Asalism

Asalism
,
Type	Theist
Orientation	Ditheistic
Scripture	Various
Theology	Eschatological
Polity	Congregational
Kolota (Panonpoé)	Rinjala Arinosy Andrianifaha
Nglatih (Bulanan)	Ceceng of Ouri Barisang
Founder	Salamodhawardhaila
Origin	450 BCE Bacolod
Separations	Panonpoé, Bulanan
Tax status	Exempt
Other name(s)	Ngatosa (ꦭꦸꦤꦄꦫ), Kadatan (ꦱꦺꦴꦭꦄꦫ)

Asalism or Pinamulagan (Mataram: ꦢꦶꦕꦲꦺꦴꦠꦺꦴꦩꦪ ) is a Ozerosi ditheistic religion, originating within Pulau Keramat, most recognized for the divisive split in theological interpretation that has existed for a majority of contemporary historical observation. Asalism has a dualistic cosmology of humanity and inhumanity, as well as eschatological predictions, interpreting the awakening of the second divinity in a polarized manner of being either an apocalyptic ruination, or a reversion of glory, dependent on the sect. Worshippers of Asalism belong largely to one of two sects, and identify their faith deviant in name to one another.

Asalism is believed to have originated in 450 BCE, during the height of the Ayuhaya Empire, with the religious split recorded to have begun in the early 14th century as a consequence of the collapse of the Tahamaja Empire. All those who follow Asalism believe that the primary deity, Surya Pisa, was hatched from the sun to create humanity. This follows with an anticipation of a second deity, Wulan Dhewe, who is yet to have hatched, and is predicted to bring an eschatological shift in the state of humanity when they arrive.

Besides concepts of theological origin, a majority of practices and societal characteristics are dependent on positionality within one of the two denominations: Bulanan(85-90%) and Panonpoé(15-10%). These differences are based in the interpretation of what aspects the respective deities represent. The Panonpoé denomination was believed to have been the original strain and method of worship surrounding the theological system, with Bulanan arriving as a smaller, heretical sect with small mentions of its presence occurring as early as the 2nd century CE. During the Age of Fire period within Pulau Keramat, the Bulanan denomination surged in worship and adherence, taking a majority of the clerical body, and announced a archipelagic purge of the Panonpoé, with the accusation of worshipping Surya Pisa as being the cause of the Siriwang Eruption and collapse of the Tahamaja Thalassocracy.

Bulanan, which infer to their faith as Ngatosa, believe that life was once an immortal experience, and Surya Pisa, in their cruelty, brought mortality, sin, and suffering to the world as a means of subjugation, and that humanity itself is the state of cruelty to be saved from. In this, the Bulanan interpret Wulan Dhewe as a savior deity, and to worship is an active, necessary action in order to hasten and bring upon its awakening, thus returning humanity to its original state of divine existence. A majority of Bulanan worshippers live within Malaio, centralized primarily in Pulau Keramat.

Panonpoé, which infer to their faith as Kadatan, interpret Surya Pisa as having brought all of life with their own birth, being the progenitor of all humanity, shaping them within their own image. As such, the state of humanity is to be adhered to, and celebrated. In this, the Panonpoé perceive Wulan Dhewe as to be an inevitable, overwhelming source of inhumanity as perceived in sin and cruelty that constantly seeks to be awakened so it may bring destruction to Surya Pisa’s creations. In this, the Panonpoé assert through their tenets a constant need to act against the enticement of Wulan Dhewe, and to instead insure the soul is bound and following the desires of Surya Pisa until they may reach a final paradise. Because of their historic diaspora, a majority of Panonpoé live in western Malaio or northern Scipia, with sizable populations being present in Vardana, Behimitra, and Charnea.

Etymology

Asal, (Mataram:ꦄꦱꦄꦭ) is the name of the northern Orang Uslia province from which Asalism is believed to have been first conceived by Salamodhawardhaila. The Bulanan sect infer to their faith as the Ngatosa (ꦭꦸꦤꦄꦫ), which derives from the verban noun Tosa, which translates directly into 'renewal.' Within a religious context, the phrase infers most directly to 'Renewal to divinity.' The Panonpoé sect infer to their faith as the Kadatan (ꦱꦺꦴꦭꦄꦫ), which is the verbal noun translating closely to 'mortal', with religious connotation celebrating it in the same mannerism one would perceive as a compliment or praised title. The earliest recorded usage of Asalism was by Yugah Mardanang, the first Pelautama of the Tahamaja Empire, using the term to infer to both followers of the faith in their Padwam Mena declaration, in 782 CE.

