Shashin

The Golden Path

Shashin (/ˈʃɒːh ʃɪn/ Noamese: Шашин), also known as Shashinism, Tengeraavism, Altanzamism, the Golden Path, and Proto-Noamic shamanism, is an ancient ethnic religion widely practiced throughout northern Heberia and in the Neander lands of northeastern Heremonia. With over 1.3 billion adherents, Shashin is the third largest religion in the world. It is the predominant religion in the Neander, and has for centuries been recognized as the official state religion in Noam and Capacyront.

Shashin is an animistic and shamanistic religion, incorporating elements of totemism as well as ancestor worship in its theology and ritual. Although originally polytheistic, Shashin has developed into an essentially monotheistic belief system, with the sky god Tengeraav (Тэнгэраав) as the supreme deity, although numerous other gods and demigods occupy the pantheon of its mythology. Despite its well-developed liturgical canon and strong shamanistic tradition, there is no central authority which controls Shashin, and its adherents exhibit broad diversity in their interpretation and practice of its teachings.

Etymology:

The Noamese word Шашин (Shashin), meaning simply "Religion," is a borrowed word from the early Cyrontic Ʃασνα (Sasna, “instruction, teaching, rule, order”) from Podravo-Uldic Ϯε σνε (Tseh, "guide" + Sne, "to know").

Cosmology:

Nature of the Universe:

Shashin describes the universe as divided into three worlds:

Upper World

The Upper World exists above the sky. It is similar in appearance to our world in many ways, although it is much brighter in the Upper World because there are seven suns and fourteen moons there. It is inhabited by shining human-like beings who are invisible to mortals (as mortals are invisible to them), and who live their lives in the traditional ways of the forefathers. The Upper World demonstrates the ideal existence to which mortals should aspire.

Middle World

The Middle World is the world of humankind’s physical existence. It is the world located below the Upper World and above the Lower World. The canopy of the sky is supported by the pole star, around which the eternal wheel of time rotates. The ground is supported by the World Mother Delkhi (Дэлхи), through whom all things must pass to enter the Middle World.

Lower World

The lower world exists below the ground. It is a dark world, illuminated by “half orbs” of the sun and the moons. The Lower World is inhabited by small, headless human-like creatures called Töröögüüd (Төрөөгүүд). They are cold and their blood is dark because they lack the animating breath of life.

Creation:

Practitioners of Shashin believe the universe began when the Sky Father Tengeraav, soaring in the form of a white eagle over the primordial sea, drew forth the World Mother Delkhi from beneath its waters. From their union was born Baruun (Баруун), the creator god who made the world and all humankind, as well as all things beneficial to humankind.

Tengeraav instructed Baruun in the creation of the Upper World and the Middle World, and together they placed the blue sky between the worlds, and set the pole star to hold it in place. But Tengeraav also had a second son, Zuun (Зуун), who was unlike his elder brother in every way, and who, due to his jealousy, came into conflict with Baruun. To appease his younger brother, Baruun created the Lower World, and made Zuun its master.

But Zuun was not satisfied. He made the Töröögüüd to attack humankind and take the Middle World from them. However, Delkhi would not allow the Töröögüüd to pass into the Middle World, and so they remain trapped in the Lower World forever. After that, for every benefit Baruun bestowed upon humankind Zuun would send forth a harm, and for every opportunity came a challenge, as when Baruun created domesticated animals, and Zuun followed with the wild beasts.

In that fashion, all manner of things were created such that the perfect balance of the universe was maintained, and the wisdom and will of Tengeraav were revealed.

Theology:

The primary guiding principle of Shashin is the necessity of preserving the equilibrium of the universe in order to maintain the progression of time. On an individual level, one is the center of one's own universe, with a personal responsibility for its stability. This requires a commitment to achieve balance and moderation in one’s own life, and the cultivation of an “upright heart” by performing good deeds, living in conscious harmony with natural law and the spirits of the natural world, and properly venerating one's ancestors.

Deities:

The Shashin pantheon consists of 99 gods, demigods and other supernatural beings who move about the Middle World and influence the affairs of humankind. Some of the more significant deities include:

Tengeraav

Tengeraav (Тэнгэраав) is the supreme god of Shashin, whose name means "Sky Father." His physical appearance is unknown and unknowable, and he is never visualized or depicted as a person. Rather, he is considered to be as infinite and as timeless as the blue sky, without beginning or end. Although Tengeraav is omnipresent, he is neither omnipotent nor omnibenevolent. Yet he is believed to govern all of the existing world, guiding the fates of individuals and nations alike. Tengeraav assists those who revere him and actively work to achieve his will, and withholds his favor from those who do not. He also acts on his own volition, but always with moderation and fairness when distributing rewards and punishments.

Delkhi

Delkhi (Дэлхи) is the "World Mother" and the font of creation. She is the patron of women, the comforter of mothers and the protector of children. She is the guardian of the Middle World, as all spirits must pass through her to enter it. She provides all living creatures with their physical bodies, which she reclaims upon their death.

