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Kaharnism is a traditional Charnean religion associated with Tamashek speaking peoples of the Zahra desert and today practiced by many groups across Charnea and Scipia. Core aspects of Kaharnism as an organized religion were established through the amalgamation of the traditional beliefs of Tamashek speaking nomads and the faiths of many ethnic groups residing in southern and eastern Charnea as the former came into contact with the latter through migration and conquest in the 10th and 11th centuries. Modern Kaharnism arose through syncretism of this medieval Kaharnism with White Path beliefs introduced through osmosis from Mutulese interests in Scipia, followed by the appearance of mendicant proselytising entities such as the semi-legendary Desert Oracle. It is not known when these processes of syncretism and partial conversion of Kaharnists to Sakbe beliefs began as the earliest surviving record of these activities are an early account of the Desert Oracle's activities dating to the mid 16th century, indicating that Sakbe must have been present or known in Charnea for some time prior. However, it is widely accepted that the heavily syncretic Sakbe-infused beliefs recognizable in modern Kaharnism had been well established around the mid to late 18th and early 19th centuries in many regions, and became widely although not universally practiced after the reunification of the Charnean Confederation in 1816. Kaharnism and similar Amazigh belief structures are also known to be syncretic with the Azdarin faith, various Christian denominations, and Judaism.

Kaharnic practice focuses on the correct treatment and veneration of deities known as the kel essuf, which are described as animated spirits of natural places and elements, in addition to the imanen, the souls of dreaming or dead human beings and animals. The religion has many local variations and the nature of spirits and distinction between nature spirits and ancestor spirits vary greatly. The standard Kaharnic term to refer to all lower deities of either nature is rada, a corruption of the Urushar word arada used to define similar animist spirit deities in traditional Urushar religion. The rada are identified as Sakbe deities or avatars, as well as Yen temanaa and some Fabrian catholic saints through syncretism with various faiths. Kaharnist worship of the Rada can take place in a variety of locations, including graveyard shrines which generally feature a stelae field, established temples called taghazam ta rada or a "House of Spirits/Ghosts", as well as personal or household shrines and even notable locations in the landscape such as the peaks of mountains or bodies of water. Rituals center on contacting the Rada, which is facilitated through gift giving to the spirits, animal sacrifice, singing, dancing and close contact with ancestral remains either by keeping a talisman of an ancestor's bone or simply praying at or sleeping on an ancestor's grave. Spirit possession and divination practices are present in some, though not all, local variations of Kaharnism.

Many variations and syncretic sects of Kaharnism exist across Charnea and Scipia, practicing at times markedly distinct and differing liturgical orthodoxy and rites. The central constant which unifies Kaharnist practice and distinguishes it from other forms of Scipian traditional shamanism and ancestor worship is the deified figure of Mother Kaharna, a legendary queen of the ancient Amazigh peoples who was posthumously deified as a powerful ancestor spirit and later a higher order goddess as Kaharnism continued to develop. Kaharna, often referred to as Mother of us all, is worshipped as a powerful ancestor spirit representing an original ancestral matron of all nations and tribes of humanity, who therefore presides over the local and more specific rada affecting the lives of many different groups. The rada of Kaharna is strongly associated with water, especially desert oases, and is seen as a benevolent deity seeking to nurture and guide her descendant children. While most traditions of ancestor worship in Kaharnism fall under familiar ancestry, the spiritual motherhood of Kaharna is more metaphorical, encompassing not only groups decended or associated with the Amazigh but the rest of humankind as well. Some rada, such as the imanen of the well known Charnean conqueror Agnan of the Tree, receive similar treatment and broad veneration, although this is typically limited to particular tribes or nations as opposed to the universal worship of Kaharna across all of Kaharnism.

