Creation

Creation, also known as the Universe, is the subset of Reality that was brought into being by the only other being, God. Contrary to God, it is not composed of act alone, but of act and potency united together. We can talk of two aspects as regards any created being: relation and the creature itself. The creature is composed by all of the attributes which are inherent to the being and thus do not merely represent the disposition between that being and another one, which is the competency of relation. While other articles explore two kinds of relations (religious affiliation and place), in this one we will focus on the genera of creatures themselves.

## Incorporeals

All beings have a set of descriptions of themselves which do not change over time and are thus perennial, distinguishing these beings from other beings. We call this set of attributes the essence of each being. Some beings have a set of descriptions of themselves which do change over time and are thus temporary, constituting an internal distinction of moments in time within the being. We call this set of attributes the accidents of each being. Some beings are composed of relations and essence alone, being thus devoid of accidents and any sort of internal temporality. These we call incorporeals, for the body of a being is composed by its accidents. Since only the essence is inherent to the incorporeals, they are only distinguished as different entities from one another to the degree that they have different essence, and thus all incorporeals are essentially different beings from one another.

Since perfect being entails perfect consciousness, as explored in the article on Reality, merely being entail some sort of consciousness, as in an effective awareness of Reality. To this effect, incorporeals are all conscious. While we have shown that volition implies consciousness of Reality, we should also stress that not only the object but also the subject of a prescription is always entailed by it, meaning that volition implies consciousness of the self. Thus, following the previous reasoning, some sort consciousness of the self should be ubiquitous in Creation, meaning that incorporeals are conscious of their being. Since their being is devoid of accidents, this means that incorporeals are capable of knowing essences, having thus the ability to know of God and really everything in the Universe, for all beings have an essence. Insofar as they can know each other, they can also relate to each other freely.

Given that God alone has and is perfect will, creatures do not inherently share in his perfect will, being thus imperfect and less good (of a lower character) than him. One cannot coherently deny that what is objectively good should befall another, and thus loving is a perfection, which consequently means that God perfectly loves his Creation. One cannot coherently deny that what is objectively good should be wished upon oneself from another, and thus being loved is a perfection, which consequently means that God is perfectly loved. That said, Creation cannot perfectly love him by itself, and so it must mean that God is the one to perfectly love himself from Eternity. If we define to love to be to wish objective good upon another, however, a person wouldn't be able to love himself, yet this definition still fits the bar to be deemed as a perfection. Thus, we must conclude that there exists a multiplicity of persons within the divine unity. God is at least two persons, both of whom love, and are loved by, the other. That posed, the love shared between two persons is not the same as the two people, thus representing a third thing. Since the love shared between divine persons is perfect, it must be God. Since God is personal (conscious and volitional), it must be a divine person. Since this divine person can't be one of the other two, he must be a third one. Thus, we conclude God is three divine persons in one being, a lover, a beloved and their love. That said, no creature can have such a composition of persons within itself, for this composition is not identical to loving, which creatures can do, but to perfectly loving, which creatures can't do. To this effect, this is one manner in which all creatures necessarily differ in will from God.

While in creatures with bodies there may be changes in will and knowledge based on inherent changes in being, for they have accidents, incorporeals have a fixed inherent will and knowledge, much like God. As in God there is no actual distinction between the unchanging will and the unchanging knowledge, the same is so with incorporeals. To this effect, what differs incorporeals from one another can be said to be their imperfect wills, which may love some beings, as God does all, while not loving others.

God loves all creatures perfectly, but to be perfectly loved, in the divine essence, is the same as to perfectly love, and so creatures can only be perfectly loved insofar as they perfectly love God. Creatures must then come to have a perfect will to do so, a desirable Reality in God's own view. For that to happen, these creatures must agree to submit their own will to God's, accepting what we may call the grace of perseverance, for in accepting it one perseveres in being sinless through making the perfectly virtuous will of God their own. To this effect, the love of God, included as one of the possible constituents of the imperfect wills, is equivalent to the acceptance of grace, which supplies for the love of all other creatures. Once accepting grace, an incorporeal has done so essentially, and can't then deviate from the divine will, despite any essential imperfections. These we call angels. Once rejecting grace, an incorporeal has done so essentially, and can't then stop from deviating from the divine will, despite any essential perfections. These we call demons. As to whether or not God would create creatures that would reject him, the answer is simple: since to merely exist is already a perfection, non-existence is undesirable, and thus the creation of all possible things is to be prescribed. While demons will eternally suffer for not being perfectly loved, their existence is still objectively better than their annihilation or inexistence.

