Ōníism (Onee-ism)

The Great God Díős created first the land, mountains, and hills, some concaved, others not so. From the land he rained upon it water for thousands of years, filling it full of the oceans, lakes, and rivers. Then he created the Aasímо̄n, his first worshippers, beings of pure light to light the world. The greater Aasímо̄n, those who produced the light of the sun and the light of God, and the lesser Aasímо̄n, those who produce the light of the moon, and the light of fire. But as He was creating, something new formed, something He had not intended. Avereth formed, silently corrupting the lesser Aasímо̄n to his cause creating, the Daímо̄n. Then there was the great war, between Díős and Avereth. Avereth lost, and was imprisoned beneath the earth by God, but his Daímо̄n continued to live throughout the world and multiplied themselves with His new creations, Humans, Elves, Dwarves, and Cin.   The Aasímо̄n were created to be the bringers of light to the new world that Díős created. The Daímо̄n were at this time Aasímо̄n who brought the dim light of the moon when the sun went away. But then came Avareth, who corrupted these Aasímо̄n and brought about the Daímо̄n, takers of light, and bringers of darkness. They hide in the deepest caves and beneath the water in the sea. The first Aasímо̄n is known as Shamaíl, the most powerful of the Aasímо̄n. He helped in the creation of five more Aasímо̄n, Khalaíl, Faíl, Uraíl, Emaíl, Andalphaíl. They were the first and most powerful of the Aasímо̄n, but they all paled in power to Shamaíl. However, then came Avareth, who corrupted the mind of Shamaíl, and led the great war against his original creator, Díős. While Avereth was eventually defeated and imprisoned, Shamaíl, who is now named Feleíth, still wanders the world corrupting those to the will of his master, Avereth.   After the creation of all earth, from the mountains crawled out small beings. They were imbued with the power of creation, and during the earth's infancy came these creatures. Some were round, some were thin, some were larger than others, but they all had the same strength as each other, named the Möl. They were the first group to refuse a side in the battle of Good and Evil. They rejected Avereth, but they also rejected Díős, refusing the take part in the religion. Few Möl are ever seen, causing many to question whether they still exist.   The creation of the races was done in particular way. There were first the Shíkkar, beings that were able to bend the world to their will to communicate with the Aasímо̄n and Díős. Then came the Men, beings of great intellect. Then came the Elves, beings of great wisdom. Then the Dwarves, to have the strength beyond all other creatures. Finally, the Cin, created to be kind to all, and keep the others at bay. These groups eventually turned their eyes from God, and began to create explanations for the phenomena He brought, until Khwení came along and had the Great Epiphany, and then visited by Díős.

