Obenism

Obenism, also called Sallohism, is a pantheistic or panentheistic religion originating in the Asatic Empire, in what was to become Aradór. Typically viewed as a monotheistic religion, Obenists teach that the world, the universe and everything that exists were created by a single omnipotent divine being, called Sallóh (Classical Arazi: [sal.lɔːx], Spirit of Birth), who represents itself through a variety of lesser incarnations, typically called The Spirit of ... . The religion was founded by an Arazi man Oben Uvenna and popularised by his earliest followers.

"Standard" Obenism incorporates a lot of elements from Arazi Polytheism in its mythological framework. However, the actual teaching and practices of Obenism exist independently from this. As a consequence, Obenism practised outside of Aradór commonly includes elements of local traditional beliefs either as compliments or substitutes to the original framework.

The religious unity was destroyed by the Obenist Schism in 2014 that created two separate denominations of Obenism.

Basic Beliefs
Obenists believe in the existence of Sallóh, a divine being that encompasses everything that exists. Several denominations disagree on whether Sallóh exists outside of everything that exists in a purely metaphysical and divine manner or if it is perfectly equal with that which exists and thus is a personification of Universe as a whole. Either way, Sallóh is viewed as a genderless entity and acts as a neutral noun in the language, even though the element lóh (spirit) is grammatically masculine.

Obenist cosmology speak of the Saldibeno - The World Tree - that holds the human world - Sutarna - between its branches. However, several lesser and smaller worlds are located near the tree, circling in or drifting in the void, all interconnected by the Fetśu - The Road, the longest branch of Saldibeno. A few of the other worlds include (but are not limited to) - Fersaldi(Under-World), Zisaldi (Upper-World), Relayoré (The Burning), Yurtoré (The Freezing), Heśeledo (The Mountainous One) and Tuloré (The Greening One), later called Ortyeng (The Deserted) [1].

Obenist principles strictly stress that Sallóh is the only divine being and therefore Obenism is the only true path, but, unlike in Ghanatism, Obenist ideology also postulates that, since Sallóh is the only divine being, any other religion is also, in the end, worship of Sallóh in one of its many faces / incarnations. As a result, Obenists are typically very tolerant and accepting of different religions and systems of beliefs, encouraging preaching only when a non-believer specifically asks to be preached.

As mentioned above, Sallóh is believed to have the power to manifest itself in a variety of different forms, both female and male, within Sutarna. This idea is used to explain the previous Arazi religions - Arazi Polytheism and the various monotheistic cults (most notable, the cult of the Sun) as worshipping the facets of Sallóh independently without realising the unity of them (which is important, since Sallóh appears in the polytheistic pantheon as well).

The religion offer detailed descriptions of behaviour and how to lead a fair life. Obenism generally discourages violence but allows it in case of self-defence or defending those who can't fend for themselves. Obenists have a concept closely related to the Christian Seven Deadly Sins, but these are only four - Bloodshed, Selfishness, Hate and Vanity. Most negative and destructive human emotions and patterns of behaviour are interpreted as a derivation of these four. Four example, self-harm and suicide is Hate but stealing and thievery - Selfishness.

A central belief in Obenism is the idea that the divine - Sallóh - can be reached by anyone and anywhere by any means, and that priesthood and clergy are in no innate way closer to the divine than anyone else. However, it is generally acknowledged that devote Obenists have a clearer link to Sallóh because they are more experienced and trained at feeling and perceiving it, seeing it in all the mundane things, while the laypeople often ask for wonders as a proof of the divine.

Obenists believe in neither Paradise nor Hell in the conventional form. Uvenna postulated that after life there is life, establishing the belief in reincarnation. Each human being is reborn / reincarnated numerous times until they reach the final understanding of Sallóh and, after death, finally become one with Sallóh in a metaphysical sense (since, physically, everything that exists is already a  part of Sallóh).

Furthermore, Obenists do not believe in the existence of souls as concrete and individual entities. In stead, they believe that only the very first people had discrete souls that, upon their death, shattered and re-assembled themselves in different combinations. Hence, any individual human being is an amalgamation of any number of "soul shards" of their predecessors. As a consequence, Obenists are not responsible for their own soul; rather, they are responsible for everyone's soul. The ultime Nirvana-like state is achieved when the soul shards become one with the Universe, the Creation and thus with Sallóh, in stead of being imprisoned inside of individual humans.

[1] These names are Classical Arazi; their Bantazi Arazi equivalents are: Sutarne, Fersaldi [fər'saʊdɪ], Zisaldi, Reliòr [rəlˈjɔr], Yurtòr, Eśledo [əʃˈlɛdə], Tulòr and Ortśèng [ərˈtʃɛŋ].

Founding
Obenism was founded by an Arazi man called Oben Uvenna, who was widely viewed as the last prophet to walk the Earth, even though he himself always rejected the label of prophet, as it implied a specific, stronger link between Uvenna and Sallóh than between Sallóh and everyone else.

The precise date unknown, Uvenna is believed to be born between 1521 and 1523 4A in Dulne, a coastal city on the northern coast of the Bay of Thrig. In 1539, At the age of 16 - 18, Uvenna left his home and travelled to Fitsu, one of the Inner Isles (at that point - uninhabited), where he spent several years in solitude and meditation.

By 1556 5A, sixteen years after his departure, Uvenna had started preaching his new-found beliefs first in Dulne, then in other nearby coastal cities and travelling far along the coast towards Araero, though reportedly stopping short before the capitol and then turning north, preaching around the river Holme.

