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Astronism: the religion of the stars

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Astronism
the religion of the stars

1 of 36
Astral Publishing,
a subsidiary of the Astronist Institution.

160 Cop Lane,

Penwortham,
Preston,
PR1 9AD

First edition published 2022

All rights reserved. No part of this publication may be

reproduced, stored in a retrieval system, or transmitted, in any
form or by any means, without the prior permission granted by
the Astronist Institution either in written or digital formal
consent. Enquiries concerning reproduction outside the scope
of the above should be sent to the Rights Department of the
Astronist Institution at the address above or by the following
email: [email protected].

2 of 36
Contents

Introduction – Page 4

Definitions – Page 5

The Five Dogmas – Page 7

History of Astronism – Page 8

Becoming an Astronist – Page 9

Cosmocentrism – Page 11

The Sideresis – Page 13

Astronist philosophy – Page 16

Astronist cosmology – Page 18

Astronist soteriology – Page 20

Astronist metaphysics – Page 23

Astronist eschatology – Page 25

Astronist theology – Page 29

Cometanology – Page 31

Short glossary – Page 32

Objectives of the Astronist Institution – page 35

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Introduction

T
he purpose of this pamphlet is to provide an executive
summary of the Astronist belief system. Made bold
throughout the book are key words which any person
studying Astronism or otherwise thinking of becoming an
Astronist should ideally be familiar with. Official definitions of
these and other key words are provided in the glossary at the
rear of the pamphlet. In order to present a simpler form of
Astronism, much of the technical terminology unique to the
Astronist belief system has been removed from this book
although these terms can be found in the more technical work
The Institutional Dictionary of Astronism published in March
2021.

Astronism is a belief system that ultimately sees great potential

in humanity to go far beyond where we have ventured before,
both physically and mentally. Indeed, Astronism was founded
on pure love for the astronomical world and the cosmocentric
theme that pervades the religion is a reflection of this. To
Astronism, humanity has come far in the development of our
civilisation and the advancement of our species, but the time
has come for the next stage of our evolution, and transcension
is prized as the process that will elevate humanity to its next
great condition which is to be a spacefaring species.

Astronism simply advocates for human beings to become more

aware of and connected to the astronomical world. Just as my
own connection to the astronomical world has formed my
religious and philosophical identity, I intend for others to feel
the same, to be become Astronist. Acknowledgement is
extended to Giulio Prisco who encouraged Cometan to write
this short summary of the Astronist belief system.

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Definitions

General: Astronism is a cosmocentric religion founded by the

British philosopher Cometan in 2013 following his experience
of an intensive series of ideations and receptions from the
astronomical world that produced knowledge (afflation) about
transcension that formed the Astronist philosophy.

Soteriological: Astronism is an analipsocentric religion that

sees transcension as the principal means of salvation for
humankind. Humanity’s elevation to the astronomical world is
regarded to bring about such advancements in knowledge and
comprehension of The Cosmos so that we will be able to
release ourselves from our cosmic, limited state and thereby
extinguish all suffering and evil. The climax of transcension
will be humanity’s transit of the cosmic periphery
(transcosmisation) to enter a limitless, infinite existence called
the Ultimation.

Eschatological: Astronism is a cosmocentric religion that

affirms a prophecy called returnism; that humanity, just as it
originated from the astronomical world, will return it in life for
the sake of salvation (transcension) and in death (as part of the
process of cosmosis). Astronism describes a spiritual journey
into the metaphysical dimension of the astronomical world for
the equivalent of an afterlife but sees the final destination of
both living and deceased humanity as intertwined and wholly
dependent on the completion of transcension.

Philosophical: Astronism is a belief system belonging to the

prehistoric Astronic tradition that may be followed either as
one’s religion or philosophy. The fundamental Astronist
principle is that outer space is the most important source of
knowledge for answering long-standing theological and
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philosophical questions. Therefore, the goal of the Astronist is
to proximate themselves as much as possible to the
astronomical world through a process in which they cultivate
their astronality (their emotional connection to The Cosmos)
and to enact the scope (opportunity for transcension) endowed
to them. Astronist ethical values are oriented around the
progression of transcension and so in turn what progresses
transcension or one’s personal astrosis is regarded as righteous
and anything that regresses these processes is considered
immoral.

Theological: Astronism is a largely non-theistic religion due to

its focus on the astronomical world and the salvific endeavour
of transcension. As such, God and similar pre-Astronist
religious concepts like the soul or redemption are all seen as
merely ‘analiptic agents’, meaning that these concepts are
interpreted or otherwise reshaped to focus on humanity’s
achievement of transcension. For example, one of the principal
questions in Astronism is whether or not God has endowed
humanity’s transcension or is otherwise guiding this process
through divine intervenience. Despite Astronism’s non-
theocentric stance, there is an emerging tradition of Astronist
theological discourse surrounding the depadotheistic
conception of God in the form of The Divine that has roots in
the Astronist cosmology. Also of interest in Astronist theology
are the branches astrotheism and exotheism; the doctrine that
the astronomical world is a divine portal and the doctrine that
extraterrestrial beings possess theological insight or may
themselves have achieved a god-like condition.

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The Five Dogmas

Cosmocentrism: the worldview having outer space at its

centre as based on the notion that the astronomical world is
the principal source of theological and philosophical wisdom.

Transcension: the belief that through expansion into and

exploration of outer space, humankind will achieve salvation
by means of elevation and potentialisation.

