Matters of Eshanic Communion and the Birth of Religion

Olûndari are infinitely curious, and eternally demands answers that stray ever closer to the borders of comprehension and reason. For what reason does the world exist, and what purpose do olûndi serve within it? Gazing into the endless Void, what entities exist wherein and what names do they possess? Do sentient beings exist beyond Olûllosia at all, and what matter of personality could they embody? These infantile prods into matters of deities and faith characterized the early development of the olûndari psyche. Yet, the acquisition of existential clarity was impossible without guidance yet unknown. The Eshan were such bearers of illumination but were hestitant in surrendering their knowledge just as Ácolitus had been during Olûn. It was uncertain how lesser entities might comprehend such knowledge or warp it for malign purposes. Olûllosia, save for the Etayen, thus remained long unfamiliar with their creators and higher truths that might be discovered.

Why would the Eshan behave this way? The apparent misstep by the Alor’eshan displayed a measure of after-the-fact uncertainty regarding the wisdom of creating lesser, sentient races. They had endeavored for it, yet scant considered the ramifications. In turn, the nature of divinity in the universe was a shrouded mystery which yielded strange perceptions. Those few who possessed a measure of Eshanic connection, whether Aemar, Daorhu, Elivas, or otherwise, were seen as extraordinary masters of some omnipotent power. This was truth in a sense, but the desire for visible, potent power over abstract existential knowledge corrupted the faithful. Eshanic seekers were coveted and taken under the wing of warlords and despots. It was the bitter truth that fundamental concerns of survival and posterity clouded those brilliant Nerodhûn among Olûllosia. The ambitious desired power but were ignorant and entirely unable to grasp it.

For all this, the modern contemporary mind remembers the inseparable relationship between olûndi and Eshan which was wrought so much devastation and progress. What purpose could the Eshan have for olûndi beyond expressions of vanity? The answer is influence and perpetuated energy. Olûndari occuptation of Esha allowed the Eshan to inhabit certain areas for themselves, yet upon death the Eshanic esseythu of olûndi returned to Vussalas through Kovûl. In turn, the proportion of power existent within the universe decrease in tandem with Olûllosia’s rise. Whilst only a minor fragment of Ácolitus’ immense reserve, the essence lost, returned, and reborn through olûndi was an ephemeral, somewhat liquidated form of Eshara which could provide incredible advantage for the deities who harvest it. As the Eshan, particularly the Alor’eshan, discovered this truth during the Awakening, their desire to interact with and attract olûndari worshippers was pracgmatically vindicated.

Matters regarding the discourse between Eshanic races are made complicated by the distance compelled between the creators and their creations. The hostile relationships and chaotic character of Olûllosia exist because the Eshan themselves are unable to articulate their desires in a coherent and consistent manner. Simple acts of communication between Eshanic and olûndari minds require immense Eshara, enough to penetrate the natural barriers separating Ácolitus from sentient beings. This bars the Eshan from readily guiding their creations toward war or peace, prosperity or destruction. At worst, olûndi disconnected from their Eshanic legacy drift toward other deities and false beings. Manifestations of Vojûn, dormant idols of wood and gold, alleged spirits of nature, and memories of the desceased all carried some hand in the gradual erosion of faith during the early epochs of existence. While the Eshan grew in strength during the Awakening and Ascension, the damage was severe and broadly wrought. Qadal’s races matured, but only the Etayen and remote civilizations in Voryndal grew with the guidance of the Eshan. Olûllosia’s fundamental disconnect with the Eshan has remained a hideous scar on history with lingering ramifications in the modern world.

Interaction and communion between olûndi and the Eshan increased, which swiftly illuminated another significant dilemma- how might these rank and file worshippers be organized and taught? The Eshan selected particularly promising or powerful individuals to represent them among olûndi. This was particularly important because the steep cost associated with direct communication between Vussalas and olûndari minds. It was a necessity to establish a permanent worldy presence. Religion was the result. In Everos, Othos, Etal, Nevan, and elsewhere, olûndi and Eshan devised methods and institutions through which the exchange of powers, influence, and essence might be dictated.

Direct communication between the Eshan and Olûllosia is a rare occurance because the immense costs associated with it. For the Eshan dwelling among olûndi after Kovunkal, such as the bold Atûn or ambitious Ebal’eshan, interactions with olûndi were costless affairs of voice or written word. This allowed the Etayen to compile the histories of the Eshan and foster a powerful religious establishment around their master. However, this exposure to olûndari dangers proved the undoing for Atûn and the death of numerous careless Ebal’eshan. The survivors resigned themselves to ruling over Olûllosia from a secure distance. For the Vussalas-bound Eshan, the incalculable distance separating the endless Void and Qadal requires raw Eshanic energy to span. Foremost, the articulation of thought or mental voices must surmount the natural mental and psychological defenses of olûndi. This takes significant quanities of Eshara to achieve, since these same defenses are sufficient to withstand the all-consuming consciousness of Ácolitus which rests dormant in all minds. The Eshan do not break those shields when communicating, but simply overpower them for the duration of the communion, which itself requires Eshara. Thereafter, something of a profound divide in comprehension occurs. The information the Eshan grant often appears cryptic and oddly inspecific. It comes across as prophecy or riddle, wherein simple phrases are communicated through Eshanic communion which fail to adhere to typical conventions of conversation. However, there is a reason for it. When communicating with olûndi, the Eshan desire to communicate as much information as possible in shortest order, using the least power. Direct messages in response to direct questions are possible, but complex concepts require ‘compaction’ into smaller phrases. What would be paragraphs becomes sentences, sentences become individual words.

