Log 1: Godless & Godliving Existences

Archived from occybyte.com/resources · 2023-11-09

Gods, Mortals & Immortals. (Transcendent)

Prepare yourself, take your time in reading this because this is a lot of information. Below is a graphic that I created that is a short summary and overview of the GMIT Hierarchy.

There are very few Transcendent. For this, the only ones that I will dive into, are that ones that matter most importantly. These are the Godliving and Godless. Which will be something of an oxymoron as I explain further. As all living types can be categorized into Godless, Godliving, Organic or Inorganic.

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Godless or God-living, is a state of existence when born that’s innate in the soul. In my works, I am primarily using the Greek Mythos as a working example due to how human-like these god(esse)s are often portrayed. But now it does bring apart some other questions. This is a primary concept that’s apart of the lore. Gnosis uses a more gamified version of this. The lore is also subject to change for consistency and just making it it work.

Being godless doesn’t mean that the person doesn’t believe in the existence of gods””it’s more than that””it means that they were born in a realm that no god oversees. There is no essence of divinity merged within’ that soul. Godless beings account for at least, or less than 2.5% of all existence. The idea is to keep that a relatively “˜small’ number so that at the very least, 95% of all sentient and sapient beings in existence will be, and always stay: God-living entities.

This means that in the ever expanding constant universe that the Godliving encompasses is quite a large and expanding breadth. I haven’t created the system entirely, but this could mean that the Milkway Way Galaxy is only apart of that 2.5% of all existence. But this is just messing with numbers on an astronomical scale but it’s important.

In this, they also neither switch between being godless and godliving, it’s an immutable trait. There are pros and cons for one existence typing being in the domain but””unless they are godless, it’s mostly cons so to say.

Likewise, the gods themselves are godliving by default; unless stated otherwise. Anything that happens between a god and godless will be a myth in the making. Due to this, all existent myths of a god and human coupling are between two godliving unless stated.

GODLESS

These beings are not god-touched and are definitely more chemical soups interpreting qualia and electromagnetic impulses with their bundle of nerves piloting bio-mechanical machines.

Say a godless were to go into a godliving domain. They won’t necessarily derive anything from doing so””there intrinsically is nothing that can be felt.

These individuals are on planets such as Earth””our Earth and another constructed planet called Archeros, which a fair amount of stories take place in.

GODLIVING

It’s an age of question of free will. It’s truly just half free will. Same as a godless, being, ""¦chemical soups interpreting qualia and electromagnetic impulses with their bundle of nerves piloting bio-mechanical machines.” However, this subsect of chemical soup is greatly influenced by divinity in an extremely low level.

If a godliving individual is not in the same domain””as their presiding deity then overtime, they will get mental afflications because of it. There is a sense of loss that will perpetually stay. This is mitigated if the individual in question is simply just in another godliving domain. The loss is stronger””much more felt, if the individual is currently in a godless domain.

Technically speaking, different racial phenotypes that would naturally make per se a Mermaid, Werewolf, Harpy, Nymph and etc., is more of a godliving trait than anything else. While Earthers, from the Godless planet, have something akin to CRISPR and biohacking””The godliving simply have the gods to facilitate that. Though biohacking won’t be as efficient as that natural and perfect touch that a god can do when designing another subtype of human.

Using the Greek Mythos, again, as a working example:

Basically everyone under the sun would be considered godliving who are born in a godliving domain:

Because some of these are Gods””Titans””Primordial””Daemones, even if they were to go to a godless domain””they wouldn’t be as effected at all as if a normal mortal where to do so. But there is no real point for them to traverse outside of their domains. And if any of these of these “˜God’ hierarchy types were to have a child or father a child in a godless domain””the child would actually still somewhat considered godliving””or better yet, the child would be godless but have the esse of divinity within’ them.

There are inter-pantheon gatherings every blue moon or eclipse, albeit not in a literal sense, that does happen.

It’s not uncommon for the Hellenistic and Khemetic pantheons to have a festival and mingle about every millennia if tensions are good.

Let’s summarize this further with bullet points:

Godless:

Godliving:

Both:

Pursuit of Love, Godless v. Godliving

So, let’s call this:

”” Case Study:

The Pursuit of Love, Godless v. Godliving, “Dissecting the divinity and the mundane of love.” Researched by Agent Nil, L.

