Donyi-Polo (also Donyi-Poloism) is the designation given to the indigenous religion, of animistic and shamanic type, of the Tani and other Tibeto-Burman peoples of Arunachal Pradesh and Assam in Northeast India. The name "Donyi-Polo" means "Sun-Moon", and was chosen for the religion in the process of its revitalisation and institutionalisation. The Donyi- Poloism has been there from since immemorial. The religion has developed a congregational system; hymns to be sung, composed in the Tani ritual language of shamans; a formalised philosophy-theology; and an iconography of the gods and temples. The pioneer of the revival was Talom Rukbo. Donyi-Polo is related to the Hemphu-Mukrang religion of the Karbi and the Nyezi-No of the Hruso. Theology and cosmology Sedi and Keyum In the Donyi-Polo belief, the fountain god that begets the universe (God or the Godhead) is referred to as Sedi by the Minyong and Padam, Jimi by the Galo. All things and beings are parts of the body of Sedi: in creation, the hair of Sedi becomes the plants of the earth, his tears become rain and water, his bones become rocks and stones, and his two eyes become Donyi (the Sun) and Polo (the Moon). Sedi, after creation, is a deus otiosus but continues to observe creation through his eyes, his double aspect veiling-unveiling-revealing himself. In Galo beliefs, Jimi manifests as Melo (Sky) and Sidi (Earth), out of the interaction of which all things and beings are born, including Donyi and Polo. There are other myths explaining the meaning of the duality Donyi and Polo. According to Talom Rukbo's theology, all celestial bodies including Earth, all things, originate from one source, Keyum (nothingness or the vacuum). Donyi-Polo is the polar force that generates all stars; the physical Sun and Moon (respectively, Bomong and Boo) near the Earth and humanity, are bodily manifestations of the universal unseen power Donyi-Polo, with Bomong carrying out the centralising power of Donyi, and Boo the Polo power of life-giving. Donyi and Polo Donyi (Sun) and Polo (Moon)—which are, respectively, female and male in the Tibeto-Burman tradition; called Ane Donyi ("Mother Sun") and Abo Polo ("Father Moon")—constitute a notion similar to the yin and yang of Chinese culture. It is the analogy through which the Divinity (Sedi) can be described, representing the way in which the divine principle manifests itself, that is: eternally veiling, unveiling and then revealing himself in nature; providing harmony and balance to