Furózin
Furózin a religion of Enyaman origin with over XX million followers worldwide, known as Furóltaí. Furózin encompasses a variety of beliefs and spiritual practices largely based on original teachings attributed to the Furómazí (born Nagato Saburo in the mid 11th-century) and resulting interpreted philosophies. Originally arising in the then-Tsurushiman colony of Enyama Zenshō, Furózin is based on a syncretic combination arising from Biya-Kamiseiwa animism and earlier Tsurushimese teachings on the concept of Zi, or lifeforce.
Though extant in various forms for several hundred years, including the famed Torwald's Manuscript, the primary source of scripture is the Hatsítsuto, a compilation of three scrolls outlining its central tenets. The goal of Furózin is to overcome ignorance (mukigi) of the true reality of nature (gatsítsu), which is a triality of order (chibzio), chaos (kįdiiton), and flow (níūdō). Most Furózin traditions focus on recognizing this triality and mastering the balance of all three elements individual self through Kaiakídáō, a concept which most directly translates to the Latin quiddity.
Sects vary greatly in their interpretation of scripture, the relative importance of cosmological as opposed to metaphysical explanations, and specific teachings and practices. Widely observed practices include adherence to Furózin moral law (Dōtyáké), monasticism, meditation, charity, a Pilgramage of seclusion in nature, or the use of the Acacia longifolia plant (Nōseiko), which contains the psychoactive chemical DMT.
The Furómazí
The Furómazí | |
|---|---|
Nagato Saburo | |
 | |
| Other names | Okikatsu |
| Personal | |
| Born | 20 July 990 (according to local tradition) Narasu, Tsurushima |
| Died | 31 May 1072 (aged 81) |
| Religion | Furózin |
| Nationality | Tsurushimo-Enyaman |
| Notable work(s) | Hatsítsuto Shichiyokiyol Torwald's Manuscript (alleged) |
| Known for | Founder of Furózin |
| Other names | Okikatsu |
The Furómazí (also known as Okikatsu to the Tsurushimese), born Nagato Saburo (990s CE - 1072 CE) was an Enyamo-Tsurushimese philosopher, meditator, explorer, diplomat, and spiritual teacher who lived in early Colonial Enyama. He is most known as the founder and chief conceptual architect of Furózin, and revered by most Furóltai as the Kensho-dinétai (Awakened Man) who first gained a luminous mind from the natural world on a 22-year pilgrimage across modern Enyama and Elatia now known as the Tabiołto.
Originally an accomplished glasspainter, the Furómazí was born in Narasu, then one of the great temple-capitals of Tsurushima, and embarked on the third major voyage to Enyama, and the first to hold settlers, in 1041. After his ship was seperated from the initial colony fleet, he landed several hundred kilometers north of the colony, and first found his way into the Wabayan Shamandom, by 1043 becoming a spiritual teacher in north-northwestern Enyama; he is considered one of the first Ochranese to have made contact with Belisarians, arriving in Ala Nova as part of the Tabiołto in 1049 in a stay that included a meeting with the first Rector of Ala Nova, Tycho Pseudolus Caelistis. He also allegedly met Jarl Torwald Herericson of Innonland, but this is disputed in some sects as apocryphal.
In 1065, his pilgrimage over, he returned to the Tsurushimese colonies, and stayed on the outskirts of Fujikawa, developing positive relations between elements of the Wabayan Shamandom and the early Enyaman colony. After being branded a criminal for popularizing the use of Nōseiko, he fled north to Haratago land and became a hermit, dying in 1072 after being apprehended by samurai of the Maroda clan. News of his death made him a martyr, but it was not until 1091, when his manuscripts were discovered and disseminated widely, that he began to become a true religious icon.
Doctrines
Concepts
Furózin tends to emphasize various themes, such as geniuneness, spontaneity, healthy attachment, and most important of all, mukigi, the overcoming of ignorance and the gaining of wisdom. Veneration and preservation of nature may depend on the character of the specific sect or its proximity to urbanized areas.
Order (Chibzio)
Chibzio is the masculine principle of the triality. It describes nature's tendency to order itself along a structure or 'scaffolding', seen in everything from the natural patterns of mountains to the structure and form of a society. Chibizo is associated also with structured growth, coldness, technicality, straight edges, metal, celibacy, rigidity in behavior or ideology, and, eventually, stagnation resulting from structured growth. In traditional sects, it is associated with urbanziation and colonialization, particularly Tsurushimese colonialism. Felines, ants, and beavers are the avatars of Chibizo, associated with structure and society.
Chaos (Kįdiiton)
Kįdiiton is the feminine principle of the triality. It describes nature's tendency to deconstruct and reconstruct itself over time, seen in cycles of growth and decay. Fire is a sacred element of Kįdiiton, and the concept is emblematic of creativity, the arts, warmness, reconstruction, circles and natural shapes, wood and leaves, sexuality. If left unchecked, Kįdiiton will destroy the world and return it to a primordial form. In traditional sects, it is associated with indigenous groups, a rural, nomadic, or pastoral lifestyle, and the decay of the Wabayan Shamandom. The common avatar of Kįdiiton is the monkey, for their fiesty and trickster-like character.
Flow (Níūdō)
Níūdō is the genderless, transcendent principle of the triality. It describes the flow of natural energy from one part of the triality to another, and the Zi of all things, living or dead. The concept is linked to the dusk and dawn, the tides, the weather, the ebb and flow of personal emotions, and time itself. It is the unifying principle of the triality; without Níūdō, there cannot be either construction or reconstruction. It is linked with both the light and the dark, and particularly with changing shadows. Níūdō is responsible for curiosity, skepticism, and exploration of mystery, wonder, and awe. Níūdō is therefore balance and equilibrium, the feeling of flow that exists between all opposites. It is associated with liminal spaces and borderlands, such as between urban areas and rural areas, nations, or continents. Dogs, mammoths, and humans are a common avatar of Níūdō due to their curious and well-traveled nature.
Cosmology
Theology
Symbols
Practices
Society
Adherents
| Country | Followers | Percentage of population |
|---|---|---|
 Enyama
|
11,403,017 | 29.4 % |
| Template:Country data XX | XX | XX |
| Template:Country data XX | XX | XX |