The Soul's Cosmic Pilgrimage: Origen's Doctrine of Worlds,

Apokatastasis, and its Echoes in Myth and Theology

Introduction: The Architecture of Divine Pedagogy
The theological landscape of early Christianity is marked by figures
of monumental intellect, yet few have cast as long and controversial
a shadow as Origen of Alexandria (c. 185–c. 254 CE). His work,
particularly the systematic treatise On First Principles (De Principiis),
represents one of the earliest and most ambitious attempts to
construct a comprehensive Christian philosophical system.1 At the
heart of this system lies a vision of the cosmos that is not static but
profoundly dynamic—a vast, multi-aeonic stage for a divine drama
of education and redemption. Origen's cosmology is not a collection
of disparate, heterodox ideas but a deeply integrated system of
divine pedagogy, a cosmic "rehabilitation" program designed to
guide every rational soul back to its creator.3

This report will explore the central narrative arc of Origen's thought:
the pre-existence of rational minds (logikoi or noes), their volitional
"cooling" and subsequent fall into embodied states (psychai), the
creation of a succession of worlds as a divine remedial measure, and
the ultimate, ineluctable goal of apokatastasis—the restoration of all
things to a perfected unity with God.5 Origen stands as a "bridge
between different worlds of thought," synthesizing Greek
philosophical concepts, especially Platonism, with the nascent
Christian scriptural tradition to forge a coherent, systematic
theology.1 While his doctrines, particularly the pre-existence of souls
and universal salvation, were posthumously condemned—a complex
political and theological process that targeted a school of thought
known as "Origenism" as much as the master's own nuanced
positions—his system provides a powerful archetype for
understanding other dynamic, multi-stage visions of the afterlife.8

To illuminate the unique structure and enduring resonance of

Origen's vision, this analysis will proceed in three parts. Part I will
deconstruct the Origenist cosmos itself, examining the doctrines of
pre-existence, the pedagogical journey through multiple worlds, and
the teleological necessity of apokatastasis. Part II will engage in a
comparative analysis, juxtaposing Origen's philosophical framework
with two starkly different eschatological models: the intricate,
progressive afterlife of Mormonism, which presents a striking, if
perhaps unintentional, parallel; and the vital, immanent "Otherworld"
of Celtic mythology, as exemplified in texts like The Voyage of Bran,
which offers a profound contrast. Finally, Part III will explore the
broader implications of these "many worlds," considering them not
merely as theological propositions but as symbolic histories, as
psychological maps mirrored in the landscape of dreams, and as
experiential realities accessed through mystical vision and ecstatic
prayer. Through this multi-faceted investigation, Origen's
controversial cosmology emerges not as a historical curiosity, but as
a profound meditation on divine justice, free will, and the universe as
an instrument of boundless, pedagogical love.

Part I: The Origenist Cosmos – A Universe for Universal Salvation

Chapter 1: From Fire to Flesh - The Pre-Existence and Fall of Souls
The Primordial Unity

At the foundation of Origen's cosmology is a sophisticated

protology, an account of first things that is both philosophically
elegant and theologically audacious. In eternity past, before the
creation of the material world, God brought into being a finite
number of rational beings (logikoi), created as pure minds or spirits
(nous, pneuma).2 Their existence was not one of idleness but of
active, blissful contemplation of their Creator. Origen employs a
powerful metaphor to describe this primordial state: the logikoi were
like "irons in the great fire of God," incandescent and unified with
the divine fire so long as they remained immersed in it.6 This original
state of unity was predicated on the absolute freedom of the will
(liberum arbitrium), a cornerstone of Origen's entire theological
edifice. This doctrine was essential, for it located the origin of evil
not in God or in matter, but in the volitional capacity of created
beings, thus absolving God of any responsibility for the subsequent
disharmony of the cosmos.1

Within this primordial host of minds, one being remained steadfast

and unwavering in its contemplation. This singular mind, through the
sheer intensity of its love and devotion, became perfectly and
inseparably fused with the Logos, the Word of God. This unique soul
was destined to become the human soul of Jesus Christ, its perfect
pre-cosmic faithfulness making it the worthy vehicle for the
Incarnation.2 All other minds, however, eventually faltered.

The 'Cooling' of the Soul

The fall from this state of primordial unity was not a singular,
dramatic event like the rebellion of angels in later Christian
mythology. Instead, Origen envisioned a gradual process, a
"cooling" (psýchesthai) of devotion and love.2 He describes it as
"some movement within themselves, some force eating away at their
powers of attention".6 This turning away from God, this lapse in
contemplation, was a direct consequence of their created freedom.
Having grown weary or negligent in their love, their spiritual fervor
diminished.
Crucially, this "cooling" was not uniform. Each rational mind turned
away from God to a different degree, exercising its free will in a
unique measure of negligence. This variation is the key to Origen's
theodicy, his justification of divine justice. The manifest inequalities
and diverse conditions of beings in the material world are not the
result of divine caprice or an arbitrary creative act, but are the just
and direct consequences of these pre-cosmic choices.6 Origen
found scriptural support for this in passages like Romans 9:11-14,
where God's love for Jacob and hatred for Esau is declared "though
they were not yet born and had done nothing either good or bad."
For Origen, this could only be interpreted as referring to their
conduct in a life before their earthly one.11

A Hierarchy of Being

In response to this universal, albeit varied, fall, God created the

material cosmos. This act of creation was not punitive but
profoundly remedial—a divine "rescue mission".3 God "formed"
(eplasen) bodies for these fallen minds, which had now become
souls (psychai), a term Origen links etymologically to the "cooling"
they underwent. The nature of the body and the station of the being
were directly proportional to the degree of its pre-cosmic fall. Those
minds whose love had cooled the least became angels, ministering
spirits in the celestial spheres. Those whose love had diminished
moderately became human souls, destined for incarnation in fleshly
bodies on Earth. Those whose love had grown coldest, falling
furthest from the divine fire, became demons.2

This entire schema is underpinned by Origen's careful exegesis of

the two creation accounts in Genesis. He noted the different verbs
used: in Genesis 1:27, God "made" (epoiêsen) the human in the
divine image, which Origen interpreted as the creation of the
incorporeal logikoi. In Genesis 2:7, God "formed" (eplasen) man from
the dust of the ground, which he saw as the secondary creation of
the physical body as a vessel for the fallen soul.6 The material world,
therefore, is not an evil prison, as the Gnostics he refuted would
claim, but a necessary and benevolent provision from God—a
cosmic hospital or schoolhouse designed for the soul's long journey
of rehabilitation and return.6 The universe is thus fundamentally a
theodicy, an intricate system designed to explain suffering and
diversity while simultaneously vindicating the perfect goodness and
justice of God.

