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The '''Yunyalīlta''' ([ˌjunjaˈɴ̆ʲiːɴ̆ta], [[Chlouvānem]] for "nature's path"), also referred to, amongst others, as ''lañšilīlta'' (braid path) or ''camilīlta'' (the great path), is the Chlouvānem people's traditional religion, the state religion in the [[Verse:Chlouvānem Inquisition|lands of the Chlouvānem Inquisition]], majority religion in a number of countries of Márusúturon, including notably Qualdomailor, Brono, Fathan, and Gorjan, and also a minority in communities scattered across the planet, notably in most of Márusúturon, parts of Evandor (with a particularly strong presence in southwestern Holenagika), eastern Védren, Queáten, and parts of Ogúviutón. | The '''Yunyalīlta''' ([ˌjunjaˈɴ̆ʲiːɴ̆ta], [[Chlouvānem]] for "nature's path"), also referred to, amongst others, as ''lañšilīlta'' (braid path) or ''camilīlta'' (the great path), is the Chlouvānem people's traditional religion, the state religion in the [[Verse:Chlouvānem Inquisition|lands of the Chlouvānem Inquisition]], majority religion in a number of countries of Márusúturon, including notably Qualdomailor, Brono, Fathan, and Gorjan, and also a minority in communities scattered across the planet, notably in most of Márusúturon, parts of Evandor (with a particularly strong presence in southwestern Holenagika), eastern Védren, Queáten, and parts of Ogúviutón. | ||
The Yunyalīlta was born near the beginning of the 5th millennium (following the Lällshag-Chlouvānem calendar and current year notation) in the areas of the southeastern part of the Great Chlouvānem Plains around Lake Lūlunīkam (present-day | The Yunyalīlta was born near the beginning of the 5th millennium (following the Lällshag-Chlouvānem calendar and current year notation) in the areas of the southeastern part of the Great Chlouvānem Plains around Lake Lūlunīkam (present-day ʡalyākñijaiṭa, Lgraṃñælihaikā, Nanašīrama, and Kanyāvālna, which are hence considered the cradle of Chlouvānem culture) through the teachings of the '''''Chlamiṣvatrā''''' ''Lelāgṇyāviti''<ref>Her real name is unknown: she got known by the name of ''Lelāgṇyāviti'' - meaning "born of ''lelāh'' flowers - and this is how she is today referred to if not by the honorific title of ''Chlamiṣvatrā'' - golden master -, which is either left untranslated or rendered as "Great Prophet". There are, however, countless other titles for her in later literature, including ''arāmīkā'' "the peaceful one", ''lallā'' "the higher one", ''cameyā'' "the great one", ''nilyameinā'' "mother of thought", or ''lelīmabrausa'' "the sacred one of the swamplands".</ref> who, after, according to chronicles (many details are, however, inconsistent), a difficult childhood and youth, conceived her life philosophy which she taught to peoples in the various multicultural villages of the Plains of that era - her teachings were the key factor in the birth of the Chlouvānem people as a new, métis ethnicity, from the many different peoples of the late 3rd millennium Eastern Plains.<br/> | ||
About a hundred years after the physical death of the Chlamiṣvatrā, Yunyalīlti preachers called ''murkadhānai'' (sg. ''murkadhāna'') founded a congregation called ''murkadhānāvi'' - known in translation as the Chlouvānem (or Yunyalīlti) Inquisition, still existing today as the institution that controls the teaching of the Yunyalīlti doctrine all around [[Verse:Calémere|Calémere]] and acts as the ruling body of the theocratic country known, metonymically, as the [[Verse:Chlouvānem Inquisition|Chlouvānem Inquisition]], the largest country on the planet. The founding of the Inquisition took place in year 4252 (2564<sub>12</sub>) of the [[Chlouvānem/Calendar and time|Chlouvānem calendar]]. | About a hundred years after the physical death of the Chlamiṣvatrā, Yunyalīlti preachers called ''murkadhānai'' (sg. ''murkadhāna'') founded a congregation called ''murkadhānāvi'' - known in translation as the Chlouvānem (or Yunyalīlti) Inquisition, still existing today as the institution that controls the teaching of the Yunyalīlti doctrine all around [[Verse:Calémere|Calémere]] and acts as the ruling body of the theocratic country known, metonymically, as the [[Verse:Chlouvānem Inquisition|Chlouvānem Inquisition]], the largest country on the planet. The founding of the Inquisition took place in year 4252 (2564<sub>12</sub>) of the [[Chlouvānem/Calendar and time|Chlouvānem calendar]]. | ||
