Eadric et. al. (The Paladin and his Friends).

[Roman]

Alignment graph, mostly of powerful immortals.

This is excellent - thanks for posting it!

I have three questions:

1) Do the Nireem (especially the name itself) have any mythological equivalent/inspiration?

2) You mentioned that the alignment graph might differ from non-Oronthonian perspectives. How would it differ - it seems to me that it meshes with the perspectives of the other religions too, apart from the fact that they might place themselves on top, but that would not impact the relationships.

3) Is the Tamasah the same void/nothingness that influences demons? How does Cheshne tie into this?

 

[Sepulchrave II]

I have three questions:

1) Do the Nireem (especially the name itself) have any mythological equivalent/inspiration?

I guess the Tuatha Dé Danaan have left their fingerprints on the Nireem. Ninit may be a kind of Epona figure. The unconscious has a habit of regurgitating the same archetypes. If you buy into Jung/Campbell. Not that I do

2) You mentioned that the alignment graph might differ from non-Oronthonian perspectives. How would it differ - it seems to me that it meshes with the perspectives of the other religions too, apart from the fact that they might place themselves on top, but that would not impact the relationships.

I'd have to think about that one. Other perspectives are much less developed in the notes that I have, but I'm sure they're equally complex. The post-Saizhan / Urgic mystical world-view is pretty well evolved. I keep meaning to post it, but instead I just tinker with it and it gets longer and more complex. There's a couple of sketches posted below.

3) Is the Tamasah the same void/nothingness that influences demons? How does Cheshne tie into this?

Presumably, although maybe they're from a different epoch of understanding. The identity of Demogorgon and Cheshne is never made explicit, but they represent similar annihilation/nonbeing principles. As usual, I try to avoid asserting metaphysical truths of this magnitude, as to contain them (within language or a conceptual framework) is to deprive them of their power. Dwelling on such ideas is supposed to make one uncertain and uncomfortable.

 

[Angel of Adventure]

Hi Sep,

Quick (hopefully fun) question. . . What do you think is the most interesting non-epic spell that Mostin has develop over the last year?

Feel free to give a description if its easier than posting the spell.

Thanks,

AoA

 

[Roman]

I guess the Tuatha Dé Danaan have left their fingerprints on the Nireem. Ninit may be a kind of Epona figure. The unconscious has a habit of regurgitating the same archetypes. If you buy into Jung/Campbell. Not that I do

Thanks - I will read up on Irish Mythology to see who Tuatha Dé Danaan were in the Irish myths and legends.

I'd have to think about that one. Other perspectives are much less developed in the notes that I have, but I'm sure they're equally complex. The post-Saizhan / Urgic mystical world-view is pretty well evolved. I keep meaning to post it, but instead I just tinker with it and it gets longer and more complex. There's a couple of sketches posted below.

Actually, that's great and what I was looking for. Nonetheless, it appears to confirm my hypothesis that the basic structure of the other perspectives is similar, even though the details, the relationships and the relative positions may differ.

Presumably, although maybe they're from a different epoch of understanding. The identity of Demogorgon and Cheshne is never made explicit, but they represent similar annihilation/nonbeing principles. As usual, I try to avoid asserting metaphysical truths of this magnitude, as to contain them (within language or a conceptual framework) is to deprive them of their power. Dwelling on such ideas is supposed to make one uncertain and uncomfortable.

Very interesting indeed. I think you are in no danger of making the metaphysical concepts comfortable. The very idea of having beings that embody non-being/non-existence and yet they exist is mind-boggling.

BTW: How do you reconcile the principle that no perspective is correct with the experiences of player characters in the campaign? For example, if chthontic beings, obviously such beings exist - yet this collapses the uncertainty function into certainty (something like the Schrodinger equation/function in quantum mechanics). There must at least be limits to the uncertainty for it to work, no?

 

[Sepulchrave II]

Compiled Notes on Oronthonism & the Host

Introduction

On Saizhan
The Wyre campaign is predicated on a lack of cosmic absolutes. There is no overarching cosmology, but rather a number of conflicting world-views which somehow need to accommodate one another as, to some degree at least, each is manifestly true. This can cause inconsistencies which require an ongoing need to address. There is no end-point to this process, no hidden 'answer' that will somehow be mysteriously revealed, no grand conspiracy which will link all of the elements together in a final 'aha,' in which resolution and a sense of completion is attained.

One of the ways in which the campaign world itself comes to this realization is through Saizhan, which modestly dubs itself a 'transmetaphysic.' To ask what Saizhan 'is' is to miss its point as, ultimately, it represents an escape from the futility of all metaphysical speculation. Saizhan is best described as a mode of perception, in which the search for meaning is abandoned in the face of immediate apprehension of Truth. Because this perception is nondual in nature, to ascibe any kind of category to the Truth (i.e. to say it is this but not that) is not possible. There is nothing revolutionary about this statement, and mystics have been saying the same thing since time immemorial.

But Saizhan itself is paradoxical, as the religion which spawned it – monotheistic, monolithic and steeped in formal dogma – is an unlikely parent. The philosophical clash which results from the meeting of the old and new viewpoint is titanic, and requires a radical reorientation in consciousness for those who are accustomed to 'yes' or 'no' answers – which is to say the bulk of the Orthodox faithful at the time when the campaign takes place. And Saizhan itself competes with other modes of mystical apprehension, suggesting that it is not the answer but merely an answer to the perennial question.

If Orthodoxy is Saizhan's sire, then Urgic Mysticism – long regarded as a fringe heresy with dangerously subversive elements – is its foster-parent, or perhaps its fairy godmother. Many of the didactic tools used in the cultivation of Saizhan have their roots in Urgic practice, and in the wake of the philosophical revolution inspired by the dissemination of the new teaching, a great deal of Urgic symbolism, together with its methodologies and its emphasis on consciousness, found its way into the Oronthonist mainstream. Tramst, the Sela, around whom the new practice turns, achieved (or received, depending on one's perspective) his realization under the tutelage of Urgic Masters east of Wyre, and the core negatory dialectic of Saizhan itself owes much to the rigorous Urgic method best embodied in the kius – an unresolvable paradox framed as a double negation.

After the advent of Saizhan, the Urgic classification of celestials also began to arouse interest amongst scholars and theologians; it was viewed by many as being more 'complete.' The system presented here owes much to the once heretical practice – now viewed by many as encapsulating fundamental truths which, somehow, had eluded Orthodoxy.