Chapter 2: A Journey Through the Aeons - Metempsychosis and the Nature of

Worlds
Not Reincarnation, but Transmigration

The pedagogical framework established by the pre-cosmic fall

necessitates a process of education, and for Origen, this process
unfolds across a vast expanse of time and space. His concept of the
soul's journey is often conflated with reincarnation, but it is crucial to
distinguish it from the common understanding of that term. Origen
did not teach a cyclical rebirth of souls into different bodies on
Earth. Rather, his doctrine is more accurately described as
metensomatosis (a change of body) or a grand transmigration of the
soul through a succession of different aeons or worlds.6

This is not an endless, repetitive cycle on a single plane of existence,

but a slow, arduous, yet ultimately forward-moving progression
through different states of being. Each world, each aeon, is a
distinct stage in the soul's cosmic curriculum, tailored by divine
Providence to provide the specific lessons and experiences
necessary for its purification and restoration. The soul's condition in
one world, determined by its choices, dictates the nature of its birth
and circumstances in the next. This provides a mechanism for divine
justice to operate across cosmic timescales, ensuring that every
soul eventually learns the consequences of its deviation from the
good.

The Nature of the Worlds

Origen's cosmology is dynamic and sequential. He posits that "after

the end of this present world, others will take their beginning".12 The
universe is not a singular, static creation but a series of worlds, each
brought into being for the sake of the rational souls that inhabit it.13
This idea borrows from the Stoic concept of apokatastasis, which
originally referred to the cyclical destruction and restoration of the
cosmos.15 However, Origen profoundly Christianizes this concept,
transforming it from a purely cyclical, deterministic process into a
teleological and redemptive one. The succession of worlds is not a
meaningless repetition but a purposeful progression toward a final,
definitive end.

While the specific nature of these worlds remains speculative in

Origen's extant writings, the logic of his system suggests they are
varied states of being, perhaps with different degrees of materiality
or spiritual density, each perfectly suited to the educational needs
of the souls within them.6 He states that "the end is always like the
beginning," implying that the ultimate destiny of all souls is a return
to the purely spiritual, incorporeal state of the primordial logikoi.4
Yet, this is not a simple reset. The journey through the diversity of
the material worlds ensures that the final restoration is a stable and
perfected one. The souls do not merely return to their original state;
they return educated, tested, and confirmed in the good through
the free exercise of their will over countless ages.6
The Body as a Pedagogical Tool

Within this cosmic schoolhouse, the body plays a vital, albeit

temporary, role. Origen refutes the Gnostic vilification of the body
as an evil prison.10 Instead, he views it as a necessary instrument of
the soul's education. His preferred paradigm for understanding the
relationship between spirit, soul, and body is not a simple kernel-
and-husk model, but what might be called a "states of matter"
model.6 Just as water can exist as vapor, liquid, and ice, the
primordial fiery mind (nous) exists in different states of density. The
fall is a descent into greater density: "fire cooled into soul, soul
cooled into body".6

In this view, the body is not an alien encasement but a denser form
of the soul's own substance. This "plastic" medium, as one scholar
describes it, serves a crucial pedagogical function: it slows the
quick, easily distracted mind, encumbering it with the demands of
material existence and thereby training it, over "many, many
lifetimes," to develop the steady attention required for true
contemplation.6 The goal of the soul's journey is therefore not to
escape or shed the body, but to transmute it—to reverse the
process of cooling and transform the dense "flesh" back into its
original, fiery, spiritual essence. The universe itself, in all its material
diversity, is thus an active participant in this divine alchemy, a
crucible designed by God to refine every soul back to its pristine
state.

Chapter 3: The Unfailing End - Apokatastasis as Cosmic Telos

The Logic of Universal Restoration

The doctrine of apokatastasis, or the final restoration of all things, is

the logical and theological linchpin of Origen's entire system. It is
not an appendage or a speculative afterthought but the necessary
conclusion to the premises he establishes regarding the nature of
God and the purpose of creation.4 The journey of the soul through
successive worlds is the process; universal restoration is the
ineluctable telos. This conclusion follows from a series of tightly
reasoned theological propositions.

First, if God is, as Origen firmly believed, perfectly good, omnipotent,

and omniscient, then His creative and redemptive purpose cannot
ultimately be frustrated.5 A universe in which even one soul remains
eternally damned would represent a failure of divine power or a
deficiency in divine love—a permanent stain of evil that God is either
unable or unwilling to overcome. For Origen, such a conclusion was
theologically intolerable. Second, if Christ's redemptive work is truly
universal in scope, as scripture suggests, then its effects must
eventually extend to every rational creature without exception. The
cosmic therapy, administered by Christ the Divine Physician, may be
long and arduous, but its success is guaranteed by the nature of the
Physician himself.5 Finally, the very existence of the pedagogical
cosmos, with its sequence of worlds designed for rehabilitation,
implies a universal goal. There would be no purpose in such an
elaborate remedial system if some souls were irredeemably lost
from the outset. The entire architecture of Origen's universe is built
for the purpose of universal salvation, and it is in apokatastasis that
this purpose finds its ultimate fulfillment.

