Ayekism

Ayekism is a Sedic or group of religions originating in eastern Alutra. It is among the world’s largest religions, with several millions of followers, known as Ayekists. The word Ayekist is an exonym, and while Ayekism has been called the oldest religion in the world, many faithful refer to their religion as “the Eternal Path,” which refers to the idea that its origins lie outside contemporary recorded history, as revealed by its sacred texts.

Having a strong cultural basis in eastern Alutra, Ayekism includes a range of groups linked by shared concepts, rituals, cosmology, pilgrimage to sacred sites, and shared textual resources discussing theology, philosophy, and mythology. Ayekism prescribes certain “eternal duties,” such as honesty, patience, forbearance, self-restraint, virtue, and compassion, among others. Prominent themes in Ayekist beliefs include the Four Celestial Truths, the proper goals or aims of human life; namely ethics/duties, prosperity/work, desires/passions, and liberation/freedom, as well as the cycle of death and rebirth that is embodied throughout the faith.

Ayekist texts are classified into “Read” (Cídeach: Scríobhthaí) and “Listened” (Éistí), the major scriptures of which are divided into several bodies of work written by various figures over the past few centuries. The “Read” texts are commonly consumed by the faithful via text, while the “Listened” are more akin to poetry in verse memorized by some. There are six primary schools of Ayekist philosophy, all of whom recognize the authority of most works contained within both categories.

While Ayekist chronology presents a genealogy of several millennia, scholars regard Ayekism as a fusion of ancient Salian with various Sedic cultures and traditions, having diverse roots and no specific founder. This Ayekist synthesis emerged some time around 500-200 BC, during the period of the Great Sedic Confederation, when many of its first epics were composed. It thrived afterwards as well, eventually supplanting Canachism, a related faith, on the mainland.

Currently, the largest denominations of Ayekism are Orthopraxical (Salian), New Land (Ordrey), and Myrish (Gladomyr). Sources of authority and eternal truths in the Ayekist texts play an important role, but there is also a strong Ayekist tradition of questioning established authority in order to deepen the understanding of the faith’s basic truths and to further develop the tradition. Ayekism is the most widely professed faith in Salia, Ordrey, Lathadu, and Gladomyr.

Symbols and holy places
A symbol used by many Ayekists is the celtrune, representing the runic spelling of Ayektenk’s name. The symbol was often put on the roof of Salish huts as well as drums used in various spiritual rituals. Today, it is used by many in Salia, both those who count themselves among Ayekism’s faithful and Salia’s Vayonist majority, many of whom use it as more of a cultural symbol than a religious one. Representations of the worldtree or rainbows are commonly used symbols by both groups as well. Another common symbol utilized in Ayekism are the three rings depicted on Salia’s flag; meant to depict the nation’s three clans united together, Ayekists also use them to represent the primary three types of spirits in their faith: ancestral, elemental, and energy/light spirits.

Mountains, river sources, waterfalls, or areas largely untouched by human development usually become sacred places. Since the time of the original Salish clans, inscriptions state that ceremonies were held in places such as these. It is believed that in such sites, the most powerful elemental spirits dwell (opposed to ancestral spirits, which dwell in the underworld/afterlife, and light spirits, which dwell in the heavens). Even outside Ayekists, Salish who live near such sites traditionally regarded as sacred follow the customs of not disturbing them, as superstition and beliefs about bad luck coming from disturbing them more often than not outweighs any perceived benefits.

Ayek
Ayek (Ayektenk) is the Supreme Being, the One, and the Creator of the Universe in Ayekism. Usually, it is understood panthiestically as a non-anthropomorphic absolute, rather than a named with a human-like personality such as in Vayonism or Haridmat. All other spiritual beings recognized in Ayekism are revered as Ayek’s manifestations or spirits. For example, spirits embodying earth, wind, fire, water, sun, moon, clouds, air, storm, thunder and lightning, and rain and rainbow can all be found in the faith under the broad banner of “elemental” spirits. This differs from some religions that view such "elementals" as gods in their own right, such as with Sortisism.

