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 Quantum physics is the new reality that we now live in. However, since the reality which is defined by classical physics is embedded in our minds, we do not recognize that fact. In classical physics, everything can be measured and felt. Meanwhile, quantum physics challenges that notion since there is no objective reality, no distinction between the past, present and the future. Since reality is actually consciousness, we really experience it as we live it.
 
What is this new quantum reality? In “Quantum Physics for Poets,” Leon Lederman, Nobel Laureate, says, “If you are not shocked by quantum physics, you haven’t understood it.” In fact, it stopped Albert Einstein stopped dead in his tracks, since in his words, quantum physics became “too spooky to pursue.” Instead, Einstein, in 1935, forced “a dramatic collision of logic between the quantum world of possibilities and the classical world of real objects with real properties, and to determine, once and for all, which was right!” (Note 1) However the quantum world of randomness overwhelmed the orderly one of classical physics.
 
To understand how “spooky” quantum physics is, first classical physics needs to be explained. Lederman writes, “the canonized laws of Galileo and Newton … encompassed the beauty and rational stability of classical physics, including the golden age of the orderly laws of motion, the universal law of gravitation that governed apples and asteroids, the wonderful symmetries that underlie the theories of electricity and magnetism, and the crowning insight that light is a wave composed of electric and magnetic fields.” (Note 2)
 
However, starting in 1900, physicists began to notice strange and peculiar occurrences. These eerie happenings have grown over time. For example, think about blackbody radiation (Note 3) that toasts ordinary bread in a toaster or the red glow given off by the coals of a campfire. Why is this glow red? The properties of light emitted by the wires of the toaster and by the coals shattered the rules of classical physics.
 
One of the things realized by quantum physics is that the world of possibilities is the new reality. Lederman write “Observation and measurement is the ultimate defining activity; the act of measurement itself forces a system to choose one of its various possibilities. (Emphasis by Lederman) In other words, reality is not merely disguised by the fuzziness of an uncertain measurement – rather, it is wrong to even think about reality as yielding certainty in the conventional Galilean sense when one arrives at the atomic level of nature.”
 
Lederman continues, “In quantum physics, there appears to be an eerie connection between the physical state of a system and the conscious awareness of it by some observing being. But it’s really the act of measurement by any other system that resets, or ‘collapses,’ the quantum state into one of its myriad possibilities… These are not particles and not waves – they are both and neither – they are something new. They are quantum states.” (Emphasis by Lederman) (Note 4)
 
One of the founders of quantum theory, (Ernst) Pascual Jordan wrote “Observations not only disturb what is to measured, they produce it.” The act of observing quantum particles seems to create another reality. Before observation, the object (in-waiting) is a probability of all possible locations and properties. This can make for a bizarre world, where time bends back on itself and the living can speak to the dead.
 
Another part of reality is that quantum physics changes is space and time. The two are now considered an entity as “spacetime.” Under classical physics, time was absolute (which is false according to quantum physics). Time is not altered between any two systems. Therefore, one clock could be used for all the observers through the entire universe.
 
However, the Special Theory Relativity, as defined by Einstein, shows that time slows down for moving objects. It explains that the speed of light is a constant for all observers: it never changes. Therefore, time is never absolute, the speed of light is.
 
Since scientists believe that there is nothing outside of space and time, the two dimensions are connected. Einstein’s Special Theory of Relativity described space and time as “inseparable, interwoven entities.” “Spacetime” as coined by Hermann Minkowski in 1908, is “shorthand for Einstein’s model of an integral four-dimensional space and time continuum.” (Note 5)
 
Since then, experiments have pointed to the existence of seven additional dimensions. These multiple dimensions which exist beyond spacetime are hidden. The metaverse (Note 6) now incorporates the four-dimensional spacetime universe and the seven dimensions that have been discovered.
 
Oddly enough with my brain injury, I perceive reality as defined by quantum physics. Time is infinite, with no beginning or end. My reality is spooky with the multiple strands of time and space existing at once. For me, multiple universes exist in which I chose to live in a particular one each day. And, sometimes, I do not understand what universe I find myself in.
 