Conventions and Nomenclature
Capitalization
Knowing which terms to capitalize and which to leave lower case has been something of a problem, and I've taken a fairly arbitrary line in this regard. The issue is compounded by the fact that in Old Borchian – the language from which many of the words and terms are assumed to be converted or paraphrased, and in which some terms are still rendered ('Saizhan' itself translates as simply 'To See') – all nouns are routinely capitalized. In summary, these are the forms I've used:

• All proper nouns (Oronthon, Enitharmon), are of course capitalized. Where terms refer to metaphysical concepts which exist with regard to Oronthon (e.g. Radiant Form, Cosmic Mind), these too are capitalized. Likewise, any phenomenon or entity which is 'emanatory' – a persona of Oronthon – is also capitalized. Hence Sovereignty, not 'sovereignty'; and Flame, not 'flame'.
• Where a grouping is worthy of being considered equivalent to a proper noun – e.g. Order of Thrones – I've used capitals. A member of the order – a throne – remains lower case.
• The word Host when capitalized refers to the entirety of the celestial population; when the lower case host is used, it simply refers to a large grouping of celestials (roughly equivalent in size to a modern army corps). Note that any particular host (e.g. the Ninth Host) warrants capitalization as it is a specific, named body.
• When a term refers to a 'place' (Aeonic Sphere, Ethereal Plane) I've retained capitalization. In most cases, such 'places' are, in fact, levels of vibrational consciousness rather than physical regions, but the distinction is irrelevant for purposes of this work.
• Certain other metaphysical concepts (e.g. Falling) have also been capitalized; this is simply to emphasize their fundamental importance to the Oronthonist world-view.

The Names and Functions of the Choirs
Over time, the names ascribed to various celestials have changed, and their precise functions have been modified. I've tried to move away somewhat from directly paralleling the choirs of (Pseudo-Dionysian) classical angelology, as it seemed an overt act of shoehorning which did justice to neither the game nor the original typology. In some cases, I've retained the game terms (deva, solar), and in others I've opted to use more traditional names (planetars have firmly become thrones, and the original game term has been dropped). In most cases, the decision has been entirely arbitrary and the preferred term is based on my personal aesthetic.

Because the typology is based on a weird mish-mash of D&D names, classical angelology, 19th-century Enochia and Gnosticism, it might sometimes strain credulity. Names and ideas are also appropriated shamelessly from Dante, Blake, Milton, or whatever else takes my fancy. I have no defense in this regard.

Power, not God
Although deific in the scope of their potency and responsibility, I have avoided using the term god or deity with regard to entities within the Oronthonist cosmology which possess divine rank, opting for the more neutral term Power instead. Most Oronthonists would regard ascribing conventional notions of godhead to aspects of the Godhead as being ignorant in the extreme; the term Power also helps avoid a tendency to view these entities as entirely discrete, which they are not.

Oronthonism vs. Oronthonianism
The terms Oronthonian and Oronthonianism have historically been used with reference to the previously established Church of Oronthonian Orthodoxy. They became defunct with the advent of Saizhan, as the Sela welcomed followers of any number of erstwhile heretical religious sects into the fold. The term Oronthonism is now used to include any school or subschool with its roots in one or more of these sects. Arguably, an even broader term is Saizhanism, which can best be described as 'a recognition of the significance of (the state of) Saizhan.' Because Saizhan claims to transcend all religious boundaries, it is technically possible to be a Saizhanist without being an Oronthonist. Whatever. I've attempted to remain consistent in usage throughout.

Neo-Oronthonism
The term Neo-Oronthonism is used to describe the 'broad middle ground' among the post-Saizhan Oronthonist world-view. Whilst it is primarily composed of elements previously associated with Orthodoxy and retains much of Orthodoxy's remaining temporal infrastructure, it also draws heavily on Urgic mystical language and incorporates certain 'Sophia' notions (i.e. the goddess Uedii as the feminine aspect of Oronthon) espoused by Reconciliationist thinkers, particularly as regards the Viridity. It is beyond the scope of this study to examine these movements in detail, and a brief overview relating to the main trends in religious thought in the early-to-mid 7th century must suffice. It should be noted that there are many areas of overlap between these different perspectives:

• Aeonism: A small but growing sect which embraces the notion that a number of proto-Aeonic entities are present in the world, and they will slowly become revealed. Influences are diverse, but the Viridity plays an important role.
• Ahmaism: Any philosophy which looks to the Ahma as an exemplar.
• Ascetic Saizhanism: A strict missionary cult with strong Urgic ties. Followers demonstrate unusual supernatural powers. Deemed unpopular and disruptive by the establishment.
• Cult of Saint Tahl: Devotees of Saint Tahl the Resurrected. Tahl is invoked as a protector-spirit who brings moral certainty tempered with compassion. Modesty and charity are considered central virtues; faith is considered the most effective tool for eliminating the Self, the principal barrier between the practitioner and Saizhan. The state of Saizhan itself is conceived of in strongly theistic terms. Celestial thaumaturgy is emphasised.
• Cult of the Talion: A militaristic cult centered around Rede, popular amongst penitents and former Temple grandees.
• Devotionals: The tens of thousands of Oronthonists who worship the Sela directly, as the embodied Oronthon.
• Dialectical Saizhanism: The strict adherence to the dialectic of Saizhan without regard to any external forms, including devotion to Oronthon.
• Irrenite Heresy: School with dualist tendencies which regards the complex relationship between Oronthon and his Chief Emanation – the Adversary – as of fundamental importance to understanding the cosmos. There is an emphasis on questioning established mores and self-development without reference to other loci. Thaumaturgy and divination form the cornerstones of Irrenite practice. Although no longer technically heretical, many Irrenites still prefer to self-identify as heretics.
• Radical Antinomianism: An Ahmaist sect of Irrenite descent who venerate the Ahma as the immanent manifestation of the Adversary.
• Reconciliationism: A school of thought which maintains the ultimate identity of Oronthon with Wisdom (equated with Uedii). The basis of Viridescent Thaumaturgy, which specializes in conjuring Green analogues of celestials and/or Empyreal nature spirits.
• Skohsldaur: The 'Gate of Demons.' An antinomian sect which promotes not only goetic experimentation, but congress with demons in order to radically deconstruct reality. Founded by the thaumaturge Sineig, considered a Master by the Irrenites. Viewed suspiciously by many, as 'those whom it would benefit risk loosing too much, and those for whom it is safe no longer require it.' It is equated with the Path of Lightning, employed by the Ahma to transcend morality.
• Temple Revivalism: A political groundswell amongst many former members of the Magistratum in response to the threat from the south, it also reasserts many Orthodox forms. Viewed by many as regrettable but necessary.
• Urgic Practice: Practical tools for self-realization espoused by Urgic Mysticism, adopted with variations by many practitioners of Saizhan. Urgic Practice emphasises meditational techniques and the kius or double-paradox for the purposes of transcendencing duality. Urgic Practice is distinct from Urgic Mysticism, although much of the language of the latter has also been appropriated.

 

[Sepulchrave II]

Compiled Notes on Oronthonism & the Host

The Infinity of Oronthon

The Urgic conception of celestial reality, having evolved from a school of mystical inquiry, is abstruse. Layers of symbols and paths intertwine, intimating at a truth which lies beyond grasp. Essences, epochs, dignities and altitudes overlap and contradict one another as useful methods of measurement; function is blurred; classification is vague. This is purposeful in the eyes of the Urgics: the forms should exist to stimulate insight, not to distract from it.

The totality of heavenly powers (Sath Waírth), includes celestials, emanations of Oronthon, reflections of emanations, the virtuous dead, and other created beings. According to some, this pleroma extends to include all fiendish creatures too, as they are also agents of the Cosmic Mind. What follows is a brief overview of Urgic thought in matters celestial; it should not be regarded as either exhaustive or authoritative.