“I envy you olundi, for your sight in your own domain is greater than my sight in my domain. You might divert attention to beauty in one place yet see what treasures or dangers stand before you. The elements of your world share the same plane, meshed together as one fabric. We are not so fortunate. Our sight is through but one eye, and bound to one place in one moment. Yes, many places might be seen, but the quality of that sight is practical, not beautiful. Sunset and morning drew are untenable luxuries, but rather we see the grimest places where children cry for power.”

Mesian to the Elivas
Passing of Wisdoms - -1249

Beyond linguistic communication- the Eshan can express themselves with sundry other methods, such as visions and images, all passed right through the Esseythu just as words. Of course, these attempts are complicated by the receptors of the olundi, who might passively manipulate such stimuli in ways different to what the Eshan intended. This communication can also allow an olundi to learned more about the Eshan while sleeping, through dreams, which skilled Eshan can warp to a certain image or cause. Upper level communication between olundi and Eshan is therefore a rich exchange of ideas, images, and concepts illustrated on an infinite dream canvas. Among the best speakers, even raw emotions might be passed between Esseythu, binding Eshan and olundi to near one being.

The technical term of ‘prayer’ simply means that an olûndari has voluntarily exposed themselves to the whims and communications of the Eshan. While such exhortations might be consciously intended for a specific Eshanic entity, numerous competitors might be simultaneously aware. This can and has allowed Eshan to impersonate their siblings. Significant chaos can be wrought through such tampering, but the expenses and dire threat of reprisal by the offended party renders the practice irregular.

The importance of the bond between olûndi and Eshan becomes apparent upon death, when the departed spirit reaches Kovûl to consign itself to the deity of its choosing. For example, should a faithful Corgastodmar depart the world, their spirit will travel to Kovûl as designed in Kovunkal. Assuming the spirit remains faithful, then the Eshanic energy comprising it will reconstitute with Corgastor, increasing his raw power. This is the most direct and effective means for Eshanic entities to expand their power in short time spans. All Eshanic energy not allocated to the Eshan returns to Ácolitus and Éshabal. Prayer is therefore a means to secure that pragmatic investment of Eshanic power for the betterment of the deity and their worshippers.

Pragmatic relationships between olûndi and Eshan regarding Eshanic power operate as the foundation of institutional religion. The olûndi pray, venerate, and offer sacrifices, while the Eshan provide guidance and potent energy to heal and maim. Nothing else is universal. The birth of religion as a means to acquire power casts significant light on its role in olûndari cultures and life. Alor’eshan such as Mesian and Aebaster maintain distance between their personal will and tenets reflected upon worshippers. For them, verbose canon and meticulous interventions into common olûndari life are pointless affairs. Freedom for the faithful registers as the more sustainable and simple direction. The greatest extent of Mesianic or Aebastadmar religious literature are commentaries of holy figures and means to properly worship those deities. Conversely, Eshan such as Corgastor, Atûn, and Ullum established religions which closely bound the will of the Eshan with the common practices of olûndi. They communicated tenets and manners upon the faithful regarding marriages, wealth, killing, devotion, and other subjects. In those cases, the close adherence to invasive Eshanic will was necessary for the exchange of powers between olûndi and deities. For those olûndi, the collective culture reflects and binds with the will of reigning Eshan. The important message, therefore, is that culture and religion, though often conflated, exist as so separate entities which only mesh in specific circumstances.

An example might best serve in illustrating the parallel development of religion in Qadal. The realm of Corgastor is known as the Corgastodmar Ghetunbalastod, for example, wherein the boundaries between deity and nation are nonexistent. Eshanic power does not exist within that context without the union between culture and religious institution. However, in neighboring Lodon the divine reign of Mesian does not invade the practices of Elivas worshippers, and religion operates as a secondary institution. In the place of Eshanically derived morals and mores, the Elivas possess a rich culture of personal freedoms and value individuality over allegiance to the religious state.

Religion and the establishment of doctrines regarding Eshanic worship were the significant developments of the era. The passive relationships between creators and creation which characterized the early Awakening, which allowed olûndi to wander astray, were replaced with powerful ‘religious’ ties. This strange practice of sacrificing personal essence to worshippers allowed the Eshanic to participate in olûndari affairs without violating Kovûnkal.