Verse:Yunyalīlta: Difference between revisions

(One intermediate revision by the same user not shown)

Line 7:

==Fundamental principles==

The Yunyalīlta may be described as a nontheist or a pantheist and animist religion: there is no notion of a God or Gods as omnipotent and supernatural beings that are above all, but nature (''yunya'') herself is treated as a godlike element. "Godlike" supernatural beings (''kaihai''), incarnating various traits of the ''yunya'', are however present in folklore and are most probably syncretic remnants of a pagan pre-Yunyalīlti shamanism.<br/>

The Yunyalīlta may be described as a nontheist or a pantheist and animist religion: there is no notion of a God or Gods as omnipotent and supernatural beings that are above all, but nature (''yunya'') herself is treated as a godlike element. "Godlike" supernatural beings (''kaihai''), incarnating various traits of the ''yunya'', are however present in folklore and are most probably syncretic remnants of a pagan pre-Yunyalīlti shamanism.<ref>Different schools of philosophy often have varying views about theism, as with many elements beyond the core tenets. Historically, the philosophical aspect was the greatest source of conflict during the Conclaves to elect a new Great Inquisitor; however, since the unification of temporal and spiritual power, the political factions have become more important in Conclaves than the philosophical ones.</ref><br/>

The central focus of the Yunyalīlta is, however, the interaction between humans and the rest of the nature, as a subset of the interactions that living creatures (''lileñšai'', sg. ''lileñšah'') make with all other existing creatures (''jallašai'', sg. ''jallašah'') in this existential sphere (''jallajāṇa'').

Line 61:

There are typically countless ''kaihai'', with many of them being subject to local worship (not unlike patron saints in Christianity), but some are universally recognized and wander between their places of worship. ''Kaihai'', represented as mythical animals or hybrid animal-plant creatures, rarely with humanoid features, are extremely common subjects in every Chlouvānem art. Statues and other depictions of ''kaihai'' may be found nearly everywhere in the Chlouvānem world, including decorations on panel apartment blocks or in subway stations.

===Theism===

'''Nāgātarlā''' (or ''nakṣātarlā'') is a Yunyalīlti school which identifies the natural manifestations of the ''yunya'' as aspects (''yunivāyam'', pl. ''yunivāyāk''), which are effectively a theistic point of view: such aspects are divided (in mainstream ''nāgātarlā'') into ''nāgāk'' (or ''nākṣāk'', sg. ''nāgam'' / ''nakṣam''), manifestations of the Immutable (''taminikī yunivāyāk'', i.e. "Gods" of elements of the environment) and ''haligāk'' (sg. ''haligam''), manifestations of the Transient (''halilaunikī yunivāyāk'', i.e. "Gods" of sensations and feelings).

===Afterlife and rebirth===

@@ Line 7: / Line 7: @@
 {{Chlouvānem sidebar}}
 ==Fundamental principles==
-The Yunyalīlta may be described as a nontheist or a pantheist and animist religion: there is no notion of a God or Gods as omnipotent and supernatural beings that are above all, but nature (''yunya'') herself is treated as a godlike element. "Godlike" supernatural beings (''kaihai''), incarnating various traits of the ''yunya'', are however present in folklore and are most probably syncretic remnants of a pagan pre-Yunyalīlti shamanism.<br/>
+The Yunyalīlta may be described as a nontheist or a pantheist and animist religion: there is no notion of a God or Gods as omnipotent and supernatural beings that are above all, but nature (''yunya'') herself is treated as a godlike element. "Godlike" supernatural beings (''kaihai''), incarnating various traits of the ''yunya'', are however present in folklore and are most probably syncretic remnants of a pagan pre-Yunyalīlti shamanism.<ref>Different schools of philosophy often have varying views about theism, as with many elements beyond the core tenets. Historically, the philosophical aspect was the greatest source of conflict during the Conclaves to elect a new Great Inquisitor; however, since the unification of temporal and spiritual power, the political factions have become more important in Conclaves than the philosophical ones.</ref><br/>
 The central focus of the Yunyalīlta is, however, the interaction between humans and the rest of the nature, as a subset of the interactions that living creatures (''lileñšai'', sg. ''lileñšah'') make with all other existing creatures (''jallašai'', sg. ''jallašah'') in this existential sphere (''jallajāṇa'').
@@ Line 61: / Line 61: @@
 There are typically countless ''kaihai'', with many of them being subject to local worship (not unlike patron saints in Christianity), but some are universally recognized and wander between their places of worship. ''Kaihai'', represented as mythical animals or hybrid animal-plant creatures, rarely with humanoid features, are extremely common subjects in every Chlouvānem art. Statues and other depictions of ''kaihai'' may be found nearly everywhere in the Chlouvānem world, including decorations on panel apartment blocks or in subway stations.
+===Theism===
+'''Nāgātarlā''' (or ''nakṣātarlā'') is a Yunyalīlti school which identifies the natural manifestations of the ''yunya'' as aspects (''yunivāyam'', pl. ''yunivāyāk''), which are effectively a theistic point of view: such aspects are divided (in mainstream ''nāgātarlā'') into ''nāgāk'' (or ''nākṣāk'', sg. ''nāgam'' / ''nakṣam''), manifestations of the Immutable (''taminikī yunivāyāk'', i.e. "Gods" of elements of the environment) and ''haligāk'' (sg. ''haligam''), manifestations of the Transient (''halilaunikī yunivāyāk'', i.e. "Gods" of sensations and feelings).
 ===Afterlife and rebirth===