On the Pallisican Religion
Written in the 740's or 750's WG by an unknown author this essay continues to provide a quality overview of the beliefs of the Pallisican religion. Even today, over one hundred years since its writing, the essay is still read by students of religion at the University of Port Brent.
On the Pallisican Religion
In 514 WG, a Pallisican theologian named Kju Plo wrote a simple poem, in which he summarized the Pallisican creation myth. A translation of Plo's poem reads as follows:
“In the beginning there was God. On the first day God became Order. On the second day Order became Chaos. The third day is a Mystery.”
According to the myth, God, or Jea, existed at the beginning of all things. "There was Jea and Jea was all," reads the Ealivmav, the central holy text in Pallisican theology. Today there is some question as to what constitutes "the beginning," though it is generally agreed that this period represents the state of existence prior to the first change. The first day is believed to represent this first change, which can be understood as the beginning of time, or order, which is known in Pallisican as “Pousim.” On the first day, according to the Ealivmav, Jea ceased to exist. It did not create Pousim. It became Pousim. On the second day, the Ealivmav states that "Pousim resolved into Hibji (chaos)." It is believed that this second day represents the dissolution of the singularity, of time, or order itself, into the multitude of things (i.e. the universe). This period, according to the holy text, includes the formation of Micras and of the other planets of the Atos System, as well as the formation of life on Micras, Indigo, and Momiji. The third day, the day of mystery, or Voou, has long been the subject of fierce debate and questioning. Though there is no consensus on what this period represents, it can reasonably be interpreted as the development of self-awareness, or consciousness. During this period, humans and other hominids first appeared on Micras, and the Aead first appeared on Indigo. The development of self-awareness during this third period can be seen as the restructuring of chaos into order. Thus is derived this saying, in Chapter IV of the Ealivmav.
“Chaos resolves Order. Mystery resolves Chaos. Order resolves Mystery.”
These three fundamental forces of the universe, Pousim (order), Hibji (chaos), and Voou (mystery), are referred to in Pallisican traditions as Biu, or Oversouls. Biu are essentially god-like beings, though they are not gods. Each Biu is believed to rule over a particular realm of the material plane of existence. Dodi (humans) and other hominids such as kral (nymphs), fall within the Plane of Pousim, while aead (demons and gnomes) fall within the Plane of Hibji. The Ealivmav holds that this hierarchy is the source of conflict between the Biu. According to the holy text, the foremost desire of the Plane of Chaos is to come closer in proximity to Jea by overcoming the Plane of Order, while the foremost desire of the Plane of Order is to preserve its existence, and its closeness to Jea, by overcoming the Plane of Mystery. The Plane of Mystery, which can be understood as being nature, acts as the neutral arbiter of the eternal conflict between Order and Chaos. This relationship between the Biu can be understood through this poem, also written by Kju Plo, shortly before is death in 3123 ASC.
“Order can answer the question. Chaos can cause madness in Order. Mystery begs the question.”
Certain more traditional sects maintain that each Biu corresponds to a planet in the Atos System. According to traditions which date back to the time of the Golden Temple, Pousim corresponds to the planet Micras, while Hibji corresponds to Indigo, and Voou corresponds to Noctis. In addition, Tarisca is believed by some to correspond to the non-dodi races of Micras, while Ivory, the moon of Indigo, is believed to correspond to certain types of aead. Though this belief has fallen from its place as a core tenant, it is still taught as a means of representing the relationships between the Biu and Jea, or the Origin. Many Pallisican Temples still feature scale models of the planetary system, even those which no longer practice this element of the religion's doctrine.
In addition to the Biu, which are the three fundamental forces of the universe, there are numerous Lesser Souls, or Hiu, otherwise known as the Enlightened Ones. These, according to the Ealivmav, are the souls of those beings who have realized balance between the Biu. Notable Hiu include Jetaln, who is said to have turned ash into water, and Rel, who is said to have been witnessed ascending from his bed towards Tarsica. Some Hiu are worshiped as Gods, although the Ealivmav strictly forbids this. Such Hiu include Alezu, who commanded arms against the forces of King Lucien I, and Eneamos, who led the Nietzeans back to Pallisica following their turmoil in the mountains to the East of the Commonwealth of Hamland.