Since “observing effects those around us” is an inseparable part of reality, our assumptions need to change to match this new reality. We are not separate from reality, for we shape it with others. When we observe the stars, they observe us. We dance together with the Gods, Nature Spirits and the Cosmos itself.
 
Notes:
Note 1. Leon Lederman, “Quantum Physics for Poets,” p. 192. Exclamation point is by Lederman.
Note 2. Ibid. p. 83.
Note 3. Blackbody radiation is the “electronic magnetic radiation emitted by an object that absorbs all incidental radiation and reflects none.” It is also known as “thermal radiation.”
Note 4. Leon Lederman, “Quantum Physics for Poets,” p. 22.
Note 5. Shelli Renee Joye, “The Metaverse of Consciousness.” P. 6.
Note 6. In quantum physics, the metaverse “includes at least seven unique dimensions beyond the four of time and space.” This differs from what software engineers and gamers refer to as the metaverse. Their metaverse is that a user can experience with the help of an avatar, the virtual reality of another world.
 
Works Used:
Burns, Anthony, “Ultimum Mysterium.” Sixth Books: Alresford (UK). 2016.
Carreira, Jeff, “The Spiritual Implications of Quantum Physics.” Emergence Education: Philadelphia. 2023.
Joy, Shelli Renee, “The Metaverse of Consciousness.” Inner Tradition: Rochester (VT). 2025.
Lederman, Leon, “Quantum Physics for Poets.” Prometheus Books: Lanham (MD). 2011.
Pratt, Carl, “Quantum Physics for Beginners.” Quantum Quill. 2024.
 
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 “Seeking the Mystery: An Introduction to Pagan Theologies,” Christine Hoff Kraemer (Phd) Hubbardston (MA): Asphodel Press. 2013. 2024.
 
Dr. Christine Hoff Kraemer (Note 1) has written a brief introduction to Pagan theologies. (Note 2). Theology may seem a word reserved only for Monotheistic religions such as Christianity. However, Kraemer explains that Pagan theology or more properly theologies (Emphasis Kraemer’s) (Note 3) can be expressions of our holiest experiences. Remaining open to new encounters with the divine, Pagans seek to retain access to mystery: experiential knowledge of the scared…The wisdom of Pagan theology is in its flexibility, its willingness to honor and remember the past while seeking to engage the present moment.” Later Kraemer stresses that “in our movement from religious experience to religious belief, we are all theologians.”
 
In reading “Seeking the Mystery,” Kraemer invites the reader to not only be a theologian but also to participate in Paganism. Each chapter has suggestions for exercises and experiments to explore Pagan theological concepts. Also, each chapter has “Further Reading,” for the reader to go into depth on its particular topic. Kraemer aids the reader by providing for each chapter, a summary.
 
The first two chapters introduces the reader into the complexity of what is Paganism and its various theologies. With multiplicity in mind, Kraemer tackles the diverse belief systems ranging from Feminist Theology to Nontheism to Hard Polytheism. They want the reader to learn how to apply theological terms. “I want to emphasize again that the purpose defining theological terms in contemporary Paganism is to enable Pagans to have complex conversations about their beliefs and attitudes.”
 
Meanwhile, Pagans take myths seriously as sacred stories of values and modes of behavior. Depending on the particular branch of Paganism, myths can range from the traditional myths of the Greeks to those of science fiction and fantasy. Since Pagans often incorporate many faith traditions, most are careful in taking myths out of their intended context, and are sensitive to cultural appropriation.
 
However, Kraemer tackles three myths that Pagans often take as being historical (or fact). The first is the “Myth of the Matriarchies of Prehistory.” This myth claims that before the invasion of the Indo-Europeans, there existed a utopian matriarchy in Europe. In embracing this myth, Kraemer reasons that Pagans want legitimacy in their religion. However according to Kraemer, this myth is based on biased and faulty scholarship. Rather than reject this myth outright as foolishness, they suggest that various Pagans could think of it as an “inspirational sacred story.”
 
