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Celestial being

A celestial being is a entity associated with the heavens, typically serving as a messenger, protector, or agent of divine will in various religious and mythological traditions across cultures. These beings are characterized by their transcendent nature, often appearing in ethereal or symbolic forms such as winged figures, luminous spirits, or composite creatures that bridge the gap between the mortal and divine realms. In —including , —celestial beings are predominantly known as angels, sub-divine creations of (YHWH or ) that execute tasks like delivering revelations, guarding sacred spaces, and participating in cosmic battles against evil forces. Key examples include the archangels , depicted as a warrior prince leading the , and , who serves as an interpreter and announcer of divine messages, as described in biblical and Quranic texts. Hierarchies among these beings feature specialized orders such as seraphim, fiery multi-winged entities focused on worship and purification around the divine throne, and cherubim, protective guardians often linked to thrones or paradisiacal settings like the . Beyond Abrahamic faiths, analogous celestial beings appear in other traditions, reflecting shared motifs of heavenly intermediaries influenced by ancient Near Eastern and Indo-European mythologies. In , devas are luminous deities residing in higher realms, each governing aspects of nature, cosmic functions, or moral order, such as as the king of gods or as the fire deity; some, like , are winged mounts symbolizing swift . features yazatas as worthy spirits who assist in maintaining cosmic balance, often portrayed with wings in iconography like the symbol to denote spiritual elevation and protection against . These entities across traditions underscore themes of divine , , and the interplay between and earthly domains, evolving through cultural exchanges and scriptural developments from ancient to medieval .

Definition and Overview

Core Definition

A celestial being is defined as a entity associated with the heavens or higher realms, typically characterized as immortal, divine, or in . These entities are often described as residing in celestial or heavenly domains, distinct from the earthly or mortal world. In various traditions, celestial beings serve roles such as messengers conveying divine will, guardians of cosmic order, or intermediaries facilitating communication between the divine and . They are frequently depicted as participating in the maintenance of universal harmony, transmitting illumination or guidance to lower realms. Key attributes of celestial beings include incorporeal or luminous forms that transcend physical matter, superior intellect enabling profound wisdom, and abilities to influence natural phenomena such as , celestial bodies, or atmospheric events. These qualities emphasize their purity, contemplative , and alignment with higher divine principles. Broad categorizations of beings encompass figures like angels in thought, devas in Eastern cosmologies, and sky spirits in diverse mythologies, representing non-mortal entities tied to the heavens. While some beings, such as devas in , are worshipped as deities with supreme authority over aspects of the , others, like angels in Abrahamic traditions, function in supportive or hierarchical roles subordinate to a and are not directly venerated. They are also distinguished from demons, which are generally portrayed as malevolent forces bound to earthly or infernal domains rather than purity.

Historical Usage

The concept of celestial beings traces its linguistic roots to ancient languages, where terms denoting heavenly or sky-related entities emerged. In Latin, "caelestis" derives from "caelum," meaning "heaven" or "sky," and was used to describe that which pertains to the divine heavens or realm. Similarly, the Greek adjective "ouranios," from "ouranos" signifying the sky or heaven, referred to sky-related deities or heavenly phenomena in mythological contexts, as exemplified by Ouranos, the primordial god personifying the vault of the sky. In , "" originates from the *dyeu- meaning "to shine," denoting shining or heavenly gods associated with light and divine excellence. Early textual appearances of celestial beings appear in Mesopotamian literature around 2000 BCE, where the were depicted as a class of deities descended from , the supreme sky god, functioning as judges and influencers from the heavens in and Akkadian myths. In ancient , was portrayed as the sky goddess embodying the arched celestial dome, swallowing the sun at dusk and giving birth to it at dawn, as described in dating to the Old Kingdom (c. 2686–2181 BCE). Classical works further developed these ideas; Hesiod's Theogony, composed in the 8th century BCE, outlines the genealogy of the Olympian gods as celestial rulers inhabiting , the heavenly abode above the earth. The concept of celestial beings as messengers integrated into early through ancient translations of Hebrew biblical terms. The Hebrew "mal'akh," meaning "messenger," was rendered in the Greek (3rd–2nd centuries BCE) as "angelos" and in the Latin (late 4th century CE) as "angelus." This evolved to signify heavenly intermediaries in patristic writings (2nd–8th centuries CE) and was further developed in medieval scholastic texts. In the 19th and 20th centuries, the term "celestial beings" gained prominence in esoteric movements, particularly founded by in 1875, where it encompassed Mahatmas or spiritual masters—enlightened entities who guide humanity from higher planes, as detailed in her works like (1888).