Though the Ealivmav attempts to offer a straightforward and concise set of concepts to aid the practitioner in his goal, that is, to realize balance between the Biu, the Pallisican religion is divided between three main schools of thought, known as the Aohem, which are also each divided into lesser schools, which are referred to as the Aochoe. Among the Aohem is the Simian Ao (Gateway Path), which teaches that the way of the warrior is the way of enlightenment, the Oorafu Ao (Sunlit Path), which teaches a philosophy based around predestination and resurrection, and the Rodinan Ao (Humble Path), which teaches that enlightenment is a fundamentally flawed concept, and that man should be compelled towards worldly, rather than mystical aims.
The first of these paths, the Simian Ao, has spawned two major Aochoe, the Uja Ao (Valley Path), and the Evat Ao (Center Path). Particularly popular in Pallisica, the Uja Ao teaches a message of spiritual warfare between the forces of good and evil, while the latter, which maintains a strong following in Zimia and Zibertian, teaches that good and evil are complementary forces innate in all self-aware beings. Both philosophies are widely observed in the Passasian War League, though the latter is more popular amongst the majority of officers while the former is more popular amongst soldiers. Followers of both Aochoe practice ritual hunting and consumption of raw meat.
The second of the Aohem, the Oorafu Ao, is divided into three major Aochoe, the Iadiiu Ao (Skyward Path), the Joau Ao (Darkened Path), and the Voa Ao (Flowing Path). The first of these Aochoe, which is heavily practiced in Northern Passas, teaches that enlightenment can only be attained one the individual's soul has attained union, or harmony, with the soul of Micras. The second, the Joau Ao is very popular in small towns across the highlands of Southern Zibertian and Northern Zimia. This lesser path teaches its followers to derive practical meaning from dreams. The third of the Oorafu Aochoe, the Voa Ao maintains a significant following in Passas and Zimia. Perhaps the most well known of all Aochoe, this philosophy encourages the use of psychedelic mushrooms as a means of attaining union with Jea.
The third Aohem, the Rodinan Ao, features two subset schools of thought: the Gi Ao (Wide Path), and the Ad Tacha Ao (Heart Path). Maintained by a strong following in the cities of Carol Stream and Eastern Passas, the Wallis Islands, and New Zimia the Gi Ao was the driving force behind the armies of King Lucien I when they unified Passas. That said, this Aochoe does not espouse a particularly militant view, though it does condone warfare as a means of resolving conflict. Of the lower paths, the Gi Ao is unique for the reason being that it draws no distinction between man and nymph. In contrast, the Ad Tacha Ao, which is popular in the rural communities of the Rodinan Pines Region, adheres to a belief the importance of segregation between the races, though it also claims that man and nymph are fundamentally equal. This latter Aochoe, the Ad Tacha Ao, draws on the beliefs of the ancient Pallisicans insofar as it espouses the notion of a spiritual link between the worlds of Micras and Indigo, and the races of man, nymph, and demon. According to this philosophy, it is possible to travel between the worlds by means of dreams, hypnosis, and meditation.
It is interesting to note that the various Aochoe share their names with the various rivers of Passas. This is no coincidence. Rather, the lesser paths derive their names from the rivers. The reason for this is drawn from the first line of the Ealivmav: “the way to Truth is the way of the river.” This central idea refers to the tendency of water to flow along the course of least resistance towards union with its origin, the ocean. The Aochoe honor this ancient wisdom by naming themselves after the land's many streams and rivers. Followers of the lesser paths name their philosophies after the waterway which traditionally provides them with their drinking water, so that the highest concentration of any given Aochoe resides along the bank of the river for which the Aochoe is named. Followers of the Evat Ao primarily live near the Evat River, while followers of the Ad Tacha Ao live in communities around the Ad Tacha River in Eastern Passas. Where rivers converge, so too do the lesser paths intersect. Along the Iadiiu – Jemiu River, for instance, one finds followers of the Iadiiu Ao and Jemiu Ao living alongside one another. These shared areas have been the sites of conflict throughout the history of the region. Significant among these conflicts is the Sibertian Wars, which were fought between the Uja and Etfu during the period following the fall of the First Republic. In modern times, such conflicts are relatively uncommon, though not unheard of. The most recent of these conflicts occurred in the 4900s (ASC) when the Igu and Woa engaged in a series of skirmishes over oil rights in Eastern Passas.
