we do need to understand our place in the cosmos. I believe that Polytheists should add their thoughts to how this affects all of us. Since Polytheism entails that humans are connected to other worlds and other beings, Polytheists have a unique perspective to offer.
 
Notes:
Note 1. The astronomer Steven Dick defines “cosmotheology” as his attempt at a theology based on what “we know about the universe based on science. It is a naturalistic theology that denies supernaturalism.” From Interview with Ted Peters, “The Cosmotheology of Steven Dick,” Patheos, 22 April, 2023. https://www.patheos.com/blogs/publictheology/2022/05/cosmotheology-steven-j-dick/.
 
Note 2. Formally stated, the Cosmological Principle is “Viewed on a sufficiently large scale, the properties of the Universe are the same for all observers.” In ordinary language, the Earth, the Sun, the Milky Way, etc. are only average and not special. The Cosmological Principle is a part of Isaac Newton’s Laws of Physics.
 
Note 3. Whitehead as quoted by Andrew Davis in “Metaphysics of Exo-Life.”
 
Note 4. “Exo-life” refers to all life other than the Earth’s including extraterrestrials (ETs).
 
Note 5. Unless otherwise defined, “God” refers to Yahweh, the Monotheistic Deity.
 
Note 6. Alfred North Whitehead developed process philosophy further in the 1920s. He believed that “there is urgency in coming to see the world as a web of interrelated processes of which we are integral parts, so that all of our choices and actions have consequences for the world around us.”
 
Note 7. “The Great Chain of Being” is a hierarchy of Gods, Angels, humans, animals, plants, and minerals. The philosophy behind the hierarchy is that everyone has a role and purpose in the Cosmos.
 
Works Used:
Davis, Andrew, “Metaphysics of Exo-Life.” Grasmere (ID): SacraSage Press. 2003.
Meade, Shannon, “Faith in the Cosmos.” Machiasport (ME): Shannon Meade. 2024.
O’Meara, Thomas, “Vast Universe.” Collegeville (MN): Liturgical Press. 2012.
Peters, Ted, “The Cosmotheology of Steven Dick,” Patheos, 22 April, 2023. Web. https://www.patheos.com/blogs/publictheology/2022/05/cosmotheology-steven-j-dick/. .
Weintraub, David, “Religions and Extraterrestrial Life.” London: Springer Book. 2014.

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