Religious and Mythological Contexts

Abrahamic Traditions

In , celestial beings known as malakhim (messengers) serve primarily as intermediaries between and humanity, often appearing in visions to convey divine will. A prominent example is found in the dream of , where angels ascend and descend upon a connecting and , symbolizing the continuous flow of divine communication ( 28:12). These beings are not depicted with independent agency but as executors of 's commands, emphasizing their role in upholding the . Higher orders of celestial beings in Jewish tradition include the ophanim (wheels) and seraphim (fiery ones), which guard the divine throne and participate in heavenly worship. The ophanim appear in the prophetic vision of Ezekiel as interlocking wheels filled with eyes, propelling the divine chariot (merkabah) and representing unceasing mobility in service to God ( 1:15–21). Similarly, the seraphim, though more detailed in Isaiah's vision, are associated with Ezekiel's throne guardians as beings of purification and praise, hovering above the with six wings (Isaiah 6:2). These entities underscore a hierarchical cosmology where celestial beings maintain the sanctity of God's realm. In Christianity, angels are understood as incorporeal, created spirits who form part of the invisible creation, distinct from God yet subordinate to His will. Thomas Aquinas, in his 13th-century Summa Theologica, articulates this by arguing that angels possess pure intellectual substance without bodies, enabling their role as ministers of divine providence (Summa Theologica, Prima Pars, Q. 50). Archangels such as Michael and Gabriel hold prominent positions; Michael is portrayed as a warrior prince defending God's people against spiritual forces (Daniel 10:13; Revelation 12:7), while Gabriel serves as the herald of key revelations, announcing the births of John the Baptist and Jesus (Luke 1:19, 26–38). The concept of fallen angels introduces complexity to Christian angelology, with traditionally identified as a high-ranking angel who rebelled due to pride. This figure, often linked to the "morning star" cast down from , exemplifies the consequences of misusing spiritual gifts (Isaiah 14:12). Such narratives highlight angels' capacity for choice within a framework of divine order. In , celestial beings called mala'ikah (angels) are created from light as obedient servants of , devoid of and tasked with executing His decrees without question. The describes their submission when announces the creation of humanity as vicegerents on , prompting the angels to affirm their role in glorifying Him ( 2:30). Chief among them is (Gabriel), who delivered the to over 23 years, beginning with the command to "Read" in the Cave of Hira ( 96:1; 2:97). This revelation underscores Jibril's function as the trustworthy spirit (al-ruh al-amin), bridging the divine and human realms. Islamic tradition delineates an angelic hierarchy, with the mukarrabun (noble or brought-near angels) occupying elevated ranks closest to , including and recorders of deeds. These beings, such as the four archangels (Jibril, Mikail, , and Azrail), facilitate cosmic order, mercy, and judgment without deviation. Across Abrahamic traditions, shared motifs emerge regarding beings' potential for agency and the implications of , particularly in of angels. John Milton's 1667 epic Paradise Lost extends these ideas literarily, portraying Satan's rebellion as a deliberate choice amid divine foreknowledge, thereby exploring the tension between and volition in angelic nature. This narrative, while poetic, reflects broader theological debates on how hierarchies maintain through obedience.

