High Philosophy

**High Philosophy**, or **Darsanasara**,  is a Raheni religion and philosophical tradition that emerged out of the traditional beliefs of Raheni Polytheism (Devimarja) following the conquests of Harimar the Great in 35-48 AA. Spreading east into Bomdan and Yanshen with the harimari diaspora, it was the dominant religion of the Raheni subcontinent until the 16th-century saw it become a minority in its land of origin with the advance of the Jadd and Godlost. In the aftermath of the Rending of the Realms, the faith saw a resurgence of popularity in parts of Rahen, and by 1905 High Philosophy was the dominant faith of Bomdan, Dhujat, and parts of Yanshen and Gebahiri.

## Central Teachings

The Central teachings of High Philosophy are primarily concerned with ascertaining (Dekhana) and pursuing (Pichka) the proper aim of mortal existence (Kartya). It is the duty and honor of each individual to follow in the path that the High Gods left for mortals - by following the rules and rituals laid out in the High Temples, one can achieve spiritual unity (Purtara) with the high gods in their realm after death. The path is not necessarily the same for each individual, but it is only through Dekhana that one can determine their own path and help others discover their own “moral way” (Nitikamarja) - for this reason, debate and discussion are sacred in High Philosophy.

Philosophical schools vary in their interpretation of Kartya, the relative importance and 'canonicity' assigned to various texts, and their specific teachings and practices. While there is broad disagreement on the Kartya that must be followed to achieve Purtara, beliefs common across most sects include honesty, moderation, patience, nonviolence, and compassion. The definitions of these ideals are among the most fiercely debated topics by High Philosophy theologians.

### High Temples

Scattered across Haless, the monolithic and enigmatic High Temples are the Holy Sites of Darsanasara. Believed to have been constructed by the High Gods before the dawn of human civilization, the temples are sprawling complexes that extend both deep below ground and up towards the heavens. Every high temple is different in size and shape, and their distribution across the continent is not uniform - many are found at high points in the landscape, but others are lost deep beneath choking jungle canopies while others lounge on the shoulders of broad rivers. Their labyrinthine halls and grounds are filled with etchings, murals, and friezes of various scenes of the High Gods - their conquest of the land, the civilization they built, their many legends and tales and battles with each other and the primordial forces of the world. Deeper within the temples, many rooms are hidden or trapped to prevent further entry - presumably because the High Gods did not trust mortals with all of their secrets.

It is the belief of High Philosophy that the beings portrayed in the murals found in nearly every temple hold the key to a righteous life - that they are the stories left behind for mortals to interpret, investigate, and come to understand. That the high gods have left the world to the people of Haless as a test, to see if there will be those who can rise to the same heights of glory and wisdom as they once did, and that the answers to the myriad questions of the world can be found hidden in the wisdom of the temples. As such, the temples are sites of academic and spiritual activity, as scholars gather to discern, discuss, and dissect the messages that hold the key to joining the High Gods in their eternal realm after death.

## The High Gods

The builders of the High Temples, the enlightened High Gods are the patrons of the Raheni and the givers of wisdom, who provided a path for all to join them in eternal enlightenment. Unlike in classical Devimarja, most schools of High Philosophy do not advocate for the direct worship of the High Gods; instead, they are seen as benevolent teachers who provided guidance on the ways for every person to live the best possible life.

The High Gods are related to various occupations, tasks, and castes. While there are dozens of individuals represented in the artworks of the High Temples, the ten most consistently shown in each temple are seen as the chiefs of the pantheon, with the various minor gods parts of their families or entourages. They are:

**Anjita**: High God of warriors, Bearded Anjita is depicted as a tall and stern man dressed for battle, a shining blade in his hand and a great bow on his back. He is often depicted driving back monsters from his chariot, defending the land and making it safe for civilization. He appears in many friezes alongside Dipar, Nermali, and Vadhan.

**Digatha**: High God of sailors, Digatha the Horizon Walker is depicted as a bright eyed woman with a halo of light around her head and an open map in one hand. Often shown exploring deep jungles or aboard great ships, Digatha is a master of wind and water, saving sailors from disaster and bringing forth the bounty of the sea. Usually appears with Vachava or by herself in murals.

**Dipar**: High God of judges, Clear-eyed Dipar is among the most universally revered of the high gods. He is shown with a shaved head and a necklace of gleaming stars. He is the arbiter of the heavens, who passes fair judgment and advises his companions. He is often seen working with Gunjit and Pathim to create the high temples, or with Anjita and Simral planning the conquest of the land.