Cosmosis: all life reunites with The Cosmos upon death,

especially involving the convergence of souls in the Overworld
(the metaphysical dimension of the astronomical world
regarded as the abode of the spirits of the dead).

Astrosis: reunion with The Cosmos is possible during one’s

lifetime through practices of immersion and proximation.

Ultimationism: an infinite, limitless existence, in which only

entities of an unlimited nature are able to reside in, exists
beyond the periphery of The Cosmos and where humanity
holds the potential to reach if transcension is completed and
humanity undergoes the process of transcosmisation.

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History of Astronism

The concept of Astronism first emerged on 1st July 2013 in the

mind of a fifteen year old Catholic boy from Lancashire,
England; this boy’s name was Cometan. Indeed, this initial
inception of Astronism was far different from how the religion
appears today. However, what has remained the same is my
dedication to spread my worldview of cosmocentrism.

Following the initial spark for this idea, I underwent on a

personal journey of deep reflection and introspection that
ultimately lead to my experience of astral ecstasy and intensive
receptions of knowledge that have been revealed through my
writings. These primitive interactions with my astronality
formed my absolute love and pure affinity for the astronomical
world as the source of my existential purpose. I knew from the
outset that outer space was the source of answers for me; that
it was the stars to which I would look for knowledge, solace
and divine intervention in my life and the world. It was only
my absolute dedication to practices such as astral meditation,
ruminating on The Cosmos, engaging in astral prayer as well as
devotion to the astronomical world that Astronism formed.

Astronism has emerged as just the newest member of a long

line of astronomical or space-themed religions that altogether
form the Astronic tradition. This Astronic religious tradition is
regarded to possess prehistoric roots in evidence that humans
practiced astrolatry and astromancy during the Upper
Palaeolithic and Neolithic eras. Astronism sees itself as the
culmination all these space religions and movements preceding
it like cosmism, UFO religions or cosmodeism. Astronism
absorbs the principles from all these precedent philosophies to
form a new universal religion based on the cosmocentric
worldview and a values system revolving around transcension.
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Becoming an Astronist

Becoming an Astronist is actually very simple. Technically, a

person need only to profess a cosmocentric worldview to
become an Astronist. By professing cosmocentrism, a person is
regarded to contribute positively to transcension and to have
embarked on their personal journey to astrosis (the goal of
astral mysticism) which is the essence of the Astronist life.
Following one’s acceptance of the worldview of cosmocentrism,
however, it is also important that they study the four other
Astronist dogmas transcension, cosmosis, astrosis and
ultimationism to understand why these four other beliefs are
considered incontrovertibly true in order for the Astronist
system to continue to function coherently. However, if all an
Astronist wishes to do is to live their life according to
cosmocentric values without any further study of Astronism
itself then I am more than happy for them to conduct their
Astronist life in this way. The only issue is that they may limit
their achievement of astrosis or may not fulfil their potential in
contributing to transcension by choosing this path.

One of the most common questions I am asked as the founder

of Astronism is whether a person needs to be believe in God or
the soul to be an Astronist. The answer is no. This is because
neither Astronism nor the Astronist identity is contingent on
these concepts being true. What I would say, however, is that if
a person doesn’t believe in God or the soul then they do limit
their ability to engage with all aspects of Astronism and for a
religion so fixated on alleviating human limitation, this doesn’t
exactly correspond with the overall Astronist objective. An
atheist just as much as a theist is a worthy candidate to become
an Astronist; they can follow cosmocentrism, believe in
transcension, hold a naturalist interpretation of cosmosis, a
naturalist interpretation of astrosis and also believe in
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ultimationism. I am sure that an atheistic Astronist can live a
fulfilling life by cosmocentric and analiptic values but the
potentialisation of their stellancy is undermined by the fact that
they remain open to only the physical and intellectual
dimensions of astronality and not the spiritual. What an
atheistic Astronist must also remember is that it is Astronism’s
nature to remain loyal to the Philosophical Spirit and that
means embracing all concepts and potential means of
engagement with the astronomical world which makes
Astronism very much a Broad Church. Unlike in other religious
communities, belief in God is not the uniting factor of
Astronists; instead, the uniting quality is belief in transcension.

Essentially, being an Astronist means that you intend to

progress your proximation to the astronomical world on a daily
basis through a variety of acts of proximation that differ
dramatically. One Astronist’s preferred proximation technique
may be to study an astronomy course at university while
another Astronist’s means of proximation may be to practice
cosmic devotion, looking towards the astronomical world for
guidance as the divine intermediary, or even praying to the
stars. This wide variety of proximative acts as part of the
Astronist tradition of orthopraxy is what makes Astronism such
a wonderfully diverse religion because it encompasses and
allows for so many different ways for an individual to engage
with the astronomical world, whether this be in the most
scientific, secular ways (such as observing the night sky
through a telescope) to the most religious, pious way (by
engaging in acts of worship directed towards the stars). But, of
course, you will notice that the common theme is the
astronomical world as the focus and of course, this
demonstrates the cosmocentric worldview being put into action
in the form of a religion for the modern-day wonderer.

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Cosmocentrism

The Astronist religion sees the astronomical world –– meaning

outer space or all that exists beyond Earth –– as the most
important place in existence for humanity. Not only is the
astronomical world the setting of the grand narrative of
humanity’s origins and future, but it is seen as the intermediary
between humanity and divinity (or whatever may be labelled
the Ultimation). Essentially, to all Astronists, the astronomical
world is seen as the source of existential purpose (a meaning
for existence) for all humanity.