Eastern Religions

In , celestial beings, primarily the devas, are divine entities embodying natural elements and cosmic principles, serving as intermediaries between the human world and higher realms. , the chief of the devas, exemplifies this role as the god of thunder, storms, rain, and warfare, prominently featured in the —a foundational Vedic text composed circa 1500 BCE—where he is invoked for protection and prosperity through hymns praising his heroic deeds. Opposing these benevolent forces are the asuras, powerful rival celestial beings often portrayed as antagonistic powers driven by ambition and chaos, engaging in perpetual conflict with the devas to disrupt cosmic harmony. The devas and asuras alike inhabit the lokas, a series of heavenly planes in ; , the highest among the accessible heavens, functions as Indra's paradise, a realm of pleasure and reward for righteous souls, though temporary and subordinate to ultimate liberation. Buddhism integrates celestial beings into its non-theistic cosmology, where devas occupy elevated realms within samsara, the cycle of birth, death, and rebirth governed by karma. The Trayastrimsa heaven, one of the six deva realms in the desire world, stands as a prominent abode ruled by Sakra (also known as ), a deva king who protects the and occasionally interacts with enlightened figures like . Bodhisattvas, as advanced practitioners on the path to full , often manifest as celestial guides in pure lands—transcendent realms beyond ordinary samsara—offering compassionate aid to beings striving for through vows of universal salvation. In contrast to Hinduism's polytheistic of devas as creators and sustainers, Buddhist devas are impermanent, karma-bound entities lacking ultimate , emphasizing personal effort over divine worship in a framework devoid of a supreme creator god. In , celestial beings known as devas reside in heavenly realms (devalokas), enjoying long lives and pleasures due to positive karma but remaining subject to rebirth and the cycle of samsara. Siddhas, the perfected liberated that have eradicated all karmic obstructions to achieve , reside eternally in the uppermost region of the universe known as Siddhashila, where they experience infinite bliss without form or further rebirth. Similarly, in , the —composed in script—references devas and other akashic or entities as manifestations within the infinite of the formless divine, underscoring their transient and role in illustrating the futility of attachment to worldly or heavenly powers. A pivotal uniting these traditions is the Samudra Manthan, the churning of the in , where devas and asuras allied to extract , the elixir of immortality, alongside other treasures like the goddess and the divine physician , symbolizing the cooperative yet contentious dynamics of divine and semi-divine forces in maintaining universal order.

Indigenous and Ancient Mythologies

In Greco-Roman mythology, the Titans represented a primordial generation of divine beings associated with cosmic forces, descending from Uranus, the personification of the sky, and Gaia, the earth. These sky rulers governed during the Golden Age before being overthrown by the Olympians, who assumed dominion over the heavens and celestial phenomena. Among the Olympians, Zeus (known as Jupiter in Roman tradition) held supreme authority as the god of the sky, wielding thunderbolts to enforce order and embodying the stormy aspects of the atmosphere. The Astra Planeta, or star-wanderers, were deities personifying the visible planets, such as Jupiter linked to the largest planet due to its supremacy in the pantheon, integrating astronomical observations with divine hierarchy. In Mesoamerican traditions, particularly among the Maya and , celestial beings manifested as sky gods integral to creation and cosmic balance. , revered in Mayan mythology as the supreme and lord of the heavens, was credited with inventing writing, , and the , often depicted as a celestial patron overseeing day and night. , the god shared across Aztec and Mayan cultures, symbolized the bridge between earth and sky, frequently associated with the planet as a morning or , guiding cycles of renewal and prophecy. African mythologies feature celestial beings tied to natural forces and cosmic origins, especially in Yoruba and Dogon traditions. In Yoruba , Shango serves as the of thunder, lightning, and justice, embodying the sky's fiery power and descending to earth to punish wrongdoing, with his axe symbolizing celestial storms. Among the , the are amphibious ancestral spirits who descended from heaven in an , acting as twins who regenerated life and imparted knowledge of and to humanity. Polynesian lore, including Maori traditions, portrays celestial beings as interconnected with sea and sky realms, facilitating voyages and ancestral journeys. functions as a major deity governing the sea and its creatures, often extending to sky influences as the progenitor of aquatic and atmospheric life, with rituals honoring his domain for safe navigation. Ancestral spirits in Maori mythology traveled in celestial canoes from , the mythical homeland, representing migrations guided by stars and embodying the continuum between earthly and heavenly realms. Across these indigenous and ancient mythologies, celestial beings commonly associate with stars and constellations, serving as navigational aids for seafarers and predictors of seasonal changes or prophecies. In Polynesian and Dogon traditions, for instance, stellar patterns informed voyages and revealed cosmic secrets, while Greco-Roman star myths placed divine figures among the constellations as eternal memorials.