Baruun

Baruun (Баруун) is the first son of Tengeraav, and is second only to him in power and authority. He is the creator god who made the worlds and fashioned humankind, for whom he acts as protector. He is the lord and master of the Upper World, and of all the White Spirits. Baruun is associated with the west, the direction of opportunity, and symbolizes goodness, welfare, abundance, and food and water aplenty. He controls the weather and the movement of the stars, and is associated with the rainbow. He is the patron of shamans and (through his daughters) the source of their knowledge. He creates the heads of all humans and imparts the mönyahapnar. He has seven sons, known as the Tsagaan khüüd (Цагаан хүүд) or “White Boys.” He also has nine daughters, called the Duukhooloi (Дуухоолой), but no one knows their names. They are the direct source of inspiration for shamans.

Yuun

Yuun (Зуун) is the second son of Tengeraav. He is the god of death, lord and master of the Lower World and ruler of the Black Spirits who bring misfortune, misery, sickness and war to mankind. As judge of the dead, he decides which souls shall be reincarnated and which shall remain in the Lower World with the Töröögüüd. He is a teacher of sin, determined to lure the souls of humans away from the golden path of righteousness. He too has seven sons, known as the Khar khüüd (Хар хүүд) -- "Black Boys." He also has nine daughters. Together they are called the Kharzürkh (Харзүрх), but their names are unknown. They distract and change the minds of the shamans, disrupting their communication with the spirits.

The Soul:

All people are believed to possess three tövüüd (төвүүд), which together comprise the güt (гүт) or soul, within which resides the bööyan (бөөйан) -- a record of the actions of one's lifetime, balancing good works against transgressions.

SOYÜNS

The soyüns (сойүнс) dwells in the stomach, and is the most basic of the tövüüd. Akin to a spirit or ghost, it comes from the Lower World at birth, and returns to the Lower World at death to await reincarnation. Outside of the body it moves through water. During the time immediately following death, it often returns to the Middle World to comfort grieving relatives in the form of fond memories.

AMIDRAL

The amidral (амьдрал) fills the chest, and is often referred to as the "animation of life." It is possessed by all living creatures and is described as the life force that Tengeraav breathes into the body as it is born. Shashinists believe that the length of one's life is predetermined by the amount of Tengeraav's breath one receives at birth. The amidral can be reincarnated within the family, transmitting common traits, characteristics and mannerisms through the generations.

MÖNYAHAPNAR

The mönyahapnar (мөнйахапнар) occupies the head, and is the essence of the individual. Among all living creatures, the mönyahapnar is possessed by human beings alone. It is placed upon the body by Baruun at the moment of conception. After death, the mönyahapnar eventually goes off to find a place in nature, such as a stream or grove, where it may become a resident spirit. Or it may move freely about the world. The mönyahapnar of an individual who has led a truly exceptional life may be rewarded by Tengeraav with an eternal home in the Upper World.

The Salkhimori:

The salkhimori (салхиморь), literally "wind horse," is a spirit that resides within all humans. It is separate and distinct from the güt, and its health and strength are highly variable, depending upon the person. One who actively promotes the will of Tengeraav, cultivates an upright heart, respects the spirits of the natural world and venerates his ancestors will be rewarded with a strong salkhimori, evidenced by good health and prosperity. On the other hand, one who opposes Tengeraav, abuses the natural world and neglects the spirits of his ancestors will suffer ill health and adversity as a result of a weakened salkhimori.

A properly cultivated salkhimori can be trained to leave the physical body and transcend the Middle World to converse with the spirits. Some individuals are blessed with an exceptionally strong salkhimori from birth. These people are usually recognized by their shamans at an early age, and selected for religious training to determine if they have the spiritual powers and the personal commitment required to become a shaman themselves. The ranks of the Black Shamans are reserved for candidates who exhibit a salkhimori of extraordinary vigor, as their challenges are the most perilous.

Birth:

When a child is conceived, Zuun, lord of the Lower World, chooses a soyüns to be reincarnated. As the chosen soyüns moves up through the tellure into the Middle World, Delkhi, the World Mother, provides it with a physical body. Baruun Büteegch ("the Creator") then sets the head, containing the mönyahapnar, upon the body and places it in the womb. At the moment of birth, The Sky Father Tengeraav breathes a finite amount of life into the body, investing it with its amidral.

Method of Prayer:

The Shashin method of worshiping is uncomplicated. The worshiper faces north and bows low at the waist, turning the palms of the hands upward, surrendering the individual will to the will of Tengeraav and removing all worldly distractions from the consciousness. The worshiper then prays for the gifts of a good mind and healthy body, divine assistance in the performance of good works and deeds and guidance in leading a “balanced” life with an “upright” heart (the two prime principles of Shashin).

It is at this time that the worshiper may seek specific guidance or aid in addressing a particular challenge or weakness, or express gratitude for a success or other good fortune. The prayer concludes with the worshipper bringing the palms of the hands together in front of the face and lowering the left (western) knee to the floor or ground.

Shamans:

For centuries adherents to Shashin have sought out the aid of the shaman, known as a Böö (бөө) if male and as a Shulam (шулам) if female, for assistance with spiritual troubles. As the forces of Shashin are balanced between the White Spirits and the Black Spirits, so it becomes necessary for the shamans to be similarly divided.

