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Astronism and the Astronic Religious Tradition
Abstract
A new religion was founded in 2013 that goes by the name of Astronism while its community of followers are known as Astronists. This article gives a rigorous account of the eschatology, soteriology and worldview of this new space religion while contextualizing its emergence as part of a broader Astronic religious tradition. This proposed tradition may itself possess prehistoric roots in the Upper Palaeolithic in the earliest human observations of the night sky. Human beings in turn came to establish a relationship with celestial phenomena, one of both spiritual and secular utility that has since produced systems of astrotheism and astrology. In the contemporary, the projection of the Astronist theory of history onto the Astronic tradition has meant that Astronism’s salvific doctrine of transcension is established as a grand narrative and universal ethic that unites the Astronic tradition. In essence, this article considers how Astronism, as a new religious movement, is working to revive astronomical religion, albeit in ways relevant in an age of space exploration and appropriate to modern scientific knowledge about humanity’s true place in the universe.
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The years 2020 and 2021 have confirmed that planet Earth is facing an environmental crisis due to global warming but augmented through industrial decimation of natural and wildlife areas, the consequences of pollution and even the ongoing population explosion. This chapter will examine religion and spirituality through four ideal types, namely the abrahamic, the dharmic, the secular and the pagan. How do individual religiosities conform to a relevant type, how do they contrast with one another and what similarities do they exhibit with each other? Further, what are the causes of the environmental crisis that our host planet is facing, what roles have the world’s religions played in causing or furthering the terrestrial catastrophe and most importantly, what might be the various contributions that could emerge from the spiritual frameworks possibly to alleviate ecological problems and even restore the planet’s natural balance? Specifically, what are the detriments and advantages to be noted in the world’s major religions?
Astronomy and religion have long been intertwined with their interactions resembling a symbiotic relationship since prehistoric times. Building on existing archaeological research, this study asks: do the interactions between astronomy and religion, beginning from prehistory, form a distinct religious tradition? Prior research exploring the prehistoric origins of religion has unearthed evidence suggesting the influence of star worship and night sky observation in the development of religious sects, beliefs and practices. However, there does not yet exist a historiography dedicated to outlining why astronomy and religion mutually developed, nor has there been a proposal set forth asserting that these interactions constitute a religious tradition; proposed herein as the Astronic tradition, or Astronicism. This paper pursues the objective of arguing for the Astronic tradition to be treated, firstly, as a distinct religious tradition and secondly, as the oldest archaeologically-verifiable religious tradition. To achieve this, the study will adopt a multidisciplinary approach involving archaeology, anthropology, geography, psychology, mythology, archaeoastronomy and comparative religion. After proposing six characteristics inherent to a religious tradition, the paper will assemble a historiography for astronomical religion. As a consequence of the main objective, this study also asserts that astronomical religion, most likely astrolatry, has its origins in the Upper Palaeolithic period of the Stone Age based on specimens from the archaeological record. The assertion is made that astrolatry is the original religion and fulfils the Urreligion theory. To end, the proposed characteristics of a religious tradition will be applied to Astronicism to ultimately determine whether it is a valid tradition that can stand alongside the established Abrahamic, Dharmic and Taoic traditions.
New religious movements (NRMs) tend to exhibit certain characteristics that change with the arrival of second and subsequent generations. The paper explores some of the internally motivated revisions that may be due to demographic changes or disappointed expectations, and some of the changes brought about through the economic, political, technological, legal and cultural influences from the wider society. Although there are always exceptions, unqualified boundaries tend to become more porous and negotiable as the movements accommodate to the outside world and ‘denominationalise’. The paper ends with a brief description of some of the more general changes in ‘the cult scene’ over the past 40 years
This study explored the relationship between noctcaelador (interest and attachment to the night-sky) and psychological absorption. College students (N = 100) completed the Noctcaelador Inventory (Kelly, 2004) and the Tellegen Absorption Scale (Tellegen, 1982; Tellegen & Atkinson, 1974). Noctcaelador was significantly, positively related to absorption. Regression results revealed that the elements of absorption most related to noctcaelador included becoming absorbed in engaging stimuli and absorptive dissociation.
As species, myths are evolving entities. Here, we built phylogenetics trees of a mythological family. The results clearly support low horizontal transmissions (borrowings), Palaeolithic diffusions and punctuated evolution. Additionaly, a probable Palaeolithic version of the story has been reconstructed.
The mythological motif of the Cosmic Hunt is peculiar to Northern and Central Eurasia and for the Americas but seems to be absent in other parts of the globe. Two distinct Eurasian versions demonstrate North-American parallels at the level of minor details which could be explained only by particular historical links between corresponding traditions. The first version (three stars of the handle of the Big Dipper are hunters and the dipper itself is an animal; Alcor is a dog or a cooking pot) connects Siberian (especially Western Siberian) traditions with the North-American West (Salish, Chinook) and East (especially with the Iroquois). The second version (the Orion’s Belt represents three deer, antelopes, mountain sheep or buffaloes; the hunter is Rigel or other star below the Orion's Belt; his arrow has pierced the game and is seen either as Betelgeuze or as the stars of Orion's Head) connects the South-Siberian – Central-Eurasian mythologies with traditions of North-American West – Southwest. Both variants unknown in Northeast Asia and in Alaska probably date to the time of initial settling of the New World. The circum-Arctic variant(s) (hunter or game are associated with Orion or thePleiades) are represented by neighbouring traditions which form an almost continuous chain from the Lapps to the Polar Inuit. This version could be brought across the American Arctic with the spread of Tule Eskimo.