Cosmogenesis and the Conception of Time
Orthodox Oronthonianism long subscribed to a linear model of time: there was a beginning (creation), a middle (unfolding) and an end (eschaton). The current epoch was obviously somewhere in the middle; estimates to the length of time remaining before the eschaton was due varied, with the more apocalyptically-minded amongst the faithful viewing the End of Days as imminent.

Oronthonists of more mystical persuasion, who found Orthodox explication simplistic, posited a variety of alternative theories. According to the Urgics, notions of True Godhood – equated with Oronthon – exist outside of all temporal constructs. Through introspection, prayer and meditation, time is revealed as illusory; it is merely another veil which intrudes between the contemplative and the Absolute. For practical purposes, however, time remains a useful measure, given the fact that most human experience lies within its framework. Epochs of cosmic time – the length of each is vague – describe the nature of reality as it becomes more removed from Oronthon. But each is also eternal in the sense that the mystic can 'tune in' to a particular wavelength of consciousness, and experience the magnitude of the epoch with total immediacy. Time, therefore, should be understood as another incomplete metaphor which points towards the Unmanifest – the Infinite Oronthon – which is without qualities which can be described in any conventional sense.

The Ten Epochs
Time, or conditional reality, can be organized into epochs which are best understood as the increasing bifurcation of – and hence removal from – the Absolute. Urgics long ago gave up asking the question 'Why?' as they recognized that that way lies madness, or existential misery at best: purpose and meaning are deemed mortal constructs, designed to allay fears of the great unknown, and searching for them should be avoided. The number of epochs (and their order) has long been argued by Masters and theologians; by the time of Neo-Oronthonism, this number was more-or-less fixed at ten, although dispute still exists:

• The Radiant Form self-emanates, thereby illuminating Consciousness. An uncounted number of Flames spontaneously arise. [Oronthon begets himself before time]
• Aeons are emanated by the Cosmic Mind. The metaphysical principles of time and creation are contrived.
• The Empyrean is fashioned by the Radiant Form and the Aeons.
• The Sovereignties are emanated by the Radiant Form, and in turn the Regents are reflected.
• The Aethers, the Astral, the World of Men and many Limbos are shaped from Void by the Aeons; Oronthon's Vision is revealed to the Sovereignties. Hell is also made by the Aeons, but its purpose remains hidden from the Sovereignties.
• Artifacts of Radiance are wrought by the Radiant Form; many assemble in celestial choirs. They inhabit the Empyrean.
• The Adversary questions the legitimacy of the Vision. Many celestials are sympathetic to his arguments. Marred creations by the Aeons in anticipation of the Vision.
• War in Heaven. The Fall.
• Man awakes within the confines of an imperfect world.
• Saizhan is revealed to Man.

Each of the epochs – except the first – is held to have a presiding Aeon, which best embodies the principles associated with it, although it should be noted that in no tradition is the total number of Aeons actually fixed. Sometimes, the term First Aeon is ascribed to the Radiant Form itself; this is a convenient short-hand, and is not intended to suggest that the Radiant Form is of the same order or magnitude of being as the other Aeons: as an ant to an Aeon, so an Aeon to Radiance.

Entity and Place (and Time)
As one ascends the scala mystica of the Oronthonist reality, notions of discrete boundaries between individual beings, places and times begin to evaporate in the face of more fundamental concepts which cannot be rendered in rational terms. The Sovereign Sphere – wherein the Magnitudes of Oronthon swell and pulse in an eternal incandescence – may be no different to the Radiant Form itself; the Sovereignties themselves merely faces which Oronthon presents to the finite, which otherwise cannot contain His presence. An Aeon – a demiurgic entity which embodies metaphysical principles of the highest order – is also a measure of time, and hence the same as the epoch which it governs. Reflection and meditation upon these false dichotomies provides the mystic with the tools necessary to propel his apprehension and understanding into the Infinite.

Consciousness and Radiance
The two qualities which are ascribed to Oronthon – Consciousness and Radiance – form the basis of all cosmogonic speculation. In traditional Urgic Mysticism, their relationship with one another is subtle and difficult to define; on one hand, Consciousness is held to be 'superior,' in the sense that it is the transcendent principle, yet on the other, they are complementary, as all of conditional reality springs from the interplay between the two.

The Urge Primeval – from which the mystical school of thought assumes its name – is held to originate in Consciousness before it is illumined by Radiance, but the latter is required in order to consider it; without Radiance, Consciousness is impenetrable to thought and understanding. As the mystic descends from a state of rapture and returns to the phenomenal world, the 'echoes' of Consciousness and Radiance are perceived as dualities which become increasingly reified in the phenomenal sense: potentiality and realization, self and other, mind and matter, law and good, soul and body, exaltation and fall, and so on. Saizhan, whilst acknowledging the validity and importance of such perceptions, also strikes out beyond both them and the three ontological states as well – something which Urgic Mysticism fails to adequately address. Being, nonbeing and becoming are all revealed as finally empty in the face of perfect apprehension. This is the Shining Void of Unmanifest Godhead which Cheshne fears.