Thus, for aid in dealing with a White Spirit one would seek the advice of a Böö Tsagaan (бөө цагаан) or a Shulam Tsagaan (шулам цагаан). Conversely, for assistance with a Black Spirit it is the Böö Khar (бөө хар) or the Shulam Khar (шулам хар) who must be consulted. A White Shaman cannot communicate with a Black Spirit, nor can a Black Shaman communicate with a White Spirit.

Shamans are said to be blessed with an exceptionally strong salkhimori. This, along with their intense training and expertise, and experience communicating with the Spirits, allows them to send their salkhimori into the Upper World or (more commonly) into the Lower World to intercede for humans.

Occasionally extreme circumstances will cause a person's soyüns to leave the body and return to the Lower World. Such an event can result in grave illness. In such dire circumstances a highly experienced Black Shaman must make the perilous journey to the Lower World to retrieve the soyüns and return it to the body in order to ward off further illness and death.

Spirit Messengers:

Tengeraav sends spirit messengers in the form of animals to communicate with humankind. Noamese history records numerous occasions when an important political decision was made based upon the advice of an animal messenger from Tengeraav. Common animals used to bring Tengeraav's instruction are a wolf with blue eyes, a bear with a blue tongue, or an eagle with a blue tail. Other animals are also described in the ancient histories, but always the color blue distinguishes them as messengers of Tengeraav.

Eschatology:

Death, Reincarnation and the Afterlife:

When a person dies, the soyüns (if it is present) leaves the body and returns to the Lower World to await reincarnation. The amidral may linger in and around the home of the deceased, until it is reincarnated within the family of the deceased after one or more generations. This is why certain common traits, characteristics and mannerisms are often manifested from generation to generation within a family.

The mönyahapnar remains among its descendants for several generations, offering encouragement and guidance in the form of happy memories or the wisdom of shared experiences and recalled advice. After several generations, perhaps when it is no longer remembered among its living descendants, the mönyahapnar moves out into the natural world where it may exist in a particular location or natural feature, or move through the world freely. The mönyahapnar of a person who has pleased Tengeraav during life may be chosen to enter the Upper World, forever to reside there in heavenly bliss as a reward for a life well lived.

End Times:

Ancient Shashin sources warn of disastrous potential End Times if the will of Tengeraav is not observed. In one account, known as the Tögsgöldain (Төгсгөлдайн), the people neglect to honor the spirits of nature, and instead exploit and abuse the natural world. As a result, Delkhi is weakened and can no longer protect the Middle World from the Black forces. Seizing the opportunity, Zuun sends his army of Töröögüüd to do battle with mankind and a devastating war for control of the Middle World ensues.

Another prophesy, called the Tögsgöltakhal (Төгсгөлтахал), envisions a world where the people fail to remember and venerate their ancestors, which weakens the salkhimori. As a result, illness and plague spread throughout the Middle World and the shamans can no longer communicate with the spirit world, leading to even more hardship for humankind. In the end the universe becomes hopelessly out of balance and the wheel of time grinds to a halt.

Other Characteristics:

Direction:

Direction is important to the Shashin understanding of the universe and humankind's place within it. The principles governing direction are known as the Chiglüülekh (Чиглүүлэх). North is the most important direction, as it is the direction of the pole star, which supports the canopy of the sky and around which the eternal wheel of time rotates.

West is the most fortuitous direction, as all that is good comes from the west. Every home is oriented to have its primary entrance facing west. East is the most dangerous direction, as all troubles and challenges come from the east. Many homes will not have even a window in the east wall. South is the least important direction. The southern section of most homes is reserved for the children.

These principles also apply to movement. Thus it is always preferable to pass by something, especially another person, on the westward side, and a traveler heading north is always yielded the right of way. As a consequence, extremely formal social rituals and gestures have developed to assist in determining who in a group should proceed first, and in what direction. When moving within the home or other enclosed spaces, one always proceeds in a sunwise direction.

The Color Blue:

Because of its association with the sky, and by implication with Tengeraav, the color blue plays a prominant role in Shashin tradition. The Noamese word for blue, khükh (хүх), is often added to a name or description to denote its sacred nature. This applies to Tengeraav himself, who is often referred to as Khükh Tengeraav to emphasize his supreme divinity. Shashin mythology contains numerous references to the color as a way to signal affinity with or the influence of Tengeraav.

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Shashin

Мөнхийндугу
The Mönkhiindugu
^{Emblem of Shashin}

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Origin:

18th - 19th century BCS
Noam

Demonym:

Shashin/Shashins
Shashinist/Shashinists

Organization Type:

Religious/Organized Religion

Classification:

Ethnic, Animistic, Shamanistic, Monotheistic

Supreme deity:

Tengeraav

Secondary deities/spirits:

Delkhi, Baruun, Yuun
The Tsagaan khüüd, The Khar khüüd
The Duukhooloi, The Kharzürkh

Priests (Shamans):

Böö Khar / Shulam KharBöö
Tsagaan / Shulam Tsagaan

Membership:

1.347 billion

Geographic distribution:

Northern Heberia
Northeastern Heremonia