Beliefs

Kaharnism espouses the belief in a supreme being which created the universe, leading to the religion being mistakenly identified as monotheistic historically. The creator being is identified as the sun, alternatively as a dual entity encompassing both the sun and moon, and is referred to as Lis or less commonly as Sham-Mawu meaning sun-moon. In the latter interpretation, the creator Sham and the demiurge Mawu are distinct facets of the same overarching supreme entity, Lis. For Kaharnists, Lis is a distant and transcendent god who is uninterested in human affairs and therefore is not prayed to or directly venerated, as humans cannot contact it directly. Lis can sometimes be personified as either a male or female entity, sometimes even as both male and female, but is more commonly portrayed as a non-human, intangible entity represented by the solar disk. Lis is differentiated from non-transcendent lower deities known as rada, which are both animistic spirits of the land, natural elements and conceptual embodiments as well as the empowered spirits of both living and ancestral dead souls. The heavenly divine realm of Lis and the earthly divine realm of the rada spirits are often contrasted through mitigated duality. However, Kaharnism does not incorporate belief in any powerful antagonistic entity opposing the creator Lis nor does it depict the heavenly and earthly realms as being in conflict, leaving the religion's dualism morally neutral. Similarly, spirits described as "light" or "dark" are not associated with good or evil, but rather in a positive/negative relationship related to complimentary dualism.

The rada, which are interpreted as gods, spirits or geniuses, are the polytheistic deities of Kaharnism. Depending on the sect or syncretic beliefs of practitioners, the rada will alternatively be referred to as K'uh, temanaa or as saints, "mysteries" or "invisible ones". Rada interact with humans through positive influence by offering help, protection, or guidance as well as through voluntary possession and negative influence such as causing disease or inflicting tamazai, a form of negative possession akin to depression. The rada of ancestors or living relatives in a dream state will often readily assist or otherwise interact with persons, while others might be compelled to act through prayer, ritual gift giving and blood sacrifice. Some rada are treated as middle entities between humanity and the solar creator Lis, however many rada such as the dreaming spirits of living humans and some ancestor spirits do not communicate with Lis. Kaharna is the primary intermediary between humanity and Lis and many rada which are too minor or distant to be contacted by human practitioners through ritual. Consequently, the uniquely powerful rada of Kaharna is a focal point and central figure for all sects and denominations of Kaharnism as she is prayed to even in rituals intended to contact other rada, and is attributed many powers which would be considered beyond the scope of most rada's influence in the mortal world.

Generally, the rada are subdivided into two broad classes of spirit based on the manner and scope of worship. Personal rada are closely tied to an individual or to a family and community and usually consist of the family's direct ancestor spirits as well as the local natural rada associated with the area and the community, such as spirits of the goat in a herder community or a particular water spirit for communities living next to large rivers. Conversely, universal spirits are widely recognized and venerated by many different communities and will typically represent the spirits of major ancestors, such as famous kings and religious figures, or conceptual nature spirits such as the spirits of rain, storms, war, and fertility. Although they are not always recognized by the entire Kaharnist community, and may sometimes bear different names or traits depending on the local cult and their language, these universal rada are generally observed in a similar fashion to an established pantheon of gods in a polytheistic religion, often having their own cult or religious following. These rada deities are often the subjects of festivals and common rituals for specific purposes such as calling for rain during a drought, curing illness, divining future or hidden events and invoking general good fortune by way of gaining the favor of these powerful entities.

