Saandism

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Saandism
Symbol of Saandism
TypeNon-theist
ScriptureSaandist rulebook (traditionally oral)
StructureIndividualist, with monastic elements
RegionJute, Northwest Ystel
Origin300-200 BC
Island of Jute
SeparationsTwo major groups (Traditional and Patronal) with each hundreds of varieties, additional separate smaller groups

Saandism is the biggest indigenous religion on Jute, traditionally practiced by Coastal Juteans and River Juteans. It is primarily characterized by its complete lack of centralization and even clearly defined rites and cosmological beliefs, being more an overarching framework of values and general tendencies that integrates the different religious practices of the many different communities of Coastal and River Juteans. These had originally developed into their present form during a time of steady population growth out of a need for more organized approaches to the environment and communal life, and were then harmonized by continuous cultural exchange and interaction. This formed the basis for quickly became an important means of facilitating mutual understanding and coexistence, and is therefore often credited with having contributed to violent conflict between Ancient Jutean communities being largely absent for most of the time of their existence.

Two main forms of Saandism exist, traditional Saandism and Patronal Saandism. Both have hundreds of varieties, of varying difference. Patronal Saandism is usually a syncretic faith incorporating elements of Qurosism, which was brought by Nevirans to the island as part of their colonization efforts, and is in modern times the more popular variety in most Coastal Jutean towns, especially the ones with Neviran heritage like Sitti or Joonen.

While Patronal Saandism has many varieties, they tend to be far more similar than the traditional varieties, which remain particularly strong in the countryside, and in towns less impacted by Neviran colonialism in the north of Jute or the lands of River Juteans, such as Numudu and Taxonea. River Jutean varities in particular are very distinct, owing to historical and cultural differences between River and Coastal Jutean communities and much more influence from Samwati and, to a lesser degree, Klambari beliefs.

In Sitti, under the influence of various other cultures and religions, various smaller and often very secretive groups have diverged particularly and so have further idiosyncratic differences and additional rites and beliefs that have no equivalent in varieties of either traditional or Patronal Saandism. They also usually reinterpret a number of key terms and differ in where the emphasis of teaching and rites lays, but overall will still be recognizable as having originated from the same source.

Origin

The traditional and still commonly accepted explanation for the origin of Saandism traces it to successful mediation of religious and economic conflicts that increasingly were starting to appear as the populations of Coastal and River Juteans had experienced continuous growth for several centuries after their arrival on the island, with more and more communities reaching hundreds if not close to a thousand inhabitants. According to oral history and confirmed by archeological findings, communities splitting into smaller ones was the normal way of settling them. However, this alongside generally rising population numbers required increasingly more space to be set aside for settlements, and much of the open land alongside the coast and clearings alongside the river had been settled already.

As a result, trees often had to be cut down, but according to oral history this caused fiery protests with some inhabitants, particularly from the established communities who saw it as a sacrilege. A compromise laid out the first formalized rites, replacing every felled tree with a new sapling and a minute of commemoration and self-reflection twice daily, and is so seen as the beginning of Saandism.

This happened in several different places independently, and from there the ideas gradually spread to more and more communities, until like-minded from the various origins met and exchanged stories and knowledge. Over time, many further rites, especially following more settlements of conflicts, were gradually formalized or taken up in various communities and subsequently passed on by means of oral history. Much of the local mythologies from various communities were incorporated in various varieties of Saandism as well.

This decentralized development is the reason why the religion is very diverse, with various systems of ritual and belief only being grouped together due to broad similarities, some shared stories and common ancestors. At around 200 BC the religion had reached what is generally termed a "mature stage" and people began to identify as Saandists.

Central concepts

Saandi

The most fundamental concept in Saandism is a mental state of contentment known as saandi (from Coastal Jutean saan "beach, coastal water" and di "feeling"), that leads one to be at peace with one's personal perceived or real flaws, and remain calm in the face of all worldly happenings and problems. It is a state free from all anxieties, inner turmoil and hence also all desires for change, that helps a person thrive in life and their community in a confident, harmonious and understanding manner. Reaching this state is the goal of any practiser of Saandism.

The habits

The way to reach this state is generally summed up in a single phrase, Saandi na tikki u mohomo havandi, which translates to ' through numbers and harmony with wildlife', also known for short as hi or "the habits". Elders and sometimes dedicated shrine workers and monks would collect and preserve relevant knowledge from their own and sometimes neighboring or even more remote communities and pass it on to whoever would listen, usually the next generation. Thus, oral history was vital for the continued existence of the religion, usually entailing moral guidelines in the form of poems or songs, frequently supported by carvings or sand art featuring rough illustrations and proto-writing. Guidelines that were more general were typically shared by several, in some cases most, if not all Saandist or majority Saandist communities, more specific ones typically were the results of deliberations or established norms of a single community. In more modern times, much of this teaching has been written down and published as books, either in their original form or rewritten, sometimes given modern additions by the compiler.