**Gunjit**: High God of crafters, Gunjit of the Hammer is the master of forge. He is often depicted bare chested, his long hair in a topknot. He appears to have made Anjita’s blade and many of the other objects wielded by the high gods, and much of the machinery of the High Temples. He often appears in association with Jaghut, Pathim, and Dipar.

**Jaghut**: High God of artists, Jaghut the Maker is the master of writing, sculpting, and painting, and is believed to have been the one who created the many murals within the high temples. He is shown as a long-haired man covered in arm bracers and carrying a stylus. Often shown alongside Gunjit and Simral.

**Nermali**: High God of healers, Nermali the Preserver is usually represented as a figure with a gleaming hand and a necklace of snakes. She is the master of medicine, magic, and poisons, and is often shown with Vadhan, Simral, and Anjita.

**Pathim**: High God of builders, Pathim the Creator is credited as the builder of the high temples and many other great works of Haless, carving the landscape that is known today. Shown often as a squat woman with a chisel. She is often shown alongside Dipar, Gunjit, and Vadhan.

**Simral**: High God of scholars, Simral Moon-browed carries a great tome and a chain. Often shown with Jaghut, Dipar, and Nermali.

**Vachava**: High God of merchants, Vachava is usually shown on horseback and carrying a great staff with a bag strapped to the end. Decorated in gold and silver, she appears near mines and brings gifts and messages to the other gods. She is often shown alongside Jaghut, Gunjit, and Digatha.

**Vadhan**: High God of farmers, Vadhan the Life-giver carries a spade and a bag of seeds, and is responsible for sewing the forests and cultivating the fields of Haless. He is often shown alongside Anjita, Pathim, and Nermali.

## Schools of Thought

Though there have been many schools that have risen and fallen in popularity and practice over the millennia since High Philosophy became the dominant religion of Haless, seven major orthodox schools predominated in 1444.

**Ascendant Soul**: "The School of the Ascendant Soul has its roots in the traditions of the Righteous Path, and is a syncretization of Raheni and Yan beliefs. Scholars of this school argue that the relics left behind by the High Gods were only able to be erected by beings of incredible discipline and power - the deeds depicted in the friezes of the High Temples are far beyond the ken of mortals today. To become like the high gods, one must master and improve all aspects of the self - physical, mental, magical, and spiritual. Power over oneself, over one’s abilities, grants one the power to shape the world and become a worthy inheritor of the wisdom and world of the High Gods. With both power and wisdom, one can achieve Purtara and join with the High Gods spiritually. The Ascendant soul believe this joining does not have to come only after death, but that those who become masters, or Ascendants, are joined with the High Gods in life, and thus have a sliver of their wisdom to impart to the world."

**Golden Palace**: A conservative school that dominates the courts of the Dhenbasana plain, The scholars of the Golden Palace believe that Order is the essence of the lessons of the high gods. Their temples, murals, and relics are precisely chosen and placed for maximal effect, each scene a perfect lesson, each relic a mathematically perfect construct. This has led to the conclusion that every person must have a defined place in the world and work to be the greatest they can within that role. As such, the Golden Palace promotes a rigid interpretation of the ancient Raheni Caste System, and teaches that through one's adherence to their caste the spirit gains will eventually achieve Purtara.

**Orange Sash**: Named for the traditional garment of the father of the family in Rahen, the Orange Sash school believes that one’s ultimate duty is to the family, regardless of caste, position or country. They point to the clear indications that the High Gods worked in family units, with lesser gods serving their parents and grandparents, and that only when a family was in internal harmony could the various High Gods work together to create their greatest works. In this view, the structure of society must be built around a strong family, obedient to their elders, who focus first and foremost on ensuring their needs are met. Each family must then work with their immediate neighbors to create a functioning society where the family heads can decide on needed policy. By serving the family and working to enlarge and spread the family across society, one ensures society prospers and properly pursues Kartya. Orange Sash views on the caste system tend to be highly flexible based on the needs of the family and community, but they have strict views on gender roles and obligations of parenthood one must meet to achieve Purtara.