Current UFO accounts display many of the themes that have been central in most, if not all, of the world's religions (Saliba 1995). The widespread belief in flying saucers and the religious connotations ascribed to their presence have contributed to the emergence of several religious organizations based on the existence and activities of extraterrestrial intelligences who are believed to communicate with select human beings. Moreover, many UFO experiences have been frightening and foreboding. Reports of abductions (cf. Jacobs 1993; Mack 1994) are noted also for stressing the dangers that aliens present to a scientifically inferior human race and for the imminent apocalyptic scenario they so often graphically depict (Whitmore 1993). The drastic demise of the members of Heaven's Gate has lent support to the popular view that UFO religions are dangerous apocalyptic cults and may lead their members to commit suicide or other forms of violence.
This book features a collection of essays that discuss in detail the new religious groups that emerged during the 20th century. The essays provide an overview of each religion, their historical development, leaders, doctrines, and activities. The groups covered are: the Family Unification Church, People’s Temple, Branch Davidians, ISKCON (Hare Krishnas), Osho Rajneesh, Soka Gakkai, Aum Shunrikyo, Falun Gong, Aumism, Scientology, Theosophy, Order of the Solar Temple Movement of Spiritual Inner Awareness, Heaven’s Gate, Raëlians, White racist religions, and Satanism. The book is divided into four parts. Part I discusses groups in the Christian tradition. Part II focuses on Asian and Asian-inspired groups. Part III examines esoteric and New Age groups. Part IV looks at other group movements.
Scientology is arguably the most persistently controversial of all contemporary New Religious Movements. The Church of Scientology has been involved in battles over tax issues, a ten-year conflict with the Food and Drug Administration, extended turmoil with a number of European governments, and has even been subjected to FBI raids in Washington, D.C. and Los Angeles. Negative publicity, however, has not prevented the Church from experiencing remarkably steady growth. Official national census figures indicate that the number of Scientologists grew significantly in Canada, New Zealand, and Australia throughout the 1990s, and studies show that the Church gained 10,000 members in the United States during that decade. This has led Scientology to begin referring to itself as "The World's Fastest Growing Religion." But despite its highly public profile, recently enhanced by celebrity spokespersons like Tom Cruise and Isaac Hayes, little has been published about the Church, its history, theology, and mission. The present volume brings together an international group of scholars on New Religious Movements to offer an overview and analysis of all of these aspects of Scientology, including the controversies to which it continues to give rise. The book's six parts take a detailed look at the Church, through its similarities to and differences from other religions, conflicts with various groups, overseas missions, and its theology, history, and sociology.
In the nineteenth and early twentieth century, a controversial school of Russian thinkers emerged, convinced that humanity was entering an advanced stage of evolution and must assume a new, active, managerial role in the cosmos. This book offers a dynamic and wide-ranging examination of the lives and ideas of the Russian Cosmists. Although they wrote as scientists, theologians, and philosophers, the Cosmists addressed topics traditionally confined to occult and esoteric literature. Their writings explored the extension of the human life span to establish universal immortality; the restoration of life to the dead; the regulation of nature so that all manifestations of blind natural force were under rational human control; the effect of cosmic rays and other particles of energy on human history; and practical steps toward eventual human control over the flow of time. Suppressed during the Soviet period and little noticed in the West, the ideas of the Cosmists have in recent decades been rediscovered and embraced by many Russian intellectuals. The book offers a sympathetic analysis of the ideas of the Cosmists within the contexts of Russian philosophy, Russian religious thought, and Western esotericism.
The modern period has witnessed a rise of religious interest in extraterrestrial life and visitations, which although dating back to the 18th century, culminated during the 20th century in the emergence of the ‘UFO religions’. This article highlights the manner in which the founders and members of unidentified flying object (UFO) religions have sought to operate at the nexus of science and religion in the modern world. The article first considers definitional questions and explains the origin of the concept of UFOs, ufology, and UFO religions. The article then traces the history of the development and rise of several of these religions, providing case studies of the major UFO religions and religious movements. Finally, the article considers recent scholarship and research issues involving UFO religions.
Max Weber is widely known as the author of ideal types of power. However, he also developed ideal types of religious attitudes. The article presents his original three ideal types and shows how they can be complemented by a fourth one. The fourth ideal type is based on analysis of magic as religious practice.
Beginning with Alexander Marshack's interpretation of engraved lines as lunar calendrical notations, a number of highly controversial claims have been made concerning the possible astronomical significance of Upper Palaeolithic images. These claims range from lunar notations, to solstice observances in caves, to constellation representations. Given the rare nature of artefacts and images that lend themselves to such interpretations, these claims are generally difficult to evaluate on the basis of archaeological data alone. However, comparative ethnology can provide at least a way of assessing the plausibility of such astronomical claims. If the premise is accepted that at least some of the Upper Palaeolithic groups were complex hunter-gatherers, then astronomical observances, or the lack of them, among ethnographic complex hunter-gatherers can help indicate whether astronomical observations were likely to have taken place among Upper Palaeolithic complex hunter-gatherers. A survey of the literature shows that detailed solstice observances were common among complex hunter-gatherers, often associated with the keeping of calendars and the scheduling of major ceremonies. Moreover, aggrandizers in complex hunter-gatherer societies often form ‘secret societies’ in which esoteric astronomical knowledge is developed. The existence of calendrical notations and secluded meeting places for secret-society members are suggested to be at least plausible interpretations for a number of Upper Palaeolithic caves and images.
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