Despite their numerous differences, all of the Aochoe maintain a strong belief in the concept of a realm of consciousness known as the Inner World. This belief, which has its roots in the period following the fall of Gralun rule in Passas, is described in a brief manuscript, published in the Kingdom of Craitland in the year 3461 ASC.
“According to Pallisican beliefs, when a person dies they are automatically reincarnated, always into another person. The cycle continues until they are able to enter into their own Inner World at will. Each person has an Inner World, just that some people are able to access it easier than others. What this place actually is varies from people to people. For most it is a place of beautiful landscapes, with jewel encrusted mountains and pure blue rivers feeding into grand oceans. The inhabitants of this world also vary from person to person. Some may find their world inhabited by strange animals, or regular people. It varies greatly, and none can say for sure exactly what is there. Most people subconsciously access this world while they sleep. It is a world of dreams. The ultimate goal of this religion is to gain permanent access to this inner paradise. Once a person is able to enter it at will, their soul will cease to be reincarnated, as it joins the other inhabitants of the Inner World.”
Practitioners of the Pallisican religions have long utilized various types of native plants and fungi in their attempts to access the Inner World. These plants, otherwise known according to the archaic term “frin,” or ally plants, are described in a manuscript also published in 3461, which is also stored in the Kingdom of Craitland. Among the plants described in the manuscript, only the blood vine and the star pod are still widely used by Pallisicans for spiritual purposes, though certain sects are more or less permissible when it comes to the use of these drugs. In terms of historical significance, in 4199 ASC, differences in opinion between the governments of Passas and Hamland played a key factor in the establishment of the Passasian Free Socieities, which today serve as national wildlife refuges.
Though the Passasian Regional Government does not officially recognize any one Aochoe, or Aohem, over the any other, the majority of the government's highest officials follow the philosophies of the Rodinan Ao. Of particular note is the important role played by the Duchess of Zidado West and Duke of Northman in the doctrine of the Ad Tacha Ao. According to that tradition, those two seats of power maintain a status of partial divinity derived from ancient claims of ownership over the lands of Passas and Pallisica. It is this element of Ad Tacha theology which grants the Duke and Duchess the authority to serve as supreme arbiter of the nation's Temple Courts. In 5247 ASC, it was decreed by mutual consent of the two rulers that the Aochoe have the right and responsibility to enforce Temple Law on a local basis. Therefore, no single Aochoe oversees the entire Temple Court.
Regardless of the creed or particular belief system, the Pallisican religion as a whole plays a very important role in the day to day proceedings of the average Passasian. One obvious way in which this holds true is the nation's judicial system, which attempts to uphold moral as well as secular law. Passasians are required to know basic moral, or religious law, which is outlined in the Ealivmav, and basic secular law, which is outlined in the constitution, before they are allowed to graduate from high school. Religion plays a less overt role in the people's economic structures; the communal emphasis of the Passasian Economic Model is rooted in the Pallisican notion of enlightenment, which ultimately requires a cessation of interest in worldly ambitions. Citizens of Passas are expected to provide for their communities rather than for themselves, and so individual poverty is relatively high, even when the wealth of the community as a whole is great. As a result, Passasians have rejected modernization until recent times. Since the writing of the essay "A Sustainable Economy," in 781 WG, personal poverty has begun to play a less significant role in the lives of many average practitioners of the Pallisican religion.