Philosophical and Theological Interpretations

Concepts of Divinity and Hierarchy

In Platonic philosophy, celestial beings are conceptualized as divine souls integral to the cosmos's animation, as articulated in Plato's Timaeus (c. 360 BCE). The fashions the world soul from a mixture of sameness, difference, and being, which permeates the universe, while the souls of celestial bodies—, , and other heavenly entities—serve as subordinate gods that regulate cosmic motion and time, embodying rational order and divinity. This framework positions celestial beings as intermediaries between the eternal forms and the sensible world, animating the physical realm through their eternal circular motions. Neoplatonism extends this vision through Plotinus' (204–270 CE) doctrine of emanation, outlined in the Enneads, where celestial intelligences occupy a pivotal layer in the hierarchical descent from the One—the ultimate, ineffable source of all reality. Emanation proceeds from the One to the (Nous), then to the , with celestial intelligences as higher souls or noetic entities that govern the heavenly spheres, bridging the intelligible realm and the material world by imparting form and motion without direct intervention. This underscores celestial beings' role as emanated principles of perfection, diminishing in unity as they approach matter yet retaining divine intelligibility. Theological debates on celestial beings' nature and existence have invoked arguments for divine perfection and hierarchy, notably Anselm of Canterbury's (1033–1109) ontological reasoning in the Monologion. Anselm posits a graded order of beings where , as the supremely perfect essence, emanates lesser perfections to rational creatures like angels—celestial beings embodying hierarchical degrees of goodness and intellect—implying their necessary existence within the divine structure to reflect God's plenitude. Conversely, David Hume's (1711–1776) Dialogues Concerning Natural Religion (1779) introduces modern skepticism, critiquing analogical arguments from cosmic order that posit elaborate divine hierarchies, including celestial intermediaries, as anthropomorphic projections unsupported by and prone to . In existential and psychological interpretations, celestial beings function as symbols of transcendence and archetypal structures. (1813–1855) employs them in works like (1849) to represent the leap toward absolute otherness, where figures such as angels evoke the infinite qualitative distinction between human finitude and divine eternity, urging authentic faith beyond rational hierarchies. Similarly, Carl Gustav Jung (1875–1961) views celestial beings in Archetypes and the Collective Unconscious (1934–1954) as manifestations of primordial archetypes within the , symbolizing the and integrative forces that connect individual psyche to universal transcendent patterns, as seen in mythological angels or devas across cultures.

Role in Cosmology

In various mythological traditions, celestial beings play roles in guiding souls after death and maintaining cosmic order. In , act as selectors of the slain, choosing worthy warriors on the battlefield to transport their souls to Odin's , where they prepare for the apocalyptic , thereby integrating human fate into the divine order of the universe. Similarly, ancient Egyptian cosmology regarded certain stars, particularly those in and the circumpolar region, as the deified souls of deceased pharaohs who ascended to maintain celestial harmony after death, embodying the pharaoh's role in upholding the cosmic balance under Osiris's rule. Celestial beings also fulfill maintenance roles as guardians of cosmic order, imparting knowledge to sustain and enforce divine will. The Babylonian apkallū, seven sage-like demigods created by the god /Ea, emerged from the Apsu to teach essential , crafts, and rituals, ensuring the stability of societal and natural laws within the Mesopotamian worldview. In Chinese cosmology, —conceived as the overarching heavenly power—enforces the through observable celestial phenomena, such as planetary alignments and eclipses, which signal the legitimacy or revocation of a ruler's authority, thereby linking human governance to the eternal cosmic rhythm. Eschatological functions position these beings as guides through the and agents of ultimate renewal. Zoroastrianism's Amesha Spentas, the six immortal holy principles emanating from , participate in the —the final renovation—by aiding in the of the dead, the purification of the world, and the triumph of good over evil, restoring cosmic perfection. These roles interconnect celestial beings with the mechanics of the universe, as seen in the Ptolemaic system of the 2nd century CE, where planetary and stellar motions were attributed to divine intelligences or unmoved movers associated with each , harmonizing astronomical observations with metaphysical hierarchy to explain the ordered .