The second myth is “The Burning Times.” Supposedly the focus of the witch hunts of Medieval and Renaissance Europe were on people practicing an “ancient Indigenous Western European religion.” In other words, these “witches” were priest(ess)s of an unbroken lineage from prehistory. One of the founders of contemporary Wicca, Gerald Gardner used this myth to claim that he was initiated into such a coven. The myth concludes that these “witches” were martyrs of a Goddess religion.
 
Although the Inquisition and various Witch Hunts killed many people, the victims were usually either secret Jews or Christian heretics. Sprinkled in were people denounced by their neighbors for various reasons usually involving greed or blame. Meanwhile, others killed were homosexuals and Freemasons. However, the numbers for the Inquisition and the Witch Hunts were about one million, outside of the Crusades, not the nine million claimed by the myth.
 
Kraemer concludes that many Pagans embrace the first two myths as a way to justify their countercultural status. Since many Pagans are White and middle class, they seek to identify with minority peoples. These myths enable Pagans to differentiate themselves different from others of their class. Kraemer suggests that Pagans use “The Burning Times Myth” to seek to correct wrongs in an unjust society.
 
The third myth is that “Paganism is a root religion.” (Emphasis, Kraemer’s) (Note 4). This myth claims that the first religion was a “religion of the earth and of the human body, with devotion offered to the many numinous beings that humans experienced in the world around them.” Kraemer finds that scholars who seek proof of this religion often use circular reasoning or believe in the monomyth. (Note 5)
 
The “Root Religion Myth” seeks to provide Pagans with a valid religious perspective. Kraemer cautions that this myth may lead to inappropriately adopting Indigenous (Note 6) religions. They suggest that “Pagan theology is strongest when based on our collective and individual experiences, not just of nature, but of also of our own bodies and minds.”
 
Kraemer concludes their book with “Pagan theology is evolutionary in the older sense of the word – that it actively adapts to change… It is in process, ever changing as culture itself changes, adapting to the human condition in a complicated and fragile historical moment.” Finally, they urge readers to “seek the mystery!”
 
The chapters of “Seeking the Mystery” are as follows with Kraemer’s introductory statement.
 
Deity, Deities, and the Divine: “The key to contemporary Pagan understanding of deities and divinity is multiplicity.”
Myth, Tradition, and Innovation: “The foundation of contemporary Pagan theology is myth.”
Knowledge and Devotion: “Through personal experience, Pagans seek divine knowledge to inform their devotional practices.”
Life, Death, and the Human Body: “The human body is a sacred site for contemporary Pagans.”
Ethics and Justice: “Virtues and values create a flexible basis for Pagan ethical decisions.”
Conclusion
Notes:
Note 1. Christine Hoff Kraemer is the Chair of the Theology and Religious History Department of Cherry Hill Seminary (a college for Pagan ministry and scholarship). An initiate of a religious witchcraft tradition, they identify as a non-binary person.
 
Note 2. Kraemer refers to all Paganisms ancient and modern as “Pagan.” Their book however focusses on Contemporary Paganism.
 
Note 3. Kraemer explains there are as many theologies as there are Paganisms.
 
Note 4. Kraemer defines a Pagan religion as one that is a contemporary one with at least one of the following attributes. (1) Pantheism (2) Polytheism, (3) Reverence toward nature and the body, (4) References to pre-Christian myths and traditions, (5) Ritual practice, (6) Trust in personal experience as a source of divine knowledge, (7) Acknowledgement of the principles of magick (magic), (8) Virtue ethics, and (9) Pluralism.
 
Note 5. The monomyth is that there are “particular metaphysical truths that arise in every culture.” One such monomyth is the “Golden Rule.” However, religions differ on the nature of reality, the meaning and purpose of life, the Gods, the soul, and the nature of existence.
 
“Monomyth of the Root Religion” is not to be confused with Joseph Campbell’s “the Hero’s Journey.” Campbell wrote “The Hero with a Thousand Faces,” popularizing this concept of a monomyth.
 
