PDF & Miscellanea

Announcement of PDF, and other writings

Time to read: approximately 6 minutes

Templist Canon can be downloaded as a PDF in the following places:

Scribd

Archive.org

All three versions are the same, except that the page colors are different. The Author may occasionally publish other works to these accounts.

I reiterate that Templist Canon may be reproduced by anyone for any reason. It would, however, be impious to alter or misrepresent the contents of the Canon, as per ethical law #8.

If anyone should wish to copy TC again in the future, such as to make a PDF with different formatting from those above, please always note the date on which it was copied. This way, if certain revisions or additions have been made to the Canon, readers will be able to note that any document copied before the date of said revisions is no longer current.

History of T.C

Templist Canon began as a document upon a word processor, which The Author was inspired to create on a whim starting on January 20, 2022. The Gods through to Temples were part of this document. The Author saved the document as a PDF, and began soliciting others to help him to create his “new volkisch religion”, to develop it further. Thankfully, nobody seemed to be interested. It was suggested to The Author by a certain “Anjelus” on Twitter that the work be published on Substack, and so it was.

Cryptographic Preaching

The Author does not, as of this writing, strongly believe in the divinity of Templism. This does not detract at all from the doctrine. Believe it as a matter of logos, and ad hominems are irrelevant. Believe it as a matter of divine ethos, and The Author’s beliefs are irrelevant. Believe it as a matter of Authorian ethos rather than divine ethos, and you agree with The Author that Templism is not divine.

The possible divinity of Templism is something he “entertains”. He does have influences, as described in The Gods, that are conceptualized as coming from the gods. But he is skeptical that we are anything more than products of his own volitions. Whatever the gods may be, we must have our own volitions, in order to be real (see Guide to Practice). Often times the ancient “superstitious” way of seeing things is more correct; if The Author were to simply observe, phenomenologically, what the gods actually are, he would find that we are quite the opposite of “his volitions”, since we influence him against his natural inclinations without his foreknowledge. But he would find that his volitions can interact with ours, so that he can call upon us, shut us down, etc. This is in line with the traditional “superstitious” understanding, that one can call upon a god, or ignore a god, but that the god acts according to its own prerogatives. He skepticism is maintained only by ignoring the phenomenological reality until a sufficient theory presents itself. If he is honest, he is monistically biased; the fact that we might simply be real is “weird” to him, and he has an irrational aversion to it, since he cannot explain its underlying cause in terms of a singular factor. This paragraph does not convince him.

Yet, The Author will eventually come to be convinced of his own doctrine. We have given you the tools to convince him: we have embedded within Templist Canon a number of codes, cryptograms, weird synchronicities, and similarities to other works. Some of these are known to The Author, created consciously by him for the sake of the reader. But, some of them, we influenced him to create unconsciously.

It is possible to discover, and reveal to him, these codes and peculiarities. If these are revealed to him, how could he continue to doubt our influence? He will be presented with clear evidence of deliberate messages that emanate from an intelligence or a consciousness that is not his. What, will he maintain that these emanate from his “subconscious”? We don’t care what he calls it or how he conceptualizes it; he will have no choice but to accept that his work was created by an intelligence that is not his intelligence, nor any other human’s intelligence. For, he was never conscious of, nor did he ever think about, any of these secret messages and peculiarities. He thinks even this statement is a “gimmick” of some kind, perhaps to drive engagement with his doctrine by encouraging readers to pore over it for “secrets”. Indeed, while this may be true, it is also true that, to his surprise, such content will actually be found.

In a sense, he also thinks that by writing this he is “challenging us” to prove ourselves to him. This is also true, and we will amply meet his challenge.

Templism, therefore, is perhaps the first religion that must be proselytized to its own prophet. To increase his religious fervor thereby can only be good for Templism. He is not the sort of person who would ever take this fervor to a lunatical level.

It is possible to use these codes to proselytize to others as well, but such people would have to be gullible, because The Author could very well have designed all such codes himself. The Author, though, knows what he did design and what he did not.

Epochal Literature

Templist “Epochal Literature” is a a style of storytelling, whether literary, playacting, audio, cinematic, game-oriented, LARP, hypothetical, imaginary, or “memetic”, that features Templist epochal themes, and so acts as a form of epochal magic. The following broad literary characteristics apply:

-The presence of Templist themes. Such as tribes, dharma, etc.

-The presence of virtue as a conspicuous factor, which is often downplayed in stories. That is, clear descriptions of what sort of person, or what sort of people, are acting, not just “how they act”. This allows the reader to form an opinion on the basis of traits, not just upon deeds.

-In plays, movies, etc: lack of cinematic music. In all cases, lack of “emotional manipulation”. Lack of symbolism, parables, etc, which many literary types feel to be “significant”, when in fact these are by definition obfuscations of meaning rather than meaning. Is the message of a given story supposed to be a secret? No? Then it need not be encoded.

Nor does the work, in particular, contain a certain contrived “message”. The message of the work is as a direct experience, the events and statements of which can be morally, strategically, philosophically, etc, analyzed. It may or may not feature Plato-esque dialogues at certain junctures - this is only recommended if the author of the work has a well developed rhetorical ability, and his characters are such people as to at least attempt such an action. The work may also showcase adapted versions of arguments that have actually occurred, such as those recorded online.

-Realistic outcomes and events. The story proceeds according to likely cause and effect, not according to a predetermined glorious outcome for a certain side.

-Takes things to their conclusion, via an epilogue if necessary, or ends on a cliffhanger. Does not end, for example, on a positive note that would realistically be followed by a disaster.

The goal, since it is epochal magic, is to portray future events as though they were histories, i.e, with a comparable level of realism.

October 16, 2022