Seholism

Siʻihulism (/ˈsɪʔɪhʊˌlɪzəm/) is a ŋorld religion with origins in Anaku. Broadly, it is a variety of related religious traditions concerned with Siʻihul, variously described as a god, a spiritual force, a metaphysical connection between all things, the universe itself, or a moral concept. The largest Siʻihulist institution is the Church of Siʻihul, and the largest population of Siʻihulists is in Anaku.

Siʻihul

Siʻihul (/ˈsɪʔɪˌhʊl/, Liturgical Ŋafuan /sɪʔɪˈhʊl/) is the core concept within the Siʻihulist religion.

Name in other languages:

• Anakuan: Siyoa /siˈjo.a/
• Araçanic: Xihihur ['ʃi.hi̥.hur]
• Bisuan: Sihū [si.hu:]
• German: Siihul /ziːˈʔiː.hʊl/
• Hajdossa: sijua /si.juˈa/, /siˈju.a/
• Kygami: Sioa [ˈsjo.ə, ˈʃo-]
• Ŋafuan: Siʻihul
• Occitan: Sïol /si.ul/
• Oge: Sykyfúlu /ˌsʝ̩.kʰʝ̩.ˈhʷu.lu/
• Rokadong:  Siqihul [ˈsi᷇ː.ūl]
• Śácamþaśá: lwUisi Siiwyw /'sii̯β̞ʷɵβ̞ʷ/ or (mu( Miŋe /'ⁿbiŋɪ/
• Tikkan: Sihun
• T'ansholubi: სიი'იიჰულ [si.ʔi.hʊl]
• Xindvâ: Xuô [ɕuə̯]
• Þaj: Si'ihul /siʔ.iʔ.hul/

Beliefs

Siʻihulism is a religion with beliefs.

Ikimanga

The Ikimanga is the core belief that often is posited as the most basic definition of the Siʻihulist religion. The term Ikimanga roughly translates to "Truth Seed", and is first found in Ŋafuan texts dating to the late primitive period. While the Ikimanga has taken on various forms throughout the centuries, an English translation of the most popular form reads:

All of our worldly suffering is felt in full by Siʻihul as Her own divine suffering, and all of our worldly pleasure is felt in full by Siʻihul as Her own divine pleasure.
—Saba Tilu ka Siʻihul, chapter III, verse 1

When discussing the Ikimanga, it is sometimes customary to refer to it as consisting of two portions—a "first portion" about Bula or suffering, and a "second portion" about Qomu or pleasure.

Bula

Bula is a concept in Siʻihulism that roughly translates to "suffering". It is broadly extrapolated from the first portion of the Ikimanga, and defined as any state that causes emotional distress or physical pain. Bula is often described as something that is inflicted, that is, there must be an agent that enables Bula. According to Siʻihulist tradition, the natural state of the world completely lacks Bula, and the natural course of the world is to return to a state without any Bula.

Many Siʻihulists maintain a distinction between mere pain and Bula. According to these traditions, pain entered willingly or consensually without deception or coercion is not considered Bula, only pain imposed by unconsensually or by circumstance is Bula. For example, a Shoma who has taken on a vow of poverty and lives with few personal possessions is not experiencing Bula, but someone who is impoverished and does not wish to be impoverished is experiencing Bula.

A core practice of Siʻihulism is Bula Mava, where Siʻihulists are called to actively rid the world of Bula, and avoid participating in actions that perpetuate Bula.

Qomu

Qomu is a concept in Siʻihulism that roughly translates to "pleasure" or "joy". It is broadly extrapolated from the second portion of the Ikimanga, and is generally considered to be the opposite of Bula.

A core practice of Siʻihulism is seeking Qomu and spreading Qomu to others.

Practices

Siʻihulist practice varies wildly throughout the Siʻihulist world. Most of the practices of lay Siʻihulist (that is, those who are not members of the Priesthood or are otherwise highly devout) stem from the Ikimanga, the central dogma of the entire religion.

