Archive:Warisuism

Warisuism (in Ngutanese: Warisūote) is a polytheistic, animistic and shamanistic religion originated in Ngutan, with most of Ngutanese people following it. Warisuism is presumed to have been existed since prehistoric times and is presumed to have been passed down through oral tradition.

Warisuism is centered around the idea that every single thing in the world possesses a spiritual element called Atāwarisū (roughly "flower breath"), given to them by the Sinetā-Warisū (roughly "flower-gods"), and which can be channeled by piōrisū (roughly "two-shaman"), being shamans who are spritually connected. Because of the strong connection to flowers, Warisuists think of them as holy.

Belief

Warisuism has a few components to make its whole, which are described in the following subsections.

The Sinetā-Warisū

The Sinetā-Warisū, flower-gods, are the central piece of Warisuism. They are four differently coloured trillium flower-beings: Warō "tranquil", which is coloured a ghostly white; Wepun "strong", coloured a blood red; Riēnga "gold", coloured a shining yellow; and Māpā "helper", coloured a calm blue. They, together, created the world by painting it in with the colours of their petals, and every single thing they painted had an intrinsic Atāwarisū, or flower-breath, that persists until death, when the flower-breath is transferred to another being. Thus, flower-breath "is". It cannot be created or destroyed, and it is everywhere.

The piōrisu

After the flowers deemed the world complete, they made a pair of humans from their combined pollen to govern over the world: Warō and Wepun created Kasapowā "ruler", a man, and Urawa "feather", a woman. They have a special connection to Atāwarisū, thus they are piōrisu "two-shaman", and their offspring are too. All past, current and future piōrisu are spiritually connected to Kasapowā and Urawā, and through them, they are spritually connected to the Sinetā-Warisū and thus to the Atāwarisū.

piōrisu and their duality

Piōrisu must be a man and a woman, the man connecting to Kasapowā and the woman connecting to Urawa. The power of both of their spiritual connections is used to channel to the spiritual world; one cannot channel to the spiritual world without the other also being present in the same place.