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According to the Chlamiṣvatrā, there is a distinction between different aspects of nature. Humans and the other intelligent species are considered a "partially flawed" creation, as they can drift away from the ''lillamurḍhyā'': this is considered a weakness and something that humans have to actively avoid during their entire life.<br/> | According to the Chlamiṣvatrā, there is a distinction between different aspects of nature. Humans and the other intelligent species are considered a "partially flawed" creation, as they can drift away from the ''lillamurḍhyā'': this is considered a weakness and something that humans have to actively avoid during their entire life.<br/> | ||
To keep ''lillamurḍhyā'', in the Chlamiṣvatrā's words (''yamei chlamiṣvatrī hælinaika naviṣya, 3:9-10): | To keep ''lillamurḍhyā'', in the Chlamiṣvatrā's words (''yamei chlamiṣvatrī hælinaika naviṣya, 3:9-10''): | ||
: ''ridvūkire maiyai pridoldi garpirena tageranai mæn | : ''ridvūkire maiyai pridoldi garpirena tageranai mæn tartṛsūyirmim : ostememilkṣūyamim : garpyāvęs udvī lilah tamąu maišildṛneja lā demi mayį jaluṣyilden'' ।। | ||
: [we] have to know our flawed instinct's evil tendences, prevent them, and enhance the self by learning from who harmonically lives without evil. | : [we] have to know our flawed instinct's evil tendences, prevent them, and enhance the self by learning from who harmonically lives without evil. | ||
Focal point of the "learning from who harmonically lives without evil" is the exhortation to humans not to waste materials as humans can't stop accumulating things far more than necessary. The path to keep the state of ''lillamurḍhyā'' happens by the means of three important qualities called ''lailādumbhāšanai'' (sg. ''lailādumbhāšanah'', lit. "that which brings to a well-lived life"): self-restraint (''demitadmālas''), moral discipline (''nailīglidaranah''), and knowledge (''tarlā''). | Focal point of the "learning from who harmonically lives without evil" is the exhortation to humans not to waste materials as humans can't stop accumulating things far more than necessary. The path to keep the state of ''lillamurḍhyā'' happens by the means of three important qualities called ''lailādumbhāšanai'' (sg. ''lailādumbhāšanah'', lit. "that which brings to a well-lived life"): self-restraint (''demitadmālas''), moral discipline (''nailīglidaranah''), and knowledge (''tarlā''). | ||
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==The Leading Words== | ==The Leading Words== | ||
The ''brausadarenyāvai'' are *not* fundamental behaviour rules, but the few "commandments" that are part of Yunyalīlti doctrine are readily derived by their interpretations. These are called '' | The ''brausadarenyāvai'' are *not* fundamental behaviour rules, but the few "commandments" that are part of Yunyalīlti doctrine are readily derived by their interpretations. These are called ''tuljimaivai'' (sg. ''tuljimaiva'' "leading word(s)") and are not presented as fixed rules - if they are, it's because Inquisitorial laws agree with them -, being instead only explained during a dialogue where the Chlamiṣvatrā answers the questions of the dwellers of a lakeshore village (this is the first chapter of the Third Book of the Chlamiṣvatrā (''yamei Chlamiṣvatrī pāmvende naviṣya'')). Once again, it should be noted that the Chlamiṣvatrā never wanted to declare her words as laws, instead she tried to make the people themselves aware of how, in her opinion, the best possible society could be created; the way ''tuljimaivai'' are expressed is no exception, as Lelāgṇyāviti only talks about she, on her own, behaved in order to live in a way respectful to the Yunya.<br/>The present day interpretation of ''tuljimaivai'' as absolute rules is Inquisitorial, derived by how the Inquisition frequently only considers the Chlamiṣvatrā's interpretation (or, sometimes, its own) as orthodox. | ||
The four main '' | The four main ''tuljimaivai'' are: | ||