After the Invasion of the Rot and the subsequent war of the Rot, in the Ōnentarían Kingdom, there lived a man named "Khwení." Khwení was fascinated by the stars, and he always stared up at them. One night, while staring at the stars he thought of how the sun revolved around Namiend, and he knew that the sun was a star, so he assumed that if the sun was a star, and the sun revolved around earth, then each star must revolve around their own planet. Therefore, if there is a god of the sun, then each star must be a god. Meaning that there must be either an infinite number of gods, a small group of them, or there is only one god. He especially supported the single god theory and began to spread his thoughts across the Ōnentarían Kingdom.   After he died, his son, a firm believer of Ōníist teachings, started searching the land for proof of the one god. There he found the Tröll. This troll was the largest one to be seen in all of the northern lands. He was also one of the wisest and smartest trolls in all the written history of the northern lands. Shanten, the son of Khwení, talked with the Tröll and after many years, the Tröll taught Shanten of the Northern Tröllic beliefs around the gods. One important aspect was the idea of the greatest god. The Tröll taught of the "Eithgrenr" or "great god." He created all things, but in his creations, he accidentally created something of equal power to him, but was malevolent. Eithgrenr created other 'lesser gods' to help him defeat the evil counterpart named "Angr Mon." Angr Mon created many lesser evil gods which fought against Eithgrenr's forces of good. Finally, a hero came, the "Meshinr" who defeated Angr Mon, and they will only be set free from the earth when the Meshinr returns and ends suffering.   Shanten believed that the Tröllic faith was generally true, only partially misguided. He brought the beliefs of the Tröllic faith to the people of the Ōnentarían Kingdom and started having discussion with others about it. They began to come to the conclusion that the lesser gods must be powerful beings, not on par with a god, but something else, a holy being, an Aasímо̄n as they called it. Then, one night, five individuals awoke after having the exact same dream where they were visited by a blinding light that referred to itself as the Díős. It explained to them that they were right in their belief in only one god, and to spread the word of it, and the teachings. It gave them the full explanation of an Aasímо̄n and their evil counterpart, the Daímо̄n. It taught that there was not yet a hero, and that the world would enter a new age when it arrived. Finally, it taught to each of them one of the five beliefs. The five rules which were never to be broken, and never to be disrespected.   1. Worship nobody but Díős   2. Teach the world of my cause   3. You shall never hate   4. Never harm another being   5. Accept the coming of my hero       What was the historical context in which Oniism emerged, and how did it spread throughout the Ōnentarían Kingdom? A Response to the Rot:   Ōníism emerged as a direct response to the trauma and devastation caused by the Rot. The Rot causes widespread destruction and death around the world, and strikes great fear in the Ōnentarí. The people of the kingdom were left feeling lost and helpless. Khwení, a well respected individual in his community, emerged as a voice of hope and guidance to his town and the neighbouring cities. He preached of the importance of holding on to faith and hope. He drew upon the ancient myths and legends of the kingdom, but reinterpreted them in a way that emphasized the existence of a single, all-powerful deity, Díős, who was capable of guiding and protecting the people. Ōníism spread throughout his region, becoming a source of comfort and solace for those who were struggling because of the Rot. Shanten then took it to the Emperor, and after his time with the Tröll, and then came the "Five Dreamers" who eventually caused the emperor to convert and he held a council led by Shanten and the "Five Dreamers" who standardized the religion. This structure in Ōníism provided a stability and purpose, which the pagan faith prior did not have, thus seeming very popular amongst the Ōnentarí.   In the council of Aðmal (Addmalen) Shanten and the five dreamers came together with respected followers of the religion, particularly the emperor, and individuals of the old Pagan Religion to discuss with eachother and decide how this faith works. The teachings of Khwení and Shanten were simple. There was only one God. He created the everything, and even evil by accident. The Pagans argued that an all good God cannot "accidentally" create evil, thus this God must be imperfect or nonexistent. But Shanten argued that even with the perfection of God comes imperfections in His work, this can be seen by His creations of the Races, how Men and Elves were fallible.   The Naneva (saint) Hansel was the leading figure to convert the majority of Ōnentarían Kingdom. He did so by combining the traditions of the pagans with the religion of Díős. He believed strongly in the Ōníist opinion around never harming another being, however, he taught that those who choose evil are no longer considered beings in the Eyes of God, and that they must be killed, for all evil must be eradicated. He led a small band of soldiers off to the Northern City of Syrland and killed many pagans there, claiming they were committing acts of evil against the world, and thus deserved to be punished and killed. This is the only instance of him taking part in violence, but it was such an influential moment that it cemented Hansel as an important figure in Ōníism.   Are there any ancient texts or artifacts that hold significance for the followers of Oniism?

The world was created by Díős, the one and only god. He crafted the many worlds in the universe but took a keen interest in Namiend. There he created the four species, Humans. Elves, Dwarves, and Recheepans. In his creation, he accidentally created his opposite, the source of all evil. His name is Avereth and he tried to corrupt everything which Díős had created. Avereth decided to hide under the earth for a time where he still lay in such great anger that his skin melted the earth around him. It gets so hot that it bursts from the mountains. Avereth created the spore which became The Rot.     There are many beings that came to be known as Aasímо̄n and Daímо̄n, however there are special creatures that exist not within the confines of these two terms. An Aasímо̄n is a creature of absolute purity and goodness. A Daímо̄n is a creature of absolute impurity and evil. There are three more different classes of beings, Races, beings that are fallible and are susceptible to the impurities of life, but have the ability to grow, these races are beings like Humans, Elves, and all others of that sort. Then there are the Shíkkar, which are like the races, but with far greater magical abilities than any of the races could dream of. Finally, the Möl, they are a beings without any magical abilities, but immense strength even with minimal size. They are primarily evil.   All these beings have many specific types of creature within their mythology, many of them being different and having different customs (especially amongst the Shíkkar), as well as having many creatures that are specifically mentioned and are attributed to one of these five categories.       Creation, as the divine principle, is the act of bringing forth life, order, beauty, and harmony in the world. Everything good, from the birth of a new life to the creation of a beautiful landscape, stems from Díős’ creative power. However, Corruption, which is the counterforce brought into existence by Avereth’s influence, turns creation against itself, leading to death and decay. The races are therefore tasked with fighting against corruption, preserving the divine creation of Díős as they await the arrival of the hero who will restore balance.   One of the core principles of Ōníism is the Law of Divine Will vs. Free Will. Díős' Divine Will is the ultimate plan for the universe. Good and Harmonious things which begins with the coming of the hero who will defeat evil. Everything in the universe is unfolding according to Díős’ divine plan, which is perfect and complete. The role of the races is to recognize this plan and align themselves with it. However, within this framework, there exists Free Will, a gift from Díős that allows beings to make moral choices. Avereth’s influence becomes dangerous because of this free will. Avereth exploits free will, enticing individuals to choose selfishness, violence, and hatred. Those who align their free will with Díős’ divine will are seen as righteous, while those who fall under Avereth’s influence risk spiritual damnation.   Ōníists believe in six Ghỳþis, or Mysteries. Things in which only Díős can comprehend.

