The Fuihirang are an Orthodox Iralliamite warrior caste originating in Tiagho which emerged from the teachings and following of the priest Ruadhran. They are notable for their lack of central organisation, canonical fundamentalism, and a unique mystical theology that incorporates numerous esoteric elements.
The Fuihirang are divided between masters (gurus who lead militant bands) initiates (the main component of the militant bands) and associates (those who support the militants, and engage in Fuihirang precepts and services in their lives). Beyond this simple division though the group has no central organisation (they accept the authoritative structures of the Church afterall, so the primary organisational needs of their faith are already met) or structure, they are just local groups of associates running kitchens and the like under the guidance of associated priests, and roving (or sedentary) warrior bands travelling about evangelising or serving the needs of a given area under the guidance of their master (spiritual guru) who is tasked with maintaining the groups discipline, guiding his followers spiritual development, and passing on little by little the esoteric mysteries of the faith to those who are worthy (the initial warrior groups being started by Ruadhrans initial disciples) without any central authority beyond their common belief in Ruadhran's way. In this sense they are not an "order" in the maninist or monastic sense, but more akin to a warrior caste embedded within the broader Iralliamite society of the western regions. In religious terms the authorities they defer too are the same as for any other Orthodox Iralliamite.
The Fuihirang accept the authority of the Grand-Patriarch and Patriarchs, and all the defined tenets and doctrines of the Orthodox Church of Iralliam. They are Orthodox Iralliamites within the Church of Iralliam. Their theological distinctions from their fellow Orthodox emerge from Ruadhran's principles and in their peculiar martial ethos and fundamentalist interpretation of the Thirty Tenets of the Prophet
The Principle of Unreality is a belief that the world is fundamentally filled with unreal and illusory desires and things that deceive the spiritual eyes of human beings from truth and purpose, and constitute a deviation from the path to Iralliam and salvation, and a root cause of all earthly suffering. The five greatest unreal illusions to Ruadhran are ego, anger, greed, attachment to worldly things, and lust, which are but temporary satisfactions which thwart and distract from the way to true beatitude that awaits in Iralliam. To overcome these illusions, the Fuihirang believe that a person must replace ego with selflessness, and desire with devoted service to others and Opporia in thought, word and deed. In defeating the ego and destroying the illusions that cover ones spirit precisely through service, prayer and self-sacrifice, the Fuihirang believe that one can awaken the divine essence of the soul and achieve union with the divinity. In essence the ascetic martial way of the Fuihirang is an exercise of renunciation of personal will, in the hope that this shedding off of selfishness and personal desire will be a sure vehicle on the path to enlightenment.
The Principle of Righteousness is the principle that informs the particular martial service (a practice derived from a fundamentalist interpretation of Canons V and XIII) of the caste, alongside Fuihirang practice of charity and prayer. As the prophet commands righteousness n all things (canon XXVIII) the Fuihirang believe that they have a duty to pursue both spiritual and material good, and justice an to combat oppression. In participating in the heavenly war in this life, by protecting and aiding the faithful, spreading the faith, and combatting the sons of darkness (canon XIII), the Fuihirang believe that they are fulfilling a holy obligation to root out causes of illusion and suffering by building up "right order", and replacing the "unreal" with the "real". Thus to the Fuihirang and attack on right order (such as heresy, or attacking sacred things) is not only a sinful offence, but a diabolical cloaking of the human spirit with illusory and transient deceptions and disorder, which as an ultimately violent spiritual act must be combatted not only spiritually (through prayer, preaching and charity) but with the sword and the willingness to die in defense of the good.
The Fuihirang also maintain a set of esoteric beliefs, which are progressively and sequentially passed down to initiates by the castes spiritual masters as they progress along the Fuihirang way. These teachings by their nature are hidden from non-initiates and are carefully guarded, although as Orthodox Iralliamites they submit their way to the Grand-Patriarch as the final arbitrator and reject all that contradicts the canons.
As befitting their emphasis on deeds and the martial nature of the Church as a militant force. Initiates of the Fuihirang are armed warriors (theological purpose described above) who protect temples, groups of pilgrims and innocents, and fight against those who attack the faith or holy places (they are also prepared fight in sanctioned holy wars against the Church's declared enemies as well). They preach the faith everywhere both in words (teaching doctrine and the Fuihirang way) thought (manifest through spiritual practice their own demeanour and "aura") and deeds (aforesaid martial service, in addition to charity). Being dedicated to service to the faith in this martial way, initiates forbid themselves from fighting fellow orthodox iralliamites save in self-defense and take no part in secular inter-orthodox wars (as that would violate their belief in the unity of the Church). Martial arts are constantly practiced by them to cultivate the collective ethos of the group and to ensure readiness to wage battle for the faith at any instant.
For associates (and also initiates) charity and humanitarian service, running kitchens to feed the poor, and providing aid to the needy, the defenseless and the suffering no matter their religion befitting canon XXX's command for mercy is an important spiritual practice. Charitable and preaching service shall be idealised as the "war camp" to militant services actual "battle".
In addition to the usual iralliamite practices and ritual services engaged in through the ordinary Church hierarchy and priesthood which they devoutly follow, they make use of mystical dances and music (and in the upper initiate levels the use of Xetai), and sing hymns which proclaim their way and theology and are designed to uplift the mind and invoke spiritual introspection through trance. Many of these would be strongly martial in nature and encouraging of manly valour and bravery, which are seen as high virtues. They also encourage fasting and ascetic mortification (of the flesh) as a way of countering through denial the passing and illusory pleasures of the world and obtaining detachment.
All Fuihirang practice the custom of dressing modesty and keeping on their person a sword (as a symbol of righteousness and duty). Initiates and masters (not associates) shall wear robes of white (symbolising purity) green (symbolising growth and life) and gold/yellow trim (symbolising divinity and radiance) in addition to and with armour, with their clothes being emblazoned with the design of the radiant sun with rays of spears. Said clothing shall also include a distinctive kind of conical helmet/turban in which a metal icon of the fuihirang is attached to the front of the helm by a cloth wrapped around the base. They are always seen carrying many weapons of all kinds in preparedness for war (in addition to the necessary sword). As a sign of their devotion and submission of will to the service of the "army of light". Initiates and masters shall be absolutely forbidden from wearing the mask (which is a rank indicator in steppe culture) as a sign of renunciation of the world (mere associates are not forbidden the mask) and are forbidden to drink alcohol or engage in sexual relations of any kind outside of monogamous marriage (note: Iralliam per se has not historically prohibited polygamy).
The Fuihirang as a religious movement are heavily influenced by the cultural beliefs of the Dulama in the importance of self-sacrifice and mortification (something which crosses religious boundaries in the west), with this belief being translated into a radically ascetic vision of renunciation and submission of will and ego to the service of others and the god. The martial ethos of the Fuihirang, in addition to being derived from fundamentalist canonical interpretation, is influenced by the martial culture of the steppe, while it simultaneously in some senses subverts the concept of exatas by placing martial service and strength within the context of renunciation of ego and self-sacrifice for the collective and spiritual good of all. This is a reversion of the Ardavani culture of power and strength as a legitimizing agent of rule and hierarchical domination of the lesser.