Scriptural Foundations

Origen did not invent this doctrine out of pure philosophical

speculation; he believed it was firmly rooted in the spiritual meaning
of scripture. His primary proof-text was 1 Corinthians 15:24-28,
which culminates in the declaration that Christ will subject all things
to himself, and then the Son will be subjected to the Father, so that
God may be "all in all" (παˊντα ἐν πᾶσιν).5 For Origen, this phrase
could not be interpreted in any way that allowed for the eternal
exclusion of some from God. For God to be truly "all in all," all
rational wills must be brought into harmonious alignment with the
divine will. Another key passage was Acts 3:21, which speaks of the
"times of the restoration of all things" (ἀποκαταˊστασις παˊντων).6
Following his hermeneutical principle that scripture possesses a
literal, a soulish, and a spiritual meaning, Origen saw these
universalist declarations not as rhetorical flourishes but as pointing
to the deepest, ultimate spiritual truth of God's plan for creation.1

The Fate of the Adversary

The most radical and controversial implication of apokatastasis is

the eventual salvation of the Devil and his demons. This was the
point most fiercely attacked by Origen's later critics.8 Yet, for Origen,
it was a matter of logical consistency. If "all things" are to be
restored, then this must include the beings who have fallen the
furthest. He argued that "Satan" is not an ontological category but
simply the name we give to the mind that became most stubbornly
entrenched in sin and ignorance after its fall.6 As a created rational
being, even this entity retains its fundamental free will and its
created capacity for the good.

The cosmic pedagogical process applies to demons just as it does

to humans and angels. Over the course of the aeons, through divine
chastisement and instruction, even the most rebellious will is to be
slowly and painfully healed and reoriented toward the good. Origen
adds a clever theological refinement: by the time the being we now
call "Satan" is fully rehabilitated, it will have ceased to be what it
was. Its identity as the adversary will be shed, and it will be restored
to its original nature as a logos. In the final consummation, when
God is all in all, every restored soul will, in a sense, bear the name
"Christ," participating fully in the life of the Logos.6 This highlights
the profoundly transformative nature of the restoration. The end is
not merely a return to the beginning. It is, as one scholar puts it, an
improvement, because the long drama of the fall and restoration
across countless worlds will have forged a stable, tested, and freely
chosen goodness in every soul, ensuring that a second fall is
impossible.6 The entire system—free will, the pedagogical cosmos,
and universal restoration—thus forms a single, coherent, and
profoundly optimistic divine comedy of the universe.

Part II: Comparative Cosmologies – Blueprints of the Afterlife

Chapter 4: The Mormon Plan of Salvation - A Restoration of Origenist Vision?

The theological system developed by Joseph Smith and articulated

by The Church of Jesus Christ of Latter-day Saints presents one of
the most striking parallels to Origen's cosmology in the history of
Christian thought. Though arising from a vastly different historical
context—nineteenth-century American revivalism rather than third-
century Alexandrian Platonism—the Mormon "Plan of Salvation"
shares a deep structural homology with the Origenist framework,
particularly in its doctrines of pre-mortal existence and a
hierarchical afterlife. This similarity has led some scholars to see
Mormonism as a modern restoration of ancient, non-creedal
Christian ideas.20 However, a closer examination reveals that while
the architecture is similar, the ultimate theological purpose and
destination are profoundly different.

Pre-Mortal Existence and the War in Heaven

Like Origen, Mormon theology posits that human existence did not
begin at birth. It teaches that all human beings are the literal "spirit
children" of heavenly parents, having lived in a pre-mortal realm
before coming to earth.22 This doctrine is rooted in an even more
fundamental concept of co-eternal "intelligence," an uncreated,
self-existent principle that is organized by God into individual
spirits.11 This resonates with Origen's logikoi, though with a key
difference: for Origen, the minds were created by God, whereas for
Mormonism, the essential element of intelligence is co-eternal with
God.11

Both systems use this pre-mortal state to explain the purpose of

earthly life and the origin of evil. Where Origen described a gradual
"cooling" of love, Mormonism posits a singular, dramatic event
known as the "War in Heaven".22 In this pre-mortal council, God the
Father presented a plan for His spirit children to gain bodies and
experience, a plan which required a Savior. Lucifer proposed an
alternative plan that would have compelled obedience and removed
free will (or "agency"). Jehovah (the pre-mortal Jesus Christ)
championed the Father's plan, which preserved agency. A third of
the hosts of heaven followed Lucifer and were cast out, becoming
Satan and his demons, denied the opportunity to receive mortal
bodies. Those who followed the Father's plan are born on earth.23
Much like Origen's fall, this pre-mortal choice serves as a
foundational theodicy, establishing a pre-terrestrial basis for moral
allegiance and the necessity of a redemptive plan.

Hierarchical Afterlife: Degrees of Glory

The parallels continue into the post-mortal realm. Origen's hierarchy

of angels, humans, and demons, and the successive worlds they
inhabit as part of their spiritual journey, finds a powerful echo in the
Mormon doctrine of the "three degrees of glory." Revealed to
Joseph Smith in an 1832 vision, this doctrine describes the afterlife
not as a simple heaven/hell binary, but as three distinct kingdoms of
glory: the Telestial, the Terrestrial, and the Celestial.20

Placement in these kingdoms is determined at the Final Judgment

based on an individual's works, desires, and acceptance of Christ's
gospel.22 The Telestial kingdom is for the wicked who ultimately
reject Christ; the Terrestrial for honorable people who were not
valiant in their testimony of Jesus; and the Celestial for those who
accept the fullness of the gospel and its covenants.23 Strikingly, both
Origenist and Mormon thought find scriptural justification for a
tiered heaven in the Apostle Paul's analogy in 1 Corinthians 15:40-41,
which speaks of the differing glories of the sun (celestial), moon
(terrestrial), and stars (telestial).20 This interpretation was not unique
to Mormonism; some early Church Fathers, including Irenaeus and
even Origen himself, saw evidence of a hierarchical afterlife in this
and other passages, such as Jesus's statement, "In my Father's
house are many mansions" (John 14:2).20

Progression vs. Restoration

Here, at the ultimate goal of the soul, the two systems diverge
fundamentally. Origen's apokatastasis is a finite process of
restoration. The soul's long journey through the aeons is designed to
bring it back to its original, perfected, and stable state of
contemplative unity with God.4 The end is like the beginning, albeit
more secure.

Mormonism, in contrast, posits a doctrine of eternal progression.

The goal is not restoration to a primordial state but an infinite and
unending advancement in knowledge, glory, power, and dominion.27
For those who attain the highest degree of the Celestial Kingdom,
this progression culminates in "exaltation," or becoming like God.
This doctrine, summarized in Lorenzo Snow's famous couplet, "As
man now is, God once was: As God now is, man may be," teaches
that God the Father is himself an exalted man who passed through a
mortal experience.24 Exalted beings, in turn, can have "spirit children"
of their own and organize worlds for them, participating in the same
divine work as God the Father.23 While Origen's system moves all of
creation back toward a single, transcendent One, the Mormon
cosmos expands infinitely outward, with the potential for
innumerable new gods and new creations. This replaces the Platonic
goal of static, contemplative rest with a Hebraic and biblical goal of
dynamic, creative, and familial godhood.