1. Reincarnation: Yourself, a being, are brought from light and life, you have been made out of them, thus you will return to life. This is because Light and Life is Díős, and Díős is immortal, thus a being of light and life cannot die. Merely reborn.
2. Deprivation: A nonbeing is deprived of immortality, for the ignorant cannot be Díős, and thus cannot be Light and Life, therefore, can die.
3. Presence: Díős is Light and Life, therefore, wherever there is Light there is Díős, wherever there is life, there is Díős, and because Díős is the Cosmos, if there is within the Cosmos, there is Díős, and therefore, everywhere there is Díős.
4. Þĕ: Þĕ, translating to Thought, Mind, Intellect, Wisdom, Reason, etc. is found in all Díős' creations, thus it must be either a gift of Díős, or a biproduct of Him.
5. Cosmos: Cosmos, the first creation of Díős, is intertwined with Him, and could not exist without Him, is Him, and is separate from Him.
6. Creation: Díős is all things, Creator and Created, He is the Beginning, the Middle, and the End, and yet they exist all at the same time.

  How does Oniism view the concept of time and the cycles of creation and destruction?   Are there any specific events or omens that are believed to signal significant changes or turning points in the cosmos?

Ōníists believe that complete devotion to Díős is key to worshipping the first of the five beliefs. Having unwavering loyalty to Díős and the Aasímо̄n. Destroying false idols and punishing those who reject Díős for false gods is a common way people show their support for the Church and God.   Compassion is another great virtue. Love for all Beings is important, by living a life of love for all Beings you represent your love and respect for the creations of Díős. However, hatred towards nonbeings is another way, as taught by Naneva Hansel, shows your hatred and distrust of Avareth, and thus is a show of compassion to Beings, by ridding the world of the main thing that brings Them pain and anguish.   Honesty and truth are very important to the followers of Díős, for to teach others of Díős, one must be honest with Them. Those who are honest are seen as the most reliable bearers of Díős' message to the world.   Having hope in the Hero and having patience, resilience, and faith in the divine plan, are all very important virtues in the eyes of Díős. It demonstrates their trust in Díős and their readiness to welcome the Hero who will restore peace and balance.     There are two consequences for sinning, a spiritual one, and a social one.   Spiritually it weakens the connection one has with Díős, and the more sins they commit, the closer they come to Avereth, and it creates a disorder in the soul. Socially, It is believed to create discord, disharmony, and suffering with the broader society. Often, communities must uphold moral standards to preserve divine favour, and if an individual sins and breaks that for the community, problems will arise.   One can redeem themselves through a process known as Teremesh. This begins with the acknowledging of the sin, expressing regret, and ends with making amends. To make amends, one must engage in acts of atonement. This includes acts of kindness, community service, and some form of self-sacrifice, aimed at restoring the balance disturbed by the sin. By performing good deeds, the Faithful repair the damage caused by their sins.   Expanding on the Naneva Hansel's teachings of Beings. Beings, as defined by Naneva Hansel, is highly influential. A Being is an entity of God, a Being of Light and Life, as God is Light and Life. Beings are all good, for they are all God, and God is all good. Beings are God, and thus are not to be harmed, as stated in the five rules. However, how can one define what a Being is? A Being must be one who knows God, for God knows Himself, for God knows all, and therefore, only Ōníists could be Beings. A nonbeing was a thing that was not God, was not Light and Life, and therefore, was not Good and must be Avareth.   Naneva Hansel also taught that we needed to know ourselves, for We are God, and thus to be good, we had to discover God within us. Discover our place in the Cosmos, and expand our Þĕ. Þĕ, as defined by Naneva Hansel, is thought, but so much more. He considered it to be a biproduct of God, although some claim it was a gift from God, he says it happened just from God's pure Þĕ, and thus we had Þĕ, because We are God, as We are creations of God, and God is the Creator and Created.     Are there any specific moral dilemmas or paradoxes that are addressed in Oniist teachings, and how are they resolved?   How does Oniism view the relationship between individual freedom and divine will, and what is the role of personal responsibility?   Are there any specific acts or practices that are considered pious or meritorious in Oniism?

What are the key rituals and practices that are performed by the followers of Oniism on a daily or regular basis?   How do the followers of Oniism worship Díős, and what are the key elements of their devotion?   Are there any specific festivals or holy days that are celebrated in Oniism, and what are their significance?   How do the followers of Oniism use prayer, meditation, or other spiritual practices to connect with Díős?   Are there any specific sacred objects or symbols that are used in Oniist worship, and what is their significance?

The clergy is chosen by the discernment process, the process in which they vow to align their will with that of Díős'. They must complete at least three years of training, which includes training under other clergy members as they teach, perform rites, and study all the ritual texts, which must be learnt by rote and recited from memory. They reside over specific rituals and teach the will of Díős to all. They also are the spiritual leaders in armies, in which they are there to determine whether what the army is fighting against is evil or not, for they are not allowed to harm anything that is good, only those which are evil.