The Rada

Kaharna and Akegun

Foremost and most widely venerated of the major rada is the deity Kaharna and is believed to be a form of original ancestor to a universal extent, referred to as the Mother of us all even by tribes and ethnic groups not actually descended from the historical Queen Kaharna or her Amazigh countrymen. Because the supreme creator Lis, also known as Sham-Mawu, is seen as distant and unconcerned with humanity and therefore unreachable by prayer or ritual, the rada goddess Kaharna instead takes the position of de facto chief deity within the Kaharnist pantheon and is believed to have the most direct and wide reaching influence over the daily lives of her human children. Kaharnists believe all humankind is symbolically descended from the spiritual matron Kaharna and that therefore even unbelievers are children of the goddess who may be worthy in their own ways. Because of these doctrines of the cult of Kaharna, there exists little stigma among Kaharnists towards infidels or foreign religious practices, which is believed to have facilitated the widespread syncretism of many Kaharnist practitioners and the occasional adoption of elements from other religions into Kaharnist worship, as they are seen as merely other ways that the children of Kaharna venerate their mother goddess and can freely be practiced if they are found to have spiritual merit. Theologically, Kaharna bears the aspects of many types of deity, having war god aspects as a protector spirit to her children, aspects of a fertility goddess as the symbol of motherhood, and a wisdom or knowledge deity based on her access to ancestral wisdom which she may dispense to the devout in times of need. However, Kaharna most closely resembles a god of the dead or the afterlife because she is primarily observed as a chief ancestor presiding over all the other ancestral spirits of the many tribes that worship her as well as those that do not, and is often seen first and foremost as a ruler or elder figure among spirits, particularly those of the dead. It is believed that ancestor worship was not only one of the central aspects of ancient Tamashek religion but also the primary means by which the historical Queen Kaharna was remembered and became deified, naturally developing into a divine association with the ancestors or the souls of the dead as the Kaharnist faith developed over time.

Kaharnists believe that their goddess Kaharna possesses directly or has follower rada posses scavenging animals, primarily jackals, vultures and other scavenging birds to liberate the souls of recently deceased persons and animals from their bodies and allow them to become free rada spirits, as these animals were frequently observed digging up graves and seeking out carrion by many ancient peoples who naturally associated them with the souls of the dead. Sky burial is a common Kaharnist funerary practice, as it is believed to aid the transition of the deceased into the spiritual realm by offering their body up directly to Kaharna. However, many adherents may also bury their dead believing instead that certain rites and practices will loosen and free the soul, and the bones or teeth of ancestors may sometimes be integrated into altars or talismans that channel the ancestor's spirit to ward off evil of aid in beseeching the aid or wisdom of the ancestor. Rituals to invoke ancestral spirits for various purposes almost always begin with a prayer to Kaharna, as most Kaharnists believe that the ancestors dwell beside Kaharna in the spirit world and make up her divine court, which may be depicted as being in the sky, under the ground or even beyond or under the ocean in many variant interpretations of her mythology observed by local congregations. Charnel grounds are sacred sites dedicated to the goddess Kaharna, and may feature one or more tumulus or kurgan where bodies have been buried or laid out for excarnation by sky burial, and frequently feature a field of stone or wooden stelae recording stories of notable dead, bearing wards against evil or protections designed to please the ancestral rada spirits, as well as invocations to Kaharna to help draw the attention of the goddess to the dead souls in need of her guidance at the site.

Besides Kaharna is there is often the rada deity Maqqor Taschilt Imlal (lit: Great White Serpent) also known by the name Akegun that is often closely associated with Kaharna as her complimentary opposite, often depicted as her lover, husband or partner. In many Kaharnist cultures, the snake especially a white snake is taken as a symbol of cyclical life and rebirth through its repeated shedding of its skin, leading to the white serpent spirit Akegun representing the divinity of new life and rebirth and is often associated with the Ouroboros. In many interpretations, the chief ancestor Kaharna and the god of birth and new life are seen as merely associated aspects of the natural cycle of life and carry aspects of a dualistic philosophy attached to their individual mythology and depiction as a divine pairing. In keeping with the Kaharnist cosmology, neither divinity as seen as representing good or evil in contrast with the other. Kaharna and Akegun are venerated as the chief gods of the pantheon of rada, yet are often linked to the transcendent divinity of the creator Lis, or its aspect as Sham-Mawu, wherein Akegun is linked to the solar Sham especially the sun at dawn and Kaharna is seen as the lunar (Mawu) matron. In some interpretations of the couple, both Kaharna and Akegun are associated with the moon, where Akegun is attached to the new moon and the waxing phases while Kaharna is linked to the full moon and the waning phases. During a solar or lunar eclipse, it is believed that Kaharna and Akegun join together into one and in so doing are able to briefly channel the supreme divinity of Lis into the earthly world.