These guidelines usually elaborated on how to respectfully use wildlife, natural resources and how to achieve a good mental state that leaves one content in life, which included how to live in and with society and how this benefits the individual seeking saandi. As the phrase summing up toni mentions, numbers and harmonious relationship to the environment, especially the untamed part of it, were also seen as vital parts of answers to all of these questions. These answers have never been seen as hard and fast rules, though, and more as guidelines to follow. No punishments for any rule-breaking were ever specified, and transgressions are generally dealt with on a case-by-case basis, although certain norms and standards have developed over time, varying in different communities, and aside from a person's own conscience peer pressure additionally tends to be a powerful force directing a person's behavior, as failure to be at least broadly in line with one's own community would lead to alienation from it and make in cases of conflict being explicitly ostracized more likely, which especially in past centuries was sufficient as punishment.

Rites

Rites are, following the motto Saandi na tikki u mohomo havandi separated into hi a tikki (number rites) and hi a mohomo (harmony rites), the former largely being for individual moral, philosophical and emotional development, the latter to promote a harmonious existence within a community, between communities and between human communities and their natural environment, forming the foundation that makes individual development possible in the first place.

Harmony rites

Replacing every tree that had been cut down with a sapling at a new location is the most famous example of a harmony rite, although the most widespread one is the minute of contemplation every morning and evening. Usually the one in the morning was dedicated to reflections on the gifts nature provides, as well as on how to improve one's relationship to nature, as well as how to help improve one's community's relationship to nature. The evening one was often used as a review of the day that was ending, any personal or communal achievements as well as plans for the following day. The exact form of this minute of contemplation could vary a lot, it could be a prayer, a song, an (internal) monologue, or take some other shape that was appropriate for any given environment.

Other common harmony rites include e.g. sand being poured on a person's head as a form of blessing, but also burial rites, which can differ dramatically from community to community, some burying those that have died in graves dug into the ground, other communities bury their dead in the open sea, or build small boats with holes in them on which a dead person floats down a river for a while before sinking to the ground. Cremation is also practiced in some communities.

Number rites

The study of science, which at the beginning mostly meant mathematics, and philosophy are at the core of number rites. These are not collective rites, but rather individual pursuits, usually alone, rarely done with in small groups. Such studies are seen as sharpening the mind and opening it to more abstract contemplations that would yield a deeper understanding of the world that would help a person get closer to the desired state of contentment that is the ultimate goal. Some people do this simply in their garden, the beach, or near the edge of the rainforest (known as netu), other ones would join a shrine for this purpose, either as a temporary retreat from their community and the world at large, or permanently, to dedicate their entire life to the study of philosophy and mathematics. The knowledge and use of numbers, and some relatively simple arithmetic and geometrical operations predates the development of the religion by a significant time. It is impossible to say by how much, but by the advent of this semi-formalized framework of values and guidelines mathematical puzzles had already become a pastime that was both popular and highly respected.

Cosmology

Cosmology is generally de-emphasized, especially in Coastal Jutean communities, the focus being on the here and now of communities. However, cosmological beliefs naturally do exist regardless, differing to varying amounts between communities, with some beliefs being more common than other ones.

The abstract plane of reality and the natural world

One of the most common and even famous one is the belief in the primacy of prime numbers. Prime numbers were seen as having a mystic, even in some sense divine aura surrounding them for their special abilities, as their indivisibility made them appear particularly "pure" and "original", as if stemming from the beginning of the universe that was deemed to have been a perfectly orderly, abstract place before more and more changes eventually led to the creation of the natural world with all its more or less chaotic inhabitants. As a result, prime numbers feature not just in mathematical puzzles, but also frequently in philosophical texts, especially those touching on cosmology.

The abstract place that prime numbers are said to have "originated" from is generally believed to be the other half of reality. It is separated into two halves again, one containing numbers and abstract concepts, seen as the oldest and most primeval part of the universe. The other half of the abstract plane of reality is populated by shapes, colors, or combinations thereof, such as mandalas. Both are not clearly separated, but are entangled with each other, connected through an immaterial energy that served as the first mover in the creation of reality. The abstract plane of reality is invisible to the eye, but to some extent knowable through philosophical and mathematical deductions. It is generally referred to as vin which translates to "sphere of ideas" or more literally "place of abstract things".

Nonetheless, despite being less "pure" and a derivation of the abstract world, the natural or material world is not seen as inferior, simply different. Some elements of the natural world, such as the moon, are traditionally often seen as either combining elements of both, or as a good example of how seemingly "perfect" things tend to actually have glaring imperfections, but that these only serve to make them more interesting, and e.g. in the case of humans worth living for in the first place. Striving to be perfect, in other words striving to be too much like prime numbers, is hence discouraged, and explained to not be what would lead to true contentment.