* ''gošopranah'' "un-killing"<ref>Note that ''šuprake'', usually translated as "to kill", specifically refers to the killing of respectful beings (animals and Yunyalīlti humans). The causative form of ''ḍūkke'' (to die) is used in other cases.</ref>: a Yunyalīlti must not kill a righteous being if it is not forced to do it in order to survive. This does not, according to the Inquisition, apply to killing heretics, as they are not righteous beings and in that case killing them is a mandatory act (called ''ḍāṣṭhirāṣa'' or ''delkhāmima''). | * ''gošopranah'' "un-killing"<ref>Note that ''šuprake'', usually translated as "to kill", specifically refers to the killing of respectful beings (animals and Yunyalīlti humans). The causative form of ''ḍūkke'' (to die) is used in other cases.</ref>: a Yunyalīlti must not kill a righteous being if it is not forced to do it in order to survive. This does not, according to the Inquisition, apply to killing heretics, as they are not righteous beings and in that case killing them is a mandatory act (called ''ḍāṣṭhirāṣa'' or ''delkhāmima''). | ||
* ''govivāmeya'' "restraint from superfluous things": one of the most important, if not ''the'' most important aspect in order to understand Chlouvānem culture. Particularly emphasized everywhere in the Yunyalīlta is how everything that is superfluous is harmful to natural harmony. The first explanation given by the Chlamiṣvatrā is that species such as humans are inferior because they can't control their capacities and their objectively superior intelligence becomes a downside as they show their intelligence by claming they are superior as a whole - but they show this apparent superiority by accumulation of superfluous things which do not have a real utility towards the ''lillamurḍhyā''. In fact, to keep more for oneself means to not leave it available to other elements of nature - this, according to the principle of ''nailīlāṇa'', is an ultimately harmful behaviour. The concept of ''govivāmeya'' is extremely influential in every aspect of Chlouvānem, Bronic, and Qualdomelic society, and is what contributes to the huge cultural and economical differences (for the latter, think of "luxury goods", which are an unknown concept in Yunyalīlti societies) between them and the Western Bloc.<br/>Historians, both Western and Eastern ones, consider ''govivāmeya'' to be the key concept Chlouvānem civilization was founded and developed on. | * ''govivāmeya'' "restraint from superfluous things": one of the most important, if not ''the'' most important aspect in order to understand Chlouvānem culture. Particularly emphasized everywhere in the Yunyalīlta is how everything that is superfluous is harmful to natural harmony. The first explanation given by the Chlamiṣvatrā is that species such as humans are inferior because they can't control their capacities and their objectively superior intelligence becomes a downside as they show their intelligence by claming they are superior as a whole - but they show this apparent superiority by accumulation of superfluous things which do not have a real utility towards the ''lillamurḍhyā''. In fact, to keep more for oneself means to not leave it available to other elements of nature - this, according to the principle of ''nailīlāṇa'', is an ultimately harmful behaviour. The concept of ''govivāmeya'' is extremely influential in every aspect of Chlouvānem, Bronic, and Qualdomelic society, and is what contributes to the huge cultural and economical differences (for the latter, think of "luxury goods", which are an unknown concept in Yunyalīlti societies) between them and the Western Bloc.<br/>Historians, both Western and Eastern ones, consider ''govivāmeya'' to be the key concept Chlouvānem civilization was founded and developed on. | ||
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==Syncretist beliefs== | ==Syncretist beliefs== | ||
Due to the mostly philosophical nature of the Yunyalīlta, it rarely completely destroyed preexisting cults or religion, as these remained in some way as a substrate to the faith. This is notably the case even in the Chlouvānem tradition, as the pre-Yunyalīlti shamanist cults remained as an important folkloric element, albeit reïnterpreted in order to agree with the Yunyalīlta.<br/> | Due to the mostly philosophical nature of the Yunyalīlta, it rarely completely destroyed preexisting cults or religion, as these remained in some way as a substrate to the faith. This is notably the case even in the Chlouvānem tradition, as the pre-Yunyalīlti shamanist cults remained as an important folkloric element, albeit reïnterpreted in order to agree with the Yunyalīlta.<br/> | ||