What is love? In a god-living domain: it’s a match created by divinity, prophesied or fated to happen by the Fates or like all cases””it’s an arranged match between two humans. But more often than not””it’s a match created by per se, Eros or Cupid. Perhaps Aphrodite delegated the tasks to the rest of her sons whom are apart of the Erotus””or then again, maybe orchestrations created by Cupid and delegated to his cherubs.

“˜Love’ as the godless sees it, is a release of various chemicals, first a feeling and then a choice. This reasoning is quite uncommon to happen in a god-living domain. For the godless, it’s an equation: a mathematical and biochemical problem that leads to involuntary or voluntary physiological and mental responses. Love deities generally find these reactions to be pure and potent””unfiltered by the conscious mind, a rarity among the god-touched.

Love is entropy. The godless embody this chaos to a magnified degree.

Perspectives of Existences

Existence types have different ways of seeing the world. The god-living perspective is ultimately influenced by the gods they are purveyed under and furthermore by whomever they primarily worship if it’s apart of a pantheon and not a monotheistic.

Monotheistic religions’ peoples in this space””tend to be wholly more imperialistic and subjugating than most polytheistic beliefs, as their beliefs in a singular “˜prime’ entity will always be at odds with others. Even in this, there is no right or wrong divinity to worship in the god-living domains. But less on that.

Technology advancements in god-living spaces are depended on the overseeing deities. I will use a hypothetical for the Greek Mythos.

Terragi (The main realm/planet that the Olympians oversee), due to some melding it’s strictly a Mediterranean climate all around. All the Greek mythos entities are persistent, Atlantis is a realm within’ Terra. It’s primary cultural points are still largely Ancient Greco-Roman. Yet every once in a while specific members of other pantheons can visit Terra or Olympus for whatever. It’s capital city would be Athenopolis or such.

Some Roman deities exist on this planet””if there is no defined Greek version. Apollo can be called Phoebus, yet Diana and Artemis are two distinctly different people. Cupid and Eros are two sides of the same coin yet are not related are would have a playful rivalry with each other. Eros being called Cupid may make him a little ruffled or roll his eyes for example.

Case Study: Divinr App

Let’s say that, Hermes and Hephaestus with the permission of Zeus are able to create something like a smartphone. Probably not a smartphone as we see it but one nonetheless. If they were to also have social media, a main app everyone would have downloaded on the planet, Terragi.

The main app would be let’s say: Divinr, denizens can diretly follow gods they follow. A literal follow. Some of them seldom posted, others only updates and some””like Hermes, would take to it like an Earthly social media user.

On Divinr, anyone can post but there would be no way to directly DM a god without that specific god messaging the person first, and only that god. That means a priest, priestess or trusted retainer or such, of Hermes would likely be one of the few that have direct DM access to all applicable gods by default. A priestess or such, of a specific God would usually have DM access to their direct icon of worship. A consort of Aphrodite might also have communication with Aphrodite.

The gods wouldn’t be hooked on the app””but the followers might be. Easier line of communication than just praying. That said, these are also highly competitive, petty and often times, vain gods. Divinr would spur some interesting dilemmas, popularity and pissing contests between the divinity””the gods, titans who are live (like Prometheus and Leto), demi-gods and such.

An example of the usage is for Revelers of Dionysus, would keep track of his updates of when and where there is a party. Track and gamble where the next party might be and Dionysus himself would post blurry pictures or good ones of scenes from the party.

Who usually gets banned from these apps””if they were to have access? Some godless humans. The reason for the ban is nearly always unsolicited sexual advances in nature. At least 74% of the godless bans from the Divinr app were also male.