Glossary of Terms
Aeons: The highest of the Consciousness-emanations. Reflections of thought in the Cosmic Mind given supramundane qualities and independent existence. Their role is demiurgic, and they govern the working of the cosmos; as such their motivations are utterly beyond human comprehension. Their essence is said to be Numinous – i.e. shared with Oronthon. They abide in the Aeonic Sphere – outside of space, time and causality – but manifest freely within it. Aeons are DvR20 powers, and represent the sensible limit of entities which can be described in game terms.
Aeonic Sphere: The highest of the Infinitudes, beyond which is only Unmanifest Godhead.
Altitude: The level of a celestial's 'removal' from earthly affairs; alternatively, a measure of identity with Oronthon. There are fourteen altitudes.
Apparitions: Consciousness-emanations. Futures, possibilites and impossibilities which pass through the Mind of God. They may be understood as Aeons which will become, or might become, or will never become. Apparitions are only partially reified; they remain within the Unrevealed Sphere of the Infinitudes, but they may erupt briefly into reality with unpredictable effects. When an Apparition assumes true form, a new Aeon is born. Most accept that the advent of Saizhan was also the birth of an Aeon.
Archons: Celestials of the Fifth Choir. They work miracles, and herald the arrival of the hosts.
Ardors: An esoteric choir with governance over devotion. Ardors cultivate religious passions amongst the spiritually languid, and moderate their overabundance as experienced by zealots.
Artifact of Radiance: A celestial creature wrought from the Empyrean by the Radiant Oronthon. They include the choirs and the provenances.
Ascended Masters: Great teachers and prelates within Oronthonism who have undergone assumption and been transported bodily to Heaven. This often occurs immediately prior to natural expiry of a master. The ascension is taken as sign of the teacher’s authenticity. Ascended masters are returned their youth and vigor upon entry to the Beatitudes, where they may spend eternity in prayer, contemplation and discourse, as suits their temperament. Occasionally, ascended masters visit the World of Men to observe, teach or warn of some great event.
Astral Devas: Celestials of the Sixth Choir. Great soldiers of the Heavens. Celestials who escort deserving mortal souls to the abode of bliss.
Beatitudes: The region of the Heavens reserved for saints and contemplatives. From the Beatitudes, enlightened teachers can freely pass across the Blessed Plain to instruct the Pious Dead, or descend into the World of Men to bring revelation.
Celestial Essence: Manifested essence which is corporeal. It is ageless and can endure extremes which would slay mortals, but is still subject to trauma and destruction.
Consciousness Form: The Cosmic Mind. Alternatively, the Fount of Numinous Essence or the Will of Unmanifest Godhead. Interpreted in the light of Saizhan as comprised of three elements: sela (perfect gnostic intellect), faheth (supreme empathy), and saizhan (unclouded apprehension).
Consummation: Highest of the dignities. The ontic state in which meaningful distinction between an entity and Oronthon becomes no longer possible.
Dignity: A measure of the power and purity of a living or deceased mortal, or of a celestial or emanation. The traditional hierarchy of dignities (lowest to highest) is blessed – revered – holy – immaculate – exalted – magnified – perfected – consummated.
Dominions: Celestials of the Fourth Choir. They regulate the duties of lesser celestials and act as knights in the war against evil.
Emanations of Consciousness: Manifest Thought. Aeons, Flames and possibly the Radiant Form itself.
Emanations of Radiance: Embodied principles which arise from the Radiant Form of Oronthon. The Sovereignties and Regents, Oronthon's sensible personae.
Embodied Essence: The corporeal form afforded to most mortals after they have died or ascended.
Empyrean: The heavenly abodes of the choirs and the sovereignties, proximal to the throne of the Radiant Oronthon.
Epoch: An order of creation according to Urgic belief. There are ten epochs; each except the first has a presiding Aeon.
Esoteric Celestial: A celestial who belongs to an order not present in Orthodox belief; more broadly, any entity of the Oronthonist pleroma which is not a member of the classical choirs.
Exaltation: A state of exceptional purity possessed by the greatest celestials.
Flames: Consciousness-emanations which exist as invisible and formless but discrete entities; if the Divine Thought turns to a particular matter, a Flame is always present. Flames are the medium through which magnification or enlightenment is bestowed or attained, and they exist in all spheres at all times. In temperament, the Flame is of singular goodness and mercy and is utterly incorruptible – the Urgics maintain that alone of all finite entities, a Flame is not subject to Fall. When it manifests, a Flame is held to most closely resemble Oronthon’s Radiant Form; certain mystics maintain that each Flame is, in fact, merely an iota or quantum of the Radiant Form.
Innocents: The dearest to Oronthon. Mortals who have died bearing no memory of sin; or the souls of Masters who have shucked off its last vestige. They are afforded a special abode within the Cherubic Sphere. They are intangible (invisible and incorporeal), and exist in a perpetual ecstasy.
Intangible Essence: The essence of the Innocents – either because embodiment is too cumbersome for them, or because Oronthon’s proximity is such that all memory of mortal flesh is burned away. The cultivation of the intangible essence is central to some traditional Urgic meditational practices.
Lights: An esoteric order which inhabits the Illuminated Sphere. They recall to the Pious Dead the eternal grace of Oronthon.
Magnification: The state in which an entity partakes of Oronthon's power. Any celestial may be magnified for a period of time; magnification is the natural state of the Regents and the Sovereignties.
Martyrs: Holy individuals who have died in defense of Oronthonism. They are afforded a special place in the Serenities, as recognition of their sufferings.
Monadic (Devas): The seventh celestial choir. The guardians of shrines and temples.
Monadic Sphere: The upper Ethereal Plane, nearest to the World of Men but still illuminated by the light of Oronthon’s Heaven. Below, the regions coextant with the mortal plane are the battlegrounds between the Celestial Host and the fiends. The seventh, eighth and ninth choirs abide in the Monadic Sphere, closest to the areas of their deployment. They are the most (metaphysically) individuated of Oronthon’s celestial servants, as they spend the greatest time absent from the Heavens.
Monitors: An esoteric order of celestials, reckoned equal to Thrones in dignity. They ensure the strict adherence of lower celestial orders to the Law of Oronthon, and may act as supernatural agents of retribution toward mortals.
Movanic (Devas): The eighth celestial choir. Protectors of holy men.
Numinous Essence: The secret essence of the Mind of Oronthon. It derives from the creative impulse of Unmanifest Godhead, to which it is not unidentical, and is implicated in the role of the Sela.
Radiant Form: The Supreme Manifested Essence. The reflex of the Consciousness Form, sometimes called the First Aeon or the Body of God. The apprehensible Oronthon, most often characterized as an overwhelming incandescence. The relative finitude or infinitude of the Radiant Form is a matter of theological debate.
Raptures: An esoteric order of celestials associated with the state of religious ecstasy. They abide in the Monadic Sphere in the Region of Dreams.
Regents: Powerful aspects of the Sovereignties who communicate the Divine Will to the celestial hosts.
Provenances: Created beings which are not numbered within the choirs, and from whom good independently originates. Their abodes are often astral or ethereal, but they are active in the World of Men. Urgicism recognizes several dozen provenances, the most highly regarded are asura, lammasu, lillend, naga, phoenix, shedu, sphinx, sunwyrm.
Sempiternal Essence: Emanated essence which cannot be contained or destroyed. When dissipated, it quickly reforms. [DvR11 powers w/ Rejuvenation SDA]
Seraphic Sphere: The sphere of exaltation. Highest of the classical spheres, which only the most hallowed celestial flesh may endure without disintegrating.
Serenities: Regions of the Cherubic and Suzerain Spheres set aside for exceptionally pure and virtuous mortals.
Solars (Episeme): The First Choir. Solars of the highest dignity; Seraphim. Episeme solars are always exemplars with the Exalted template applied to them. With the exception of Enitharmon, they remain in the presence of the Radiant Form. They probably number in the hundreds.
Solars (Hegemone): Celestials of the Second Choir. Solars of lesser dignity. The act as great captains in the Host and strive for the preservation of knowledge and cultivation of understanding. They may number in the thousands or tens of thousands.
Sovereign Sphere: The sphere of magnification; also simply the Magnitudes, which pulse with immeasurable heat and light. Closest of the spheres to the Radiant Form, and the least dfferentiated from Oronthon himself. The abode of the Sovereignties and Regents: aspects of Himself which Oronthon presents to reality.
Sovereignties: Finite and partially-differentiated emanations of Oronthon’s Radiant Form, representing various facets of the Godhead, each with ten thousand names in ten thousand worlds. They dwell in the Sovereign Sphere, in the highest reaches of the Empyrean. The Sovereignties are made of sempiternal essence and are indestructible. Each Sovereignty is charged with responsibility four domains, over which it exercises absolute power. The traditional precedence of the Sovereignties, highest to lowest, is as follows:

1. The Lambent Presence [Sun, Fire, Life and Creation domains]
2. The Enthroned Monarch [Celestial, Glory, Strength and Nobility domains]
3. The Purifying Wind [Exorcism, Healing, Truth and Purification domains]
4. The Wizened Guide [Knowledge, Mysticism, Oracle and Liberation domains]
5. The Vigilant Guard [Law, Inquisition, Protection and Courage domains]
6. The Blissful Silence [Community, Good, Joy and Family domains]
7. The Eagle of Requite [Wrath, War, Retribution and Renewal domains]

8. (The Nameless Adversary)

The Urgics hold that the Adversary was of this order before the Fall, and place him last. Sovereignties may freely manifest themselves and their power in any sphere or in the World of Men, and have appeared in visions to great mystics over the ages. Except for the Eagle astride the Sun – which has become a widespread Oronthonist symbol – they are never represented in iconography. They are not worshipped, or even venerated, but are are rather used as meditative foci. The Sovereignties are ungendered. As intermediate powers they possess from 11 to 15 divine ranks.