Let us say God created two incorporeals, one defined by the fact he accepted grace and another defined by the fact he rejected it, so an angel and a demon. Since God is the only immaculate incorporeal being, there must be an additional imperfection in the angel which differentiates it from this immaculate creature. This can be said to be either that the angel does not (by his own essence) love himself, or the demon, or neither. The demon, on the other hand, may love them both, or only himself, or only the angel, or neither. To this effect, from 2 incorporeals we conclude God can actually create 7 incorporeals. From these 7, there are 255 permissible combinations of love for incorporeals to have (8 bits of information regarding whether they accept grace or love each other), expanding the number of incorporeals from 7 to 255. As can already be noticed from the fact that we went from 2 to (2^3)-1, and then to 2^(2^3)-1, the final number of incorporeals God ended up creating is the limit, with n going to infinity, of the function F(n) = 2^(F(n-1)+1)-1, where F(1) = 2^3-1. The resulting list of incorporeals is countably infinite. Through a method analogous to Cantor's Diagonal Argument, we can prove that certain incorporeals which are not on this list could still possibly exist, and so we conclude that the total number of incorporeals created is actually uncountably infinite. Since about half of all combinations which distinguish incorporeals reject grace, about half of all incorporeals are demons, while the other half is composed of angels.

Essences, that is, the distinguishing and unchanging aspect of each being, cannot naturally emerge from other essences, for that would mean that the generating essence would change insofar as its existence is continued through the other, distinct essence. To that effect, angels and demons cannot reproduce, and even more importantly, God himself created all essences from nothing. Incorporeals were all created along with the beginning of corporeal reality, with there being no corporeal fact which would condition the late creation of any of them, leading us to conclude that they were all created at the same time. That said, they would surely not be able to make decisions as they were created, meaning that the decision for demons to reject grace, though synchronized, came after their creation, meaning that they fell from favor in the eyes of God in doing so, while the angels were elevated as they embraced his love.

### Angels

Angels are the incorporeals which did not fell, that is, bodiless creatures who chose to love God above all things and thus came to enter communion with him. While some angels are naturally more loving and superior ('bright') than others, all of them are made to be effectively perfect through God's graceful intercession in their favor. Since incorporeals have intellect, meaning they can be conscious and know essences, the proximity to God provided to them through grace allows for them to be in perpetual contact with the divine essence, characterizing what is called the beatific vision. In having no bodies, angels cannot suffer bodily, but any other manner of spiritual suffering is also erased through their perfect satisfaction with God's loving plan and their personal standing with him. Additionally to this inherent, natural happiness, in being fully open to God's perfect love the angels are also subject to an unimaginably great sort of supernatural happiness, which never tires or ceases to please. There are nine ranks of angels, ordered according to their average brightness (essential superiority), though angels from lower ranks may occasionally be brighter than those of higher ranks:

#### Guardian Angels

The lowest angelical rank. Guardian angels are assigned to guard the soul of individual humans, battling demonic influence and inclining their will towards virtue and grace. All humans have a single guardian angel, who is disbanded from the human once dead and only accompanies the soul from afar in the Afterlife.

#### Archangels

The second lowest angelical rank, home to the brightest angel, Saint Michael. Archangels are assigned to guard the relations established between intelligent creatures (humans and incorporeals) and God, battling demonic influence and inclining them towards harmony and wisdom. They are often identified as God's messengers, for the relation formed between God and the recipient is specific and mediated by a specific angel.

#### Principalities

The third lowest angelical rank. Principalities are assigned to protect specific social structures formed as the relations established between humans. Nations, companies, leagues, churches, parties and households are all assigned to their own principality, who defends them from demonic influence and inclines it towards responsibility and justice.

#### Powers

The fourth lowest angelical rank. Powers are assigned to watch over each demon and battle them up-front.

#### Virtues

The middling angelical rank. Virtues are assigned to watch over individual corporeal essences, such as those of animal, plant, fungi and microbe species, as well as individual particles and finite groupings of particles. Thus, virtues often guard specific bioms, regions of space and even small objects, protecting all of them from demonic influence.