Cosmocentrism differs from other popular worldviews.

Cosmocentrism is diametrically opposed to anthropocentrism;
in fact, anthropocentrism is viewed as one of the principle
harbingers of the controversive nature of humanity (the side of
humankind that is criticised by Astronism for perpetuating
humanity’s aversion to transcension). Although cosmocentrism
sympathises with worldviews like technocentrism, ecocentrism
and theocentrism, it sees the astronomical world as possessing
principal importance in humanity’s past, present and future.

Other religions see theological knowledge and truth as having

been brought here to humanity on Earth as revealed through
the resurrection of Jesus or the prophethood of Muhammad. In
these other major religions, there is no need to go venturing
into the astronomical world for the answers to existence
because the answers, including the path to salvation itself, have
already been revealed and are readily accessible here on Earth.
Astronism sees the situation differently; that the answers we
have are merely relative to the degree of our expansion into
outer space which means that the wisdom we think we possess
is actually very limited. This is why an emphasis is placed on
transcension because that endeavour is seen as humanity’s
11 of 36
lifeline both for our survival as well as our discover of
theological truth and philosophical knowledge that will lead to
our release from limitation and in this, salvation is achieved.

Based on the cosmocentric worldview, it is central to the

Astronist way of life to proximate oneself to the astronomical
world; in other words, to immerse one’s body, mind and soul
into the astronomical world. The purpose of Astronism is to
provide a guide for how someone may best execute this ‘plan of
proximation’. Indeed, this desire for proximity is based on a
person’s experience of astronality. Astronality is a human
emotion that comprises a range of feelings that derive from a
person’s observation of, devotion towards, or rumination over
the environment of outer space and its phenomena. Astronality
is regarded in Astronism as the basis and driving force of the
Astronist experience so to cultivate one’s astronality equates to
proximating themselves to the astronomical world.

The degree to which a person has mastered their astronality

and have progressed in their endeavour for astral proximity is
called their stellancy. Thereby, each person inherently possesses
the capacity for astronality (to feel in relation to the
astronomical world) and as a result, every person holds the
capacity to cultivate these feelings by applying them to
different circumstances to live an Astronist life. This means
applying such feelings to what one believes, how they see the
world around the them, how they behave, and the degree to
which they contribute to the proximation of humanity as a
whole to the astronomical world (called transcension).

12 of 36
The Sideresis

Astronism presents a story of human history that is uniquely

cosmocentric. This means that how Astronism sees the past,
present and future of humankind is fixated around humanity’s
observation of and relationship with the astronomical world.
This story is called the Sideresis. This sideretic narrative
provides an important backstory to humanity’s relations with
the astronomical world (called our sidereancy) which
ultimately provides the necessary context for why Astronism
was founded and the goals that it holds dear to it.

Astronism’s grand narrative of the Sideresis begins by affirming

a version of the panspermia hypothesis –– that human life
originated from a ‘comet of life’ that brought it here from the
far reaches of space. In essence, Astronism affirms that
humanity came from the astronomical world and that we are
made from the stars. This astrogeny (or astral origination) of
human life is regarded as the grounds for why humanity’s
destiny is closely intertwined with the astronomical world, why
therefore the cosmocentric view is considered true and why
also the prophecy of returnism is affirmed. The Sideresis is an
evolution-affirming narrative meaning that following the
impact of the comet of life, the resilience of life is shown in its
ability to pervade the planet and evolve over the course of
millions of years to create the terrestrial natural world.

The Sideresis picks up again when something curious happened

to the early modern humans of the Upper Palaeolithic period of
the Stone Age. It is from this time that emerges the first
evidence of human experience and expression of astronality in
the form of rock art and carvings that depict astronomical
phenomena. The Sideresis states that during the Upper
Palaeolithic, peoples of the Aurignacian culture were the first to
13 of 36
‘raise their heads starward’ in an event called the Scope of
Man.

Many attributions are attached to this event and it holds a huge

importance for Astronist culture, especially in the development
of humanity’s sidereancy. Principal among these attributions is
that the Scope of Man, or Scope of Humanity, is considered the
moment in which humans transitioned from sentience (able to
feel) to sapience (intelligent) and thereby were endowed with
our scopic and controversive natures. In essence, the Scope of
Man is a metaphor for the commencement of humanity’s
relations with the astronomical world but too, the potential for
humanity to avert the astronomical world and to look inward
also emerged. Indeed, it is absolutely possible that this ‘scope
of man’ occurred earlier than the Aurignacians but it is the
period during which the Aurignacians lived that we have the
earliest archaeological evidence of space-themed expressions.

The Enkindlement, which is the next event described by the

Sideresis, is regarded as having occurred directly afterwards
and is often encompassed by the whole Scope of Man arc. It
describes the first instance of human experience of astronality
and is attributed with being the event that bestowed scope to
all human beings. These events describe the origins of the
conferments of astronality and scope. These conferments are
important because they are the tools inherent to human beings
that can be applied to bring about both personal astrosis as
well as collective transcension.