Both sides of the Kaharna-Akegun duo are associated with water, especially potable fresh water. Kaharna is the goddess of the oasis and the source of wells, springs and streams, and is believed to call this water out of the ground to provide for her mortal human children. Akegun the serpent is associated with rain, especially the brief showers that may occasionally fall in the Zahra desert region which illicit sudden growth and blooming of plants in previous barren stretches of land, symbolizing the return of life from death and taken as a manifestation of Akegun's divinity in the world. Droughts are believed to be caused by a weakening of Kaharna's sprit, often attributed to neglect or misbehavior of the general community, whereas flooding is often taken to be the anger of Akegun provoked by similar misbehavior. Although both deities are often linked to agriculture, crops and herding as the bringers of life giving waters, rain and good weather, Akegun as the god of rain is more often beseeched by these agrarian and pastoral communities within Kaharnism.

Tanet

Tanet (or Taneth), sometimes known as Astoret or Menhit, is a rada deity of love, sex, and war and is among the most widely observed deities of the Kaharnist pantheon besides Kaharna and Akegun who are seen as the queen and king of the gods. Sometimes depicted as the rebellious daughter of the latter two, Tanet is associated with fire and often interpreted as being fundamentally the divine spirit of fire and embers, a hot temper and especially the sensation of passion be it sexual or otherwise. Because of this, the goddess is most associated with love, marriage and fertility as believed to frequently influence strong emotions of love as well as jealousy, hate, pride and the sensation of inspiration. Tanet is seen as the enemy of depression, boredom and stagnation within the mind and is often invoked to cure tamazai or depression induced by angry spirits and negative supernatural phenomena, or to rekindle or establish new relationships between humans. The fire goddess is thought to be far more fickle and transient in nature compared to the relatively omnipresent and steadfast Kaharna and Akegun, which symbolizes the often ephemeral nature of a person's infatuations or interests that may fade or suddenly emerge unpredictably, in the same way the element of fire may flicker or be snuffed out yet may also appear to come alive and grow quickly without warning. In Kaharnist theology, Tanet embodies a dualistic principle within one entity, as her influence in a person's life may have both positive and negative connotations as she lies at the root of love and intimate bonds that bring joy and fulfillment over a lifetime yet is also the cause of heartbreak and a disruptive, chaotic presence in many people's lives.

As one of many war deities in the Kaharnist canon, Tanet specifically is associated with fighting sprit and courage which may often be more broadly interpreted outside of a context of war as an association with willpower and general strength of spirit, although she is far from the only deity connected to these concepts. Fighters that draw upon what is seen as inner or spiritual strength in combat, particularly martial artists, are said to be possessed by or channeling the influence of Tanet as a rada deity. Especially historically, the traits of courage and the will to fight were particularly valued by individual warriors and military forces as a whole, making Tanet one of the central spiritual figures in military affairs because of the Kaharnist belief that her favor or disfavor could govern the will of the troops to fight on which may in turn determine the outcome of a battle. Scholars believe that invocations or group prayer dedicated to Tanet conducted by armies or groups of warriors may have created a psychological placebo response that resulted in improved morale simply because the warriors believed their spirits had been strengthened by invoking Tanet.