Three-world cosmology
As in many belief systems, there is a “celestial world,” an “underworld,” and the land of the living in between in Ayekism. The only connection between these realms is the “Worldtree” that is in the center of the three worlds. Modern Ayekists regard the tree and separate world as metaphorical ones, with “spiritual roots and branches” connecting all parts of the universe. The ancient Salish divided the celestial and subterranean worlds into six layers (the underworld sometimes as much as nine and the celestial as much as 18). Shamans claimed to recognize portals to travel into these realms. Psilocybin intake is associated with shaman work. These drugs were used to induce religious experiences in the shaman. In the multiples of these realms, there were said to be beings living just like humans on earth, with their own respected souls, shamans, and nature spirits. Sometimes, they would even visit earth, but would be invisible to all but shamans, typically manifesting themselves in strangle sizzling of a fire or on a piece of tree bark read by a shaman. According to the faith’s adherents today, the world is not only a three-dimensional environment but also a rotating sphere surrounding the universe. In ancient times, there were said to be three rings circling around the sphere; one following the sun, one following the moon, and one following the north star/equivalent. Everything is bound by these circles and their revolutions, and their movements factor greatly in Salish astrology.

Heavenly world
The celestial world is similar to earth, but is undefiled by the permanent presence of humans. There is a healthy, untouched version of nature there, with trees reaching into the clouds, dense forests, and countless animals, and natives that have never deviated from the traditions of their ancestors, and those who are remembered by their living relatives. This world is much brighter than the earth and is under the direct auspices of Ayek and his spirits of light. Shamans can visit this world. On some days, the spiritual gates of the heavenly world are opened, and the light shines through the clouds. During this moment, the prayers of the shamans are most influential. A shaman performs his imaginary journey, which takes to the heavens, by riding a raven, a deer, or a sturgeon, or by going into the spiritual shape of these creatures. Otherwise, he may scale the Worldtree or pass the rainbow to reach the heavenly world.

Underworld
There are many similarities between the earth and underworld, and its native inhabitants resemble humans, but have only two souls instead of the normal three. They lack the heart soul and are cold to the touch, as they lack blood to keep them warm, and are pale. The sun and moon of the underworld give far less light than the sun and moon of earth. There are forests, rivers, and settlements there, but the underworld peoples care nothing for the ways of their ancestors and live in ignorance of them, but are still very clever. It is believed that the souls of the dead voyage to the underworld to await reincarnation, but that in the meantime, they can function like light souls of heaven on earth; they can grant favors, cure the sick, and other such goods. In return, the underworld folk give them their wisdom on a matter of things, which can in turn be transmitted to their living relatives or a shaman. The souls of those who lived wicked lives are permitted by Ayektenk to be captured by the underfolk, harnessed and drained like resources to fuel powerful forges and engines in a state of anguish. If someone is sick, a shaman can move to the underworld to negotiate with the underfolk to give the person more time to live. If they fail, the person dies.

Souls
It is believed that all living things have souls; generally, a person is regarded as having three souls, but the names, characteristics, and numbers of souls may be different among different groups/traditions. For example, some in the west believe that women are born with five souls and men four, and that one of the woman’s souls is partially given to each child she gives birth to. Since animals have at least two souls, and plants one, humans must respect all living things. The parts conventionally accepted as making up the unitary human soul include:
 * Heartsoul: provides body temperature and blood, said to invigorate the body. All animals, human or otherwise, have this soul.
 * Watersoul: said to exist outside but around the body, moving like water. This is the part of the soul that reincarnates, moving to the worldtree after death and entering a new body at birth. All living beings have this soul.
 * Mindsoul: the soul of the self that gives someone their personality. If other souls leave the body, from illness or astral projection, the only loss is of consciousness. However, if the mindsoul leaves the body, then the person dies.

The Lú
The early Salians believed that they left Ayektenk on the mainland when they left for Salia. Contrary to popular belief, the Lu are not deities in and of themselves; they are intermediaries for, and dependent on, a distant Ayektenk. This is why Ayekism is considered still a religion.

Lú comes from the same etymological root as the Cídeach "luaigh" meaning "to reference, mention," for each Lú.

L Lú
The L-Lú are generally older, as many of these spirits come from Alutran common pagan deities and live in the celestial branches of the worldtree. The L-Lú handle the domains of fertility, natural resources and phenomena, the ocean, sky, etc. The L-Lú are mainly water or earth spirits and many of the L-Lú are served with water. The L-Lú are much less aggressive and fiery than the F-Lu, and are spirits of the natural world and the heartsoul.