Note 6. Kraemer defines “Indigenous” as “originating or relating to a specific place.” These religions “draw their practices and beliefs from the particularities of the land where their culture is developed.”
 
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 As I have previously written, I want to explore weather divination since it has such a deep cultural impact on humans. I want to connect people with the weather around them. To have them ponder how the weather influences their lives metaphysically.
 
My goal of constructing a weather oracle will enable people to interpret weather in a symbolic way. How do blue skies indicate good times? Can “blue skies” be related to luck in a person’s life?
 
The project will benefit me by encouraging bilateral communication between the halves of my brain. By using spatial and symbolic thinking, I will enhance the neuroplasticity of my brain. Moreover, working with visual cues will help my visual perception. (My injury damaged all four lobes of the brain – executive function, visual perception, sensory processing, and balance.)
 
After doing research on weather oracles and magic, I discovered that little work has been done on either. Furthermore, there is a lot of folklore that can be explored and analyzed. The project would add to the Wizarding world by shedding light on a little explored area of magic and divination.
 
Rough plan.
I will create families of weather phenomena. They will be “winds,” “clouds,” “storms,” “clear skies” and “precipitation” with about ten members in each family. A sample “wind” family would include trade winds, Alberta clipper, and cross winds. “Clouds” would include cirrus, nimbostratus, and cumulus. “Clear skies” would include blue skies, rainbows, drought, and Polar vortex. “Storms” would include tornados, Nor-easters, Derechos, and blizzards. “Precipitation” would include rain, hail, sleet, fog, mist, and frost.
 
Hypothesis.
Through culture and metaphors, people are immersed in the weather around them. People have used signs to predict weather in the physical realm. I believe that weather signs can also be used for divination.
 
Research questions/activities:
How does weather phenomena indicate a person’s relations to weather?
To investigate weather’s effect on culture.
How can weather be used to predict luck?
“Making hay while the sun shines” means what? Can this saying be applied to divination?
 
Specific activities:
Obtain metaphors to match with each weather phenomena.
Structure a weather oracle.
Obtain materials for designing.
Draw and design symbols
Write the manual for meanings and use.
Test the oracle for at least one to two months for accuracy.
Fine tune the oracle.
Write a report of the results.
 
Resource List
 
CREATING ORACLES
 
Bright, Steven, “The Oracle Creator.” Liminal (IL): On-Demand Publisher. 2021.
 
Broome, Kay, “The Talking Forest: Tree Runes for a New Millenium.” Self-Published. 2022.
This work is a new oracle consisting of trees from North America. The author explains her methodology and how she created the Tree Runes. Broome separates the trees into six sections of “Groves.” Each group is based on the ages of man from childhood to elderhood. Then, Broome includes methods for use, and also explains the purpose of each Tree Rune.
 
The book included Tree Rune illustrations and readings for each – upright, toppled, and inverted. It also has meanings of adjacent Tree Runes, which provide shades to the original meanings. The book is an excellent text for learn how to devise and design an oracle from scratch. It includes sections on personal observations of the author, physical traits, folklore, spiritual traditions of each tree, and the kenning of the specific Tree Rune.
 
Peterson, Mandy, “Create an Oracle Deck Work Book.” Self-published. 2024.
 
WEATHER
 
Adey, Peter, “Air: Nature and Culture.” London: Reaktion Books Ltd. 2014.
Baribeau, Renee, “Winds of Spirit.” Carlsbad (CA): Hay House. 2018.
Burris, Debra, “Weather Magic.” Woodbury (MN): Llewellyn. 2024.
Dodds, Klaus, “Ice: Nature and Culture.” London: Reaktion Books Ltd. 2018
Elson, Derek, “Lightning: Nature and Culture.” London: Reaktion Books Ltd. 2015.
 
Gooley, Tristan, “The Secret World of Weather.” NY: The Experiment, LLC. 2023.
Gooley explains how to “read signs in every cloud, breeze, hill, street, plant, animal and dewdrop.” Immersing himself in nature, Gooley examines how trees and plants tell weather. He shows how to feel the wind and to be one with the local winds. This book gives the reader how to intuitively know the weather around them.
 