Articles of Faith

Whilst the methods of worship and later scripture between the two denominations retain drastic differentiation from one another, many aspects of Asalism are uniform for all worshippers, most importantly in context to their belief of the origin of existence, their concept of deference, and the anticipation of an Eschatological event thought to shape and alter humanity.

Origin Egg

The origin aspect for both sects of Asalism explores the Mimiog(ꦼꦒꦒ), or origin egg, from which Surya Pisa is anticipated to have been born from. In Asalism, the existence of the cosmos and acknowledgement of other star systems is a present facet of faith, as scripture details how there are indeed many different origin eggs, each of which bear into different realities that are at the whim of their respective god, and as such, born specifically in the image of their creator, with the latter sentiment more emphasized in the Kadatan belief system. Within Ngatosa, worshippers contest that reality was still born before the hatching of the Mimiog, and that the shaping of reality by Surya Pisa was an active choice of alteration, rather than creation. In both instances, it is agreed upon that the birth of Surya Pisa represents the creation of humanity, and that the sun is the remnants of Mimiog left behind, with the solar body's influence upon the world elaborated upon as being a sheer faction of the prowess and influence Surya Pisa had upon shaping reality.

From this, both sects also recognize the Panungog(ꦼꦩꦧꦫꦪꦺꦴ), or catalyst egg, from which Wulan Dhewe is anticipated to eventually emerge from. The Panungog is believed to have been created the moment Surya Pisa left the mortal plane, a direct reaction to the energy and influence used to establish and push forth humanity into existence, and as such, create a pure facet of inhumanity, albeit the exact nature of what this means is heavily contested for the Panonpoé, inhumanity is in inference to sin and cruelty, with this being the forefront assertion that humanity itself is good, and seeks to bring a relative harmony to existence after its own course. In contest, the Bulanan perceive inhumanity as an escape from the burdens of mortality, including the aspect of sin. Regardless, both faiths anticipate an inevitable release of the Panungog, of which Wulan Dhewe will be released, and from this, irreversibly change the state of the mortal plane. This existing as a messianic revolution to which humanity shall be relieved of humanity, or a radical condemnation of the world as is, once again provides insight on the vast distinctions to the faith.

Cosmic Dualism

Asalism as a faith believes in two sources of divine capacity- the Surya Pisa, and the Wulan Dhewe, represented as the embodiments not strictly of good and evil, but rather the concepts of humanity and inhumanity. These facets are given representation is their respective cosmic bodies of the sun and moon, as well as attributes of the tangible world itself, with the ocean and water tied to Wulan Dhewe, whereas the earth and flora is tied to Surya Pisa. The two entities are intrinsically linked to one another with a antithetical relationship- that Wulan Dhewe exists to inherently be the opposition of Surya Pisa. Within this, Surya Pisa is depicted with a human, androgynous form that may shift endless to reflect upon the distinct, endless ways in which humanity itself may emerge into the world. Wulan Dhewe is shapeless and perceived as existing beyond various facets that are strictly perceived as belonging to humanity, specifically in monikers of gender, sex, and singularity of thought and emotion. As being the entity dependent on inhumanity inherently, Wulan Dhewe is historically and contemporarily inferred to as 'It', distinct to Surya Pisa being given masculine, feminine, androgynous, and fluid pronoun dispositions with flowing, seemingly uninterrupted divergence.

Full Blood Moon, the phenomena centered in the Bulanan Wengi Getih Holiday.

This duality is reason why various astronomical events are so often dates for religious celebration and holiday- not bound by a specific calendar date, but rather the occurrence of phenomena including the eclipse, equinox, and various alterations in both solar and lunar cycles. In the absence or consumption of one celestial body over the other, one of the two respective denominations will find cause for celebration and festivity, whereas the other acknowledges the day as a cautionary, anticipatory date of endangerment and prayer.