Feature Origenism Mormonism

Pre-Mortal State Created rational minds Co-eternal

(logikoi) in unity with "intelligences"
God.2 organized into spirit
children of Heavenly
Parents.11

Cause of A gradual, volitional A pre-mortal "War in

Fall/Diversity "cooling" of love for Heaven" over the
God due to free will.2 principle of agency,
leading to a division of
spirits.22

Nature of the A sequence of A single earth as a

Cosmos successive, remedial probationary "second
worlds (aeons) for the estate," followed by a
soul's education.6 spirit world and final
judgment.22
 Feature Origenism Mormonism

Afterlife Structure A fluid hierarchy of A fixed, post-judgment

states (demonic, assignment to one of
human, angelic) three permanent
through which souls kingdoms of glory
journey toward (Telestial, Terrestrial,
restoration.6 Celestial).20

Ultimate Goal (Telos) Apokatastasis: A finite Exaltation & Eternal

restoration of all Progression: An infinite
rational beings to a advancement in glory,
perfected, stable unity knowledge, and power,
with God.4 with the potential to
become gods.24

Nature of God The uncreated, God the Father

incorporeal Creator, (Elohim), an exalted
radically distinct from Man with a body of
created beings.10 flesh and bones,
providing the model
for humanity's
potential.24

Chapter 5: The Living Otherworld of the Celts - Insights from The Voyage of Bran

In stark contrast to the systematic, philosophical, and teleological

cosmos of Origen, the worldview of the pre-Christian and early
Christian Celts offers a vision of the afterlife that is mythological,
immanent, and vital. This is not a universe structured as a ladder of
moral ascent but as a landscape of co-existing realities, where the
veil between the mortal world and the supernatural is thin and
permeable. The Old Irish tale Immram Brain (The Voyage of Bran),
composed in the 7th or 8th century, serves as a quintessential
example of this conception, depicting the journey to the Otherworld
not as a post-mortem judgment but as a perilous and enchanting
adventure for the living.30

The Nature of the Celtic Otherworld

The Celtic Otherworld, known by many names—Tír na nÓg (the Land

of Youth), Emain Ablach (the Plain of Apples), Mag Mell (the Plain of
Delight)—is not primarily a future destination for the soul after death
and judgment. It is a parallel world that exists alongside our own, a
supernatural realm of everlasting youth, beauty, health, abundance,
and joy.32 It is elusive but can be reached by mortals, typically
through one of three means: by undertaking a sea voyage (immram)
across the western ocean, by entering ancient burial mounds known
as sídhe, or by being enveloped in a magical mist that transports
one across the threshold.32

In The Voyage of Bran, the Otherworld is described in idyllic terms. It

is a place of "lasting weather," free from sickness and despair,
where "dragonstones and crystals drop" and sweet music is ever-
present.30 Unlike Origen's worlds, which are created by a
transcendent God for the specific purpose of spiritual remediation,
the Celtic Otherworld simply is. It operates according to its own laws
and is inhabited by deities (like the Tuatha Dé Danann), ancestors,
and fairy folk who are not part of a universal plan of salvation but
interact with mortals based on their own inscrutable motives.32 This
presents a fundamentally different model of reality: not a
philosophical-transcendent hierarchy, but a mythological-immanent
landscape.

Liminal Interactions in The Voyage of Bran

The narrative of Bran is a masterclass in the dynamics of liminal
interaction—the crossing of boundaries between worlds. The
journey begins when an Otherworld woman appears in Bran's hall,
carrying a silver branch from an apple tree, a classic symbol of
passage to the supernatural realm.30 She acts as a psychopomp, a
guide or messenger from the other side, her song an irresistible
invitation to the hero.

The most profound insight into the nature of these parallel realities
comes during Bran's encounter with the sea-god Manannán mac Lir.
Manannán rides his chariot across the waves, and in a poem, he
explains the radical perceptual gap between their worlds:

"The sheen of the main, on which thou art,

The white hue of the sea, on which thou rowest about,
Yellow and azure are spread out,
It is land, and is not rough." 35

For Manannán, the sea is a flowery plain. This reveals that the
"Otherworld" is not merely a different location but a different mode
of perception. The boundary is as much psychological as it is
physical. This contrasts sharply with Origen's model, where the
difference between worlds is one of objective spiritual and material
density within a single, overarching divine reality.

The Peril of the Journey

While alluring, the journey to the Celtic Otherworld is fraught with

peril, though of a different sort than the moral and spiritual tests of
Origen's cosmos. One of Bran's stops is the "Island of Joy," whose
inhabitants do nothing but laugh and stare. When one of Bran's crew
is sent ashore, he is immediately afflicted with the same condition,
losing his identity and ability to communicate, and must be
abandoned.30 This represents a kind of spiritual trap—not damnation
through sin, but the dissolution of the self in mindless, eternal bliss,
a loss of the heroic identity that defines the mortal world.39

The greatest danger, however, is the distortion of time. In the "Land

of Women," Bran and his crew live in blissful contentment, feasting
and enjoying the company of their hosts. What feels to them like a
single year is, in fact, many centuries in the mortal world.32 When one
of the crew, Nechtán, is overcome with homesickness, they are
allowed to depart, but with a stern warning not to set foot on the soil
of Ireland. Upon their return, they find that they are figures of
ancient legend. Unable to resist, Nechtán leaps from the boat, and
the moment he touches the shore, he turns to a pile of ashes, the
weight of the forgotten centuries instantly claiming him.30 This
dramatic conclusion demonstrates the absolute and irreconcilable
difference between the two realms. Contact with the Otherworld
irrevocably changes a mortal; there is no simple return. The journey
is not a stage in a universal progression but a transformative and
ultimately isolating encounter with a reality that operates on
fundamentally different principles from our own.