The final main event described in the Sideresis of relevance to

humanity’s course to transcension is called the Controversion.
Up until the Controversion, humanity’s nature is regarded as
untainted and our course to transcension open and clear but
then something happened. Humans began to look inward,
14 of 36
began to make themselves and their synthetic creations the
source of knowledge and existential purpose. In essence, the
Controversion is the emergence of the tribalistic, narrow,
doubtful and pessimistic side of human nature that exists in a
dichotomy with our open, free, optimistic nature that is full of
potential for transcension. The Controversion and thereby the
controversive nature of humanity is regarded as the source of
all suffering and evil in the world because it perpetuates
limitation. The Controversion describes the emergence of the
controversive nature of humanity; our human tendency to fight
against others for limited resources, to be suspicious or hateful
of those different from us, and to commit harmful acts. All of
these things that cause suffering and evil are considered rooted
in humanity’s limited nature. It is the Astronist conviction that
by embracing our scopic nature, humans can alleviate and
eventually eliminate limitation thereby extinguishing all
suffering and evil.

The controversive nature of humanity is regarded as

culminating in anthropomorphic gods and indeed the concept
of God becoming Man. Although many still look up at the stars,
the idea that the astronomical world could be a source for
theological or philosophical truth or the rightful object of
humanity’s attention became prohibited, especially in the
Abrahamic religions. In this sense, the scopic and controversive
dichotomy in Astronism can be applied in a narrower sense
specific to transcension as well as in a broader moral sense.
Just as there exists light and darkness or good and evil in other
religions, in Astronism there exists scope (openness to
transcension) and controversion (aversion to transcension). It
is the aim of Astronism for all humanity to release itself from
the Controversion so that an embracement of astronality and
scope for transcension may take place so that our scopic nature
may prevail.
15 of 36
Astronist philosophy

The philosophy that underpins Astronism asserts the

fundamental principle that human life has a definitive meaning
and value, hence Astronism stands in opposition to nihilism.
This meaning and value that Astronism attributes to human life
is made clear through the Sideresis which culminates in the
notion that humanity does indeed possess a destined return to
the astronomical world to fulfil our endowed potential.

Central to Astronist philosophy is that all human beings possess

two opposing natures; scopic nature and controversive nature.
The Sideresis provides us with the background as to how and
why these two natures of the human person came to be but it is
the purpose of Astronist philosophy to explore the interactions
and functionalities of these two natures. This is so that a
methodology may form for how humanity’s scopic nature could
prevail over our controversive nature that currently dominates.

Indeed, the discussion of these two natures is to be conducted

at the collective and the individual levels separately. It is
currently held in Astronist doctrine that humanity’s aversion to
transcension in the astronomical world is the principal sign that
humanity’s controversive nature remains dominant. Although
an individual may claim their immersion into and thereby the
dominance of their scopic nature through following Astronism
and achieving astrosis, the dominance of controversity and
vulnerability to its dominance will remain until transcension’s
embarkation and completion respectively.

Astronism’s philosophy of life teaches that the individual

should seek to proximate themselves to the astronomical world
to live in harmony and wonderment of the ordered system of
The Cosmos. The Astronist way of life is to live fully, to be and
16 of 36
become, to push the boundaries of the self, but to always
humbly remember that human existence is a mere speck in the
grand scheme of The Cosmos. The Astronist answer to the
existential question (why do we exist) is to make an
affirmation of life rather than to deny existence or to deny
essence and our affirmation of this is embodied by
transcension.

Following the Astronist way means to enhance or open out

one’s scopic nature and to manage or otherwise ‘keep in check’
one’s controversive nature which can easily become dominant.
Astronism guides the normative situation for the human person
towards an ‘ethics of transcension’ in which all that progresses
transcension is moral while all that regresses transcension is
immoral. Astronism addresses the existential predicament (the
issue of existence) by stating that sufferance and evil pervade
because humanity remains fundamentally limited by our own
nature. However, we may overcome this problem of limitation
by embarking upon our personal transcension towards astrosis
and by encouraging humanity as a whole to embark upon its
collective transcension towards transcosmisation.

Fundamentally, Astronism sees ultimate value in the endeavour

to free humanity from limitation as the greatest possible
fulfilment of the potential of the human species. Fixing this
problem of human limitation is seen as the most sacred
endeavour for all humanity. As a result, Astronism opposes any
nihilistic notions of meaninglessness or the rejection of moral
principles. This is because the astronomical world itself
provides humanity and any other sapient species with a
definitive purpose both for the individual person and the
collective species.

17 of 36
Astronist cosmology

Astronism sees cosmic reality (and by extension our own

human reality) as inherently and unchangeably limited. This
means that anything existing within a cosmos –– an ordered
system –– is subject to limitation, whether that be the physical
or mental limits of humanity or in terms of limits placed on
longevity. For example, the great planets, stars and galaxies of
The Cosmos which, despite having long existences reaching
into billions of years, will eventually come to an end. These
limits that pervade The Cosmos are due to its own limited
nature –– as identified through the fact that it had a beginning
–– which causes everything existent within it to also be subject
to this limited nature.

This is the situation that Astronism finds humanity in. We are

trapped on a single planet in a single star system of the Milky
Way that sits in an insignificant corner of just one supercluster
among millions that populate only a small part of the great
void of The Cosmos. Astronism asks: how do we expect to
become the greatest species we can be by staying cloistered on
Earth? Astronism also asks: is it not logical that we should look
towards these greatest observable structures of cosmic
existence for answers as to how we may reach our optimal
condition as a species?