This is noticeable even in the Chlouvānem language, as the former word for "shaman", ''vālireh'' (from a common Proto-Lahob root *wāʕirer, cf. Łaȟ. ''vor'', Yeł. Lawo ''lwara'' "shaman") came to mean "deacon" - a layperson working for Inquisitors (the current Chlouvānem term for "shaman", '' | This is noticeable even in the Chlouvānem language, as the former word for "shaman", ''vālireh'' (from a common Proto-Lahob root *wāʕirer, cf. Łaȟ. ''vor'', Yeł. Lawo ''lwara'' "shaman") came to mean "deacon" - a layperson working for Inquisitors (the current Chlouvānem term for "shaman", ''kanurmāƾa'', is a [[Qualdomelic]] borrowing (from ''kănurmaq''), but "shaman" in the context of the pre-Yunyalīlti Plain is translated as ''vālireh''<ref>Shamans among other present-day Lahob peoples are ''kanurmākai''.</ref>). Similarly, the word ''pahēšhānī'', which denotes the training institution in order to become Inquisitors, ultimately comes from the name of an older shamanic ritual (the basic root is PLB *jəxān-, not otherwise found in Chlouvānem but reflected e.g. in Łaȟ. ''iȟon'' "baptism"). Among languages of other Yunyalīlti traditions, for "deacon", Bronic and Qualdomelic borrowed the Chlouvānem word (''valire'' in both languages), while Skyrdagor uses the same word used for Jeranist priests' servants (''zythygro''), as does Holenagic but with Aselist "deacons" (''siuiliuht'', from Late [[Íscégon]] ''ciúliuten'', ultimately from [[Ancient Nivarese]] ''kylhosen''). | ||
While the Yunyalīlta is nominally an atheist religion, both the Yunya and the Chlamiṣvatrā Lelāgṇyāviti are represented and referred to as godlike. The Yunya is described as a sacred mother, that is everything and must not be betrayed, for there would be nothing if there were not nature.<br/>The Chlamiṣvatrā is represented and usually thought of as a god more than as a person (completely unlike what she herself said, despite it being clearly written in the Holy Books), with a knowledge above the one of any other person; she is also the most important figure in Chlouvānem identity, being often referred to as "mother of all Chlouvānem" - for Chlouvānem civilization was only able to form after the Chlamiṣvatrā "awakened and enlightened" people. | While the Yunyalīlta is nominally an atheist religion, both the Yunya and the Chlamiṣvatrā Lelāgṇyāviti are represented and referred to as godlike. The Yunya is described as a sacred mother, that is everything and must not be betrayed, for there would be nothing if there were not nature.<br/>The Chlamiṣvatrā is represented and usually thought of as a god more than as a person (completely unlike what she herself said, despite it being clearly written in the Holy Books), with a knowledge above the one of any other person; she is also the most important figure in Chlouvānem identity, being often referred to as "mother of all Chlouvānem" - for Chlouvānem civilization was only able to form after the Chlamiṣvatrā "awakened and enlightened" people. | ||
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In order of importance, after the Books of the Chlamiṣvatrā, come the ''Lallaṣvatrāṇāveyai'' (sg. ''Lallaṣvatrāṇāvi''), the "words of the Great Masters (''lallaṣvatrai'')": these are texts written mostly during the 5th millennium where some themes treated in the Books of the Chlamiṣvatrā are explained further and where are also treated various concept of ''maišāyikā'' (philosophy) and ''špeisātarlā'' (ethics). The other Holy Books, according to Chlouvānem tradition, include the two Books of Chants (''yamei laiji naviṣyai''), which include the main liturgical chants, and the two Books of Community (''yamei lilālāṇi naviṣyai'', literally "books of living beings", defining people who really live as Yunyalīlti people, contrasting with the "non-life" (for it is wrong and harmful) or heretics), containing the principle norms the Yunyalīlti community adheres to. All of these books are considered sacred by all