Omāza

Omāza is a small practice of mysticism from the Tsæloma province of the Autokratoria Sirradra, typically practiced by members of the slaeg culture

History of Omāza
Omāza was founded by Omah, a scholar who lived around the time of the collapse of the VIR. Omah had learned from the mystics of that culture some rudimentary magical practices, upon which they were able to expand. Those mystics had become knowledgeable in many schools of magic, but it was the first school which intrigued Omah. This school was known as Transcendent Knowledge, or the “Fize Wīrd”, which was diverse in its methods but held the unifying goal of interpreting the world around us, be it present, future, or past.

Omah came to realize, however, that the practitioners of this school were unaware of the best practices of its furtherance. They came to realize that all the schools drew their power from a deeper source, which they named fitsōnæ, whose most visible impact might be read from the way it shapes the caves beneath the surface. Also of import was the study of the fifth school of magic, known as Soul magic, or "Fize Rē̂n", which was used to telekinetic effect, and was the instrument by which Omah might carry out their goals. This allowed them to foresee the fall of the VIR and plan accordingly, taking a small contingent with them to the caves of Tsæloma, which would provide both protection from the proceeding violence and a sublime environment in which to further their research of fitsōnæ. Thus, the city of De Slōg was founded, as well as the beginnings of what is now known as Omāza.

Practices of Omā zākī
following are some significant practices of the Omāzākī, the name for those who follow Omāza.

Monasteries & Education
Omāzet Philosophy is often taught to novices in a monastic style, where their skills are honed over long periods of study in complexes deep beneath the surface. Once these students become a certain age, they will often begin practicing in the tradition of a certain Ālije, or saint, each of whom have influence over unique domains. Such practice is not always required, however, as some individuals possess a natural ability to interpret fitsōnæ, and it is also possible for individuals to become enlightened by their own observations of the natural caves. Those who do not require schooling to be enlightened to fitsōnæ are often the most powerful, and often end up becoming Ālije and starting their own domain.

Temples
Though Omāza Philosophy is a personal one, the Omāzākī do in fact make use of temples. Often placed where the shape of the rock allows for a special resonance, these temples allow users to gather to try to change the direction of the fitsonae. They are also almost always fitted with dripstone to augment the abilities of any adansites practicing there. This is, however, an incredibly difficult task, and it can take the average group days to accomplish even the smallest of changes.

Smaller places of practice
Much more common are small dwellings in which a singular Adansite oracle might practice their craft. Usually placed at locations which resonate with the oracle’s specific role in the universal will, they are most effective at amplifying a single oracle’s ability to foretell the future and recall the distant past.

Ceremonial tattooing
It is customary for Omā zākī, especially priests, to inscribe tatoos upon their skin, often including religious imagery. Most commonly, tattoos are placed on the face, on the arms, and on the chest or back. This is done through tattoos of vibrantly colored ink, which occasionally incorporate bioluminescence, and which are usually made from both normal and glowing squid ink, plants, and other natural pigments.

Rituals
One prominent ritual of the Fize Adansae is Seyamet. This includes instruments called tsaeverp, small wind instruments similar to pan pipes, which are spun around while attached to the hands and the sound of which is controlled by speed of movement, angle of the hand (and therefore amount of airflow). and the fingers covering certain pipes to block their noise entirely. The tsaeverp is played in specific ritualistic dances, which create specific tunes. This ritual allows the advanced practitioner to judge the shape of caves without time consuming measurements, due to a sort of trained echolocation, as well as recreational, athletic, and morale benefits.

Philosophies of the Adansites
Following is an exerpt written by the most prominent Adansite philosopher on how the Fize Adansae instructs practitioners to live their lives.

“The fitsonae tells us to be fluid, to bend and mold to the will of the universe like the caves and caverns, and through molding ourselves to such fluctuating patterns we shall learn the nature of that which we follow. We must know that like how stone may be smooth or jagged, we must allow it to be as it is, and we must be so ourselves.

We must also note the significance of dripstone, which is a particularly strong point of manifestation of fitsonae into the real world. Note the accelerated nature at which the universe manifests its will upon dripstone, as it is but the most noticeable example of the process which the universe applies to all things. Its constant dripping is also a tool which may augment our view of the fitsonae, regulating it and making it more constant.”

-Jōsef von Wûlf-Ifrīldhim,

Basic methods of interpreting fitsonae
The Adansites perform their practices based off of a myriad of principles, but the most basic are as follows:


 * 1) Primarily one must keep their eye on the form of the cave they are in, as differently shaped caves possess varying levels of import to the will of the universe.


 * 1) One must pay close attention to the variation of the stone which makes up the cave, as each patch of variation conveys valuable information


 * 1) The further from the surface a feature occurs, the more significance it has to the will of the universe.