By 1572 4A, Uvenna had come back to Dulne and then left towards the West, where he died shortly thereafter in the city of Torłeśe, which later became an important spiritual centre of Obenism.

During the time of his preaching, Uvenna gathered a significant number of followers, who later spread the word of the new religion throughout Aradór.

Context and implications
Oben's life coincided with the early era of the Asatic Empire (which was founded in 1412, a little more than a century before Uvenna's birth) and the corresponding political chaos associated with extensive military campaigns, frequently changing emperors and the period of instability, as the society strived to adapt to the new conditions and place in the world. The same conditions sparked a myriad of other faiths, the earliest of the so called Imperial Cults.

As a result, Uvenna's teachings of pacifism found root among the common people. The newly opened wide world and the vast empire was a scary place to live in for a simple farmer or fisher, and the people found solace in the promise to become one with everything and forget about the individual wants, pains and fears.

Until late 18th century, Obenism spread rather rapidly. At this time, Emperor Luidare fan Relesári (reign 1778 - 1802 4A) ascended to the throne and ushered in an era of political stability. At the same time, various later Imperial Cults rose to prominence among the nobility. While the stability of the empire was one of the factors that slowed the spread of Obenism, the later fighting between the Cults and their fervent followers prompted Obenism to be seen as a protest religion, reigniting its spread, particularly in response to the policies of Emperors Erłelöm (1902 - 1930) and Rełhumśeng (1930 - 1933), devote followers of the Cult of Erłe. By the time Emperor Luidare II became a follower of the Cult of the Night, one of the latest Imperial Cults, Obenism had become the majority religion of most of the Empire.

As Obenism spread, so did the writings associated with it, forming the basis of Classical Arazi, which would become the common tongue of Asàel as a standardised and widely taught and studied language. The earliest "schools" for laypeople were also a direct result of Obenist efforts. Furthermore, the decentralised nature of Obenism may be one of the many factors contributing to the eventual erosion of the Emperor's role in the Empire and its successors.

Influences
The teachings of Oben Uvenna show influences of other religions practised or known in the region, most significantly, Arazi Polytheism, from which most of the mythological framework (e.g. the Story of Creation) is derived. Various monotheistic cults of Aradór have left their impact on Obenism, mainly through the teaching of a single deity, but Obenism rejects other notions typical of these cults (like prophets, physical existence of gods, afterlife in Paradise and Hell). The monotheistic cult of the Sun left the biggest impact of Obenism, as both were co-existing for a long time, mainly on ritualistic / liturgical traditions and organisation of the clergy.

The Nirvana-like final state of human souls can be viewed as an influence of Tushātism even though it wasn't practised in Aradór at the time, Ovenna had travelled the southern shores of the Bay of Thrig, where practitioners of Tušātism were frequent travellers.

Denominations
See also: Obenist Schism

Several denominations of Obenism exist differing in their core beliefs, religious practice, ritual traditions and incorporated mythology. The first and major of these differences were caused by the Obenist Schism three centuries after Obenism started spreading in Aradór.

Eastern Obenism
Eastern Obenism is the predominant form of Obenism throughout Gondala. After the establishment of the Kingdom of Aradór in 2651 4A. Eastern Obenism was recognised as the official religion of the state. As of 31th century 4A, Eastern Obenism is either officially recognised or dominant religion de facto in Coedor, Duin Ínah, Ponael Ínah, Seturhion and Nelea. Central and Eastern Aradór is also Eastern Obenist.

Practicers of this denomination view it as a direct continuation of Oben's teachings. Eastern Obenism emphasises that preaching and conversion should only be done to willing subjects, tolerance of different beliefs and cultures as well as the assumption that natural sciences, trough better understanding of the physical laws governing the Universe, serve to achieve better understanding, and hence union with, Sallóh. Consequently, Eastern Obenism embraces and encourages scientific discoveries, critical approach to established ideas and general progressivism.

Because of its inherent tolerance to different beliefs, Eastern Obenism allows for incorporation of elements of native religions, which was a significant contributor to the rapid spread of this particular denomination. For example, Coeric Obenism uses Coeric mythological framework in stead of Arazi's and so on.

Sub-types: national practises, such as Coeric Obenism, Nelean Obenism, Dargad Obenism. The variety of Obenism practised in Aradór is frequently viewed as "standard Obenism", but this does not mean that other varieties are seen as less legitimate.

Western Obenism
Western Obenism is limited to the south-western coast of Gondala and some of Aradór's colonies. Western Obenism appeared as a denomination in 21st centuy 4A (more: Obenist Schism). As of 31st century 4A, Western Obenism is the predominant religion in Shanida, western parts of Aradór, southern Beringion and the former Aradór colony Aronn.

Western Obenists claim to strictly adhere to the original teaching of Oben, considering their denomination to be the legitimate continuation of Oben's teachings. This form of Obenism emphasises the existing framework, does not allow for elements of other religions, practice preaching and conversion without explicit permission (Western Obenists have missionaries) and hold that Oben's original revelations are absolute in their truths and thus cannot be improved. As a consequence, Western Obenism is critical to scientific discoveries and social progress, as they consider these processes to undermine the original teachings. On the other hand, Western Obenism proposes philosophical discussion, analysis and studies of Oben's writings as a means to better understand Sallóh.

Sub-types: Wórs Obenism, also known as Fundamental Obenism, and Palantic Obenism.