As the goddess of fire, Tanet is often honored through rituals involving ceremonial braziers or fire pits which are used both for divination using the ashes and embers, as a means to make sacrifices by ritually burning particular items of symbolic importance or simple as a place for family or community reverence to the spirit of Tanet. Marriage rites are usually associated with Tanet and often include burning symbolic objects representing past relationships or past wrongs inflicted by the couple, meant to symbolize their new bond of married love consuming, destroying and overcoming barriers or painful memories of past events. Likewise, divorce may be carried out through a similar ceremony in which the relationship is severed in the presence of the flame goddess Tanet. In this case, sacrifices to the fire altar are meant to not only invoke spiritual power to break off the bonding of the couple, but also to help reinvigorate and inspire newly divorced persons to find new passion in their lives and move on from their failed relationship. Similar ceremonies have gained popularity in recent years for Kaharnist practitioners overcome with feelings of stagnation and depression due to their employment or life circumstances other than their love lives, in which appeasing and calling out to Tanet is intended to likewise bring new joy and passion to the life of the human devotee. In certain Kaharnist variants that believe in the concept of fate and generally preach that the influence of the rada dominates and predetermines events of day to day life, it is often believed that Tanet determines ones true love or soulmate at birth and that the identity of this person may be determined through divination. Conversely, in many other Kaharnist practices Tanet is viewed as a primarily chaotic entity which reinforces the belief in constantly changing circumstances of material and spiritual life and a rejection of predetermination, and so finding love is the random occurrence of Tanet's influence which a person may react to as they see fit on an individual basis.

Anun, Gano and Tchentezem

The trio of well known trickster rada deities known as Anun, Gano and Tchentezem are usually associated with one another and occasionally depicted all together as a unitary triad of entities which only manifest as a group. All three are often seen as deities of wisdom or knowledge, a role they share with Kaharna and the ancestor spirits, although each is meant to represent a different aspect of a wise or mischievous divine figure. Anun the Spider is the protagonist of many south Charnean folk tales and is venerated as a cunning trickster using guile and most of all a quick whit and charismatic speech to defeat mythical villains or overcome terrible challenges and trials. It is generally understood that Anun is originally a traditional god or legendary hero of pre-Kaharnic south Charnean mythology that was later integrated into Kaharnism as a rada spirit. Gano, the Elephant or Elephant Rider spirit, conversely displays a lesser degree of trickery and is often depicted as a slow, plodding and methodical companion to Anun in many stories and oral traditions. He is believed to be the father of all elephants and the ruler of the elephant rada, and is associated with wisdom, old age and great knowledge. Along with Kaharna and the ancestor rada of a particular devotee, Gano is often prayed to for advice and wise council. Tchentezem, represented by a Fennec fox, bears similar traits to the trickster Anun and sometimes said to be the younger brother of Anun while he is generally seen as being lest directly mischievous but still demonstrating cunning and keen observation. The fennec spirit is observed as the deity of secrets and hidden knowledge and the patron of spies, scouts and in modern times scientists, researchers or inventors.

These gods of cunning, knowledge and guile are historically associated with enslaved populations in Charnea such as the Ikelan, whom are said to have particularly venerated these gods as their condition generally deprived them from employing force and thus forced them to resort to methods of trickery or deceit to advance themselves or their community. All three rada but Anun in particular are associated with resistance to oppressive forces through their depiction in myths and folk tales as deities or spirits of a generally less powerful nature which nonetheless triumph over greater or more threatening entities. Children who are quiet, well behaved and observant are said to be possessed by Tchentezem while the elderly who demonstrate particular strength of character or great knowledge which is shared with the community are said to be influenced or possessed by Gano, an association which is often conferred to teachers or masters instructing apprentices in a particular craft or field of study. The triad of rada together are broadly associated with intelligence as well as ambition and often underhanded or indirect means of advancement be it self motivated or on a community level, which associates these rada both with negative events like deception and betrayal as well as the positive will to improve oneself or one's own community.