Hamblyn, Richard, “Clouds: Nature and Culture.” London: Reaktion Books Ltd. 2017.
Henning, Ryan, “Field Guide to the Weather.” Cambridge (MN): Adventure Publications. 2019.
Lanham, Nahu, “Cloud Readings Handbook w/Cards.” Orlando (FL): Outskirts Press Publishing. 2002.
MacCannell, Daniel, “Rainbows.” London: Reaktion Books Ltd. 2018.
Moss, Nan and David Corbin, “Weather Shamanism.” Rochester (VT): Bear & Company. 2008.
 
Pretor-Pinney, Gavin, “The Cloud Collector’s Handbook.” San Francisco: Chronicle Books. 2011.
—, “The Cloudspotter’s Guide.” NY: Penguin. 2006.
The head of the Cloud Appreciation Society, Pretor-Pinney presents the science, history, and culture of clouds. Tackling each species of clouds, he tells how each is distinct in its history and effect on culture. Besides, the ten main cloud types, Pretor-Pinney discusses “accessory clouds,” such as Fluctus, a series of cloud waves. He ends with his amazing experience of the Morning Glory Cloud of Burketown, Australia. The book is a paean to the wonders of clouds.
 
Withington. John, “Storm: Nature and Culture.” London: Reaktion Books Ltd. 2016
Pryke, Louise, “Wind: Nature and Culture.” London: Reaktion Books Ltd. 2023
 
GENERAL BACKGROUND
 
Bluestone, Sarvananda, “How to Read Signs and Omens in Every Day Life.” Rochester (VT): Destiny Books. 2002.
 
Glover, Carlos Philip, “Earth Wisdom Teachings.” Rochester (VT): Findhorn Press. 2024.
Glover divides the land and sky into eight directions from East-Southeast-South-Southwest-West-Northwest-North-Northeast. Each of the directions has a teaching with observations, meditations, and questions. Within the book, Glover encourages people to think spatially instead of linearly. This aspect gives additional insights to divining beyond time to include space.
 
Lafoff, George and Mark Johnson, “Metaphors We Live By.” Chicago: The University of Chicago Press. 2003.
This book introduces the important concepts of metaphors and cultural coherence. The authors explore how people understand their own languages with their lived experiences. Lafoff and Johnson believe that the “ordinary conceptual system” of thinking and acting is metaphorical. Metaphors such as “a bolt from the blue” encompasses people’s ideas of lightning and its cultural importance. In divination, I see symbols are cultural metaphors with specific meanings. This book enforces that.
 
Ricksecker, Mike, “Travels Through Time.” Cleveland (OH): Haunted Road Media. 2023.
 
Scofield, Bruce, “The Nature of Astrology.” Rochester (VT): Inner Traditions. 2022.
Scofield presents the history, philosophy and science of Astrology. (He views it as a self-organizing system.) Scofield explores how Astrology coorelates with terrestrial weather. In developing an oracle, the foundation of philosophy and science behind it need to be laid out. Scofield demonstrates how to do that in his exploration of Astrology.
 
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 Gods
Includes Eastern, Middle Eastern and Indigenous American Deities and Demigods.
The authors separate the Polytheistic Gods from God (Yahweh). Egyptian Gods such as Anubis and Canaanite Goddesses such as Asheroth (Asherah) will often speak to DMT users. In addition, Pre-Islamic Gods and Djinns are actively engaging people. When meeting them, people report that there is a “deeper reality to these Beings.”
 
Jesus Christ
Includes Other Biblical Characters
DMT is also referred to as the “Jesus Drug,” since many people who have used it have become dedicated Christians. During their DMT experiences, Christ will come and speak to them. Meanwhile, other people have experienced “Christ Consciousness,” which is an awareness of their higher self as a part of a universal system. Encounters with Jesus Christ are reported to be positive and comforting.
 
The Virgin Mary
There is only one Virgin Mary entity (the Christian version) in the DMT realm. This Divine Female is a powerful and compassionate Being who offers comfort and protection. Moreover, She is a source of wisdom and support.
 