F Lú
The F-Lú are generally the more fiery, occasionally aggressive and warlike Lú, and are associated with many aspects of Salian culture as well as the mindsoul. The F-Lú hold influence over the domains of war, conflict, law, marriage, weapons, defeat, and victory. The F-Lú are powerful, boisterous, and quick to anger or turn on their allies. The F-Lú are served with fires and burnt sacrifices. Commonly associated with the G-Lú as spirits of energy who live in the underworld, but also distinctly separate for they interact only with the living.

N Lú
These are the Lu of professions, knowledge, and crafts, the watersoul, and also including ancestors, who retain Lú-like status as long as they are remembered and can influence the living. These are tutelary spirits of the ancestors. These Lú have influence over day-to-day life in Salia, and have much influence over the reigning Clans. They can be prayed to and can be asked to petition to other Lú on behalf of the petitioner. Powerful Lú ancestors can even petition Ayektenk himself. The N-Lú are served with carved stones, crafts, and plants. The N-Lú live in the middle plane, and are close to humankind.

G Lú
The G Lú are the spirits of the unclaimed or unremembered dead that have not reincarnated into ancestral Lú, thusly categorized separately from one's remembered ancestors, but also of sex, passion, emotion, rot, death, and the underworld. They are traditionally led by the Lords of Life, ironically named, for many are in fact Lú of the dead. The G-Lú’s purpose would seem dismal and dark to the casual onlooker, but actually serve to emphasize the passion of life by comparing it to the silence of death. The G-Lu are served with physical activity, typically naked or semi-clothed, such as dancing, loud singing, and even intercourse and self-harm. The G-Lu as a family are loud, rude, sexual, and usually a lot of fun. These spirits watch over the souls in the underworld, and help guide them to shamans in the real world, and vice versa. Through the G-Lu can shamans contact the dead. As those who have lived already, they have nothing to fear, and petitioners conducting services to them can quickly become intense—eating bones, raw spices such as hot peppers, and pouring alcohol on genital areas, for example. They are known for the Luach, a dance they perform that mimics sexual intercourse. Commonly associated with the F-Lu as being spirits of energy.

Ayekism and Haridmat
King/Chieftain/Whatever Donnovan McGuiness sent a message to Mahar Udin, head of the Udin Merchant Family of Tafari, Abayad, from his capital in Northernsalishcity. Kept in the Pink Palace Museum found in the city today, it served as an invitation for joint operations against pirates that troubled the region around the Abayadi Ocean, as well as to begin trade negotiations. The letter provides key insights into the Salish understanding of their faith and its relation to Aranism, as well as furnishing among the earliest Salish scripts outlining the religion. Some lines read:

Tesh spoke to our ancestors by our own community prophets and priests They miraculously revealed the future through the same wonders you describe He said, On high, I alone am He Almighty and made you lord over your peoples and kingdoms We, by the power of the living Allfather, Donnovan McGuiness, head of clan xx To Mahar, illustrious head of House Udin and the sparking city of Tafari, Greetings! Revealing the above revelation, we notify you that we follow the command of He Considering well that we received our power from the same Allfather We thought your priests to be communal leaders as ours, but later, After diligent inquiry, understood that they are holy men who pray to Him incessantly On behalf of all the nations of the living Allfather eternally and without end.

The letter largely propounds the usual Salish ideology and understanding of Ayekism, with mentions of him as the “living Allfather” likely meant to reflect his nature as encompassing all living things rather than being a distinct living being. Although Salia was largely Vayonist by the time that contact with made with Abayad, friendly relations in trade permitted the two to learn about one another’s faiths; in particular, the personal nature of Aranism in Abayad caught the attention of Salish merchants and sailors, gaining some small amount of admiration.

Ayekism and Sortisism
Compared to Ayekism, Sortisism is a religion with many of the elementals considered spirit assistants to Ayek in Ayekism viewed as deities by Sortisists. Another fundamental difference is the elementals in Sortisim are gods at a level below The Fates who are more than deities. Thus, while the two religions may share some fundamental concepts, they treat them vastly differently. As such, neither beliefs nor terminology is interchangeable between the two and anyone who tries to make such comparisons will find their efforts fall short.