Bula Mava

Bula Mava, variably translated "suffering avoidance", or "suffering prevention" is a core practice of Siʻihulism that is centered around the concept of Bula, or suffering. Based on the first portion of the Ikimanga, the practice generally entails staying out of conflict, intervening in the event that someone or something is about to be harmed, and avoiding being the beneficiary of the suffering or Bula of another being. Most often this manifests in practitioners as avoiding the consumption of meat as well as any animal products obtained via unethical means, as well as a general tendency towards nonviolence.

Tʻoa

Tʻoa, variably translated as "charity" or "service" is a core practice of Siʻihulism. In some texts, it is said to be the purest expression of both sides of the Ikimanga, inspiring pleasure and relieving suffering. Siʻihulists are often encouraged to live their lives in a constant state of tʻoa in regards to their local community, though specific practices are sometimes legislated. For example, Siʻihulists are frequently encouraged to participate in local volunteer work at homeless shelters or food banks. Sometimes, community leaders such as Shoma or the local Priesthood will organize the local Siʻihulist community to take part in one large act of Tʻoa, often running soup kitchens or community-building efforts.

However, Tʻoa is more broad in concept than charity. Many Siʻihulists view tʻoa as a call to live one's life in good will with other people. Friendly interactions and polite gestures are sometimes viewed as acts of tʻoa. Furthermore, acts of tʻoa are often said to include almost all acts of public service. Farming, cleaning city streets, translating literature, and even scientific research have all been referred to as "acts of tʻoa" by Siʻihulist scholars and officials time and time again. Rusi Mar̃ʉʉ of the Kozdenen Temple described acts of tʻoa as "any act which brings pleasure to [Siʻihul]".

Flower Burning

A common sacrificial ritual among Siʻihulists is a ritual known as "flower burning". In the ritual, flowers of particular quality are carefully harvested and dried. After drying, a small, self-contained fire is lit, and a prayer is said over the flowers to bless them. The exact prayer depends on the tradition, with improvisational prayers being common in some folk traditions. After the flowers have been blessed, they are placed into the fire with words of adoration or affection. After the fire extinguishes itself, the ashes are collected, mixed with water, and spread over the flower bed the burnt flowers had been gathered from.

Texts

Siʻihulism is a religion with texts that are considered scripture.

The Kumian Canon

The Kumian Canon is a group of scriptures used primarily in the traditional Kumia religion of Anaku, and are widely rejected by Siʻihulists as non-authoritative. However, some Kumian texts have seen use within Siʻihulist communities in the past and, in some cases, Siʻihulist versions of Kumian texts are considered scriptural and even authoritative.

Institutions and Organizations

Siʻihulism is a religion with organizations that have considerable influence over the religion.

Church of Siʻihul

Main article: Church of Siʻihul

The Church of Siʻihul is the most influential and important institution for most Siʻihulists.

History

Siʻihulism is a religion with history.

In Other Countries

Siʻihulism is a religion that is also practiced outside of Anaku.

Aylongam

In Aylongam, Siʻihul is interpreted as a trinity of three native deities: Xuôm, the sea goddess; Khaim, the sun goddess; and Nuyxo, the moon goddess, stemming partly from an early confusion in the region. Liyuri people first learned of Siʻihul through trade conducted along the River Khepra/Amu. Due to phonetic similarity, they initially presumed that "Siyoa" was simply the Anakuan name for their own sea goddess Xuôm (despite the fact that Anaku is landlocked). The ikimanga was readily accepted by the fishers and sailors, who already thought of the sea as the origin of all. From the river basin, this idea then spread along the coast and across the Sea of Fortune to the Viren Islands. When it was clarified that Siʻihul was a fire goddess, the Liyuri interpreted this as a connection to the sun, and later the moon.

In Liyuri interpretation, the burning of both flowers and the deceased is seen as a way to truly return them to the sea, as opposed to sinking them, which is considered cruel, and lengthens the time it takes for things to return to Siʻihul.