Part III: The Reality of Inner and Outer Worlds

Chapter 6: Myth, Allegory, and Symbolic History

The grand cosmological narratives of Origen, Mormonism, and the

Celts, with their multiple worlds and otherworldly journeys, raise a
fundamental question of truth. In a modern, empirical framework,
they are easily dismissed as imaginative fictions. However, to do so
is to miss their deeper significance. These systems are best
understood not as failed scientific accounts but as "true myths"—
narratives that, regardless of their literal, factual status, convey
profound truths about the nature of the soul, the structure of
consciousness, and humanity's relationship to the divine.41

The key to this understanding is provided by Origen himself. Central

to his entire intellectual project was the practice of allegorical
hermeneutics, a method inherited from Alexandrian Jewish and
Greek traditions.7 Origen taught that scripture has multiple layers of
meaning: a literal or "bodily" sense, accessible to all; a "soulish" or
moral sense; and a "spiritual" sense, which reveals the deepest
divine mysteries.1 For Origen, the spiritual meaning was paramount.
Thus, when he read of the Garden of Eden or the New Jerusalem, he
saw not just historical places but symbols of the soul's primordial
state and its final destiny.3

Applying this same allegorical lens to his own cosmology allows for a
powerful reinterpretation. The "many worlds" he describes can be
read as a symbolic history of consciousness itself. The primordial
state of the logikoi in fiery union with God represents a state of
undifferentiated, pre-conscious unity—a cosmic wholeness before
the emergence of the individual ego. The "fall" or "cooling" is the
story of the birth of the self-conscious individual, a separation from
this primal unity that brings with it the pain of diversity, limitation,
and alienation—the state of being an embodied soul. The long,
arduous journey through successive worlds, then, becomes a grand
allegory for the process of individuation and maturation. It is the
story of the soul's long education, its struggle through various
stages of experience and understanding, moving from the
fragmentation of ego-consciousness toward a final, reintegrated
wholeness in the apokatastasis. In this reading, Origen's vision of
history is psychologically and spiritually "true" because it accurately
maps the inner journey of the human spirit, even if it does not
describe an empirically "factual" sequence of cosmic events.41

Chapter 7: The Dream as a Shamanic Journey

The macrocosmic journey through other worlds finds its

microcosmic parallel in the nightly experience of the dream. Depth
psychology, particularly the work of Carl Jung, provides a framework
for understanding the dream state as a direct encounter with an
inner, symbolic reality that functions much like the otherworlds of
myth and theology.45 Jung viewed dreams as impartial, spontaneous
products of the unconscious psyche, describing the dream as "a
little hidden door in the innermost and most secret recesses of the
soul".47 The world of the dream is a theater where the dreamer is
simultaneously "scene, actor, prompter, stage manager, author,
audience, and critic," a complete, self-contained reality with its own
logic and landscape.47

This perspective aligns powerfully with the concept of the shamanic

journey. Across numerous cultures, the shaman is a figure who,
often through induced altered states of consciousness, intentionally
travels to other realms of reality to communicate with spirits,
retrieve lost knowledge, or heal the sick.48 The dream can be
understood as a natural, spontaneous form of this very journey—a
nightly descent into the underworld of the personal and collective
unconscious.48 The strange figures and landscapes we encounter in
dreams are the inhabitants and topographies of this inner world.

Within this framework, certain dream figures can be seen to play the
role of the psychopomp—the "guide of souls" prominent in world
mythology.52 In Jungian terms, the psychopomp is a mediator
between the conscious and unconscious realms, a figure that guides
the ego through the unfamiliar territory of the psyche. This figure
may appear in dreams as a wise old man or woman, a helpful animal,
or another spiritual guide, offering insight and direction.52 This
provides a psychological lens through which to understand the
otherworldly messengers in mythic narratives. The fairy woman with
the silver branch in

The Voyage of Bran is not just a character in a story, but an

archetypal representation of the call from the unconscious, an
invitation to the conscious ego to embark on a journey of
transformation. Manannán mac Lir, who reveals the different
perceptual reality of the Otherworld, embodies the dream's function
of showing us that our conscious, waking reality is not the only one.
The dream, like the myth, reveals that we inhabit a multiverse of
meaning, and provides us with the guides to navigate it.

Chapter 8: The Permeable Veil - Ecstasy, Vision, and the Communion of Saints

If myth and dream represent symbolic and psychological journeys to

other worlds, mystical experience posits a direct, unmediated
encounter. Mysticism can be defined as a purported, non-sensory
acquaintance with realities or states of affairs that are not
accessible to ordinary perception.54 In these experiences, the veil
between this world and the "otherworld" becomes permeable,
allowing for a dynamic interaction between their inhabitants.

The ecstatic visions of saints provide a compelling record of such

encounters. A prime example is the "transverberation" of St. Teresa
of Avila (1515-1582). In her autobiography, she describes a vision in
which an angel in bodily form appeared beside her, holding a great
golden spear tipped with fire.57 She recounts:

"This he plunged into my heart several times so that it

 penetrated to my entrails. When he pulled it out, I felt that
he took them with it, and left me utterly consumed by the
great love of God. The pain was so severe that it made me
utter several moans. The sweetness caused by this intense
pain is so extreme that one cannot possibly wish it to
cease..." 57

St. Teresa's account is remarkable for its concrete, physicalized

detail. This is not a vague feeling or an abstract concept; it is a
direct, visceral interaction with an inhabitant of another reality. The
experience is both spiritual and bodily, a "gentle wooing" that is
simultaneously intensely painful and ecstatically sweet. This
demonstrates a model of reality where otherworldly figures are not
merely symbols within the psyche, but are perceived as active,
external agents who can directly engage with and transform a
mortal individual.

This belief in a permeable veil is not limited to rare ecstatic visions

but is embedded in the very fabric of traditional Christian practice.
The doctrine of the communion of saints, for instance, presupposes
a continuous and dynamic relationship between the Church on earth
(the "Church Militant") and the Church in heaven (the "Church
Triumphant"). The belief that saints in heaven are active, aware of
earthly affairs, and can intercede for the living through prayer
implies that the boundary between the world of the living and the
world of the "dead" is not absolute.3 Those who have passed on are
understood to be alive in another state of being, and communication
and interaction across this divide remain possible. Prayer, vision, and
ecstasy are the modalities through which this permeable veil is
crossed, reinforcing a worldview in which our reality is but one part
of a much larger, interconnected, and living cosmos. The theological
"other world," the mythological "Otherworld," and the psychological
"inner world" of the dream are thus analogous expressions of a
fundamental human capacity to experience reality on multiple,
symbolic, and interactive levels.