Fertility Spirits

Notable rada related to lust, sex and fertility such as Kowaye, the south Charnean figures Obossi and Mnama and the east Charnean Lilut are broadly venerated across all of the Kaharnist community and typically play an important role in the life of the tribe and community. The most widely observed of these deities is Kowaye one of the chief Kaharnic goddesses of lust, being distinguished from the similar aspects of the goddess Tanet as a distinctly sexual and fertility based divinity largely unrelated to romance or love. In general, this category of rada spirits are invoked when members of the community intend to bear children and rites related to their worship may affect a variety of factors such as the likelihood of conception, the health of the infant and many variables of the pregnancy and birth, in addition to the purely sexual aspects of their spirit. Obossi and Mnama, who are primarily worshipped in the local Kaharnist sects of southern Charnea, are female and male sex symbols respectively and believed to govern the desires and sexuality of their respective sex. Marriage rituals in these variant of Kaharnism often feature or are followed by ritual consummation characterized by sacred marriage wherein the couple would dress and act out a ritual as the rada Obossi and Mnama, which is believed to solidify the bond of marriage and increase the likelihood of a pregnancy resulting from the first intercourse after marriage. Some versions of Kaharnism practice similar rituals replacing Obossi and Mnama with local rada or even the rada of a famous couple in the community's ancestry which may take the place of symbolic representations of divine sexuality for either sex, usually through being held up as examples of proper gender roles and virtues during their lives. Other Kaharnists lack these practices altogether and instead feature individual sex gods or goddesses such as Kowaye or the east Charnean variant Lilut that are seen as generally responsible for feelings of lust, sexual desire, and fertility. Impotence or infertility is usually attributed to the anger of these rada deities, and is thought to be cured by undertaking certain actions and rituals to appease them. It is noted that the myths and traditions regarding some fertility rada, most notably Kowaye, are explicitly accepting of homosexuality as simply another equal form of attraction resulting from the rada's meddling in human affairs that is indistinct from heterosexual thoughts. This may contribute to the general tolerance of homosexual persons within the Kaharnist community, as homosexual acts can be seen as being equally reverent to Kowaye or other rada as equivalent heterosexual acts and does not carry religious stigma.

Hunter-Warrior Rada

The Kaharnic canon holds within it many diverse deities of rada dealing with war, warriors and hunters as well as many rada primarily associated with other natural aspects or phenomena that are tangentially related to warfare or are venerated as war gods as an additional aspect to their central nature. In general, rada dealing with war also deal with hunting as there was historically a very close relationship between these activities and indeed in many Scipian cultures hunting of animals was seen as a form of practice or lesser form of fighting other humans in warfare. In some cases, as with the rada Uguon warfare is also associated with iron or ironworking, as this rada and others like him are venerated as patrons of blacksmiths as well as warriors, which may stem from a veneration or spiritual association with the iron of the weapons themselves or instead from an ancient expectation of soldiers to supply or maintain their own armaments and thus require ironworking as part of the warriors duties. Ademak is one of these warrior rada which is much more exclusively focused on war and is concearned primarily with the specific acts of battle and destruction that follows, such as the sacking of cities in ancient times. Conversely, deities such as Nunkoya and Eyweo may have originally been worshipped mostly as war gods but eventually transitrioned into gods primarily associated with hunters which are prayed to for good fortune during the hunt. The goddess Anit is an example of a rada that serves both the hunting and warmaking functyions equally, and is not only prayed to for good outcomes in battle and at the end of a hunt as she is also thought to soothe the animal after it is caught and care for its spirit as it passes from life.

Practices

The Kaharnist community is often described as being a horizontal organization or devolved religion due to its distinct lack of a strong church or temple instituion which renders Kaharnism devoid of any clerical hierarchy and centralized liturgical authority. The practice of Kaharnist faith is usually based around the individual or community level, based around family shrines or congregations within small tribal sub-groups numbering only a few families strong. Because of this, specific details of rites, rituals, sacriments, and of the histories and traditions themselves may vary significantly even between neighboring tribes. Kaharnists in different parts of Scipia or the wider world may worship different sets of universal spirits, or the same deity by a different name and character, but are generally unified by their veneration of Kaharna first and foremost, the recognition of Lis/Sham-Mawu as the supreme creator, as well as the almost universal worship of the most popular and widely recognized rada such as Akegun, Tanet and Kowaye. Tamashek, Djerma, Yerwa and Beriaa are all frequently used as liturgical languages within Kaharnism, although the widespread acceptance of Tamashek as the Lingua franca of Charnea and close relation to the Amazigh languages spoken by neighboring Kaharnist populations has made Tamashek the de facto lingua franca of the Kaharnist community at insofar as it is used to facilitate communication between various disparate communities of worshipers within Kaharnism.

