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Verse:Yunyalīlta: Difference between revisions
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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. | ||
Despite the general religious intolerance of the Inquisition towards adherents of other religions, Western anthropological views on Yunyalīlti "purity" generally agree that the official "anti-heretic" policy that holds other religions as inferior does not apply inside the Inquisition and, in fact, it masks a more generic stance of Chlouvānem cultural suprematism. While the near totality of Chlouvānem declares themselves as Yunyalīlti and all officially tolerated Yunyalīlti schools recognize the supremacy of the Great Inquisitor, not only many monastic orders often take stances that are quite divergent from the ones held by the Inquisition, but due to the more philosophical nature of the Yunyalīlta, it inevitably assumed regional elements of other religions and beliefs of the areas that drifted into the Yunyalīlti world during the course of the previous 2000 years. This is the origin of the regional variations in the Yunyalīlti faith and of the different rites, as well as of para-religious beliefs that are not part of the Yunyalīlta but are justified through it, as with ''kaihai'', which have their roots in pre-Yunyalīlti shamanism in the Eastern Plain. Even more noticeably dissonant, for a country whose foreign policy is marked by a strong stance against non-believers, is that there are ethnic minorities in the Inquisition that practice heavily syncretic religions which apply Yunyalīlti philosophical concepts to rites and creeds of other religions. The Jīrandaši people number in the tens of millions mostly in the Western Plain and parts of the Near West, and while considered an ethnicity on their own they are mostly ethnic Chlouvānem which practice a syncretic Yunyalīlti-Łoxvicʾay faith; many immigrants from Kenengyry countries (especially first- and second-generation) practice a blend of the Yunyalīlta and Shurism, the traditional religion of the Kenengyry peoples. | |||
===''Kaihai''=== | ===''Kaihai''=== | ||