#### Dominions

The fourth highest angelical rank. Dominions are assigned to watch over individual whole spatial dimensions, as well as certain physical properties and finite sets of properties and dimensions, guarding all of them from demonic influence.

#### Thrones

The third highest angelical rank. Thrones are assigned to watch over infinite sets of dimensions in the form of individual facets, battling demonic influence.

#### Cherubs

The second highest angelical rank. Cherubs are assigned to watch over sets of facets, ultimately guarding the relations between two or more facets and battling demonic influence there in.

#### Seraphs

The highest angelical rank. Seraphs are assigned to dedicate their intellect solely to prayer to God.

### Demons

Demons are the incorporeals which fell, that is, bodiless creatures who chose to not love God above all things and thus never came (and never will come) to enter communion with him. While some demons are naturally more loving and superior ('bright') than others, all of them are made to be effectively evil through disgraceful treason. Since incorporeals have intellect, meaning they can be conscious and know essences, the lost proximity to God creates in them an inherent sense of loss and their eternal standing against the plans of the Creator is an unceasing source of anguish. In having no bodies, demons cannot suffer bodily, but any other manner of spiritual suffering may be present through their dissatisfaction with God's loving plan and their personal standing with him. Additionally to their eternal privation from the Beatific Vision, the lack of any realistic hope for an end to their suffering causes them to show the deepest form despair, while not showing any resentment, for their decisions are characteristic of their own essences. There are nine ranks of demons, a perversion of the nine angelical ranks, ordered according to their average darkness (essential superiority / since the brighter the incorporeal the larger the fall in disgrace, the term brightness would not be adequate), though demons from lower ranks may occasionally be darker than those of higher ranks:

#### Pawns

The lowest demonic rank. Pawns, like Guardian Angels, were assigned to guard the soul of individual humans, but end up serving the opposite role, influencing and inclining their will towards vice and disgrace. All humans have a single pawn, who is disbanded from the human once dead and only accompanies the soul from afar in the Afterlife.

#### Presidents

The second lowest demonic rank. Presidents, like Archangels, were assigned to guard the relations established between intelligent creatures (human and incorporeals) and God, but end up serving the opposite role, influencing and inclining them towards disharmony and ignorance. They are often identified as the forebringers of heresy.

#### Knights

The third lowest demonic rank. Knights, like Principalities, were assigned to protect specific social structures formed as the relations established between humans. Nations, companies, leagues, churches, parties and households are all under the watch of their own knight, who, instead of defending them, ends up influencing and inclining the structure towards irresponsibility and injustice.

#### Earls

The fourth lowest demonic rank. Earls watch over each angel and battle them up-front.

#### Marquises

The middling demonic rank. Marquises, like Virtues, were assigned to watch over individual corporeal essences, such as those of animal, plant, fungi and microbe species, as well as individual particles and finite groupings of particles. Thus, Marquises are often related to specific bioms, regions of space and even small objects, undermining the spiritual security in each domain.

#### Princes

The fourth highest demonic rank. Princes, like Dominions, were assigned to watch over individual whole spatial dimensions, as well as certain physical properties and finite sets of properties and dimensions, but end up subverting their purpose and are actually dedicated to undermine these spectra.

#### High Princes

The third highest demonic rank. High Princes, like thrones, were assigned to watch over infinite sets of dimensions in the form of individual facets, but are actually responsible for the demonic influence within them.

#### Dukes

The second highest demonic rank, home to Lucifer, the Overlord of Hell and darkest angel possible. Dukes, like Cherubs, were assigned to watch over sets of facets, but ultimately just destabilize and subvert the relations between two or more facets to aid High Princes. Lucifer is seen as the most prominent of all Dukes, to the point where is not usually named as such, for he is, in a sense, higher in deed and nature than any King ever could be. That is because, beyond the matter of grace, Lucifer had a perfect will, leading to him being subject to the deepest fall into disgrace. Not even Saint Michael, the brightest angel, was as bright as he was during their Creation. Only an immaculate being could be brighter than him. Lucifer is also distinguished among the Dukes for having been assigned domain over the set of all facets, that is, literally all places.

#### Kings

The highest demonic rank. Kings, like Seraphs, were assigned to dedicate their intellect solely to prayer to God, but end up spending their whole time blaspheming God endlessly.