There is no universal standardized scripture in Kaharnism, although some materials such as the 1897 Book of Kaharna have reached some acceptance as widely employed religious texts, and many written religious texts or sacraments may exist only in one or a few languages and consequently be observed only by those communities of Kaharnists. This is further complicated by widespread syncretic practices adopted by many Kaharnists, as the religion holds no stigma against non-believers and does not denigrate other religious traditions and may even adopt aspects of other religions that are seen as being in proper reverence to the spirits and to good conduct. Particularly, practice of the Mutulese religion known as the White Path or Sakbe has found widespread acceptance among many Kaharnists, resulting in the common syncretization of the goddess Kaharna with the chief Sakbe god Chaak amoung other practices. Nevertheless, many older or otherwise native Kaharnist practices continue even among those practitioners which identify as adherents of other religious including the White Path, Azdarin religion, Judaism and many Christian sects. Many Kaharnists therefore may simultaneously hold up the sacred texts of other religions as well as the established traditions and beliefs of their own local Kaharnist community, even when these may be contradictory to one another. Syncretic Kaharnist adherents to other, often far more institutional and structured religions can often be seen as heretics or more generally as immoral due to their failure to adhere to the established religious orthodoxy of the religion they have syncretized into. Some scholars suggest that this form of diffuse and adaptable religious identity may have helped the practice of Kaharnism survive where many other traditional native faiths or pagan religions failed to survive the advent of exclusive monotheistic or sometimes polytheistic religions backed by strong centralized institutions, as even in conversion Kaharnist communities retain their traditional belief system and associated practices.

Kaharna cult

Kaharna as the gatekeeper of the spiritual afterlife and the matron of ancestral spirits is associated with jackals, vultures and other scavenging birds. The cult of Kaharna is by far the most widespread and organized within Kaharnism and is focused on the proper veneration and communion with the ancestors, funerary practices as well as some aspects of herding and agriculture. Primarily, veneration of Kaharna involves the figure of the vulture Eheder and of the jackal Ebeggi which are both associated with the dead and passage into the spiritual realm of the rada due to their observed behaviors of seeking out and consuming dead bodies. Jackals, vultures and other scavenging animals are generally believed to be the manifestations of Kaharna or otherwise as animals possessed by rada which follow Kaharna which are tasked with seeking out the dead to separate the rada spirit from the mortal vessel and accompany it to Kaharna's divine court, which is sometimes interpreted as a from of afterlife through which living souls pass to then become ancestor rada that may be freely called upon by living humans.

Vulture priests are those devotees of Kaharna which conduct sky burials, last rites, and are tasked with the proper treatment and disposal of human and animal corpses. Jackal priests are those which are less practically involved with aspects of the dead and instead deal primarily with already formed ancestral rada and serve as mediums and diviners for adherents seeking to commune with the ancestral dead. Both sects of Kaharna cultists are also concerned with the detection of wild spirits of the night, the essuf, which are believed to be the tormented souls of the dead which have clung to or been trapped within their dead bodies and have not been taken to Kaharna's court to become free rada. Such spirits are usually blamed for misfortune and illness and the cult of Kaharna is primarily concerned with dispelling these spiritual ills and resolving any negative spiritual effects and ramifications they may have had. Shades of red are usually associated with Kaharna and prominently displayed in rituals or general reverence of the matron rada.

