BASIC PRINCIPLES

OF THE
HELLENIC RELI-
GION OF DODE-
CATHEON
ORIGIN
The Hellenic Religion is time-honored and indige-
nous. It belongs to the category of primary, traditional religions, whose basic theoretic principles
are closely related to one another. It has been systematically cultivated in Hellas (not exactly cor-
responding to modern Greece); it is in accord to the stages of historical development of the
Hellenic Nation and fits the idiosyncratic characteristics of the Hellenes.

THE COSMOS
T he natural system of the Cosmos is composed of all that exists; conversely, it perpetually pro-
duces all that exists. The Cosmos is self-generated, of the the whole of its substance, that con-
tains its purpose in it; it is the father of itself, has no beginning and no end. Nothing exists out of
the natural system of the Cosmos. Any ontologic category and/or class, including that of the Gods
and everything else, to inorganic matter, exists within it. Any extra-Cosmic God and creator, any
powers, good or evil, residing out of the whole of the Cosmic NOMOTELEIA do not exist.

The primary substances of the Cosmos are Time, the Law and the two Cosmogonic Substances.
They all are eternal. The infinite Space is full of the two Cosmogonic Substances, that can mutu-
ally react and compose Matter, which has real and objective existence and forms an infinite num-
ber of Universes. The infinite set of Universes constitutes the physically existent Cosmos.
The purpose of the Cosmos is a buil-in feature; it is the development of Higher Conscience, a
process governed by the sacred Law of Evolution.

THE PSYCHE
The Psyche is a material corpuscle, specially processed. New ones are constantly generated phys-
ically, within the natural setting of the Cosmos. By entering into beings of coarsely material con-
stituency, they give life to them, severally and differently. The Psyche is non-divisible, non-perish-
able, immortal and eternal.

POLYTHEISM
Above the system that contains the order of mortal species, exist the Higher Worlds of the Gods.
The Gods share the same constituence and are kin to all other beings. They can only be conceived
as individualities, without mortal component; this is made possible due to the maturity of their
psychic formation. They possess personnalities, and their consciences are of a higher than human
order, which also applies to the potential of their minds, as well. Despite that, they are subject to
perpetual evolution too.

The Gods are not in need of anything, coming from lower orders of evolution, be that material
offerings or worship. Man offers divine worship to them for the purpose of honoring them as
beings of a higher order and as high commissioners and observers of the orderly, harmonious and
well-governed function of the Cosmos.
 MAN
A s applies to all elements of the Cosmos, every Man possesses a particular and personal Psyche
(Soul), that can be distinguished from any other Psyche, on the grounds of its constituence.

M an evolves through a protracted course of reincarnations, the end of which is the development
of Higher Conscience. Evolution of Man can only be achieved in the social setting, not in pri-
vate. The preservation of national-historical-racial identity of each, is a vital prerequisite of unin-
terupted evolution. Equally important is the observance of each man’s traditions, manners and
customs, religious beliefs and rituals, the language, sacred history, Heroogony and sacred litera-
ture. Above all, the preservation of the native land, which is considered sacred by far, being the
cradle and the nurse of the Nation, is considered mandatory for the evolution of society. The evo-
lution of Man is connected to positive social activity and political involvement. An outstanding
point of reference of such activity is preservation of the national character of the State and the
institution of legislation observing the precedence of the Law. It follows that hermitism and the
monastic ideal, as well as any other practice leading to individual salvation are contrary to the tra-
ditional Hellenic Religion and worldvision.

HOLINESS OF THE COSMOS

-the ethical consequences thereof

H oliness of the Cosmos is self-evident and absolute; any abuse of its elements constitutes a
hybris (blasphemy). It is the duty of Man, being a simple but self-conscious member of the nat-
ural setting as a whole, to respect the Cosmos.

The ethical code of the Hellenic Religion is expressly stated; it is consequential to the Natural Law,
that dictates the way of understanding of the Good; practising of the Good is mandatory for the
evolution of Man. Wisdom, Justice, Moderation, compliance with the Law are also mandatory for
the well being, the progress and the harmonious development of Man and Society.

Respect of each personnality is conceivable only in the social setting,and is a very important part
of ethical behavior; it guarantees the development of solidarity among citizens and the obser-
vance of human rights. Equality of the two genders, male and female, is based on theological
grounds, is recognized by all, and stands in the religious hierarchy and ceremonial practice as
well.

S
acred and holy locations of the Hellenic Religion are, in the narrow sense, the Hellenic territories;
otherwise, any location of the world is considered holy. Some Hellenic locations are considered to
be specially sacred, because of their traditional connection with epiphany of the Gods and
because they were so recognized by the Panhellenic Society of antiquity; such places are: Delphi,
Olympia, Delos, Dodoni, Samothrace, Eleusis, mount Lykaion, mount Olympus, the Acropolis of
Athens etc.