Yunyalīlti currents. In some secular countries where the Yunyalīlta is followed by a sizable minority of people (most notably all of Greater Skyrdagor), personal matters among people of this community may be judged partially according to these books. | In order of importance, after the Books of the Chlamiṣvatrā, come the ''Lallaṣvatrāṇāveyai'' (sg. ''Lallaṣvatrāṇāvi''), the "words of the Great Masters (''lallaṣvatrai'')": these are texts written mostly during the 5th millennium where some themes treated in the Books of the Chlamiṣvatrā are explained further and where are also treated various concept of ''maišāyikā'' (philosophy) and ''špeisātarlā'' (ethics). The other Holy Books, according to Chlouvānem tradition, include the two Books of Chants (''yamei laiji naviṣyai''), which include the main liturgical chants, and the two Books of Community (''yamei lilālāṇi naviṣyai'', literally "books of living beings", defining people who really live as Yunyalīlti people, contrasting with the "non-life" (for it is wrong and harmful) or heretics), containing the principle norms the Yunyalīlti community adheres to. All of these books are considered sacred by all Yunyalīlti currents. In some secular countries where the Yunyalīlta is followed by a sizable minority of people (most notably all of Greater Skyrdagor), personal matters among people of this community may be judged partially according to these books. | ||
The Preachers' Book (''yamei khlakullaili naviṣya''), mainly a historical text about the very first preachers after the Chlamiṣvatrā Lelāgṇyāviti, is sacred in the Chlouvānem, Bronic, and Holenagic currents but not in the Skyrdegan and Qualdomelic ones. Its continuation, the Book of the Inquisition (''yamei murkadhānāvīyi naviṣya'') is only sacred in the Chlouvānem tradition, as are the Sacred Encyclicals (''brausirena | The Preachers' Book (''yamei khlakullaili naviṣya''), mainly a historical text about the very first preachers after the Chlamiṣvatrā Lelāgṇyāviti, is sacred in the Chlouvānem, Bronic, and Holenagic currents but not in the Skyrdegan and Qualdomelic ones. Its continuation, the Book of the Inquisition (''yamei murkadhānāvīyi naviṣya'') is only sacred in the Chlouvānem tradition, as are the Sacred Encyclicals (''brausirena yaivjaiṭetadholtiė'') - a.k.a. Book of the Sacred Encyclicals (''yamei brausirena yaivjaiṭetadhaulti naviṣya'') -, a collection of encyclicals of particular theological, philosophical, or liturgical importance, usually encyclicals written in particularly important historical moments and later sanctified by later Great Inquisitors. The Book of the Sacred Encyclicals is the only holy book that is periodically updated and changed, by adding new relevant encyclicals and, sometimes, by removing some that have become obsolete in the meantime; this revision process is carried out by a special tribunal, whose members are chosen by the Inquisitorial Conclave. | ||
Also considered important but ''not'' sacred, in the Inquisition, are the Books of Law (''kūmarṇaviṣyai''): as the Lands of the Chlouvānem Inquisition are a theocratic country where religious laws apply, the most important ones are written in the holy books, while the Books of Law are used as an "addendum", collecting all laws that need to be written. Anyway, many parts of the Books of Law are chronicles of uses, in Inquisitorial tribunals, of interpretations already included among the ''Lallaṣvatrānāveyai'' or in the Book of the Inquisition. Obviously, this one is the only main Yunyalīlti book which is not recognized at all outside the Chlouvānem Inquisition. | Also considered important but ''not'' sacred, in the Inquisition, are the Books of Law (''kūmarṇaviṣyai''): as the Lands of the Chlouvānem Inquisition are a theocratic country where religious laws apply, the most important ones are written in the holy books, while the Books of Law are used as an "addendum", collecting all laws that need to be written. Anyway, many parts of the Books of Law are chronicles of uses, in Inquisitorial tribunals, of interpretations already included among the ''Lallaṣvatrānāveyai'' or in the Book of the Inquisition. Obviously, this one is the only main Yunyalīlti book which is not recognized at all outside the Chlouvānem Inquisition. | ||