Sublime Essence: The essence of the Flames. It is wholly imperceptible unless the Flame wills otherwise.
Suzerain Sphere: The middle region of the Empyrean, and the abode of the Thrones and Dominions.
Thrones: Celestials of the Third Choir. They dispense justice and judge the value of souls.
Tutelaries (Angels): The ninth celestial choir, charged with fostering the spiritual growth of the faithful and protecting them against the machinations of fiends.
Unmanifest Godhead: That which is without qualities.
Unrevealed Sphere: The state of pre-creation, wherein the idea of a thing exists only in the Mind of Oronthon.
Virtuous Sphere: The outer region of the Empyrean, and coextant areas of the Astral Plane. The approaches to the Heavens, including the Blessed Plain. West of the Virtuous Spehere is the Illuminated Sphere and the Abode of Bliss; to the east lie the Enlightened Beatitudes; southwards are the gates to the Suzerainties.

 

[Sepulchrave II]

Compiled Notes on Oronthonism & the Host

The Exoteric Choirs

Celestials are holy, loyal and dauntless. By turns, they may be stern or merciful in their dealings with mortals, but they are always terrible in battle with the fiends. They are seldom kind in the sense that they display any degree of sentiment, and eliciting a measure of true empathy from most is difficult if not impossible: certain episemes – notably Rintrah and Urthoon of the Order of Thrones – stand in contradiction to this general principle. As they are virtually egoless in their actions, it has been observed that there is a fundamental 'gap' in the celestial psyche: celestials are incapable of relating in the manner of mortals, and possess an otherworldliness and serenity which can seem almost fey in its emotional coolness and detachment. Nonetheless, a kernel of potential individuation exists within each celestial which, if subject to sufficient strain and pressure, may cause ego-needs to surface; such an event is traumatizing in the extreme, and if not addressed promptly (one of the functions of the monitors – an esoteric order detailed later), the dissonance experienced by the celestial may cause it to Fall. The notion of Falling is in many ways archetypal, and whilst the scale of such an event will never again match that instigated by the Nameless Adversary – where fully one third of the hosts are said to have succumbed and rebelled – it remains possible for individual celestials to lose their perspective sufficiently to merit their casting out of the Empyrean realms.

Celestials are courageous but not foolhardy, and are accomplished strategists and tacticians; if they opt to strike, it is with calculated efficiency. Passion and zeal, if experienced by celestials in the course of performing their duties, are always moderated by sobriety and a consciousness that an overabundance of emotion may pave the way for trouble further down the road. In many ways, celestials are uniquely vulnerable; the standards to which they are held accountable are impossibly high for mortals to achieve and maintain, and the lower orders – who often spend centuries or millennia absent from the Empyrean proper – must remain mindful of their actions at all times.

Celestials pursue their duties with unceasing vigilance, and any celestial will willingly sacrifice its existence without question if ordered to do so by its superiors.

Appearance
By mortal standards, all celestials appear beautiful, with perfect symmetry of features and a build ranging from statuesque to heroic. Distinguishing between orders is often impossible for those untrained in celestial matters, and even those who are intimate with the subtleties of angelic nomenclature are apt to make mistakes if a specific celestial is bearing items or equipment not normally associated with its choir. In the absence of any other indicators, sheer physical stature is the best measure of gauging a celestial's spiritual and metaphysical status: the least of the choirs appear as comely and well-proportioned mortals, whereas the greatest solars – those of the First Choir – are around twenty feet tall, although no record exists of such entities ever being encountered by humanity. Unlike many fiends – who embraced such distinctions at an early stage – all celestials are naturally genderless and asexual, although many assume a preferred form when using their change shape ability in interacting with mortals, perhaps according to subtle variations in their individual essence and temperament.

At rest, a celestial's countenance is serene and unreadable, and celestials move with an effortless grace which belies their physical strength. All exoteric celestials are winged, and can fly at speed with good or better maneuverability. Because of their martial role, celestials are invariably armed and armored; the nature of the weaponry borne by a celestial is also often useful in evaluating its exact function and duties.

Responsibilities
Celestial concerns fall broadly into two categories, although these can be understood as aspects of the same purpose: the nurturing and protection of the faithful as benefits their spiritual growth with regard to Oronthon, and the prosecution of the war against the enemies of mortals – namely the fiends – who threaten it. Celestials are equipped with a variety of weapons – intellectual, physical and supernatural – in order to discharge these duties, and members of the different choirs are endowed with gifts in various measure to facilitate their actions within their specific remit.

Celestial Deployment
There are many celestials on active duty, absent from the Empyrean for extended periods. Coterminous with the World of Men, the density of the celestial population in the Ethereal and Astral arenas varies according to the fiendish threat, but many tens of thousands will be deployed at any given time. This ongoing celestial presence is generally cellular in organization, and coordinated around the monadics (q.v.), who reside in the vicinity of holy sites dedicated to Oronthon. Communication is maintained through the Whispering Winds, and prompt reportage of any suspicious activities is expected through this network, with a monadic – or group of monadics – acting as an anchor in the event that hostilities break out. If a threat is deemed sufficiently serious, a high-ranking monadic – generally an exemplar – will communicate this to its superiors in the Hosts and await reinforcements or further instructions.

Large-scale formal organization is by host (when capitalized, Host refers to the entirety of the celestial population), although the practical size of each may vary considerably. Smaller organizational units include the flight (3-6 celestials of the same order, the basic field unit), and the company (a tactically flexible group of celestials, often from different choirs and numbering around one hundred). In very large scale operations, celestials may be organized by battalion – a mainly homogenous grouping by choir in the order of 800 individuals. Generally, only tutelaries, movanics, monadics and astral devas are deployed in such large groups, with other celestials acting in the capacity of commanders and their aides.

Twelve battalions become a myriad, a unit reserved for open warfare against the fiends. Command falls to an exemplar throne or solar, with up to a dozen solars and around a hundred further celestials who act as a support staff – many of these will be notables or exemplars of lower orders. Additional squadrons of auxiliaries bring the size of a myriad to around ten thousand. Thirty to fifty myriads comprise a host, always led by an exemplar solar. There are at least fifty numbered hosts, and perhaps many more, under the supreme command of Enitharmon – the episeme whose ultimate responsibility is coordination of the celestial effort. Whilst it is said that Enitharmon knows the mind of Oronthon better than any other celestial, his actions remain strictly independent; the will of Oronthon is mystically communicated in broad terms to the captains of the Host via the Regents (q.v.).

