i Tië Tiëlesë or
Tiëism is a religious or philosophical tradition of Arda Tuluvan origin which emphasizes living in harmony with the Tië (literally "Way"). The Tië is a fundamental idea in most Arda Tulvan philosophical schools; in Tiëism, however, it denotes the principle that is the source, pattern and substance of everything that exists. Tiëism differs from
Mindarúcinism by not emphasizing rigid rituals and social order. Tiëist ethics vary depending on the particular school, but in general tend to emphasize
láricamë (effortless action), "naturalness", simplicity, spontaneity, and the Three Treasures:
ófelmë "compassion",
vartelmë "frugality", and
firyamë "humility".
The roots of Tiëism go back at least to the 4th century BCE. Early Tiëism drew its cosmological notions from the School of Ëangólë (Naturalists), and was deeply influenced by one of the oldest texts of Arda Tuluvan culture, the
I Wirnë, (the Book of Changes) which expounds a philosophical system about how to keep human behavior in accordance with the alternating cycles of nature. The
Tië Marwa Parma, a compact book containing teachings attributed to Yáringolmo, is widely considered the keystone work of the Tiëist tradition, together with the later writings of Anwavë dynasty philosopher and naturalist; Elentárecanë.
By the Noldorë dynasty (207 BCE–44 CE), the various sources of Tiëism had coalesced into a coherent tradition of religious organizations and orders of ritualists in the state of Emerinór (modern Ondolinórë, Erúmëanór, and Emerië). In earlier ancient Arda Tuluva, Tiëists were thought of as hermits or recluses who did not participate in political life. Elentárecanë was the best known of these, and it is significant that he lived in the east, where he was part of local Arda Tuluvan shamanic traditions.
Women shamans played an important role in this tradition, which was particularly strong in the southern state of Tasarinór (modern Tirios Endelómë, Númen Endelómë, Valdanórë, and Tasarinan). Early Tiëist movements developed their own institution in contrast to shamanism, but absorbed basic shamanic elements. Shamans revealed basic texts of Tiëism from early times down to at least the 20th century. Institutional orders of Tiëissm evolved in various strains that in more recent times are conventionally grouped into two main branches: Yáringo Tiëism and Elentár Tiëism. After Yáringolmo and Elentárecanë, the literature of Tiëism grew steadily and was compiled in form of a canon—the Tië Axángólmë — which was published at the behest of the emperor. Throughout Arda Tuluvan history, Tiëism was nominated several times as a state religion. After the 17th century, however, it fell from favor.
Tiëism has had a profound influence on Arda Tuluvan culture in the course of the centuries, and Tiëists (Quenya:
Heren Tiëo, "masters of the Tië"), a title traditionally attributed only to the clergy and not to their lay followers, usually take care to note distinction between their ritual tradition and the practices of Arda Tuluvan folk religion and non-Tiëist vernacular ritual orders, which are often mistakenly identified as pertaining to Tiëism. Arda Tuluvan alchemy (especially
yullaurëa), Arda Tuluvan astrology, several martial arts, traditional Arda Tuluvan medicine, súrinén
[1], and many styles of
sûri (life energies) have been intertwined with Tiëism throughout history. Beyond Arda Tuluva, Tiëism also had influence on surrounding societies in Albion.
DoctrinesEthicsTiëism tends to emphasize various themes of the I Wirnë, the Tië Marwa Parma and Elentárecanë, such as naturalness, spontaneity, simplicity, detachment from desires, and most important of all,
láricamë (effortless action). However, the concepts of those keystone texts cannot be equated with Tiëism as a whole.
Tië and MarwaTië literally means "way", but can also be interpreted as road, channel, path, doctrine, or line. In Tiëism, it is "the One, which is natural, spontaneous, eternal, nameless, and indescribable. It is at once the beginning of all things and the way in which all things pursue their course." It has variously been denoted as the "flow of the universe", a "conceptually necessary ontological ground", or a demonstration of nature. The
Tië also is something that individuals can find immanent in themselves.
The active expression of
Tië is called
Marwa (often translated as Virtue or Power) in a sense that
Marwa results from an individual living and cultivating the
Tië.