Angels
Depending on the person’s cultural belief system, these entities can be seen as heavenly messengers or something else. Since many DMT users are usually Christian, the Angels often conform to those beliefs. However, some of these Beings are only white light, while others are many bright colors. Moreover, in many occassions, the presence of Angels is strongly felt instead. Angels are the most common of the Otherworldly Beings encountered by DMT users.
 
The Devil and Demons
Often encountered in various altered states of consciousness, the Devil and Demons are reported to be dark and terrifying Beings. Depending on their faith traditions, people in altered states of consciousness will have varying experiences with these Beings. Many report intense and frightening meetings with Demons. Moreover, encountering the Devil can be terrifying.
 
Therianthropes
Includes Animal-Human Hybrids
Often in states of altered consciousness, people will metamorphose into animals or become animal hybrids. Shamans, especially, will shapeshift into many combinations of animals. Meanwhile, other people will meet the Egyptian Gods Anubis and Sekhmet, and other Animal-Human Gods. People feel a profound and sacred sense in the presence of these Beings.
 
Ancestors
Includes Dead Relatives, Friends, and Strangers (and Pets)
Taking Ayahuasca will encourage users to meet with earthbound beings. This is because Ayahuasca acts as a traditional portal to the Dead and Ancestors. Meanwhile, people who take DMT will have meetings with Strangers from other universes. Some have even reported encountering their deceased Pets.
 
Fairies
Some people liken Hyperspace to “Fairyland,” that which is described in English and Scottish folklore. In “Fairyland,” the Fairies act as they do in Celtic myths. Beautiful but dangerous, these Beings act the same as those of traditional folklore.
 
Gnomes
Includes Kobolds and Goblins
These Beings are as described in European folklore, playful, mischievous and unpredictable. However, they are elusive to users of LSD and psilocybin. While LSD will make them visible, DMT makes the Gnomes solid. Under LSD, they look like they have materialized out of the living room carpet. Under DMT, a person can touch them.
 
Notes:
Note 1. David Jay Brown and Sara Phinn Huntley, “The Illustrated Guide to DMT Entities.” Park Street Press. 2025.
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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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From time eternal, people have pondered whether they were alone or were there other worlds with other peoples living on them. Since the Moon Landing, more people have pondered what it would be like to live off the Earth. Meanwhile, various theologians discuss how any of this will impact the religions of the Earth.
 
This branch of theology is called “astrotheology.” (Note 1) Ted Peters, a Lutheran theologian, defines Astrotheology as (emphasis his) “that branch of theology which provides a critical analysis of the contemporary space sciences combined with an explication of classic doctrines such as creation and Christology for the purpose of constructing a comprehensive and meaningful understanding of our human situation within an astonishingly immense cosmos.”
 
In his paper, “Introducing Astrotheology,” Peters states the four tasks of the astrotheologian. First is to “(1) overcome geocentrism and anthropocentrism.” Second is to “(2) set the conditions for the debate between a single incarnation versus multiple incarnations in Christian soteriology.” (Note 2) Third to “(3) offer an internal critique to the space sciences.” (Note 3) Finally. “(4) contribute to public readiness for the day of extraterrestrial contact.” In short, develop “a theology of nature (emphasis his) that is cosmic in both space and time.”
 
“Astrotheology” was first coined by William Derham, an Anglican clergyman and noted naturalist. In 1714, Derham wrote “Astro-theology or a Demonstration of the Being and Attributes of God from a Survey of the Heavens.” For him, astrotheology should glorify God and the magnificence of His Creation.
 
Peters, a noted contributor to the field of astrotheology, adds areas for concern for theologians. Since he is a Lutheran, he focuses on Christian doctrinal matters. He details his concerns as (a) Creation, asking “What is the scope of God’s creation?” (b) The Person and Work of Christ, (c) Sin, asking “Do extraterrestrials sin?” (d) Eschatology, asking “How should we handle the biblical symbols of ‘a new creation’ and ‘eternal life,” and finally (e) Ethics.
 