The Rules of the Game
The relationship between the celestials and the fiends is complex and sometimes contradictory. Whilst it is true that an aeons-long state of war has existed between them, the nature of their interaction is enmeshed in the needs and actions of mortals, notions of free will, and the idea of temptation as a valid – and divinely endorsed – means to 'test' the faithful. There is, necessarily, a scope for nonviolent communication between the two groups, although this in no way implies that either is ever at ease in such discourse. Two overlapping mechanisms – known as the Interdict and the Accord – govern celestial and fiendish relations.

The terms of the Accord and Interdict are such that both celestials and fiends rely to a large degree on mortal supplicants (or thralls) to allow them to manifest their power within the World of Men. For fiends, the rules are encountered as a physical barrier which prevents their overt presence and meddling in mortal affairs; for celestials, they represent a moral incumbency to protect the free will of mortals. Whilst celestials may technically corporeate from the Ethereal Plane onto the Prime, were such intervention to occur frequently and in numbers, it would be tantamount to a state of spiritual despotism, denying the rights and privileges which the Host is charged to protect.

The Interdict
The Interdict is a prohibition upon the unrestrained physical presence of fiends within the World of Men. Although often referred to as the Celestial Interdict, this is something of a misnomer: the Interdict is a cosmic decree of a higher order, written into the fabric of reality, presumably by the Aeons. Aside from the Nameless Adversary himself – who is exempt from the Interdict – a fiend simply cannot enter the World of Men, barring specific, named circumstances, referred to as the Three Permissions:

1. The fiend is conjured to the World of Men by a mortal spellcaster
2. The fiend is in possession of a mortal
3. The fiend is acting with the express purpose of tempting a specific mortal

The rules governing the permissions are convoluted. The ancient terms of Goetia govern the first case, and recognize the ultimacy of the mortal's right to choose – however dangerous and poorly informed that choice may be – to align himself with evil entities and draw power from them, thereby imperiling his soul and the lives of others. However distasteful to the Host, it must abide by the consequences of a conjurer's actions, although if subsequently invoked for protection by others against conjured fiends, celestials are invariably sympathetic.

Possession of a mortal is more restricted in scope: few fiends are capable of this feat, and the innocent and the faithful benefit from celestial protection against fiendish interference in this manner. Much celestial energy is invested in preventing possession, and rigorous patrol of the Aethers ensures that most – but by no means all – cases are arrested before they occur.

The third Permission, that of temptation, is more complex and is governed by the rules of the Accord.

The Accord
Complementary to the Interdict is the Accord, as, in addition to being vicious, duplicitous, and otherwise utterly wicked, the fiends are also the lawfully appointed tempters of mankind. As such, they enjoy certain perquisites when acting in this capacity; their innate nature, however, means that they are constantly stretching the bounds of their office, in an attempt to further their own power. This uncomfortable arrangement is largely opaque to mortal scrutiny, although it is the subject of much speculation. The rules which govern it are archaic and labyrinthine, with as many clauses and contingencies as there are souls eligible for redemption – or ripe for condemnation. The legalese of the Accord is so dense that most celestials do not comprehend it in its entirety; many devils spend millennia in study of its stipulations, in order to better exploit its loopholes. It should be noted that the Accord is between the Celestial Host and the fiendish population (or those portions which choose to observe it); Oronthon himself, in whichever guise he assumes, is not bound by it, and hence cannot technically 'violate' it.

In general, due to their structured perspective, devils are far more conscious of observing the minutiae of the Accord than demons, although also far more practised in stretching its technical limits for the purpose of furthering their own goals. Demons, who are invariably insane, are more apt to contravene its letter – either deliberately or through oversight – and are thus more likely to be subject to the just retribution of the Host when this occurs. The Host itself makes no distinction between the status of demons and devils in this regard – all are fiends – and is more concerned with the practical implications of protecting mortals from temptation and corruption.

Certain very powerful fiends – former seraphs or other episemes – may invest their personal power to speed the passage of servants to the Prime for the purpose of temptation, although such an act is metaphysically debilitating to the sender, and represents a 'special interest' on the part of the arch-fiend who is willing to go to such lengths.

Whilst members of the Host are not physically bound by the Interdict, they are restrained in their operations by the Accord, as well as by their ethical obligation to refrain from overt interference in mortal affairs. In most cases, celestials are forbidden to use supernatural means to compel mortals to a particular course of action, and must rely on persuasion of a more mundane variety; that said, many are perfectly adept at exerting moral leverage upon humans in order to realize their goals. Celestials can be quite ruthless and uncompromising (not to mention underhanded and manipulative) in this regard, confronting mortals with uncomfortable truths and dilemmas in order to achieve their ends. This is seldom a cause for conflict in the mind of a celestial as the stakes – the immortal souls of the faithful – could not be higher.

 

[Sepulchrave II]

Compiled Notes on Oronthonism & the Host

Cascades
The term cascade is used to describe the rapid deployment of many celestials to a particular location on a plane – usually the Prime – in order to assert the celestial case, most often in response to some threat which has arisen. The term originates from cascade of light – the visible phenomenon of many gates being opened to the Heavens – and has its basis in ancient pacts between powerful arcanists and the Celestial Host; the term has since been extended to include other types of mass celestial translation. There are a variety of different mechanisms for celestial cascades:

• Invoked: This is the 'classical' cascade. A powerful mortal spellcaster uses a gate spell to call a celestial captain – usually a solar, but sometimes a throne or an episeme of a lower order. A bargain is struck (the terms may vary considerably, depending on the interests of the parties involved, but the cost is generally extraordinarily high) and the celestial agrees to use its divine power to open another gate, calling another solar to the location of the caster. A third solar is then gated (usually by the first solar), whilst the second issues a sending. Because of the rules of the Accord, three celestial captains must be present before Enitharmon authorizes a full intervention. At this point, the cascade proper may begin: many gates are opened from the Heavens, and celestials descend en masse. An invoked cascade may be interrupted (usually by the quick elimination of the celestial captains) and 'fizzle:' such is the interplay between the ancient rules of Enochia and Goetia.
  
• Mandated: Mandated cascades do not involve a mortal catalyst, and occur at Enitharmon's direction. As such, they are not permitted in the World of Men by the terms of the Accord, although they may occur in other planes – specifically the Lower Planes – generally as a punitive measure against powerful fiends who have transgressed far beyond the bounds of acceptable behaviour in the eyes of the Host. Celestial armies assemble first in the Upper Aethers, gathering and circling in clouds like vast thunderheads, before folding their wings and plummeting in streams through hundreds of gates opened by the solars. Millions of devas can be dispatched in a relatively short time (a few minutes) using this method. The political ramifications of such an act are obviously far-reaching.
• Implored: Anyone among the faithful may offer a prayer to Oronthon or the Captains of the Host. If the prayer is deemed sufficiently earnest, the petitioner sufficiently devout, and the circumstances sufficiently dire, Enitharmon may authorize a cascade by the terms of the Accord. The measure of the purity of the human soul who makes the supplication, and the nature of what constitutes a 'sufficiently dire' cause cannot be easily explained; suffice to say that no record of such an event having occurred exists.
• Ordained: In an ordained cascade, celestials are acting upon Oronthon's explicit command as his direct agents. The Accord does not apply in these circumstances: Oronthon merely wills it, and any number of celestials from any number of locations immediately translate to any target destination.

