Shuocianism

Shuocianism

Total Population
Founder
Origin	date:
Type
Theology
Scriptures
Branches
Anren
Significant regions with adherents
Yanwen, Hui, Tianji, Guiya
Languages
Yanhua

Shuocianism is an intriguing and profound belief system that has rooted itself deeply in the traditions and culture of Western Davai. It stands out as a beacon of spiritual interconnectedness, presenting the idea that every entity, every moment, every aspect of the world around us is infused with its own distinctive spirit. Shuocianism has made a particular impact on the religious and cultural life of Yanwen and Hui. This isn't just a faith; it's a way of viewing and understanding the world that emphasizes the divine presence in all things.

Etymology

In Yanhua, Shuocianism is rendered as Shūo xiá, meaning "higher word" or "communion with the spirits". a term referring to a believer listening to the voices of the futsu. Very gentle and almost imperceptible voices permeate nature, which tells man of the future needs, emotions and will. Shūo xiá has been rendered into Shuocianism by Halish speakers as a way of describing the whole collection of related beliefs and doctrines of this decentralised faith.

Core beliefs

At the heart of Shuocianism is the idea that the world isn't merely a physical realm but a bubbling and effervescing fabric of spiritual manifestations called the futsu.

Futsu

The Futsu are the spirit or essence in everything that may exist; every twig, leaf, drop, river, tree, cloud and many more things has its own futsu. A futsu comes into being once something becomes its own discrete entity; a river may be its own futsu, but the drops and mist from the river become its own futsu once they come into being.

The state of nature and reality comes into being through the interactions of this separate futsu, and each futsu is believed to have its own needs, desires, will and temperament. The personality of the futsu and their mutual interactions with those of human deeds leads to the state and change of one's environment. For example, pleasant, positive thoughts, emotions and behaviour will lead to a more pleasant environment as the futsu are affected by human actions, feelings and thoughts. Conversely, negative emotions and thoughts will fight, anger or corrupt the purity and innocence of the futsu, leading to discord and chaos.

As everything contains its own Futsu, including places and structures, places where vile deeds and actions have happened or that have seen pain and violence over long periods become corrupted and hostile to the wellbeing of man and must be shunned or cleansed. Cleansing places of evil notoriety may be impossible depending on the quantity and quality of negative deeds that have happened there.

The futsu can be revered and sought for a favour by leaving offerings at shrines and temples or by performing rituals of reverence. An offering can be of food, drink, colourful pieces of paper, drips of wax or colourfully dyied flour or fabric. It is believed that the futsu may become perceptible by sight and sound if their need is great and may task believers with a mission or seek their help.

Khophu

Time and events are sacred, too, in the sense that every moment has its own divinity to be learned from, shunned, or cherished; these are known as Khophu. The now, or khophu, is important, and one must strive to shape it for one's wellbeing and that of the community. Believers must seek to create moments of serenity and beauty to enrich their life with khophu that will endure and promote their wisdom and health of their being and body.

khophu places such as gardens, temples and even just a room or corner of someone's dwelling designed for introspection are necessary for believers to enrich their lives and to commune with the futsu. Only in places of serenity and beauty can the faint but powerful voices of the futsu can be heard.

Futsujon

The human essence or spirit after death is considered to have been released into nature and the environment, where it gravitates towards what's familiar to it, such as home, village, family, and places of pleasant memories. They are called futsojon as human spirits are not the same as the spirits of nature; human spirits reside in their idealised form across the vast horizon formed from the natural futsu in bliss if they have morally risen above the negative emotions and deeds that fill mortal life.

Human life that has been weighed down by a person's own negative thoughts and emotions and the deeds that tear and stain the soul struggles to rise above the foaming and undulating fabric of the natural futsu, droning out their essence and will, forever adrift and lost to their descendants and unable to enjoy the horizon of bliss.

Practices and Rituals

Temples

Shuocianist temples are places where many shrines are venerated, with halls for funerals, priest training, community worship, and celebrations such as marriages. Temples tend to be a compound of hall-like buildings lining a "lane" or pedestrian path lined with futsu shrines, the lanes are often covered by the shadow of trees and with a brook running through the lane. Nevertheless, there are many configurations for temples; the vast majority always seek to have access to nature or a pristine garden for followers.

The main function of temples is to serve the community in their key celebrations and life events, but more crucially, they serve to train priests and to serve as a communication hub with another independent temple to share theological doctrines and regulate each other. For centuries, the faith has relief on the exchange of priests and essays on faiths to grow the culture of the faith and regulate each other. The faith has no hierarchy or head, and all communities are free to experience their faith as it feels natural to them.

Shrines

Shrines to the futsu can often be found in many places, from the most beautiful natural settings to the most mundane places. These shrines typically venerate the immediate futsu, such as rivers, waterfalls, and plants in a garden. A beautiful landscape or the wind, rock and earth and many more kinds. They are usually simple affairs carved into stone or wood or, more recently, from poured concrete and other more modern materials. It's not uncommon for industries to have shrines to futsu for their machines or steam or electricity to safeguard a place of work; this is a much more recent and modern practice and seen with some humour by some.

Ancestor Veneration

Ancestors are remembered and venerated as human futsu, these futsu that are drawn to what was familar to them are venerated and sought for favour, as personal guardians that accompany their family or lands and do what they can to see them prosper. Family members will build veneration shrines for the past ones, lighting candles and leaving offerings of semi-precious stones and flowers. The shrine is crafted to resemble an idealised miniature natural landscape, and the flowers serve to beautify their spiritual landscape and the stones to help them ascend above the maelstrom of futsu.

Mendicant priests - Taytun

There is a tradition of ascetic men and women dedicating themselves to educating the faithful in the faith and performing shrine rituals. They will also pray and sing litanies to soothe futsu and commune with them. Many of these priests travel in small bands across the lands, usually walking, but more recently, they have taken modern mass transport as required, travelling constantly over long distances. As they travel, they rely on the goodwill of believers and will usually seek hosts that will allow them to set up camp in nature or a place conducive to Khophu.

Imagery and symbols

Every faith has its symbols, and in Shuocianism, imagery plays a pivotal role in communicating its tenets. Particularly in Yan traditions, the wolf emerges as a revered symbol. The depiction of the Alir, the Hela, and wolves in circular motifs often signifies the cyclical and interconnected nature of existence.

Denominations

Yannic Shuocianism

This is a significant branch of Shuocianism, emphasizing the omnipresence of spirits and the divine hierarchy in which beings like wolves occupy a special status. Rituals and practices in this denomination are not just about faith but also about fostering community ties (恭, gōng), understanding the natural world, and imbibing lessons from it.

Relationship to Kin

The Kin religion, that origninated within Western Davai in Kamura and spread to various places beyond, may be considered by some to be a Shoucian type belief system. Kin however has a number of differences the most signifacant of which is being monotheistic, worshipping a creator goddess. It does retain a belief in all-encompassing and interconnected spirits residing in all things.