Further questions to be pondered in this lore, I will draft and create another post to actually answer and expand these overtime:

  1. What can be further deduced from the newer domains in all of existence that are the abrahamic religons? 2. Are the abrahamic religions extremely fractured or is this just a product of Earth? 3. Are these domains at odds with the more polytheistic ones? 4. What are wars between overseeing pantheons over? 5. What does a soul truly mean to all higher forms of life? 6. What happens if a soul is outside a godliving domain for a period of time? 7. What happens when another soul takes form from a union between a godliving and godless. 8. How do the perspectives of individuals within monotheistic and polytheistic societies on Terragi differ in terms of their understanding and acceptance of other existences? 9. In what ways does the technological progression, as dictated by the overseeing deities, impact the cultural and social development of Terragi’s inhabitants? 10. How do the Terragi gods’ relationships with their followers via Divinr influence their perception among the other gods and their standing within the divine hierarchy? 11. What are the implications of a god’s popularity on Divinr for their power and influence in the physical realm of Terragi? 12. How does the existence of a digital platform like Divinr reconcile with the classical portrayal of gods who typically communicate through oracles and signs? 13. If the gods can be swayed by the number of followers and likes on Divinr, does this imply a shift towards a more democratic form of divine governance? 14. How do the interactions between Greek and Roman deities on Terragi, such as Apollo and Diana, reflect the broader dynamics between different pantheons? 15. Considering the ban of godless individuals for inappropriate behavior on Divinr, what does this indicate about the moral and ethical standards enforced by the gods on this platform? 16. Given the existence of Abrahamic religions within this universe, how might their presence affect the balance of power and belief on Terragi and in the wider cosmos? 17. Are the conflicts and schisms present within Earth’s Abrahamic religions mirrored in the divine realms, or do they present a unified front against polytheistic beliefs? 18. How do the gods address the issue of free will versus divine intervention in the lives of their worshippers, particularly when mediated through a social platform? 19. How is the immutable essence of being ‘godless’ or ‘godliving’ challenged or confirmed through the interactions on Divinr, especially in the face of cross-pantheon relationships? 20. What cultural exchanges or conflicts might arise from the visits of deities from other pantheons to Terragi or Olympus? 21. How does the existence of a social media app like Divinr affect traditional religious practices and the roles of priests, priestesses, and other religious officials? 22. What are the broader implications for the divine realms and their followers if a singular god from the Abrahamic religions were to gain prominence or recognition on Terragi? 23. How do the underlying principles of faith differ between godliving and godless societies, especially in the context of pre- and post-Enlightenment periods on Earth? 24. What is the nature of divine justice on Terra, and how is it reconciled with the diverse moral philosophies of its inhabitants? 25. How do the gods of Terra perceive the rise of secularism on Earth, and what strategies might they employ to counteract or engage with it? 26. In what ways might the divine economy of Terra operate, considering the influence of gods on resource distribution and prosperity? 27. How do godliving individuals rationalize natural disasters and calamities if their world is under divine protection and order? 28. What is the role of prophecy and divination in a world where Divinr exists, and how do traditional seers adapt to this new form of revelation? 29. How do the godless and the godliving negotiate existential crises, especially when they involve inter-realm phenomena? 30. What are the ethical considerations and implications for the gods themselves in creating or allowing a platform like Divinr, which has such a profound impact on mortal lives? 31. How does the presence of Terragi and its divine influence shape the development of philosophy and science in godliving societies? 32. What is the role of skepticism and doubt in a society where the gods’ existence is an undeniable fact, and how is it expressed or suppressed? 33. How does the concept of destiny play out in the lives of the godless compared to the godliving, particularly in terms of their life choices and societal roles? 34. What forms of governance have emerged on Terra, and how do they incorporate divine mandates and the will of the populace? 35. How are historical figures like Socrates, Julius Caesar, and Diogenes revered or criticized in a society where their philosophies may conflict with divine teachings? 36. What is the impact of divine presence on the progression of arts, such as literature, theater, and music, on Terra, and how does it differ from Earth’s cultural evolution? 37. How does the concept of ‘chosen people’ or ‘divine favoritism’ manifest on Terra, and what are the societal consequences of such beliefs? 38. How do the gods regulate or influence the spread of knowledge and technology between Terra and Earth, if at all? 39. What does the concept of heroism look like on Terra, where divine intervention is a tangible reality? 40. How do inter-pantheon alliances and rivalries shape the geopolitical landscape of Terra and the wider divine cosmos? 41. How are traditional rituals and ceremonies upheld in the face of increasing digital interaction with the divine through platforms like Divinr? 42. What is the role of divine artifacts or relics on Terra, and how do they interact with the concept of divinity in the digital age?