Religion

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Religion of Jan Ahava

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Due to the way the religious beliefs and divine beings on Jan Ahava have dramatically affected and altered the planet and its history, there are not a plethora of religions among the people groups. Though some groups believe in different spiritual beings and have different ideas about certain theological truths, the core tenets of Jan Ahavan religion remain fairly similar across cultures. The central system of the religion is the focus on the Divine Triad, which is the interconnected relationship between three spiritual beings.

 

The Divine Triad:

The three pre-eminent beings in Ahavan religion are Creator, Beloved, and Enemy, which form a triad of divine who shape the fate of humanity on Jan Ahava.

 

Creator (Alenda):

The Creator, named Alenda (“Creator” in Ahavan) or el’Ajyh (the personal name of God), is the God of Jan Ahava. As His name implies, the Creator is the creative force behind the universe. He is also pre-existent of all other beings and is the supreme being in all the cosmos.

The head of the Divine Triad, it is el’Ajyh who holds the other two members, and all things, in balance. El’Ajyh is the originator of goodness and truth and determines what is right and just. As with the other two members, el’Ajyh is believed to have three key attributes—Creation, Wisdom, and Preservation. These attributes are related to how el’Ajyh interacts with the world—He creates all things, grants wisdom and knowledge to all things, and sustains all things.

Beloved (Siavi):

The Beloved (Siavi in Ahavan), also known as Jeqinel, is an outgrowth of the Creator’s wisdom. He is a spirit being formed from el’Ajyh, the embodiment of His goodness. In Ahavan belief, it is Jeqinel who does the will of el’Ajyh in the world.

Jeqinel’s attributes are Truth, Valor, and Perseverance. Thus, He bears truth, displays courage, and perseveres in doing what is good and true.

Enemy (Thaqar):

According to Ahavan belief, good can only be good provided there is something opposite to it. Thus, in the Ahavan religion, the Enemy (whose personal name is Ahret Shah) is necessary to complete the Divine Triad. According to legend, He was always a necessary piece of the picture but was always opposed to God’s will, unlike many religions which assume the “devil” figure was once good and fell away.

Ahret Shah’s attributes are Deception, Malice, and Decay. Thus, the poisoning of the human mind (deception), the poisoning of the human heart (malice), and the poisoning of the human world, society, and culture (decay). Ahret Shah hates humanity particularly, as they are considered in Ahavan religion to be the pinnacle of el’Ajyh’s worldly creation.

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Lesser Divinities:

Several other lesser divinities are believed in, though most are not worshipped. All are seen as subservient to one or more members of the Divine Triad. The three most famous are as follows:

 

Zedekar:

A god of the Këvar people, who are descended from the same original people group as the Ahavan. Zedekar is viewed as a god given command over fortune, fate, and omens by el’Ajyh. Though this god is not worshipped, many Këvar do consult him through fortune tellers/soothsayers. Ritual prayers are often prayed to Zedekar before gambling or bets are placed on sporting events, though these prayers are considered more folklore charms than actual religious ritual.

Goervehen:

A dark god of the desert, Goervehen is worshipped by the tribespeople who came to be known as Temelrëth. He is considered, even by his adherents, to be a demon. He requires human sacrifice, is a ruler of the Rashki, and has attributes such as violence and coercion.

Shalü Da:

The goddess of death, patroness of the Death Cult. Shalü Da’s adherents believe that only in death is the planet and the greater will of their goddess fed, so their only goal after coming to their religion is to make a single convert and then die, often in a spectacular way which involves the killing of others. It is believed by the worshippers of Shalü Da that only in death do the members of the cult find any significance. It is unclear whether Shalü Da is an actual spiritual being or simply made up.

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Spirits:

Ahavan religion does not accept the notion of dualism of body and soul; however, some peoples have legends of humans who, on death, became so bonded with their Othersoul that their essences survived despite their bodies dying. These Othersouls became spirit beings who took on demigod qualities. Several notable ones exist.

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Creatures:

Ahavan religion also teaches of the existence of mythological creatures and beings that serve el’Ajyh, Ahret Shah, or, often, neither. These beings are often real, but many are also imagined.

 

Rashki:

Rashki are demons of the desert. They are bony, black figures, gaunt and with elongated bodies and limbs. They often serve Ahret Shah, but some are simply agents of chaos and work on their own. Rashki have been seen before, though rarely. Legend is much more rife with examples of these creatures than history.

Temelrëth:

With snakelike lower bodies and the torso and head of a human female, Temelrëth are much like sirens of the desert. They lurk beneath the sand during the day and come out only at night. They are said to be exquisitely beautiful, with narrow waists, full breasts, and elegant faces. According to legend, they prey on nomads and travelers, particularly men, by showing only their upper bodies in the night and, on luring males to them, coiling around them, dragging them beneath the sands, and devouring them alive.

No true documented evidence of Temelrëth exists, though it is concluded that the myths about them may have arose from the presence of a matriarchal society of cannibalistic tribes that lived in the desert regions of Jan Ahava before the desertification of most of the planet. These tribes, known to history as Len’aki, would often waylay travelers, luring them in by having a female from the tribe lie naked on the sand and call for help, then ambushing them.