Humanity has nothing to be anthropocentric about. Everything

that we have come to know about The Cosmos is evidence to
the contrary of human centrality. However, we do have one
final hope –– the endeavour of transcension will alleviate us
from this limited condition via our elevation to the
astronomical world. This will be a wondrous endeavour filled
with purpose and conviction, uncovering the secrets to our and
The Cosmos’ existence as we continue along it.
18 of 36
Astronism follows a cosmology of multicosmoses, namely
different limited cosmoses that exist beyond The Cosmos and
are also accelerating in their expansion just as our own. These
cosmoses, of which there are an infinite amount, are expanding
into what Astronism labels The Universe. The Universe holds a
fundamentally different nature to both our Cosmos and all
other cosmoses in that it is infinite; The Universe exists in a
limitless nature which is why the amount of cosmoses in The
Universe is regarded to be infinite.

If a limited, cosmic entity existent within a cosmos wishes to

exist in The Universe, it must transform its nature from
limitedness to unlimitedness. This process, of course, is
embodied by the Astronist salvific endeavour of transcension
that seeks to bring about such a transformation for the human
species so that we may live infinitely and without limitation in
the realm of The Universe beyond our Cosmos. By virtue of its
infinite nature, The Universe is regarded as uncreated but as
dependent on its continued sustainment by The Divine which is
primarily seen as the Astronist conception of God. Therefore,
there is a distinction made between cosmic, universal and
divine nature; The Cosmos is created, limited and requires
sustainment by The Universe and The Divine; The Universe is
uncreated, unlimited but still requires divine sustainment;
finally, The Divine itself is uncreated, unlimited and depends
on nothing else for its continued existence.

The endeavour of transcension is essential in the Astronist

cosmology because it is seen as the beacon for humanity’s
acroscription (rising to a higher nature). Transcension is also
seen as the path to theosis or union with divinity via
transcosmisation which will itself lead to the Ultimation or
ultimate existence which is often equated to divinity.
19 of 36
Astronist soteriology

The definitive purpose that is core to Astronist philosophy is

embodied by the endeavour known as transcension. In the
broadest terms, transcension is the struggle to free a species
from all limitation to solve the problem of limited existence
which is seen as the root cause of all suffering and evil in the
world. In Astronism, securing this freedom is regarded as
achieved through humanity’s elevation to outer space which
will bring about the transformation of the human species from
one of an antipodal, limited nature to one of a scopic,
unlimited nature. Core to transcension is not just humanity’s
physical elevation but our intellectual and spiritual elevation
which will in turn bring about our total proximation and
immersion into the astronomical world.

In essence, transcension is the process by which a species

retransforms its limited nature by ascending to the
astronomical world with the ultimate goal of transcosmisation
(transiting the cosmic periphery; escaping cosmic, limited
existence by leaving The Cosmos). The function of the
astronomical world to bring about the end of all limitation is
based on the assertion that transcension will lead to humanity’s
realisation of the Ultimation by transversing the boundary of
The Cosmos to become part of infinite existence in The
Universe. It is because of this unique function attributed to
transcension that the astronomical world becomes the medium
through which humanity will alleviate all its limitations.

Transcension is an extensive, serial process formed by many

stages; Astronism presents a particular path to salvation in
which myriad prophecies are made about how humanity might
fare during the transcensional process (also called the analiptic
process). About the nature of transcension, Astronist doctrine
20 of 36
holds it to be evitable meaning that transcension is neither
guaranteed to be embarked upon by humanity nor fully
completed. Although Astronism regards transcension to be the
destiny of humanity as evidenced by humanity’s status as a
sapient species (endowed with scope), the human tendency for
aversion means that humanity’s completion of transcension is
subject to the continual provision of scope and on following the
path to transcension laid out in Astronism.

Transcension as an endeavour didn’t merely begin with The

Founding of Astronism. As described in the Sideresis, the
process of human transcension has been underway since
prehistoric times. However, the course that humanity was
originally set on to achieve transcension was derailed by the
emergence of humanity’s controversive nature based on our
tendency to look inward, to think only of ourselves, or to avert
attention away from the astronomical world. It is one of the
initial goals of the Astronist religion to reset humanity back
upon its true course to transcension.

The extensive endeavour of transcension can be divided into

five or six main parts.

1. Placementation: resetting humanity back upon its

course to transcension by promoting proximation to the
astronomical world and contesting the Controversion.

2. Twilightide: humanity’s decision of whether to embark

upon transcension or to choose the Degradation; there
is only a finite amount of time in which this decision
can be made before the closure of the scope window
(that is, the window of opportunity for transcension).

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 3. Degradation: the series of proposed consequences for
humanity’s continued aversion to transcension
eventually resulting in the extinction of the human
species.

4. Transcension: the series of activities necessary for

humanity to reach the state of transcensia, namely
expansion into the astronomical world under the
banner of transcension.

5. Grand World: humanity constructs an extensive

multisystemic civilisation thereby achieving the state of
transcensia; contact with other sapient species may
result in omnisation –– spreading the values of
transcension to other species so that they may also
engage in this endeavour.

6. Ultimation: the Grand World must be perpetuated for

long enough so that humanity can first realise the
Ultimation and then achieve it via transcosmisation;
alternatively, koryfication may occur in which humanity
reaches its optimum condition and thereafter declines
before realising or otherwise reaching the Ultimation.