There is necessarily an overlap of definitions where cascades are concerned: if Oronthon is omniscient and all things are predestined (a common contention), then all cascades are by definition ordained; likewise, an invoked cascade must perforce receive the tacit approval of the Captains of the Host, and is thus mandated.

The Edge of the Celestial Remit
The war fought by celestials against the fiendish legions is on behalf of the faithful, and is largely defensive in nature, at least until the eschaton is ordained. Most conflict is confined to small skirmishes, involving dozens or possibly hundreds of participants, although in the deep reaches of the Ethereal and Astral Planes, massive engagements occur from time to time, dwarfing mortal wars in their scope. While deployment outside of the normal spheres of operation occurs – teams of devas are sometimes dispatched to the lower planes – such acts are always considered carefully, as the over-provocation and subsequent mobilization of fiends generally bodes ill for mortals.

Beyond even the Hells are other paradigms, where certainties fail and realities clash; here the influence of the Host is nebulous or non-existent. In some cases, overlap exists, but Faerie is inscrutable to the Host; archaic spirit-worlds exist which have never encountered a celestial; the Madness Outside is not subject to their hegemony; the Void is impenetrable. The relationship between Oronthon himself and such regions is unknown.

Celestial Precedence
There are effectively two parallel hierarchies within the Celestial Host: the first, the status afforded by choir; the second, that associated with special rank within a particular choir. At times, within mixed groups, the power and insight (and CR) of advanced celestials of a lower order may equal or exceed those of otherwise unexceptional celestials within higher choirs: this is never a source of rivalry or conflict amongst celestials, who do not attach notions of pride or ambition to leadership. An archon would not hesitate to cede its command to a movanic exemplar, if the latter were better equipped to deal with a situation: celestials will always draw on the best tools available for any purpose, as the source of their internal joy is in service and the effective execution of their duties. A single thought of hubris, on the part of any celestial, is viewed as deeply suspicious by its peers, and must be addressed immediately.

Diminishment and Fall
It is generally accepted that upon Falling – the lot of any among the Host who knowingly violates the Law of Oronthon – the stature of a celestial entity is lessened. The act of rebellion fixes the alignment of the offender as irrevocably, eternally evil; henceforth, all of its thoughts and deeds are wicked.

The degree to which a celestial which suffers this fate is diminished and misshapen depends upon the nature and magnitude of its sin, and upon its specific ordained role as one of the Fallen. Furthermore, with fiendish status, such an entity is capable of a new growth; evil sorceries and black arts, as well as other Hellish mysteries, become a viable source of power. Most Oronthonists believe that a fiend is still limited by its native strength, however, and no fiend can ever achieve a status of more gravity than that which was fixed in its original nature. Astaroth, an arch-devil of surpassing power, is merely a shadow of the seraphic entity he once was, although his outward appearance is less contorted than others. Titivilus, who claimed once to have been a great knight of the host, and an exemplar among the dominions, may have clawed his way back to a power scant less than that which he once possessed, but still less. Azazel, the standard-bearer of Hell, was once an exalted archon, and through a strange grace or dignity, has retained much of his former appearance and potency, but nonetheless, certain gifts were withdrawn. Others were cast low. Some have argued that the Adversary himself may have shielded those closest to him; if so, it would have been a strangely selfless act.

There are exceptions, of course. Some that threw off the yoke of Hell, and descended far into the madness of the Abyss were so warped that even notions of existence were stripped from them; these chthonic entities hover at the margins of Oronthonist fear, embodiments of the primeval Darkness from which even the Nameless Adversary recoils.

The Whispering Winds
Celestials who reside for the most part in the Aethers – the tutelaries, movanics and monadics – are restricted in their ability to move within the cosmos. Communication is maintained through a network of whispering winds, which represent a continual stream of data conveyed by celestials in a given neighborhood to a monadic at a spiritually fortified location – usually adjacent to a shrine or temple in the World of Men. Monadics at these locations are responsible for responding to messages, filtering information or appealing to their superiors for guidance, as necessary. The relaying of information in this fashion is not instantaneous (the lag may be an hour or more), but for routine communication it is more than sufficient. In the event of emergency (such as unexpected fiendish assault), the whispering winds are not adequate to the task of rapid communication.


General Mechanical Notes
Type and Subtype
All exoteric celestials within the Oronthonian cosmology are outsiders with the extraplanar, good and lawful subtypes. They also gain the celestial subtype (there are no subtypes of angel, archon, eladrin or guardinal).

Speed
All celestials have wings, and can fly swiftly with good or better maneuverability. Celestials are fleet of foot, and can generally move faster than average for bipedal creatures of their size.

Armor Class
Celestials – who are wrought from the raw stuff of the Empyrean – possess robust natural armor, in addition to any magical armor worn and shield carried. Subsequently, their ACs tend to be high for their challenge rating. Against evil creatures, many also benefit from an additional deflection bonus to their armor class.

Attacks
Celestials generally carry a variety of magical weapons, as noted in their individual descriptions.

Special Attacks
Celestials possess a range of spell-like or supernatural attacks, according to their type, The highest orders also possess clerical spellcasting capabilities; as with deities with divine spellcasting abilities, such celestials never need to prepare divine spells. Furthermore, they never need divine foci or material components in their spellcasting.

Special Qualities
All celestials share the following qualities as a bare minimum; members of specific celestial orders may have other qualities which override or surpass those noted below.

• Immunities (Ex): All celestials are immune to petrification, poison and disease. They do not breathe, and are not subject to suffocation or drowning. Celestials require no sustenance or sleep, and are immune to sleep effects. They do not suffer the effects of fatigue or exhaustion. They are immortal. Many celestials have additional immunities as specified in their description.
• Faithfulness (Ex): Celestials are automatically aware of any action or item which could adversely affect their alignment or standing with Oronthon and the Host, including magical effects. They acquire this information prior to performing such an action or becoming associated with such an item.
• Keen Vision (Ex): All celestials have low-light vision and 60-foot darkvision.
• Linked Minds (Su): A celestial is in continual telepathic communion with any other celestials within 300 ft., and never need use verbal communication with another celestial within range. Groups of 3 or more are never surprised.
• Resistances (Ex): Celestials have acid, cold, electricity and fire resistance 10 or better.
• Planar Travel (Su): As a standard action any celestial may use this ability to move between the Heavens, the Material Plane, the Ethereal Plane, and the Region of Dreams. Treat this ability as a plane shift spell as cast by a sorcerer of a level equal to the celestial’s hit dice, except that the creature can only transport itself and its equipment, and when travelling between the Prime Plane and the Ethereal or Astral Plane, a celestial always moves to a coterminous position. Some celestials have a wider remit, and may also travel to other planes, as noted in their description.
• Tongues (Su): Celestials can speak with any creature which possesses a language, as though using a tongues spell cast by a sorcerer with a level equal to the celestial's Hit Dice. This ability is always active.
• Whispering Wind (Sp): Any celestial may use this ability at will with a caster level equal to its Hit Dice

Abilities
All celestials presented assume a standard array of ability scores (10 or 11 in each ability) with racial adjustments; important captains should assume a 25-point (or higher) build.