Conclusion: The Enduring Quest for a Purposeful Cosmos

The intricate cosmological visions of Origen, Mormonism, and Celtic
mythology, born from vastly different intellectual and cultural
milieus, converge on a shared human impulse: the refusal to accept
a silent, static, or meaningless universe. Each system, in its own
unique way, populates the cosmos with purpose, dynamism, and a
narrative arc that situates human existence within a grander drama.
They are comprehensive "world pictures" that provide their
adherents with a fundamental sense of origin, identity, and destiny.14

Origen of Alexandria, synthesizing Christian revelation with the rigor

of Greek philosophy, constructed a universe of redemptive
pedagogy. His cosmos of successive worlds is a testament to an
unshakeable faith in divine goodness and the ultimate efficacy of
divine love, a system in which even the greatest evil is but a
temporary deviation on the long road to universal restoration. His is
a cosmos of profound, rational hope.

The Plan of Salvation in Mormon theology, with its striking structural

resemblances to the Origenist model, reimagines this cosmic
journey. It replaces the goal of finite restoration with a vision of
infinite opportunity and eternal progression. It offers a universe not
of return, but of endless expansion, where the ultimate human
potential is to participate in the divine work of creation itself. It is a
cosmos of boundless, familial ambition.
The Celtic tales, exemplified by The Voyage of Bran, present yet
another alternative. They depict a world enchanted by its intimate
proximity to another, more vital reality. The Otherworld is not a
future state to be earned but a parallel dimension to be discovered,
a source of beauty, peril, and wonder that charges the mortal
landscape with magical potential. It is a cosmos of immanent, living
mystery.

Whether understood as objective theological realities, symbolic

mythological landscapes, or the deep structures of the psyche
revealed in dream and vision, these "other worlds" serve a common
function. They provide a map for the soul's journey. They counter
the potential for existential despair with a narrative of ultimate
significance. Origen's sequential worlds, Mormonism's kingdoms of
glory, and the shimmering islands of the Celtic sea are all powerful
answers to the enduring human quest for a place within a purposeful
and meaningful cosmos.

Bibliography
Behr, John. "Origen and the Eschatological Creation of the
Cosmos." Afkimel. 2018. 17

Bernini, Gian Lorenzo. "The Ecstasy of St. Teresa." Bluffton

University. 1998. 57

Campbell, Alexander. The Christian Baptist. 1828. 22

Cassirer, Ernst. The Philosophy of Symbolic Forms. Yale University

Press, 1955. 41

Ehrman, Bart D. "Did We Exist Before We Were Born?" The Bart

Ehrman Blog. 2019. 7

Freud, Sigmund. The Interpretation of Dreams. 1900. 46

Givens, Terryl. When Souls Had Wings: Pre-Mortal Existence in

Western Thought. Oxford University Press, 2010. 59

Harner, Michael. The Way of the Shaman. Harper & Row, 1980. 51

Jung, Carl G. Memories, Dreams, Reflections. Pantheon Books, 1963.

47

Jung, Carl G. The Structure and Dynamics of the Psyche (Collected

Works Vol. 8). Princeton University Press, 1969. 47

Jung, Carl G. Two Essays on Analytical Psychology (Collected Works

Vol. 7). Princeton University Press, 1966. 46

Keough, Shawn W.J. "The Eternal Gospel: Origen's Eschatological

Exegesis." In Origeniana Nona. Peeters, 2009. 18

Mackley, J.S. "Of Fish and Men: The Symbolic Cauldron in the
Navigatio Sancti Brendani." University of Northampton. 2010. 39

Meyer, Kuno, trans. The Voyage of Bran Son of Febal to the Land of
the Living. David Nutt, 1895. 35

Moss, Robert. Dreaming the Soul Back Home: Shamanic Dreaming

for Healing and Becoming Whole. New World Library, 2012. 50

Nibley, Hugh. "Treasures in the Heavens." In Old Testament and

Related Studies. Deseret Book, 1986. 20

Origen. On First Principles (De Principiis). Translated by G.W.

Butterworth, Harper & Row, 1966. 1
Ostler, Blake. "The Idea of Pre-Existence in the Development of
Mormon Thought." Dialogue: A Journal of Mormon Thought 15, no. 1
(1982): 59-79. 25

Ramelli, Ilaria L.E. "Origen, Eusebius, the Doctrine of Apokatastasis,

and its Relation to Christology." In Eusebius of Caesarea: Tradition
and Innovations. Center for Hellenic Studies, 2013. 5

Smith, Joseph, Jr. Doctrine and Covenants. The Church of Jesus

Christ of Latter-day Saints. 11

Szczerba, Wojciech. "Apokatastasis and Religious Inclusion." Forum

Philosophicum 22, no. 2 (2017): 215-228. 15

Teresa of Ávila. The Life of Teresa of Jesus. Translated by E. Allison

Peers, Image Books, 1960. 57

Tzouramani, Evgenia, and Christos Terezis. "The Origenic Doctrine

of the Pre-existence of Souls in Relation to the Christian Canon."
Florentia Iliberritana 18 (2007): 421-431. 9

Vajda, Jordan. "'Partakers of the Divine Nature': A Comparative

Analysis of Patristic and Mormon Doctrines of Divinization." FARMS
Occasional Papers, 2002. 66