The entire Astronist religion is fixated around the elevation of

humanity to the astronomical world as the source of all
personal and collective human purpose. This focus granted to
transcension is given the technical term analipsocentrism as a
branch of cosmocentrism. Many attributions are made about
the purpose and origins of transcension as well as its functions
and rewards, one of which is that it will bring about the
salvation of humanity based on its ability to end human
physical, mental and spiritual limitation which are seen as the
root cause of all suffering and evil that pervades the world.
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Astronist metaphysics

Astronism affirms the existence of a metaphysical reality that

exists in parallel to the physical reality that we as corporeal
beings exist in and are more familiar with. Just as there exists
things we can see and feel there too exists things that we
cannot see nor feel; this is the metaphysical dimension. There
are three main disciplines that each study different aspects of
the broad subject of Astronist metaphysics including:

• Astrometaphysics: the ability of the astronomical world

to possess spiritual capacity and metaphysical aspects.

• Astropneumatology: the affairs of spirits in the

metaphysical dimensions of the astronomical world.

• Astrospirituality: manifestations of human interaction

with the astronomical metaphysical dimensions.

The cosmocentric worldview of Astronism deeply influences the

focus of Astronist metaphysics on the astronomical world and
so too does the prophecy of returnism. Astronism describes the
metaphysical dimension as a veil placed over all cosmic reality.
Just as Astronism describes the limited, cosmic reality, it too
describes the unlimited, universal reality beyond The Cosmos
and just as it describes the physical, perceptible reality so too
does it describe the non-physical, imperceptible reality. The
doctrine that the metaphysical exists is called metaphysicalism.

The metaphysical always remains beyond perception of the

human senses; it is supersensual. However, when the doctrine
of astrospiritualism is introduced, what changes is that the
metaphysical doesn’t just exist as a neutral ‘space beyond space’
but that non-physical entities exist as part of it to exert will and
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to manipulate scope. This indeed pertains to the existence of
the spirit/essence/soul/anima of the person and its capacity to
intercede between the metaphysical and the physical so that
the former may hold affect on the latter. Of course, this refers
to the manifestation of the metaphysical into the physical; that
the metaphysical dimension of the astronomical world doesn’t
merely exist without function but that it acts as the medium
through which souls may continue to interact with the physical
world they left behind following the body’s cosmisation.

Astronism participates in a spiritualisation of the stars in which

the whole astronomical world becomes not only a source of
spiritual guidance but indeed spiritual function too. This means
that the astronomical world holds the capacity to alter and
enhance the metaphysical aspect of the human person because
of the astronomical world’s own metaphysical dimension. Just
as the physical human body is connected to the astronomical
world so too is the human soul; this is a concept that the
majority of world religions have bypassed due to their non-
cosmocentric worldviews.

Part of the goal of the Astronist system is to encourage its

followers to explore this metaphysical dimension of the
astronomical world through their engagement with the
spiritual aspect of astronality. This spiritual side to astronality
forms the basis of Astronism’s tradition of spirituality aptly
called astrospirituality. Astrospiritual beliefs and practices
cultivate the aspect of one’s astronality that relates to one’s soul
and which thereby extends beyond physical and intellectual
dimensions.

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Astronist eschatology

Astronism interprets human life and death as inextricably

linked to the affairs and events of the astronomical world. It
sees the origins and final destination of humanity as directed
by a process of unification called cosmosis. Cosmosis is the
natural union of all animate life (also called autonomous
cosmic entities) with The Cosmos at death; this refers both to
the physical body and then to the person’s spiritual essence.

Astronism affirms a certain form of an afterlife though this does

not align with traditional concepts such as heaven or hell. What
is also different about Astronism’s understanding of the soul’s
release from the physical body is that the soul remains subject
to the laws of limitation of The Cosmos and therefore is not
immortal and does not immediately nor automatically leave
cosmic reality upon its release as is taught in other religions.

Central to the Astroeschatology is the description of a cosmic

journey that the soul or essence of a person embarks upon to
lead to its eventual transcosmisation (its release from a limited
cosmic state by transiting the cosmic periphery). This journey is
considered to be constituted by seven sequential parts that are
altogether called the Sidereum. The Sidereum begins with
cosmisation or in other words, ‘the release of the anima’ which
is the soul’s transcendence from the human body at death. This
release of the soul is embodied by its transition from the
physical world to the metaphysical world that then allows for
the subsequent steps of the Sidereum to take place.

The second of the Seven Steps of the Sidereum is called

astranthropy which is the transmigration of the soul to the
stars. This step describes the soul’s upward ascendence as part
of the broader convergence of souls in the astronomical world
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in their search for transcosmisation. Belief in astranthropy
holds prehistoric origins for humanity for as earlier back as the
Cosmic Hunt, the idea that the soul transmigrates to the stars
upon death was widespread among Eurasian tribespeople of
the Upper Palaeolithic and Neolithic periods. Today, Astronism
asserts the doctrine of astranthropy as the soul’s initial motion
upward to the stars as the beginning of its journey to
transcosmisation.

Subsequent to astranthropy is the stage of the Sidereum called

the ingression. Ingression describes the entry of souls into the
Overworld which is the term ascribed to the metaphysical
dimension of the astronomical world when considered to be
the abode of the souls of the dead following their convergence
there. It is due to the convergence of souls in the Overworld
that Astronists look or otherwise pray towards the astronomical
world for afflation (analiptic knowledge) or intervention in
their lives because this is the place where it is believed souls
are able to manipulate scope to effectuate change in the
physical world.

