Existence and What It Is critically examines the prevailing philosophical and religious thoughts
First, we must assume a few things. For the sake of this thought experiment, we will regard them as facts. The first of these facts is the creation of Omneutta at the hands of immortal beings, the Ontautt. The second fact stems from the first, in that we as Omneuttians—the Sentient Species—are derivations of the Ontautt. The third and final assumption that we will regard as fact is that the Deities can directly influence our mortal lives.
Several hundred years ago the pori scholar Heisl yla Lueanuih released a series of thoughts captured in the tome Mortals and Worship, and later notes were compiled in Deities and Reverence. Through these two works, Heisl yla Lueanuih established succinctly that the Ontautt are likely fallible beings that do possess supernatural abilities, including perhaps both omnipotence and omniscience but cannot or will not solve all problems of mortals, in addition to the second work which questions why must our worship be so fervent if it likely does not play a role in the interference of mortal lives by the Ontautt.
It is a continuation of these thoughts then, that Existence is a mortal condition. Only the mortal fears death. As seen in the Wars of Before Time, the Deities do not fear death for they have always existed and will continue to exist. From the singularity, Aster took a new and expansive form, and the other seven Deities grew from him, meaning they have always existed. We know they do not fear death, they fear imprisonment or more accurately- the lack of ability to be an active agent of Omneutta. It is this fear that prohibits them from fully adhering to the terms set forth in the Ontiba that would restrict their agency in A.T. Omneutta. They will continue to persist in the event that the Sentient Species are no more.
So then, what is existence, if it is a mortal condition unavailable to the immortal. Must one be sentient to exist? I would say that plants and animals exist all the same, perhaps animals to a greater degree than the flora. For instance, plants largely function on a reactionary basis. If they get enough light, air, and water, they grow. If they are missing an element or two, they seek to rectify the situation, but there is no evidence of them pondering why the they are lacking in water? No. They simply react to the problems at hand, and react to favorable conditions with the desired results.
Fauna have these symptoms of life as well, though we have observed certain species mourning so fervently over the loss of one of their own that they to are lost to the conditions of an ever-moving time. So then, existence is a condition available to those who those who think of it, those who are aware. Does this mean that some species of fauna can obtain a state of existence? Yes, as well as it becomes a slight to members of the Sentient Species who do not actively participate in their own existence lose it. This is not to say that one who does not qualify existence the same as myself or other thinkers loses their own existence, as they likely think about their own death as inevitable, or something to be afraid of, something to work away from. Instead, those who live a life only in the pursuit of others lack existence; a life lived whose meaning only is subsistence to others.