## Corporeals

Contrary to incorporeals, corporeals are creatures with accidents, that is, attributes inherently tied to their being which are changeable. This changing reality attached to their essences is called the body, and constitutes what we understand as the material aspect, or materiality, of Reality. While incorporeals, as pure intellect, must be attached to some place insofar as their intellect can't simply abstain itself from being conscious of a particular place, corporeals, through their bodies, can actually occupy space. In other words, while incorporeals can only be in a place as far as relation is concerned, for they can only move/change in terms of relation, in having inherent change as part of their ontology, corporeals can be in a place directly, being actively contained within a volume of their own.

There are two types of accidents: properties, which are attributes which do not change in each entity but which will be somewhat different in the generational offspring of that entity, thus serving as distinctive attributes for particular entities which share in a communicated essence through the process of generation; and common accidents, or commonalities, which are attributes which change even within the same entity as time goes on. At first, it may be hard to understand how the concept of properties differs from the essence, but it is actually pretty simple: when a parent births offspring, the essence which defines them as part of their species is communicated from one to the other, but the properties of the parent only remain intact in the entity of the parent, being different for the offspring. It is only through this differentiation in fixed properties that we can have species, that is, sets of distinct entities sharing in the same being. Since incorporeals have nothing but an essence, they are all of a unique species and can't generate other entities. Contrary to the emergence of essences, which can only happen through Creation, by definition, the emergence of properties is ordinary to all beings with corporeal essences.

The commonalities of a corporeal creature are normally dubbed as its common materiality, while the properties are referred to as the proper materiality. Regarding this distinction, there are two genera of corporeals: bodies and carcasses.

### Bodies

Bodies are corporeals with common materiality. Since the distinction between essence and properties only makes sense in the context of generation, and for a being to generate it must go from a pre-generational attribution to a generational attribution (that is, go from 'not generating' to 'generating'), corporeals can only generate in the presence of both common and proper materiality. To this effect, only bodies can actually generate and be the product of generation.

As explored in the article on Reality, a perfection can only be present in a thing insofar as it is present on its causes. Thus, we can conclude that a posterior state of the common materiality of a body should be, primarily, less perfect than an anterior state, for an improvement could only derive from an outsourcing of perfections and stagnation would mean the two states are the same, which means there is no anterior or posterior states to begin with. The outsourcing of perfection may happen through the properties, which never degrade due to change and can thus serve as a perennial foundation for common materiality. That said, bodies can be divided into two genera regarding how such an outsourcing works: corruptible and incorruptible bodies.

Corruptible bodies have the mediation of the outsourcing of perfection to the common materiality built into the common materiality itself, meaning that the outsourcing mechanism is itself degradable. To this effect, death, as in the apex of imperfection in common materiality, a state from which there is no way to naturally change out of, for a less perfect posterior state is impossible, is an inevitability to all bodies. Since perfection is being and imperfection is non-being, death is equivalent to the complete lack of being in the common materiality, the complete erasure of the body as regards commonalities, from which state the being cannot recuperate, since such would imply outsourcing, but there is no longer a mechanism for such outsourcing to happen through.

Incorruptible bodies, on the other hand, have the mediation of the outsourcing of perfection built into their proper materiality, meaning that the outsourcing mechanism is not degradable and that death is unreachable. These bodies cannot generate other entities, for 'to generate' is to go from 'not generating' to 'generating', a procession of states which implies that the latter comes forth as a result of corruption.

The matter native to Heaven and Hell is all incorruptible, while the matter contained within the Cosmos is generally corruptible. That said, once death overcomes the Cosmos, it will be fully restored by God through the awakening of the proper outsourcing of perfection of every single body, leading to the emergence of New Creation. In the meantime between then and now, however, some bodies may be restored back from death into a corruptible formulation. These are called lifted bodies, as distinguished from original bodies.

Let us now check out the four genera of bodies which exist within the Universe: items, inerts, brutes and humans.