The fourth stage of the Sidereum is called eleutia, or in other

words the condition of being free. Although the soul following
its release from the body and its entry into the Overworld
maintains its limited nature, it is nonetheless freed from most
of the constraints, struggles and sufferances of corporeal life.
Consciousness and therefore memory of such suffering are
retained, however, the soul itself has only one purpose in the
Overworld and that is to achieve transcosmisation. Because this
is singular desire of the soul at this stage of its existence, all
other corporeal desires and vices (e.g. sex, wealth, fame, highs
and thrills etc.) are extinguished due to cosmisation (death).
Souls in the Overworld manipulate scope to bring about
transcension due to their singular yearning to reach the
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Ultimation (a process that is contingent on the completion of
transcension). Eleutia is the state of absolute freedom relative
to the cosmic limited existence meaning that the soul is as free
as it can be following its ingression into the Overworld yet the
soul yearns for infinite freedom with The Divine in Ultimation.

The fifth and sixth stages of the Sidereum describe conditions

or experiences of the soul during its time in the Overworld; the
first of these is called extrosis and the second is called aporosis.
Extrosis is astral bliss or blissful wonderance which is
experienced by the consciousness as a result of the beauty of
the revealed truths of the metaphysical dimension of The
Cosmos and the convergence of souls. Aporosis is cosmic
absorption which involves the wide range of the soul’s activities
in manipulating scope by absorbing into astronomical progeny
to effectuate change in the physical world. Overall, despite the
soul’s singular purpose to undergo transcosmisation, it first
remains in blissful wonderment of the beauty of the fullness of
The Cosmos and secondly may engage in absorption into
physical entities such as outer space to bring about afflation or
indrucy in an individual that then effectuates change in the
world so that the necessity of transcension is fulfilled.

The final stage of the Sidereum is cosmosis itself, otherwise

referred to as cosmic cessation. Cosmosis is a term that is
widely applied in Astronism sometimes to confusing affect. In
its broadest most colloquial use, the term cosmosis refers to the
whole process by which the physical body and soul reunites
with The Cosmos as a consequence of death. In a narrower
sense of the word, it is applied to the seventh and final stage of
the Sidereum. In this application, cosmosis refers to the
elimination of the soul’s limited qualities so that it may then
undergo transcosmisation. However, a caveat is placed onto
this process of cosmic cessation; that the transformation of the
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limited nature of the souls of the deceased is contingent on
humanity reaching transcension. This is because animate
humanity and deceased humanity remain interconnected as a
whole species, two halves of the same coin one could say. And
so, transcosmisation remains contingent on the completion of
transcension. By extension, the processes of cosmosis and
transcension are intertwined with one another; transcension
cannot occur without souls manipulating scope while cosmosis
cannot take place for any soul until the effects of transcension
for living humanity have taken place and the knowledge of
transcosmisation and thereby the realisation of the Ultimation
has been revealed to us as a whole species.

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Astronist theology

Astronism is not a theocentric belief system. As a result, belief

in divinity is not a prerequisite for being an Astronist but
neither is belief in divinity discouraged. Since the beginnings of
Astronism, a conception of divinity has emerged in my writings
called The Divine. This conception removes all
anthropomorphic elements (e.g. a human face attached to
divinity as well as the role of God to judge the living and the
dead), but other qualities such as omniscience are retained
(this conception of divinity is called depadotheism).

Different theologies are oriented towards different topics as a

result of their underlying philosophies and Astronism is no
different. As such, questions of principal concern in Astronist
theology revolve around the endeavour of transcension and so
include:

• Has God preordained the transcension of humanity?

• Is God influencing scope to bring to fruition the prophecy

of returnism and thereby to complete transcension?

• Does God initiate the scope of species and does God

continue to dispense scope? How is scope dispensed?

• Does God intervene in The Cosmos and how can such

interventions be validated by the limited knowledge held
by humanity?

• Is the completion of transcension a reunification with

God? Therefore, is God effectuating transcension’s
occurrence so that humanity may reunite with God?

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What you should have grasped from these topics of principal
concern is that Astronist theology is primarily interested in
analiptic theology –– namely, the involvement of divinity in the
endeavour of transcension. In the form of Astronism that
emerged prior to and during the Omnidoxy (2013–2019), The
Divine occupied a unique position in Astronist cosmology.
However, following the First Interdoxical Period (2019–2021)
and the Astrodoxical Period (2021–present), somewhat of an
amalgamation has occurred between the concepts of the
Ultimation and The Divine.

Because the astronomical world is seen as the intermediary

between humanity and divinity, Astronists look towards the
stars for divine intervenience to take effect on human affairs.
This is sometimes referred to by the term astrotheism although
this term is also broadly used to refer to the association of the
astronomical world, The Cosmos or individual astronomical
bodies with divinity or as possessing divine characteristics.
Another branch of Astronist theology is exotheism which
involves the belief in the ability for extraterrestrial beings to
impart theological and existential truths to humanity.

Essentially, the theology of Astronism is oriented around the

notion that God is an agent of transcension, in turn making it
God’s will for transcension to take occur. Underlying all
Astronist theological concepts is the fundamental principle that
the astronomical world is the medium through which humanity
may interact with divinity or otherwise supplicate God for help
in human affairs due to our own limited state unable to help
ourselves in some situations. God is considered to act through
the astronomical world, to bring about among the preferred
species of humanity, and to effectively provide for human
existential needs through the endeavour of transcension, the
climax of which is sometimes understood to be theosis.
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Cometanology

My role as Cometan in Astronism is principally founder and

First Padron (meaning the first presenter of Astronism), but I
believe I have another service to provide this new religion,
namely to become an exemplar of cultivating my stellancy to
inspire and inform others of how this is to be conducted and
why this is important.

