Qallanism: Cosmology of the World
The Ordering of Celestial Bodies
Cosmology is a relatively recent word. It was first used by Wolff in 745 Year of Huraedon when he titled his work 'Cosmologia Generalis'. While in that work he referred to cosmology as mostly a study of matter in motion and of matter's relations to each other—physics, as we'd call it today—this article will consider cosmology as the a posteriori answering of three questions: Whence this corporeal Earth? What is it? Why is it?
In other words, to discover the World's cosmology is to discover:
- the primordial efficient cause of the cosmos;
- its actual constituent causes;
- its final causes.
The First Cause
The Church has always held the stance of Creationism, as opposed to Monism, Dualism, and Transitive Emanation. The endless transformations of the universe reveal its contingency. The primordial cause behind all causes is named Vahan, who is the First Cause.
Constituent Causes
The view of the philosophers of the Juraedon and Kilae Empires is the same as that of the theologians of the Church. Both hold to the theory of Hyloaelfmorphism, or the theory of Matter, the Informal-form, and Form (húle, matter; elf, middlesome; morphé, form).
The Hyloaelfmorphism Theory can be summed up with the following propositions:
- Bodies both elementary and compound have an essential unity; they differ specifically, and are by their very nature extended;
- they possess powers or energies both passive and active which spring from their substantial nature and are inseparable from it;
- they have an immanent tendency toward certain special ends to be realized by the exercise of their native energies;
The basic principle of this cosmology is immanent finality. All things lead towards what they are like. Despite ceaseless transformations, every species of body reappears again and again with its characteristic properties. However in accordance a thing acts appropriately to its self is its measure of excellence.
But the existence of the Elves and Dwarrow raises further considerations—especially that of the Elves, who are biologically the same as Humans, hence capable of reproduction. Their causal-breaking powers of material production, their longevity, their experience of Time, and the strange phenomenon experienced by Humans when they try to explain intellectual matters all tell of the ontological difference between the Elves, Dwarrow, and Men.
The bodies of the Elves and Dwarrow occupy a place called the Informal-Form, also called Faery. This explains why their Minds and Bodies are of different species than ours. This explains why their constructions feel as if they had sprung naturally from the land. Their epistemology is different from ours, incomprehensible; their Forms and Bodies are the Earth.
It might be asked why the Informal-Form cannot be simplified under a theory of only Form and Matter. This is because the Informal-Form has strange spiritual qualities (such as the enhancement of biological functions beyond their mere material powers). Although it might be better to call it sub-spiritual, since it is in union with the Matter of the Mundane Realm. It's simplest to define Faery as a category of Matter that Man can not experience. Faery's very nature denies Man the experience; just as how being a person is a flat denial of another person's ability to fully experience you: Faery is the Elves and Dwarrow. Can you travel through a life?
So Faery ought to be differentiated from the regular theory of Form and Matter. It is hard to comprehend, and often one must use negative terms to define its features. It is defined by the lack of access we have. But regular Form and Matter are things that Man has access to, Faery notwithstanding.
What this has to do with cosmology will now be explained.
The lore of the Itie'lman tell us that the gods, whom they called the Faya, the 'Masked' or 'Clouded', are immanent in the Earth. They are the Earth. So saying that Hundimar Seat of the Sky is the Sky and Air is not incorrect. When the air moves so does he. But just as the Elves and Dwarrow are bound to the Earth, so are the gods. They are bound to it, aged with it, and wearied by it. Indeed, they are but a small order of spirits among the greater collection of spirits who reside in the Higher Heavenly Abode, having been sent out from those lustrous halls to make the Earth. In all this, Man is defined by his lack of total union with the Earth. He is set apart, meant for a further place after his death, unknown to even the gods.
The ordering of realms goes as such:
- The Higher Heavenly Abode, it is the realm of spirits who do not interact with the Earth;
- then the World, which refers to both the Valley of the Shadow of Life and the Earth;
- then comes the Valley of the Shadow of Life, or simply Heaven, it is the seat of the gods immanent in the Earth;
- the Earth is last, and is split into two further constituents: Faery and the Mundane Realm—the Mundane Realm alone is what Man experiences, namely linear time, weaker biology, and the passing away of individuals from the Earth.
These realms are required in order to explain the differences between Men and the other races, and why the former does not seem to leave any trace on the Earth after death while the latter return again and again. This model also explains why the other races seem to regard the gods so familiarly, and without worship, though there is reverence.
Also note that the Valley of the Shadow of Life and the Earth were once physically connected by the Five Metal Towers. Their destruction during the Sundering of Nelqora led to the end of the gods' physical apparitions.
The Final Cause of the Material Universe
Those who believe in a personal god must attest that an all-wise being made the universe with a purpose. A perfect and independent being must have as his aim himself. Ultimately the end of creation is to manifest the glory of the Creator.
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