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Mirian Cosmology

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Part of the series Mirianism
Chirin
‘Idtā d-Madniiḥā d-Miryin
1 Foundations of Faith
2 God
3 Sacraments
4 Monasticism
5 Holidays
6 Cosmology
7 Eschatology
8 Soteriology
9 Important Titles
10 Apostolic Succession
11 Sacred sites
* Discussion on Mirianism

This article contains references to theological and scientific implications that the Mirian Church generally makes use of in describing how the Universe works, and what is essentially behind these workings according to central Mirian beliefs.


B-reyšitā (In the Beginning...)

Mirian cosmological beliefs about the beginning of the world are not central to the Mirian message, but there is a doctrine that is distinct from the dogmatic christian doctrine. God the Father is still held as the source and origin of all things, but, in theory, the creation of the Earth is not held to be six literal (24 hour) days. The six day theory is said to acctually be six periods of time, and the seventh period is when creation was complete.

Another theory is that the world was created in six literal days from the Divine point of view, and 15 billion years from the human point of view. Therefore, there is no contradiction between Genesis 1 and the 'Big Bang' in terms of time.  It all depends on the reference frame. Einstein's Special and General Relativity changed the way physicists looked at space and time before Einstein overthrew the old Newtonian concepts.

The concensus between science and biblical religion is that the Universe, as we know it, had a beginning and will probably have an end.

‘Ālām (Cosmos)

Šmayā (Heaven)

Mirianism teaches that there are many states of existence, but these states (called ‘ālmeyn or aeons) are subject to constant change. In general, Mirianism holds both linear and cyclical views of the history of the Universe, and that everything passes away, including heaven and earth (Matt. 24:35).* In other words, history is a spiral that occasionally repeats itself, albeit in different circumstances, until it is altered by significant events.

Heaven (Šmayā) is God's throne, and is that which governs all existance. The laws of the Universe are enforced by Heaven and are believed to be the manifestations of angels of the Middle Sphere hierarchy (see below).

* Note here that "heaven and earth" also refers to the duration of the Old Testament's authority (Matt. 5:18). In apocalyptic language, "heavens" refer to governments and rulers, and earth refers to the nation of a people. Mirianism teaches that Old Testament authority has already passed away in the "Mini-Apocalypse" of 70 AD.

Pardaysā wa-Šyūl (Paradise and Sheol)

One of the most important questions that humanity has faced since our beginnings is "what happens after we die?" Mirianism doesn't claim to know the correct answer to this and similar questions, but it does teach that the body and spirit depart when buried and returned to the earth. The flesh goes back to the earth, while the spirit (attached to the soul) goes to the underworld. Yeshwa's parable of Lazarus and the Rich Man (Luke 16:19-31) seems to indicate an ancient belief that, after death, a wicked person's soul would go to a state of torment in the underworld (Hades). The soul that had "received bad things" in earthly life would go to a state of rest in the underworld; hence Abraham's Bosom, or Paradise.

Hades (Sheol), however, is not the same thing as "hell" (Gehiinaum), and Yeshwa's parable never once mentions gehenna. Likewise, Paradise is not the same thing as "heaven" (Shmayā), and the parable never mentions heaven either. Reincarnation out of these temporal states is certainly possible, given that Mirianism does not deny the existence of reincarnation (gelgol). Paradise is where benevolent spirits, repentant spirits, spirits of miscarried children, and saints go while they await due resurrection. Similarly, malevolent spirits are said to go into the state of torment prior to the fulfillment of the Providence of Resurrection and the renewal of all things. Heaven is God's throne, that which governs all existence and which enforces the laws of the Universe via angelic hierarchies.

‘Ālmā (The Universe)

Since the beginning (reyšitā), the Universe has been governed by many physical forces, all of which were once theoretically unified into one "superforce" before the Creation. Mirianism, with the help of modern physics, teaches that God created the heavens by way of breaking supersymmetry. Prior to the break, God prepared the Universal laws during what is known by physicists as the "Planck Era" (before 10-43 seconds after the Big Bang).[1] After the break of supersymmetry, the result was utter chaos, but not without merit. All laws were established before the beginning of our Universe, and "inherent properties of matter that permit, or rather cause, the orderly organization of the matter of our universe are represented by the strong and weak nuclear forces, the electromagnetic force and the gravitational force."[2] These forces make up the four fundamental interactions and are caused by force-carrying particles called bosons.

In the view of Cabalists, at the instant of creation, God had "contracted."[3] God fills all eternity, but contracts to create universes from a single point, which in Hebrew is termed tzimtzum. According to String theory and M-theory, all of reality exists in ten (or eleven) dimensions. Only four of these dimensions are measurable within our universe (length, width, height, and time). The Universe is seen to be contained within (3+1)-dimensions on a brane within a higher dimensional space. The higher dimensional space is called the "bulk;" the extra six or seven dimensions are contained within the observable Universe, but are smaller than the smallest subatomic particle. This makes the "bulk" model irrelevant in this context, since the higher dimensions are compactified within the Universe. Thus, reality is highly interconnected and nothing holds together apart from anything else.

While God can certainly exists within these higher dimensions, He can also exist within the spacetime continuum of our Universe, but will have to take forms that will not violate or destroy all the laws of physics. It is believed that God participates in the history of the world, but mostly through natural means; this is the reason why miracles are rare.

Notes

  1. 2005, p. 105
  2. 1990, p. 101
  3. Ibid, p. 59

References

  • Kaku, Michio (2005). Parallel Worlds. New York: Anchor Books. ISBN 1-4000-3372-1. 
  • Schroeder, Gerald (1990). Genesis and the Big Bang. New York: Bantam Books. ISBN 0-553-35413-2. 

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