Meanwhile, A.C. Pieterse, South African theologian, describes astrotheology as “a prophetic wormhole that relates space-time to eschatological transformation.” He ponders the “entangled universe” that is constantly in flux. According to Pieterse, “space and time are the four-dimensional canvas embedded in this complex and braided reality.” He concludes that “a relational Christ, with immutable attributes of space and time, is actively involved in an entangled cosmos where space and time mutually interact. Astrotheology is the vehicle of choice that connects these two perceived opposites, space-time in the natural world, and the essence of the Cosmic Christ.”
 
Most of the theologians who have been writing about the metaphysics of exo-life (Note 4) are Christians. Of those, only Roman Catholic and Mainline Protestants have been arguing about it in any detail. Meanwhile, Orthodox Christians simply regard ETs are demons. However, secular philosophers have published their ideas about other worlds and peoples, which they have called “cosmotheology.” (Note 5)
 
Notes:
Note 1. “Astrotheology” differs from “exotheology.” The former includes the latter. Exotheology is focused what religions extraterrestrials (ETs) may have and how will the religions of Earth will be affected by ETs.
 
Note 2. “Soteriology” is the Works of Christ, while “Christology” focuses on the Person of Christ.
 
Note 3. Michael Welker, German theologian, writes, “Theology can and must challenge the natural sciences to correct their false perceptions of theological themes and contents.” Quoted by Ted Peters, “Astrotheology, Our Common Cosmos: An Exercise in Astrotheology.”
 
Note 4. “Exo-life” refers to all life other than the Earth’s including extra-terrestrials (ETs).
 
Note 5. “Cosmotheology” was first defined by Immanuel Kant for “transcendental theology” that infers “the existence of a ‘Supreme Being’ from a general experience, without any closer reference to the world to which this experience belongs.”
 
Works Used:
O’Meara, Thomas, “Vast Universe.” Collegeville (MN): Liturgical Press. 2012.
Peters, Ted, “Astrotheology, Our Common Cosmos: An Exercise in Astrotheology.” Sage Publications, Vol. 122, Issue 5, P. 363-367. 2019.
Pieterse, A.C., “Astrotheology as a prophetic wormhole that relates space-time eschatological transformation.” Acta Theologica. 2022. Vol 42 (1), P. 98-119.
Weintraub, David, “Religions and Extraterrestrial Life.” London: Springer Book. 2014.
neptunesdolphins: dolphins leaping (Default)
 
 
One of the leading authorities on Near-Death Experiences (NDEs), Gregory Shushan has traced NDEs though many Polytheistic cultures, ancient and modern. In his research, he finds that the visions occurring during NDEs and beliefs about the Afterlife co-created each other. In documenting NDEs as spiritual revelations for the community, Shushan thinks that the two go hand in hand, since both are experienced in religious terms.
 
In several examples, Shushan found that NDEs feature divine revelations. Muh of Tsin (in China) (658-620 BCE) visited the Emperor of Heaven. Meanwhile, in “Plato’s Myth of Er” (380 BCE), the soldier Er was given a tour of the otherworld, which included the revelation of the fates of noted Greek figures by otherworld judges. Later the Belgian Christian saint, Christina the Astonishing (1150-1224 CE) described how she was taken by “angels of God – the ministers of light” to “a dark and terrible spot which was filled with the souls of men.” From these examples and others, Shushan theorizes that NDEs can be the basis for afterlife beliefs. According to him, the two co-create the other since NDEs are rooted in pre-existing cultural factors.
 
In the poem, “Bilgames and the Netherworld” (the Twelfth Tablet of “The Epic of Gilgamesh”), concepts of the netherworld of Mesopotamia are developed. Bilgames (Note 1) meets Utu the Sun God, so that he can to ascend into the heavens. While there, he meets the other Gods, who decree his fate. Enki decides that Bilgames must live in the netherworld as a judge of the dead. After returning to his body, Bilgames arranges his tomb and dies.
 