Various Authors. The Mabinogion. 30

Various Authors. "The Voyage of Bran." Wikipedia. 30

Various Authors. "Degrees of Glory." Wikipedia. 22

Various Authors. "Eternal Progression." MormonWiki. 27

Various Authors. "Celtic Otherworld." Wikipedia. 32

Various Authors. "Psychopomp." Wikipedia. 52

Works cited

1. On First Principles by Origen | EBSCO Research Starters, accessed August 12,

2025, https://www.ebsco.com/research-starters/literature-and-writing/first-
principles-origen
2. Origen - Wikipedia, accessed August 12, 2025,
https://en.wikipedia.org/wiki/Origen
3. Préexistence of Souls : r/ChristianUniversalism - Reddit, accessed August 12,
2025, https://www.reddit.com/r/ChristianUniversalism/comments/1ghoved/pr
%C3%A9existence_of_souls/
4. Universalism in Origen's First Principles, accessed August 12, 2025,
https://place.asburyseminary.edu/context/asburyjournal/article/1634/
viewcontent/VOL_36_2_universalism_in_origens_first_principles.pdf
5. 15. Origen, Eusebius, the Doctrine of Apokatastasis, and Its Relation ..., accessed
August 12, 2025, https://chs.harvard.edu/chapter/15-origen-eusebius-the-
doctrine-of-apokatastasis-and-its-relation-to-christology-ilaria-ramelli/
6. Flesh and Fire: Reincarnation and Universal Salvation in the Early ..., accessed
August 12, 2025, https://www.hds.harvard.edu/news/2019/03/19/flesh-and-fire-
reincarnation-and-universal-salvation-early-church
7. Did We Exist Before We Were Born? - The Bart Ehrman Blog, accessed August 12,
2025, https://ehrmanblog.org/did-we-exist-before-we-were-born/
8. Apokatastasis, Origenism, Fifth Ecumenical Council—with a Dash of Theophilus,
accessed August 12, 2025,
https://afkimel.wordpress.com/2024/08/13/apokatastasis-origenism-fifth-
ecumenical-council-with-a-dash-of-theophilus/
9. The Origenic doctrine of the Pre-existence of souls in relation to the Christian
Canon - Evgenia TZOURAMANI- Christos TEREZIS - revistas de la Universidad de
Granada, accessed August 12, 2025,
https://revistaseug.ugr.es/index.php/florentia/article/viewFile/4154/4087
10. On Origen's First Principles - Great Books Guy, accessed August 12, 2025,
https://greatbooksguy.com/2020/01/15/on-origens-first-principles/
11. Pre-existence - Wikipedia, accessed August 12, 2025,
https://en.wikipedia.org/wiki/Pre-existence
12. On First Principles Analysis - eNotes.com, accessed August 12, 2025,
https://www.enotes.com/topics/first-principles/in-depth
13. Origen: Cosmology And Ontology of Time - Panagiōtēs Tzamalikos - Google
Books, accessed August 12, 2025,
https://books.google.com/books/about/Origen.html?id=nnv2QJLYNZAC
14. Cosmology and Culture - UC Santa Cruz - Physics Department, accessed August
12, 2025, https://physics.ucsc.edu/cosmo/primack_abrams/COSMO.HTM
15. The Concept of Apokatastasis as a Symbol of Human Equality and Religious
Inclusion - Forum Philosophicum, accessed August 12, 2025,
https://forumphilosophicum.ignatianum.edu.pl/docannexe/file/7124/7.szczerba.p
df
16. The Concept of Nature – from Plato's World to Einstein's World - The Pontifical
Academy of Sciences, accessed August 12, 2025,
https://www.pas.va/en/publications/acta/acta23pas/mittelstrass.html
17. Origen and the Eschatological Creation of the Cosmos - Eclectic Orthodoxy,
accessed August 12, 2025, https://afkimel.wordpress.com/2018/01/15/origen-
and-the-eschatological-creation-of-the-cosmos/
18. THE ETERNAL GOSPEL: ORIGEN'S ESCHATOLOGICAL EXEGESIS1 Shawn WJ
Keough - Brill, accessed August 12, 2025,
https://brill.com/downloadpdf/book/edcoll/9789047442127/Bej.9789004167155.i-
608_012.pdf
19. Origen of Alexandria: Life, Writings, and Importance in Christianity - Bart Ehrman,
accessed August 12, 2025, https://www.bartehrman.com/origen/
20. What Did Early Christians Teach about the Three Degrees of Glory? - Scripture
Central, accessed August 12, 2025, https://scripturecentral.org/knowhy/what-
did-early-christians-teach-about-the-three-degrees-of-glory
21. Patristic Writings in Early Mormon Periodicals | Religious Studies ..., accessed
August 12, 2025, https://rsc.byu.edu/approaching-antiquity-joseph-smith-
ancient-world/patristic-writings-early-mormon-periodicals
22. Degrees of glory - Wikipedia, accessed August 12, 2025,
https://en.wikipedia.org/wiki/Degrees_of_glory
23. Mormonism, the Afterlife, and Striving after Godhood | Christian Research
Institute, accessed August 12, 2025, https://www.equip.org/articles/mormonism-
the-afterlife-and-striving-after-godhood/
24. Mormon cosmology - Wikipedia, accessed August 12, 2025,
https://en.wikipedia.org/wiki/Mormon_cosmology
25. THE IDEA OF PRE-EXISTENCE IN THE DEVELOPMENT OF MORMON THOUGHT -
Dialogue Journal, accessed August 12, 2025,
https://www.dialoguejournal.com/wp-content/uploads/sbi/articles/Dialogue_V15
N01_61.pdf
26. Mormon False Teachings: Three Degrees Of Glory In Heaven - Daily Christian
Devotionals, accessed August 12, 2025,
https://dailycdev.com/2023/09/02/mormon-false-teachings-three-degrees-of-
glory-in-heaven/
27. Eternal Progression - Mormonism, The Mormon Church, Beliefs ..., accessed
August 12, 2025, https://www.mormonwiki.com/Eternal_Progression
28. Eternal Progression in a Multiverse: An Explorative Mormon Cosmology -
Dialogue Journal, accessed August 12, 2025,
https://www.dialoguejournal.com/wp-content/uploads/sbi/articles/Dialogue_V39
N02_13.pdf
29. www.ebsco.com, accessed August 12, 2025, https://www.ebsco.com/research-
starters/literature-and-writing/first-principles-origen#:~:text=Origen%20begins
%20with%20a%20discussion,role%20of%20the%20Holy%20Spirit.