Akegun cult

Although theologically Kaharna is more closely related to the immediate life giving waters of oases, steams and irrigation it is instead Akegun the Great White Serpent which is more actively venerated as the god of rains and new life. Prayers for rain are addressed exclusively to Akegun or alternatively to both Akegun and Kaharna. Rain rituals of this nature of amoung the most common and widespread of their kind within Kaharnism and represent some of the most uniform and regular types of worship activity across most practitioners of Kaharnism. As the god of rebirth and life, Akegun is the subject of many rituals which are observed during the first rains and immediately after the often very rare precipitation within or near the Zahra desert. For example, worshippers of Akegun will often time their pregnancies so that the birth will occur around the start of the rainy season, which is seen as granting good fortune during the birthing process and conferring good luck and vitality to the infant. Many of the lesser observed fertility related rada are sometimes linked to the Great White Serpent and may be used together in numerous maternity rituals representing new life and maternal fertility. This also holds true for the births of animals within a herd, which is sometimes the subject of rituals held by herders and goat tenders to ensure the health of newborn calves. As a serpent deity, Akegun is closely associated with the colors white, green and blue and with the viper or Taschilt which is sometimes kept as a pet or familiar by particularly devoted followers.

Tanet and Kowaye cults

Tanet is widely revered by female elders and wise women in many Kaharnist tribes as a feminine symbol of strong willed defiance and self motivation as well as the principal rada involved in marriages and many related social affairs which are traditionally the charge of women. The goddess is often evoked in fire-based rituals such as the burning of old clothes or especially the belongings of a vanquished enemy, which is generally used as both a celebration of growth and a counter spell to cast out an unhealthy fixation or attachment to past events which smother the living passion within the soul. Like Kowaye, Tanet is seen as the source of lust and a matron of sex but particularly in the context of the cult of Tanet these things are seen as avenues of enjoyment of life and is distinct from Kowaye in that she represents love and more romantic aspects as well. Because of this, Tanet is often venerated by married or prospective couples seeking to faster a bond through often through sacred marriage and other practices. Tanet is also observed as the source of courage and fighting spirit within warriors, being the subject of historically common battlefield or wartime rituals intended to raise the morale of troops by invoking Tanet which is though to have a placebo effect in which troops would become courageous in combat simply because they believed the rada goddess had granted them courage. In some depictions, Tanet is depicted as lion headed and she is generally associated with the lion or Ahar.

The cults of both Kowaye and Tanet broadly associated with prostitution in general across Charnea as veneration of Kowaye is believed to bring good fortune, health and prosperous business to prostitutes whereas worship of Tanet is thought to grant not only prowess during sexual acts but also notably granting protection or a ward-like defense against rada of ill intent which may harm prostitutes or promiscuous women. The cult of Kowaye in particular is known to practice temple prostitution which is shunned in some communities but stands out as the primarily legal form of prostitution in Charnea, which is otherwise illegal or criminalized except in the context of religious practice such as veneration of the rada Kowaye. Shrines to Kowaye often feature the color purple and her devotees or shrine keepers will often venerate the sacred butterfly or Amellelu though to be the animal servant of Kowaye. Annual rituals involcing Kowaye are often timed to coincide with butterfly migrations for this reason and generally involve one or more priestess of Kowaye in ritual garb featuring large woven butterfly wings and a spirit mask both of which are brightly colored in purple, green, yellow and blue.

Erekere cult

The warrior cult of Erekere, more so than the martial aspects of the cult of Tanet, are primarily focused on the aspects and virtues of warfare, duty and the arts of weapons. Adherents of Erekere focus on honorable conduct, keeping to one's duty and the veneration of their patron rada through the ritualistic construction, maintenance and consecration of sacred weapons as well as the frequent practice of combat arts such as Tabillant wrestling. In peacetime and in modern times, Erekere is mostly venerated as a god of the hunt and of hunters who must be appeased in order to attain good outcomes in a hunt. It is believed that Erekere may sometimes grant fortune in a hunt to those who do not directly worship him out of admiration for their virtues or dedication which the warrior rada views as forms of unconscious worship. A similar concept is applied to warfare, where Kaharnists often believe even non-Kaharnist armies may gain the favor of warrior rada such as Erekere by showing good virtues and unintentionally worshipping him through their practices and keeping of their weapons. It is believed that Erekere chiefly governs the outcomes of fights and battles, although Kaharna and the ancestor rada of the individual fighters may also influence the outcome making the results of battles difficult of divine. Erekere is associated with the Udad which is generally understood to be a ram or mouflon and is seen as a particularly strong and stubborn entity.