Modern and Cultural Representations

In Literature and Art

In medieval literature, Dante Alighieri's Divine Comedy (completed around 1320) portrays celestial beings as hierarchical orders of angels associated with the nine concentric spheres of Paradise, drawing on Aristotelian cosmology to depict them as intelligences moving the heavenly bodies. This visionary structure emphasizes their luminous, ethereal nature, guiding the pilgrim's ascent toward divine light. Complementing such textual depictions, illuminated manuscripts like the Book of Kells (circa 800 CE) illustrate winged angelic figures in intricate, symbolic motifs, often flanking evangelist symbols to evoke heavenly guardianship and the tetramorph's divine attributes. During the Renaissance, visual arts elevated celestial beings to majestic, dynamic forms, as seen in Michelangelo Buonarroti's frescoes for the Sistine Chapel ceiling (1508–1512), where seraphim and cherubim-like ignudi embody fiery, winged divinity amid scenes of creation and prophecy. In literature, John Milton's epic Paradise Lost (1667) vividly describes the rebellion and fall of celestial hosts, portraying Satan and his legions as once-glorious angels cast from heaven, a narrative that profoundly shaped Romantic interpretations of celestial rebellion and tragic grandeur. The saw Romantic artists and writers infuse beings with , visionary intensity; William Blake's illustrations for the (1826) and other works depict heavenly hosts as radiant, swirling multitudes in apocalyptic scenes, blending biblical motifs with personal to symbolize and cosmic harmony. Folklore collections, such as the Brothers Grimm's Kinder- und Hausmärchen (1812–1857), incorporate sky-dwelling and ethereal helpers in tales like "The Star Coins," where luminous figures from above reward virtue, reflecting folk traditions of benevolent intermediaries. Across these periods, recurring symbolism underscores celestial beings' : wings denote swift between divine and earthly realms, halos signify sanctity and inner , and starry auras evoke their cosmic , as evident in the stained-glass angels of Gothic cathedrals like (circa 13th century) and the ethereal, winged peris in miniatures from the Safavid era (16th–17th centuries). These motifs evolved stylistically from the rigid hierarchies of medieval to the emotive individualism of expression, tracing a broader arc of human aspiration toward the heavens.

In Popular Media and Fiction

In film and television, celestial beings are often depicted as ethereal observers or flawed interveners in human affairs, blending traditional angelic motifs with modern psychological depth. In the 1987 German film , directed by , angels Damiel and serve as invisible guardians over , listening to human thoughts and contemplating mortality, with Damiel choosing to become human after falling in love with a trapeze artist. Similarly, the long-running series (2005–2020) reimagines angels as powerful yet imperfect celestial soldiers loyal to Heaven, exemplified by , who evolves from a rigid enforcer resurrecting to a free-willed ally grappling with doubt and humanity. In HBO's adaptation of Philip Pullman's (2019–2022), angels appear as luminous, immortal entities formed from Dust, serving as enforcers of the tyrannical or as rebels like Balthamos and , who aid protagonists against divine oppression in a multiverse-spanning conflict. More recent animated series continue this trend of complex celestial hierarchies. In (2024–present, Prime Video), angels are portrayed as celestial beings residing in Heaven, organized in a strict including Seraphim and Exorcists who conduct annual purges of Hell's sinners, highlighting themes of divine authoritarianism, redemption, and inter-realm conflict. and video games frequently innovate on celestial themes by integrating them into warfare, apocalyptic narratives, or fantasy lore. The paramilitary organization Celestial Being in (2007–2009) draws its name from a ideal of "heavenly" intervention, deploying advanced mobile suits to eradicate global conflicts and prepare humanity for contact under the guidance of founder Aeolia Schenberg's plan. In contrast, the angels of (1995–1996) are portrayed as god-like adversaries descending from the progenitor Adam, each embodying destructive celestial forces with AT Fields and infinite energy sources, seeking to trigger a cataclysmic Third Impact to reclaim Earth from humanity. Video games like (2012–present) feature celestial avatars as starlight manifestations of ancient spirits, including the cardinal Celestials such as the Dragon and Phoenix, who test mortals during festivals like the and embody luck-granting entities tied to Canthan mythology. Science fiction often twists celestial beings into omnipotent extraterrestrials or cosmic judges, emphasizing their detachment from mortal concerns. The Q Continuum in the franchise, introduced in The Next Generation (1987–1994), consists of immortal, extra-dimensional entities capable of manipulating time, space, and reality, portrayed as bored god-like beings who test humanity through trials while enforcing a stagnant societal order amid internal civil wars. In the Marvel Cinematic Universe's Eternals (2021), the Celestials are colossal space gods who seed planets with life via experiments, creating the immortal Eternals to protect humanity from Deviants, only for their emergent offspring like Tiamut to threaten global destruction in a cycle of cosmic judgment. These portrayals have shaped cultural tropes around celestial beings, particularly the "fallen angel" archetype in urban fantasy, where divine figures rebel against rigid hierarchies for personal agency. In Neil Gaiman and Terry Pratchett's Good Omens (1990 novel; 2019–present TV series), the demon Crowley embodies this as a fallen angel who "sauntered vaguely downwards" rather than plummeting in outright rebellion, partnering with the angel Aziraphale to avert Armageddon and highlighting the blurred lines between heavenly and infernal natures.