Skills
All skills are considered class skills for celestials.

Treasure
Although they have other duties, celestials are first and foremost soldiers in the war against evil – as such, they are well armed and armored. The value of gear borne by most celestials is approximately equal to that of an NPC of the same CR. The equipment carried by a specific celestial may vary from that listed, but its total value should fall in the same range.
Celestial Metals: It is assumed that the metals from which the arms and armor of celestials are crafted are mechanical analogues of mithral, adamantine etc., although their actual names and appearance might be far different.

Challenge Rating
The value of goods carried by a celestial is concentrated in relatively few items, and the actual CR of a celestial generally rests in the upper ('solid') range of the number given. Adjust CR accordingly for elite array and inherent bonuses (assume that six +5 inherent bonuses are worth an additional +2CR).

Alignment
All exoteric celestials are always Lawful Good in alignment (the same is not true of some esoteric orders, who may exhibit purely good (NG) or purely lawful (LN) alignment traits).

Advancement
Advancement of most celestials is restricted to twice their base Hit Dice; celestials generally do not possess class levels. Beyond their maximum Hit Dice, further advancement is though exemplification (the celestial receives a +5 inherent bonus to its ability scores), or through the application of special templates. Celestials are innately 'static' in terms of power: a 24HD deva has not grown or developed from a lesser deva, it was simply created that way.

Notables and Exemplars
At the core of each choir are groups of celestials who act as keystones and who best embody the defining features of the order. These are the notables and the exemplars, around whom lesser celestials rally, and to whom they look for inspiration, leadership and guidance.

A notable is merely a celestial advanced by 50% or more of its base Hit Dice. An exemplar is always an elite array celestial advanced to maximum Hit Dice, who also benefits from a maximum inherent bonus to each of its ability scores. Feat and skill selection of notables and exemplars may vary from those typical of members of the order, and equipment carried will better reflect the adjusted CR of the celestial. Exemplars radiate a palpable aura of confidence and command when compared to their subordinates within the choir.

The Episemes
Certain favored celestials are afforded special status which elevates them far above the other members of their choirs. Episemes – exalted celestials – who act as the leaders of their orders, exercise great authority and command enormous respect. They abide either with their choirs or in the Seraphic Sphere: celestials and nondivine creatures of less than exalted status cannot endure the heat and brilliance of this heaven.

The episemes are not restricted by the normal remit associated with their choir, and have far-reaching discretionary powers – although they are still subject to the edicts issued by the Marshal of the Host. Exalted celestials are often charged with tasks of cosmic significance, undertaking trials which can remove them far from the actions or locales normally associated with celestials. An episeme may be of any choir, although most are drawn from the Orders of Thrones, Dominions or Archons. The highest choir is comprised entirely of exalted solars, but with the exception of Enitharmon, these never leave the presence of Oronthon; episemes of other orders convoke in brilliant halls of light, great princes amongst the orders. An episeme is created by applying the Exalted template to a celestial of exemplar status.

Exalted Celestial Template
Size/Type: An exalted celestial's size is unchanged. It gains the Augmented subtype. Exalted solars may advance to Huge size.
Hit Dice: An exalted celestial always has maximum hit points per die.
Speed: An exalted celestial’s speed doubles for all categories; this stacks with any other adjustments to speed.
Armor Class: Exalted celestials gain an insight modifier to their armor class equal to their Wisdom bonus, and a deflection modifier to their AC equal to their Charisma bonus.
Attacks: An exalted celestial makes its attack rolls with an insight bonus equal to its Wisdom modifier.
Spell-like Abilities: The caster level of any spell-like abilities of an exalted celestial is equal to its Hit Dice or equal to its previous caster level, whichever is higher.
Spells: An exalted celestial casts spells spontaneously as a Cleric with a level equal to its Hit Dice. The celestial has access to spells from any four domains appropriate to its function and any [sanctified] spell. Exalted celestials forego the need to use foci or divine foci in their spellcasting, and need not use material components.

• Epic Spells. An exalted celestial with the Epic Spellcasting feat typically knows one epic spell for every five Hit Dice which it possesses; epic spells known are not developed by the celestial, but conferred by Oronthon.

Special Attacks: An exalted celestial retains all of the special attacks of the base celestial, and gains the following special attacks in addition:
Divine Elemental Power: When an exalted celestial uses a spell or spell-like abilitiy with an energy descriptor, all damage from such spells or abilities is considered divine in nature for the purpose of bypassing resistances and immunities; target creatures who possess a special vulnerabiliy to a particular energy type still retain it.
Smite Evil (Su): An exalted celestial automatically makes its attacks as if they were smite evil attempts made by a Paladin with a level equal to the exalted celestial's Hit Dice.
Turn or Rebuke Undead (Su): An exalted celestial may turn undead as a cleric with a level equal to its hit dice. There is no limit to the number of times per day that the celestial can use this ability.
Special Qualities: An exalted celestial retains all of the special qualities of the base celestial, and also gains the following:

• Immunity to all elemental attacks.
• An increase in damage reduction of +5/and epic and adamantine – for example, the damage reduction of a solar would increase from 15/epic and evil to 20/adamantine and epic and evil.
• Protective Aura (Su): If it did not already possess it, the celestial gains this ability which can be activated as a free action. It acts as a double strength magic circle against evil and a lesser globe invulnerability with a 20-ft. radius, with a caster level equal to the celestial’s Hit Dice. The aura can be dispelled, but the celestial can create it again as a free action on its turn.
• Grace (Su): An exalted celestial gains a bonus to it Saving Throws equal to its Charisma modifier.
• Spell resistance equal to its HD +25. If the celestial already possesses SR, use whichever value is better.
• Fast Healing (Ex): The exalted celestial gains fast healing 20. If the celestial already possesses fast healing from another source, it uses whichever value is better.
• Planar Travel (Su): If it did not already possess it, an exalted celestial gains the ability to move between any two planes. Treat this ability as a plane shift spell as cast by a sorcerer of a level equal to the celestial’s hit dice, except that the exalted celestial can only transport itself and its equipment and it never arrives off-destination.
• Teleport (Su): If it did not already possess it, an exalted celestial can use greater teleport at will as the spell with a caster level equal to its Hit Dice (or its previous caster level, if that is higher). The celestial can transport only itself and its equipment.
• Regeneration (Ex): The celestial gains regeneration 20. If the celestial already possesses regeneration from another source, it uses whichever value is better. Epic evil-aligned weapons and evil-aligned spells do normal damage to the celestial.
• Attunement (Sp): Once per round, an exalted celestial may commune at will with Oronthon as a swift action.

Abilities: All ability scores of an exalted celestial are ten points higher than those of the base celestial.
Feats: Same as the base celestial, plus any two bonus feats for which the celestial meets the prerequisites.
Challenge Rating: As base celestial +15.
Treasure: NPC wealth.
Alignment: Same as base celestial.
Advancement: None; except for solars, an exalted celestial always has maximum Hit Dice possible for its type. An exalted solar may advance beyond its normal limit.

 

[Starman]

Thanks, Sep. This is fascinating reading and will give me some great ideas for my own campaigns.

 

[Roman]

Wow Sep, this is great - it will take a while to absorb and comment on!