Salamodhawardhaila, the Prophet

Both denominations of Asalism trace the origin and revelation of their faith as belonging to the teachings and declarations of the prophet Salamodhawardhaila. In the details of her life, as explored in the text Kahirupan Nabi, (Mataram:ꦭꦶfꦼ ꦺꦴf ꦠꦲꦼ pꦫꦺꦴꦥꦲꦼꦠ) Salamodhawardhaila is described as having been born to a family of fishers, and displaying a great curiosity to life where others had grown complacent- including the inquiries of where humanity had arrived from. In her inquiries, Salamodhawardhaila travels across the Solustheris Archipelago, asking the various beings of the islands of the purposes of life and where it came upon, receiving many fragmented and dissatisfying answers. In each occurence, Salamodhawardhaila is said to have puzzled and wrought dissatisfaction in the answers of all she encountered, piquing their own curiosity as they would join her pilgrimage, deferent to her wisdom and will to discover such a mystifying truth. Salamodhawardhaila is described as having nearly lost faith in understanding the purpose of a mortal life, in what it should journey for and ascribe unto itself, when the most ancient of all life, the shark, offered the extend the truth onto the fisherman in exchange for her sight. The purpose of this transaction is contested in theological debate even amongst scholars of the same sect, but Salamodhawardhaila is known as having taken the bargain, and in the absence of sight, shown a path to the top of Mt. Siriwang, where she was to wait "For the moment when the shell of humanity danced with the unborn end." Salamodhawardhaila then told her followers to wait for her at the foot of the mountain, as it was only in her unsight that she would be able to make her way to the point of the mountain, and from there, discover the truth. This is cited as being the birth of Bacolod, where the many inquisitive followers settled in their anxious desire to see Salamodhawardhaila once more return from her pilgrimage atop the mountain.

A modern depiction of Salamodhawardhaila, blinded as she prepares for Mt.Siriwang.

It is from this point that once more, the two denominations vary greatly in their respective analysis of the prophet's return; Salamodhawardhaila is said to have returned with their physical body fading quick, and two stones that she clung to forcefully. As her followers gathered, shocked to her disparaged state yet overwhelmed with curiosity, Salamodhawardhaila spoke of the existence of Surya Pisa and Wulan Dhewe, detailing them respectively as the creator of inhumanity, and the spawn of inhumanity. It is here once more where mythology fractures, with Salamodhawardhaila revealing a different descriptor of the divine relationship to one another, their treatment of humanity, and the consequences of the birth of Wulan Dehwe, dependent upon the text. This return from the mountain is detailed in two texts, the Panonpoé Kasalametan gumbira(Mataram:ꦫꦼꦗꦺꦴꦶꦕꦼꦢ ꦱꦄꦭvꦄꦠꦶꦺꦴꦤ), or the Bulanan Wahyu Nyeri(Mataram:ꦥꦄꦶꦤfꦸꦭ ꦠꦫꦸꦠꦲ). In both texts, Salamodhawardhaila is said to succumb to her wounds, being either the consequence of the journey and its labor, or a vengeful action that attempted to silence her. Before she passes, she is said to have spoken the tenets of the faith, and beseech upon her followers to assure such values and ritual to assure that her sacrifice would be not in vain. Regardless of how she passed, the prophet is immortalized and revered by both denominations, valued for her curiosity and wisdom, as well as her willingness to sacrifice for the name of not only the answer, but that of her community as well.

Modern historians generally find themselves in agreement that Salamodhawardhaila did exist, or at very least the story of the migratory movement of pilgrims across the Solustheri Archipelago to the area that now hosts modern day Bacolod. Archaeological analysis of the settlement, especially in the preservation of the heritage site temples built along the mountain path, showcase architectural diversity and origin that stem from throughout the archipelagic regional cultures, approximating those that would have theoretically been encountered throughout Salamodhawardhaila's pilgrimage. Some historians show doubt to the validity of this movement inherently being linked to the existence of Salamodhawardhaila as an individual, and tie it to diasporic patterns that could have been observed as a response to the growing proto-Tahamaja clan development. One relic attributed to having belonged to Salamodhawardhaila would be the silk bindings she placed before her eyes once blinded, where it is preserved at the Kuburan Meru, one of the largest Bulanan religious sites. This relic has been processed in analytical chemistry-based dating, and the age of the relic corresponds to the projected time period of which Salamodhawardhaila is written as having lived during. Still, with no relics pertaining directly to her body, some historians project that Salamodhawardhaila may have not been a singular individual, and rather the stories and experiences of several figures being integrated into a singular path. This is supported by what some historians identify as inconsistent reflections of Salamodhawardhaila's physical appearance in some documented sources, with contests present to her skin tone, facial features, and attire.