Deities and other supernatural beings

Traditional Saandism has no concept of deities or anything remotely similar, only the abstract entities of creation that can only be perceived indirectly via study of mathematics and philosophy as well as good and bad spirits that exist as intermediate creation, immaterial and yet alive, and might interfere with life in various ways. The syncretic Patronal form of Saandism however also has "patrons", reinterpretations of Qurosist deities. As in Nevira, each gender is associated with one of them, however, as Jute traditionally only recognizes three rather than the four known in Nevira, the number of patrons is three as well. Another difference is that patrons may be appealed to for help and guidance, but are not responsible for the creation of the world or any part of it.

As a result, the creator deity Quuros has been conflated with two other deities, Tael and Amet, and is referred to as Taesi in Jutean. (from Neviran 'Taeźi' /täɛʑi/). Taesi is associated with the sehukumo gender, the "nurturer". Astul is the patronal equivalent of Hastur (from Neviran Asŧuw /äsθʉɰ/), and the patron of the netumo or "guard" gender. The third patron, Kevalen, appears not to be directly related to any Qurosist deity, with the name possibly stemming from the Jutean word 'kevan' (altar). However, some similarities to Karne exist, at least in physical appearance and the general association with thought. Kevalen is seen as the guide for vamejotimo, the "magicians", working mostly solitary or communal jobs.

Creation myths

Creation myth are as varied as many other parts of the religion. Patronal Saandism often has adaptations of Qurosist creation myths, although it may also adapt the traditional beliefs in coastal communities, almost all of which incorporate the same basic premise of an original abstract world creating a natural world, called olumedusa. The details vary a lot, some have prime numbers as the first things to exist, from which everything else developed, other ones have abstract waves or energy forces, or some abstract concepts.

On the other side, River Jutean communities alongside Tahoon a Haad and its tributaries tend to have more personal creation myths that center human heroes and an­thropomorphic spirits, with abstract entities demoted to first movers.

The following is the creation myth according to Moon a Nevilani a Haad Temple in Sitti, the biggest temple on Jute, originally built by Nevirans in the 19th century as a Qurosist temple.

There was a wave, cresting silently through the vast nothingness. There was nothing besides it, not even an idea of anything. Vin, the sphere of ideas was barren save for the primordial wave that crested continuously, seemingly timelessly, consisting of nothing but the energy propelling it forward in always the same direction. Its origin was unclear, and it would have probably never changed had it not made contact with another wave.

Out of the pure and raw energy of this clash many, many smaller waves of energy began to circulate in every imaginable direction, leading to many more clashes with increasingly smaller waves. A chain reaction had started. The first clash had marked the beginning of Time, having been the first event to ever take place. The waves had become the Waves of Time, Duu Saa. It has been 314159 years, and since then much more has taken place. All the increasingly smaller waves had become small enough that they stopped cresting and flowing, one after another, instead having become energy dust, now attaching to each other, until the first object was formed somewhere, an abstract object called warmth. Olumedusa had begun, creation by the Waves of Time. After warmth, light came next. After that, color. Finally, after many other creations, weight was created. The first object to have a weight fell and kept falling until it fell onto the back of some light.

Together, they formed the first material object, and thus the cornerstone of the material world. Olumedusa had entered into the next phase. Over time, many more abstract objects and material objects continued to appear out of various combinations, until both worlds were full of ideas, in the case of Vin, or full of physical objects. It is the force of the universe, a wildness that can never be fully tamed, only controlled, that unifies both. Saandism teaches you to recognize it and live after it, as trying to undo the synchrony of both destroys the balance of life, mohomo.

Smaller branches

Aside from Traditional Saandism and Patronal Saandism, many smaller branches exist, often termed "cults". They are most common in larger cities, such as Sitti and Numudu, but several also exist in the countryside, especially near regions where other religions are more common.

Prime Temple Cult

The Prime Temple Cult in Sitti is an offshoot of Traditional Saandism that emphasizes the veneration of prime numbers further. Small palm branches with leaves missing at prime number intervals (every third, fourth or sixth etc. leaf) decorate the temple and hooded purple robes that every member wears. The community is very tight-knit, but regularly recruits new people to take place in their ceremonies that turn the otherwise often solitary, open-air number rites of Saandism into collective activities conducted in the Prime Temple, one of several former Qurosist temple near the main plaza in the middle of Sitti. To create a maritime atmosphere far away from the beach, every meeting features the burning of seaweed and fish oil in a fire in the temple.

Other aspects of Traditional Saandism, such as the centrality of waves and rites such as the sand blessing, are also part of the Prime Temple Cult, but it also adds several innovations, such as a fixation on Datu. These are how the huge owl-lizards from Samwati mythology, there known as Ruler of the Ether, are called in the Coastal Jutean. Against all warnings in Samwati literature the cult has historically tried to summon them to channel their power to gain a direct shortcut to the abstract plane of reality vin, expecting to gaining total mental clarity once there and thus reach saandi immediately. Another unorthodox and widely condemned practice is the lack of concern for the natural environment surrounding them, such as the rainforest, the fields and the sea. Therefore, it has remained a mostly secretive practice restricted to the area surrounding their temple in Sitti.

See also