Although the “Myth of Er” appears in Plato’s “The Republic” at the end of Book Ten, several modern researchers treat it as a NDE of an actual person. Whatever it is, the myth does describe a version of the Greek Afterlife. At the end of the myth, Er returns to his body and wakes on his funeral pyre. Whether this myth is Plato’s ideas of the Afterlife or is reported to be Er’s, it contributes to Western ideas of what the Afterlife is like.
 
Plato tells of people drinking from the River of Forgetfulness, after they have journeyed to the Plains of Oblivion. He ends his myth as “And thus, Glaucon, the tale has been saved and has not perished, and will save us if we are obedient to the words spoken; and we shall pass safely over the River of Forgetfulness and our soul will not be defiled.” (Note 2)
 
Meanwhile, Plutarch describes the experience of Thespesius of Soli (81 CE) as an NDE, in “On the Delays of the Divine Vengeance.” (Note 3) He travels to a place where the stars radiated light. Amazed, Thespesius could see everything around him. After meeting his deceased relatives, he went on a tour of various places of reward and punishment. Afterwards, Thespesius returned an altered man, honest and devout.
 
In “Near-Death Experiences in Ancient Civilizations,” Shushan concludes, “In NDEs and the texts of all our civilizations, life after death entails multiple experiences and intermediate states with progression to an ultimate transcendence. As seen, attempts to explore such diverse experiences and beliefs in linear ‘either/or’ terms are unsuccessful. Instead, they’re best seen in terms of the recurring theme of the metaphysical reconciliation of opposites.”
 
In “Myths of the Afterlife,” Annamaria Hemingway examines contemporary otherworldly journeys and says that people’s lives and beliefs have been transformed in their glimpsing of other realms. They bring back stories of how to face death with the knowledge of the land of the Dead. Most importantly, NDEs do lead to new beliefs or change existing ones. Hemingway concludes, “Contemporary Near-Death Experiences may well manifest as living myths that continue to reflect the sacred principles of many ancient world religions and mythologies concerning life after death.” (Emphasis Hemmingway)
 
Therefore modern NDEs can lead Polytheists to know more about the Afterlife. My NDE had me meeting Anubis and Hekate in the Land of the Dead. That confirmed to me that They were liminal Gods who cared about the dying and the newly Dead. Perhaps Polytheists can share their NDEs for further understandings of the Afterlife.
 
Core Features of NDEs
Shushan lists nine core features of NDEs. (Not all cultures have all nine in their narratives but all contain a majority.) (Note 4)
 
Out of Body experiences and ascent
The ascent could be a stairway, bird or a boat that allows for the body to rise. Meanwhile, the person’s NDE experiences are rooted in the body.
Corpse encounters
A person often ends up becoming a corpse and then revived.
Traveling through darkness
A person in a NDE ascends and descends through a dark tunnel into darkness before seeing a light.
Deceased relatives and ancestors
A person will meet their relatives.
Beings of light
A person meets angels, rays of light, or actual deities.
Evaluation of one’s earthy life
Usually a deity will give the person a life review.
Barriers and obstacles
When crossing into the Afterlife, a person will encounter rivers, face demonic beings or experience trials.
Divinization and transcendence
Many are transformed and some become Gods.
Other realms and the return to the true state of being.
The person’s soul goes wandering often finding the realm of creation or a point of origin.
Notes:
Note 1. Bilgames (Bilgamesh, Gilgamesh) is believed to have ruled Uruk (Southeast Mesopotamia) around 2750 BCE.
 
Note 2. Translation: Benjamin Jowett, “The Dialogues of Plato in Five Volumes.” 1892.
 
Note 3. Latin scholars believe that Plutarch’s “On the Delays of the Divine Vengeance (De Sera Numinis Vindicta): Myth of Thespesuis” is a philosophical essay, and not about an actual person.
 
Note 4. Gregory Shushan, “Near-Death Experiences in Ancient Civilizations.” Inner Traditions. 2025.
 
Further Reading:
Joshua Cutchin, “Ecology of Souls.” Volumes One and Two. Horse and Barrel Press. 2022.
Gregory Shushan, “The Next World: Extraordinary Experiences of the Afterlife.” White Crow Books. 2022.

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