The discipline of Cometanology is not only established to study

my role and function in Astronism but is to study what I call
Cometanhood. Although I use Cometan as my mononymous
name, Cometan is actually also a title in Astronism and it is
ascribed to a person at the highest level of attainment of
stellancy. To achieve Cometanhood is contingent on a person’s
fulfilment of four criteria:

• Attainment of astrosis.
• Significant contribution to Astronism and transcension.
• Assisting others in their attainment of astrosis.
• Having experienced astral ecstasy and receptions from the
astronomical world for the impartation of afflation
(analiptic knowledge) to others.

Cometanology is a branch of Astronism and is the study and

promotion of exemplary Astronists, those who fulfil the ideals
espoused in Astronism, especially regarding their rising up the
scale of stellancy. Finally, another purpose of the discipline of
Cometanology is the organisation, reinterpretation and
explication of all my works and efforts regarding Astronism for
the Astronism of the future, a post-Cometanic future, by which
time my soul will have released from my body and will have
begun its cosmic journey among the stars in search for the
Astronist holy grail of transcosmisation.
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Short glossary of main Astronist terms

Afflation: knowledge derived from a person’s direct experience

of astronality, especially via some kind of ecstatic experience or
by indrucy, and typically about some aspect of transcension.

Astrodoxy: the upcoming central text of the Astronist religion

described as more systematic than the Omnidoxy and markedly
analipsocentric in comparison.

Astronality: the emotion at the basis of Astronism and

Astronist experience that is regarded to possess prehistoric
roots in the human person as a result of the scope of man;
astronality encompasses all human sensory perception of the
astronomical world and the range of feelings that emerge from
this.

Astroncy: a type of belief system in which both the

astronomical world and space exploration are regarded to
possess redemptive functions for human life; astroncy is the
technical classification for Astronism despite the fact that
Astronism is variously described as a religion, philosophy etc.

Astronic: relating to or otherwise denoting the tradition of

religion and belief to which Astronism belongs; regarded as
possessing origins during the Upper Palaeolithic period of the
Stone Age, the Astronic tradition stands alongside the
Abrahamic, Dharmic and Taoic traditions reserved specifically
for religions that affirm some type of cosmocentric worldview.

Astronist: a person who adheres to the worldview of

cosmocentrism and thereby, is a follower of Astronism; an
equation is made between a cosmocentrist and an Astronist.

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Astronist Institution: the founding denomination of Astronism
regarded as holding proprietorship over the belief system, a
status and responsibility conferred to it by Cometan in the
Omnidoxy.

Astrosa: the worldwide community of Astronists, regarded as

sharing in a commitment or oath to transcension called the
Siderinium.

Cometan: (born 1998), English philosopher from Preston in

Lancashire who founded Astronism at age fifteen and who has
since worked to explain and disseminate his Astronist beliefs
through his composition of the Omnidoxy and other Astronist
texts.

Cometanism: the philosophy of life expounded by Cometan,

specifically as it emerged and developed through his own
interpretation of the Astronist religion.

Cosmocentrism: the official worldview of Astronism that gives

central importance to outer space and astronomical
phenomena, both in the history and future of humanity as well
as in the personal life of the individual in which proximation to
the astronomical world is emphasised as a central Astronist
practice.

Omnidoxy: the founding text of Astronism that Cometan began

to compose at age seventeen in 2015 based on his experience
of astral ecstasy and an intensive series of ideations called
indrucy that produced afflation (knowledge about
transcension).

The Founding of Astronism: the eight year period from 2013

to 2021 commenced by the initial inception of Cometan’s
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religion to the composition to the Omnidoxy and to the
development of Astronism as a formal belief system.

Vendox: the main symbol of Astronism, a blank book sits open

in the centre surrounded by twelve stars; from the book, a
pedestal is formed by two lines which curve round to almost
create a circle but instead split to form six vertical lines
ascending in height.

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Objectives of the Astronist Institution

The Astronist Institution’s principal long term goal with which

it is solemnly responsible for the management of is the
endeavour of transcension. The Astronist Institution also holds
proprietorship over Astronism meaning that it is part of the
Astronist Institution’s responsibilities to protect, disseminate,
defend and advocate for the Astronist belief system and its
adherents. Beyond these core responsibilities, the Astronist
Institution possesses a number of other objectives that may be
considered short-term and largely practical in the
establishment of the Astronist religion, these objectives
includes:

• The unification of all cosmocentric thinkers and movements

under the banner of Astronism as Astronist denominations
in order to show the world that we are a united group.

• The facilitation of relations between the Astronist

Institution and all other Astronist denominations so that
these denominations may come into vicinality with the
Institution (meaning that they knowingly partake in the
Institution’s chosen path to transcension).

• The development of the Astronist identity and community

so that it becomes distinct from all other belief groups and
is recognised equivalently and sufficiently in relation to
other established religions and their communities.

• The construction of Astronist buildings or places of worship

called sophariums to represent the Astronist community
and to provide a place for all Astronists and potential
Astronists to learn about Astronism or simply to engage
with their astronality.
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 Visit
www.astronism.com
www.cometan.org
www.astronism.org
Please submit all questions about Astronism to the
following email address: [email protected].
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