#### Items

Bodies which can only generate or be generated by other bodies through the death of the generator. Insofar as corporeal life is concerned, items are completely lacking and may thus be called "dead matter". That said, the previously defined sense of the word death may still apply to them. Another common name is 'inanimate objects', for the essence of the body, particularized through proper materiality into an entity, is generically dubbed as soul when the body has some sort of life. The degree of consciousness available to an item is minimal, for it is only knowledgeable of itself and its environment insofar as commonalities are concerned. Items are generally dubbed to be, in a broad sense of the word, unconscious. Examples of items include elementary particles, quantum-entangled particles and even viruses, normally dubbed venom. All beings created as incorruptible bodies are, by definition, restricted from generation, and thus cannot be said to be involved in generation in any way, being restricted from life and falling under the category of items.

All incorruptible items necessarily have their own essence, for they cannot generate or have been generated from other incorruptible items so that the same essence may have been communicated. That said, all corruptible items share in the same essence, for all of them originated from the same primordial singularity.

#### Inerts

Bodies which can generate or be generated without the death of the generator, but still retain a merely situational form of consciousness, based solely on awareness as to common materiality. Since these beings can outlive the conception of their progeny, they are usually dubbed as life forms. Some inerts have only a single cell, and are thus dubbed to be microbes, while the remainder is dubbed as macrobes. Among the macrobes, those who feed on photosynthesis are dubbed to be plants, while those who feed on absorption are known as fungi and those who feed on ingestion are the famed parazoans, a group which includes sea sponges and placozoans, the few metazoans whose consciousness is merely situational. Since incorruptible inerts can't be differentiated from incorruptible items through their generative capabilities, they too are present in Heaven and Hell natively, though they are effectively items.

Corruptible inerts, also known as true inerts, are divided into different essences insofar as their genetics, though forming a continuum at times, generally segregate them into exclusive fertility clades. It is simply physically impossible to have certain plants or fungi mingle, for the need changes in genetic makeup for such to happen would result in their deaths corporeally, and since they have no spiritual life, that would mean the living essence is not being communicated.

#### Brutes

Life forms which, due to their exposition to generation in life and great neurological complexity, are conscious of properties and can thus make out patterns of continuity in their environments. Due their consciousness, both brutes and humans are highly animated, a characterization which awards them the title of animals, but the consciousness of brutes in particular cannot reach essences, and thus they are deemed to be unintelligent and can't, for instance, understand the existence of God, incorporeals, abstractions, universal attributes and through these have a religion, language or moral conscience, just like inerts and items. Brutes include all non-human animals, that is, all non-human metazoans, except sea sponges and placozoans. What differentiates the latter from the former is the presence of neurons, a special kind of cell, generally related to cognition, which inhabits an aqueous, flexible environment within the body. This environment allows for the cytoskeleton of the cells, which constitutes the actual materiality directly related to the soul, to occupy larger superpositions, intersecting with the superpositions of neighboring cells and thus entangling with them. This allows for the multi-cellular body to have a single soul governing it, instead of many souls isolated to each cell, as is the case with fungi, plants, sea sponges and placozoans. This soul is consequently much better informed of the surrounding environment than any individual cell soul would be, a fact which justifies the distance in consciousness. The government of the neuronal/substantial form over the lesser forms of the non-neuronal cells constitutes the needed control and apprehension of sensation which underlies the classification of animals as sensitive beings.

For a body to develop sensation, it must be composed of interchangeable parts, which can go on on their own when separated, but when united allow for a internal integration of information, which then leads to property recognition. To this effect, sensitive bodies of all kinds must be able to generate independent inert entities for information gathering without being corrupted on the process, meaning that all animals are necessarily alive, at least when they are having sensations, and that there are no animals native to Heaven or Hell.

By a similar logic to the one used in our affirmation of the different essences of inerts, we can be sure in affirming that there are multiple brute essences.

#### Humans

Animals with spiritual life, that is, intelligence. Contrary to all other life forms, humans are not only conscious of common and proper materiality but also of essences, a fact which allows for them to abstract spirituality from materiality and interact with concepts which are beyond the realm of sensation. While the end of common materiality in death means the end of the lonesome corporeal life of the brutes and inerts, the dual nature of human life grants that a spiritual life awaits us after death, for humans can know the immaterial, and so their consciousness is not bound to being materially present. Their intelligence is also responsible for them having a moral conscience, which binds them to accepting or rejecting the gift of the grace of perseverance, just like incorporeals. That said, this decision cannot be made definitively while commonalities are actually present in the being, which means that it only comes up for a final time in the moment of death. This topic is further explored in the article on human kinds.