30. The Voyage of Bran - Wikipedia, accessed August 12, 2025,
https://en.wikipedia.org/wiki/The_Voyage_of_Bran
31. Immram Brain/The Voyage of Bran - Ulster University, accessed August 12, 2025,
https://pure.ulster.ac.uk/en/publications/immram-brainthe-voyage-of-bran
32. Celtic Otherworld - Wikipedia, accessed August 12, 2025,
https://en.wikipedia.org/wiki/Celtic_Otherworld
33. The Celtic Otherworld | From Annwn to Avalon - YouTube, accessed August 12,
2025, https://www.youtube.com/watch?v=jpWjfXQsJVk
34. Otherworld - Mary Jones, accessed August 12, 2025,
http://www.maryjones.us/jce/otherworld.html
35. The Voyage of Bran, accessed August 12, 2025,
https://www.yorku.ca/inpar/bran_meyer.pdf
36. THE OTHERWORLD IN THE VOYAGE OF BRAN: A COMPARATIVE APPROACH -
Uniba, accessed August 12, 2025,
https://ojs.uniba.it/index.php/eco/article/download/2080/1869
37. Immram Brain: The Voyage of Bran - The Druid's Cauldron, accessed August 12,
2025, https://thedruidscauldron.net/2025/02/19/immram-brain-the-voyage-of-
bran/
38. The Voyage of Bran, Reading on FabulaHub, accessed August 12, 2025,
https://fabulahub.com/en/story/the-voyage-of-bran/sid-923
39. Some Celtic otherworld motifs in Brendan's Voyage to Paradise - NECTAR,
accessed August 12, 2025,
http://nectar.northampton.ac.uk/4949/7/Mackley20104949.pdf
40. Celtic Other World, accessed August 12, 2025,
https://scalar.usc.edu/works/mysteries-of-the-grail/celtic-other-world
41. “Myth, Symbolism, and Truth” in “Myth” | Open Indiana | Indiana ..., accessed
August 12, 2025, https://publish.iupress.indiana.edu/read/untitled-8dbaec56-
6af5-4838-8c30-53900c371a13/section/10183d43-d04a-42c9-9162-
89ad98caa684
42. Misuse of Myth: Conscious Adherence or Authoritative Control Mechanism -
ScholarWorks@GVSU, accessed August 12, 2025,
https://scholarworks.gvsu.edu/cgi/viewcontent.cgi?article=1045&context=mcnair
43. The Great Myths 11: Biblical Literalism - History for Atheists, accessed August 12,
2025, https://historyforatheists.com/2021/03/the-great-myths-11-biblical-
literalism/
44. Biblical literalism - Wikipedia, accessed August 12, 2025,
https://en.wikipedia.org/wiki/Biblical_literalism
45. Dreams In Jungian Psychology: The use of Dreams as an Instrument For
Research, Diagnosis and Treatment of Social Phobia - PMC, accessed August 12,
2025, https://pmc.ncbi.nlm.nih.gov/articles/PMC3216128/
46. Carl Jung and the Psychology of Dreams – Messages from the Unconscious,
accessed August 12, 2025, https://academyofideas.com/2023/06/carl-jung-and-
the-psychology-of-dreams-messages-from-the-unconscious/
47. Carl Jung: The Meaning of Dreams - Anthologia, accessed August 12, 2025,
https://www.anthologialitt.com/post/carl-jung-the-meaning-of-dreams
48. Shamanism and Dreams | The Dream Institute, accessed August 12, 2025,
https://dream-institute.org/articles/shamanism-and-dreams/
49. Shamanic dreaming: Dreaming Awake - Manda Scott, accessed August 12, 2025,
https://mandascott.co.uk/dreaming-awake/
50. Shamans as Dreamers, Dreamers as Shamans - The Shift Network, accessed
August 12, 2025, https://theshiftnetwork.com/blog/2017-04-19/shamans-
dreamers-dreamers-shamans
51. Shamanic Dreaming - Corrosion-Doctors.org, accessed August 12, 2025,
https://corrosion-doctors.org/Dreaming%20is%20Personal/Shamanic.htm
52. Psychopomp - Wikipedia, accessed August 12, 2025,
https://en.wikipedia.org/wiki/Psychopomp
53. Psychopomps - Metaphors of Movement Esoteric Study Group, accessed
August 12, 2025, https://historiailliusitineris.com/psychopomps/
54. Does Mystical Experience Give Access to Reality? - MDPI, accessed August 12,
2025, https://www.mdpi.com/2077-1444/13/10/983
55. Mysticism - Stanford Encyclopedia of Philosophy, accessed August 12, 2025,
https://plato.stanford.edu/entries/mysticism/
56. Mysticism - Wikipedia, accessed August 12, 2025,
https://en.wikipedia.org/wiki/Mysticism
57. The Ecstasy of St. Teresa, accessed August 12, 2025,
https://www.bluffton.edu/courses/humanities/art/brq/sculptur/teresa.htm
58. Converging theories on dreaming: Between Freud, predictive processing, and
psychedelic research - PMC - PubMed Central, accessed August 12, 2025,
https://pmc.ncbi.nlm.nih.gov/articles/PMC9978341/
59. Pre-Mortal Existence and the Problem of Suffering: Terryl Givens and the
Heterodox Traditions - Dialogue Journal, accessed August 12, 2025,
https://www.dialoguejournal.com/wp-content/uploads/sbi/articles/Dialogue_V47
N03_428.pdf
60. Carl Jung's Original Dream Interpretation Method - Rafael Krüger, accessed
August 12, 2025, https://www.rafaelkruger.com/the-art-of-dream-interpretation/
61. ORIGEN, "On First Principles" (ca. 225), accessed August 12, 2025,
https://ccjr.us/dialogika-resources/primary-texts-from-the-history-of-the-
relationship/origen-de-principiis
62. CHURCH FATHERS: De Principiis, Book IV (Origen) - New Advent, accessed
August 12, 2025, https://www.newadvent.org/fathers/04124.htm
63. Origen (Stanford Encyclopedia of Philosophy), accessed August 12, 2025,
https://plato.stanford.edu/entries/origen/
64. Origen of Alexandria | Internet Encyclopedia of Philosophy, accessed August 12,
 2025, https://iep.utm.edu/origen-of-alexandria/
65. The Writings of Origen, Vol. 1 of 2 | Project Gutenberg, accessed August 12, 2025,
https://www.gutenberg.org/files/70561/70561-h/70561-h.htm
66. Mormonism and the nature of God/Deification of man/Gods of their own planets
- FAIR, accessed August 12, 2025,
https://www.fairlatterdaysaints.org/answers/Mormonism_and_the_nature_of_Go
d/Deification_of_man/Gods_of_their_own_planets