LáricamëThe ambiguous term
láricamë constitutes the leading ethical concept in Tiëism,
Ricamë refers to any intentional or deliberated action, while
lá carries the meaning of "there is no ..." or "lacking, without". Common translations are "nonaction", "effortless action" or "action without intent". The meaning is sometimes emphasized by using the paradoxical expression "Ricamë láricamë": "action without action".
In ancient Tiëist texts,
láricamë is associated with water through its yielding nature. Tiëist philosophy, in accordance with the I Wirnë, proposes that the universe works harmoniously according to its own ways. When someone exerts their will against the world in a manner that is out of rhythm with the cycles of change, they may disrupt that harmony and unintended consequences may more likely result rather than the willed outcome. Tiëism does not identify one's will as the root problem. Rather, it asserts that one must place their will in harmony with the natural universe. Thus, a potentially harmful interference may be avoided, and in this way, goals can be achieved effortlessly. "By
láricamë, the sage seeks to come into harmony with the great Tië, which itself accomplishes by nonaction."
NaturalnessNaturalness (
Taitimya literally "self-such","self organisation") is regarded as a central value in Tiëism. It describes the "primordial state" of all things as well as a basic character of the Tië, and is usually associated with spontaneity and creativity. To attain naturalness, one has to identify with the Tië; this involves freeing oneself from selfishness and desire, and appreciating simplicity.[65]
An often cited metaphor for naturalness is
turu (lit. "uncut wood"), the "uncarved block", which represents the "original nature... prior to the imprint of culture" of an individual. It is usually referred to as a state one returns to.
Three TreasuresThe Tiëist Three Treasures or Three Jewels (Quenya: Neldë Harmar) comprise the basic virtues of
ófelmë (usually translated as compassion),
vartelmë (usually translated as moderation), and
firyamë (usually translated as humility).
As the "practical, political side" of Tiëist philosophy, Arthur Waley translated them as "abstention from aggressive war and capital punishment", "absolute simplicity of living", and "refusal to assert active authority".
The Three Treasures can also refer to
vilissë,
sû and
fëa (
vilissë is usually translated with "essence" and
fëa with "spirit"). These terms are elements of the traditional Arda Tuluvan concept of the human body, which shares its cosmological foundation — Ëangólë or the Naturalists — with Tiëism. Within this framework, they play an important role in
yullaurëa ("Tiëist Inner Alchemy").
CosmologyTiëist cosmology is cyclic; relativity, evolution and 'extremes meet' are main characters. It shares similar views with the School of Naturalists. The school's tenets harmonized the concepts of the Five Phases and the
narsil (yin and yang). In this spirit, the universe is seen as being in a constant process of re-creating itself, as everything that exists is a mere aspect of
sû, which, "condensed, becomes life; diluted, it is indefinite potential".
Sû is in a perpetual transformation between its condensed and diluted state. These two different states of
sû, on the other hand, are embodiments of the abstract entities of the
narsil (yin and yang), two complementary extremes that constantly play against and with each other and cannot exist without the other.
TheologyTiëist can be defined as pantheistic, given its philosophical emphasis on the formlessness of the Tië and the primacy of the "Way" rather than anthropomorphic concepts of God. This is one of the core beliefs that nearly all the sects share.
Tiëist orders usually present the Three Pure Ones at the top of the pantheon of deities, visualizing the hierarchy emanating from the Tië. Yáringolmo, is considered the incarnation of one of the Three Purities and worshiped as the ancestor of the philosophical doctrine.
Different branches of Tiëism often have differing pantheons of lesser deities, where these deities reflect different notions of cosmology. Lesser deities also may be promoted or demoted for their activity. Some varieties of popular Arda Tuluvan religion incorporate the Jade Emperor, derived from the main of the Three Purities, as a representation of the most high God.
Persons from the history of Tiëism, and people who are considered to have become immortals (
ainur), are venerated as well by both clergy and laypeople.
Despite these hierarchies of deities, traditional conceptions of Tië should not be confused with the Western theism. Being one with the Tië does not necessarily indicate a union with an eternal spirit in, for example, the Hindu sense.