Since humans have spiritual life, drastic changes to the genetic makeup of the human body, including those resulting in bodily death, are not enough to breach the continuity of an entity through different corporeal arrangements. To this effect, corporeal differences cannot mark different human essences. Since the intellect, much like the body, changes with the accidents, and these changes do not breach the continuity of a human entity, there really exists no way to separate humanity into more than one essence, and so we affirm the unity of the one human essence.

### Carcasses

Carcasses are corporeals devoid of common materiality in virtue of death. Since all corruptible corporeals are somehow involved in generation, all carcasses used to bodies, but ended up dying and are now without commonalities, waiting for their restoration. The genera of carcasses actually correspond to the genera of bodies: the carcass of items is called void, while the others are named as the dead; the dead inerts are called litter, while the dead brutes are corpses and the dead humans, the only effectively conscious and thus spiritually alive carcasses, are spirits.

Those spirits who died before the intellect could actually develop and thus attain the ability to accept or reject the grace of baptism, which is necessary for humans to even have the ability to choose the grace of perseverance definitively, are dubbed anorims. Among the anorims, the nicolines, also known as infant saints, are distinguished by having gone through the sacrament of Holy Baptism in life, which allows for the immediate dissolution of original sin through the infusion of the grace of baptism. With that, nicolines, due to having died before they could ever sin, were immediately accepted into the beatific vision upon death, since they couldn't possibly reject the grace of perseverance. Wisps, on the other hand, are anorims devoid of the grace of baptism, and who couldn't thus be accepted into the beatific vision due to original sin. Among the wisps, melos were embryos who died before even their senses could be actualized, while nepos died after such, with foetos being unborn nepos and amaros being the remainder. While the nicolines are in Heaven, the anorims are in Elysium, a pleasant place in Hell, free from any punishments inflicted through hellfire or demonic obsession.

Those spirits who died with developed intellects are called enilics, and since they have the ability to desire the grace of baptism even in the absence of the Sacrament, the only manner through which they could be separated from Heaven eternally is through actually sinning themselves. This latter kind of enilic is collectively dubbed as the damned, and their immediate destination upon death is Gehenna, the place in Hell wherein the punishment of Hellfire is inflicted. The remaining spirits are dubbed as the elect, for they are or will eventually be under the beatific vision in Heaven. Among the elect there used to be the philons, also known as the friends of the Logos, which were those enilics who, though desirous of baptism, could not yet be under the beatific vision because the grace of baptism hadn't yet been established, and so they patiently waited for this occurrence (the death of Jesus Christ) in Elysium with the anorims. The anorims too will be eventually harrowed from Elysium, but this will only happen in the event of the restoration of Creation, wherein they will get mature bodies, develop their intellects and desire the grace of baptism.

Since the ascension of the philons, all of the elect are now venerables, that is, the elect who have accepted the grace of baptism and the grace of perseverance through it. Among those, some have died with temporal penalties which are due to them but that they need to expiate before entering the beatific vision, for while under it they cannot actually suffer through any penalty. These venerables are thus retained on Earth in what we call a state of Purgatory, through which the dissonance between their gracious state and their distance from Heaven tortures them and gradually expiates the penalty. Those in this state are called ghosts. While ghosts have accepted the grace of perseverance, they can still accumulate new temporal penalties through venial sins and even, in some rare cases, get new bodies, leading to them becoming lifted bodies and losing the status of spirits. Venerable who went through purgatory and then entered Heaven are called purged, while those who managed to sneak past this state are called saints, both being collectively known as the blessed.

Among the saints, Jesus, who is the Second Divine Person, God, incarnate, along with his mother, are the only two who already possess incorruptible resurrected bodies, with the remainder waiting for the restoration of Creation. While human bodies may assume a variety of dispositions throughout life, after death the only thing which subsists is the intellect, and so all humans must differ as regards the intellect and will. While no incorporeal creature could be immaculate because God already was the one incorporeal entity to be such, and differed from the creatures on that basis, since being corporeal is already an essential difference, there can indeed be a corporeal immaculate creature, and that creature is Mary, the Mother of Jesus, God. While Christ too is corporeal and immaculate, he differs essentially from Mary due to having the Divine Essence alongside the human one.