**Silk Turban**: Their symbol, the traditional dress of the wealthy elite of the subcontinent, the Silk Turban school believe primarily that the accumulation of wealth and beauty is the most favored path of the high gods. Noting the incredible aesthetic appeal of the high temples, the obvious wealth invested in their creation and the great fortunes of the high gods shown in many of their murals, the silk turban suggests that the creation of prosperity is itself the Nitikamarja. This wealth is not supposed to be hoarded, but invested - into public works, art works, gifts for friends and peace offerings to enemies. By the accumulation of wealth and generous application of that wealth on noble causes, the silk turban believes that the fortune of the whole community is lifted and one proves themselves worthy of Purtara. "

**Radiant Sun**: Originating in the years following the Jaherian conquests, the Radiant Sun school is heavily influenced by the Bulwari Sun Cults. Unlike other major schools, the Radiant Sun emphasizes the importance of worshiping the high gods, of organized religious ritual, and penance for deviation from the Nitikamarja. They point to the many ceremonies depicted in the high temples as proof that the High Gods themselves understood the importance of faith, and that faith must be a part of Purtara. They believe performing such rituals as they have gleaned from the High Temples will draw the aid of the gods, who still watch over mortals and want them to succeed. By proving oneself to believe in the high gods through ritual, one can bring prosperity to the land and set one on a straight path to Purtara in death.

**Starry Eye**: Philosophers adhering to the school of the Starry Eye believe that the High Gods watch mortals from their hall in the stars, sending new signs from the movement of celestial bodies for those wise enough to interpret them. The gods reached the stars and made their home there via paths revealed to them after they found true spiritual enlightenment. The Starry Eye believe that all should be ever searching for enlightenment in order to join the high gods, and believe that enlightenment requires a three-fold path - inner knowledge, group knowledge, and outer knowledge. Meditation, debate, and observation of the world are equally important to gaining this enlightenment. Starry Eye gatherings are often caste agnostic and set outside at night, featuring star-gazing, discussions about potential ways to become enlightened, meditation circles, and education of the uninitiated.

**Unbroken Claw**: The School of the Unbroken Claw believes that skill of arms is the most important aspect for walking in the path of the high gods. Countless scenes in the high temples show the High God’s mastery of war - their fights against creatures of primordial darkness, their domination of the skies and seas, the world shaping magic that they wielded to build the high temples - and the Unbroken Claw believe that one must seek to emulate these deeds to achieve Nitikamarja. Strength and dominance - over one’s subordinates, one’s enemies, - these are the ways in which one follows the path of the high gods. Unbroken claw adherents believe in defending the prosperity of one’s community, in strict patron-client relations between various members of society, and that all should drill with weapons and train for war and battle.

## Death and Afterlife

High Philosophy does not espouse a belief in an afterlife separate from this world - rather, if one has not lived a sufficiently righteous life in keeping with Kartya to achieve Purtara, the soul persists on this world until it can achieve Pradhana by walking to the conclusion of the Nitikamarja. Many souls can become lost on this path and come to torment mortals in their despair of reaching Purtara, but those who offer advice to mortals and encourage them along their own paths will eventually find that their road too has come to an end and join in unity with the High Gods.

There is disagreement among scholars as to whether Purtara is a state that involves the annihilation of the self or a distinct continuation of consciousness in the presence of the high gods. While all agree that the realm of the High Gods is a place where the soul is joined with all others in communion and harmony, the nature of this joining has been hotly debated, with scholars of the Ascendant Soul and Unbroken Claw schools fervent believers that the self persists after death, while standard Golden Palace and Radiant Sun theology states the self ceases to be such when joined with all others. Other disagreements stem from the location of the High Gods and what such unity implies - whether the soul passes into another realm or a hidden location in this one is not settled doctrine.

## Atma and the Soul

High Philosophy views Chi, called “Atma'' in Sarniryabsadi, as the manifestation of one’s spiritual balance along the narrow path of Nitikamarja. All things are possessed of Atma - there is atma of the one (svayatma), as well as atma of the collective (tamatma) and atma of the world (visvatma) - and imbalances of Atma are seen as the leading causes of natural disasters and personal maladies.

Balancing a person’s Atma is dependent on following an appropriate Kartya and fulfilling the obligations of moral existence. As one’s kartya was often intermixed with social standing and caste, the exact methods for balancing Atma were related to one’s obligation to their community, dependents, and superiors. Behaving immorally would damage one’s atma and was believed to have a negative effect on the physical and mental state of the individual and those they interacted with, while those with more productive positive character traits were viewed as having great Atma. As one’s atma was a result of their adherence to the Nitikamarja and kartya, it was always within their power to generate good atma and improve the self and the world.

The atma of the collective, tamatma, is maintained, and represented, by the rulers of nations, with strong rulers bringing balance, and bad rulers bringing turmoil, rebellions, and general unrest to their lands.

The atma of the world, visvatma, is balanced by the High Temples, with properly maintained temples ensuring the balance of the elements. If the temples are abandoned or left derelict, natural disasters such as monsoons and earthquakes become more common in their areas.