Creation

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Creation of the Cosmos

Before creation, there was chaos. Everything was in disorder, and any proportion between things was accidental. None of the elements, such as fire, water, and so forth, existed. These first had to be “set in order” by the Celestial Demiurge Zeus-Helios, who then, out of them, created the World Soul. In the Timaeus, the laws of nature aren’t fixed by the conditions in the primordial “chaos,” but only arise under the direction of the Celestial Demiurge, who crafts the cosmos with his spoken word, the Logoi. It is important to point out that the word cosmos holds a meaning of arrangement, and thus suggests that the universe has a particular orderly arrangement to it. In short, order rose out of chaos thanks to the Demiurge’s ordering of the cosmos.

But what was this order that Zeus-Helios set forth based on? The answer is Aion, who is the model upon which the Cosmos are based on, and is described as the “Essence of Being” from which all Being stems. Aion being the cosmic model is important, because it tells us about the nature of the cosmos: that the cosmos are modeled by King Helios based upon something that is eternal, unchangeable, good, and beyond generation. As Plato quotes in the Timaeus, “Everyone will see that [the Celestial Demiurge] must have looked to the eternal, for the world is the fairest of creations and He is the best of causes.”

While it is the One who through Aion creates matter (hylē), it is the Demiurge who directs the Logoi (lower manifestations of the Forms as the Demiurge’s thoughts) into our universe, which itself informs and gives shape to the hylē, an empty receptive substance which forms into matter as we know it once the logoi shapes it. There was no creatio ex nihilo (“creation from nothing”), but rather the ordering of the cosmos was creatio ex materia (“creation from [pre-existent] matter”) since the universe is infinite and there cannot be nothing.

The Demiurge rules the Intellective Realm and reigns as King of the Gods, bestowing on all the Intellective Gods that He made the faculty of thought and being comprehended by thought.

 

Creation of Mankind

When the common father and King of all things, Zeus-Helios, was setting all things in order, there fell from him drops of sacred blood. From these drops of divine blood arose man. It, therefore, follows that we are all kinsmen, as the Gods tell us through Plato, and as we ought to believe, that we are all descended from the Gods.

We bear witness that at creation there was more than two people, for if there were merely two people our laws wouldn’t show such great divergence among peoples, the tongues of people wouldn’t be so vastly different, the forms of people wouldn’t take on such a wide array of beauty, nor would it be likely that the whole earth was filled with people by one man and woman; even if the woman bore many children at a time to their husband.

Rather, it is to be understood that many people of a great diversity came into the world at once, which gave rise to the vast differences among the peoples of our world. The Gods collectively gave birth to mankind, with the Gods who rule over birth first receiving mankind’s eternal souls from Zeus-Helios, and then collectively giving forth many men, determining their shape and culture appropriate to the climate and country they originated from. Each people have national Gods, who are subservient to Zeus-Helios as viceroys are to a King. These national Gods watch over their people, with their own order of Angels, Daimons, Heroes, and a particular order of spirits which obey and work for the higher powers. All other creator Gods are not competitors of Zeus-Helios; rather they are His helpers.

We, therefore, gather that though the world has an array of diversity, our diversity is all ultimately many great paths that lead to one divine truth, for uniformity precedes multiplicity. For this, we are all ultimately kinsmen, as all of humanity is derived from the blood of Zeus-Helios. The great diversity of the world is not an accident, but rather it was divinely fashioned on purpose.

 

Bibliography

Flavius Claudius Iulianus Augustus, and Wilmer Cave. Wright. The works of emperor Julian. London: Heinemann etc., 1962.

Kupperman, Jeffrey S. Living theurgy: a course in Iamblichus philosophy, theology and theurgy. London: Avalonia, 2014.

McDonough, Richard. “Plato: Organicism.” Internet Encyclopedia of Philosophy. Accessed August 28, 2017. http://www.iep.utm.edu/platoorg/.

Plato, and Benjamin Jowett. The complete works of Plato. United States?: Akasha Pub., 2008.