Yurilendrith'vor

Yurilendrith'vor, also referred to as the Religion of Yurilisim, is a religion in Kylorne, that is centered around the core ideals of Nature, Life, and Harmony. These three vital ideals manifest themselves in the shape of the leading deity of this religion, Kaelivarastra’Kara, the deity of nature, life, and harmony. The main form of worship in the Yurilendrith'vor religion is through contributing service, aid, assistance, and tribute towards Kaelivarastra’Kara. Worshiping Kaelivarastra’Kara is not a requirement to be apart of the Yurilendrith'vor religion. To be a part of the Yurilendrith'vor religion, you must spend your time protecting, spreading, and fighting for nature, life and harmony. Many do this by worshiping Kaelivarastra’Kara, as she is the deity of nature, life, and harmony, however it is not necessarily a requirement to be part of the Yurilendrith'vor religion, and by directly protecting, spreading, and fighting for nature, life and harmony, you are still doing the work and teachings of the Yurilendrith'vor religion.

Creation Story:
Life before the universe is unimaginable, unthinkable, inconceivable, unbelievable, unspeakable and  incomprehensible to the mind of a sentient organism. It was a desolate, barren, despondent wasteland, unhostiple and dismal to any living organism, to any object or item, to any thought, action, or mental and physical capability. A universe, or maybe, a anti universe one might say, that was completely and utterly bleak, stark, and grim, a lonely, depressing, isolate, and miserable state of infinitely eternal melancholy, were the maid was forced to loop forever in a constant repetitive state of mind numbing insanity inducing being breaking state of a passive pensiveness and contemplativeness. However, what was just described, the same thing that comes straight into your mind when your ears transfer the interpreted sounds of a sentient individual saying “life before the universe”, is completely and utterly incorrect. Life before the universe was not “desololet” nor “barren” nor “despondent” nor “inhospitable” nor “blank start or grim”, since before the universe, none of those ideas, those concepts, those realities of life, existed. The “life before the universe” was neither a dark void, because darkness did not exist and voids did not exist. The “life before the universe” was never or would ever be a “blank eternal infinet pit” because the color “black” did not exist and neither did “eternalness” “infiniteness” or “pits". Absolutely, thoroughly, completely, clearly, entirely, eternally, infinitely, definitely, and certainly, beyond what a mere mortal of the status of a reality locked unseeing sentient organism could ever understand, nothing existed, weather that be abstract, physical, mental, emotional, chronological, spiritual, conceptual, psychological, conceptual, hypothetical, intellectual, speculative, theoretical, or metaphysical. Try and imagine a world, a universe, or whatever an individual may refer to it as, where absolutely nothing existed, ever, in the past present future, jt nothing. There is no time, there is no space, there is no “you” or “i” or anyone else.

There.

Is.

Nothing.

You can't imagine it, can you? Like I stated before, to a mere mortal sentient organism like you, the idea is in all ways  unimaginable, unthinkable, inconceivable, unbelievable, unspeakable and  incomprehensible. Even if you tried your hardest, you could not, as the mind of a sentient organism, for now, is not powerful or knowing or even imaginative or creative or resourceful enough to understand such a concept, and most likely, never will be. Even if you were, somehow, unthinkably, impossibly, and incomprehensibly able to imagine such a mind bending conscious shattering scenario, your depiction of the “life before the universe” still would not be 100% accurate as, your consciousness is still present, as it is depicting this unimaginably impossible visual for you, and for you to imagine nothingness in its true form, you must also, have no conscience. This, as the more intelligent or witfull readers may have understood or atleast puzzled out by this point into our, “life before the universe”, description is, in fact, an impossible thought question, a question so mind bending, bearing breaking,universe shattering, brain bursting, and unsolvable, that, for all we know, it will remained unsolvable and unthinkable for, i the most likely scenario, until the universe suffers from heat death, and life after the universe begins, and it probably won't be solved for an infinite eternity from there on. This may seem irrelevant to talk about, useless to discuss, unreasonable to think about, yet it is where our story begins.

You see, The “life before the universe” was never truly empty to begin with, as you see, in this anti universe of sorts lies a semi-existent abstract lifeform, made from no skin, no fur, no scales, no cellular structure, and, in fact, no physical body at all. Yet, this semi-existent abstract lifeform was made from no spiritual, nor ghostly, nor angelic, nor metaphysical, nor immaterial, nor, in fact, any non physical body at all. This semi-physical abstract lifeform, instead, is made up of the remnants of specific ideas that never came to be, coming together to manifest as spirits, that represent what never came to exist. These are Myslenka Stann, the remnants of empty concepts of specific ideas that never came to be, manifesting together into a spirit that represents the empty concept of a specific idea that never came to be.

Here is an example of a Myslenkas'tann:

In the “life before the universe” fire never existed, leaving the concept of fire empty, as the idea of fire does not exist, and since a concept can only be filled if an idea inhabits it, the concept of fire will remain empty without the fulfilled idea of fire present to fill it. This empty concept of fire then manifests in the “life before the universe” as a spirit, that should represent fire ( the fulfilled concept of fire) but without the idea of fire ever existing, the spirit instead represents what could of been fire, acting as a representation of an idea that would never come into existence, being a empty concept spirit. There are empty concept sports for every idea in the universe that never came to exist, and for the infinet eternity the Myslenkas'tann would spend in the “life before the universe” you would live in constant pain, suffering, torcher, torment, trauma, dread, misery, horror, abuse, maltreatment, and living experiances of what seems like a state of living that is worse than hell. The Myslenkas'tann’s life could be summarized as an infinitely eternal existence of agony worse than the deepest pits of hell and suffering. The “life before the universe”, for the Myslenkas'tann, was a fate worse than death, a life worse then the sufferings of the entire universe, after the “life before the universe’, combined. They could not perform any form of action, speech, interaction, or expression, as only the empty concepts of those desires existed, as the ideas of those concepts could never come into existence naturally in the “life before the universe”. So for the Myslenkas'tann in the “life before the universe” all seemed hopeless and lost, destined and lunchable, until one fateful Myslenkas'tann manifested into existence within the “life before the universe. This Myslenkas'tann was the Myslenkas'tann of nature, life, and harmony, however, unlike the other Myslenkas'tann, the Myslenkas'tann of nature, life and harmony had a fulfilled concept. Life did exist in the “life before the universe”, in the shape of the Myslenkas'tann. This meant that the idea of life also existed in the “life before the universe” since life existed in the “life before the universe”, meaning the idea had to exist as well. With the idea of life existing in the “life before the universe”, however, that meant the concept of life within the “life before the universe” was also fulfilled as well, since if an idea came into existence, that means the concept of the idea if fulfilled, since the concept of the idea, is the idea itself, which now exists. With the concept of life fulfilled, however, that meant the Myslenkas'tann of life, nature, and harmony was now a fully existent Myslenkas'tann, since they were the manifestation of the concept of life, which now existed due to the idea of life existing. Since the Myslenkas'tann  of nature, life, and harmony now had a fulfilled concept, they could now perform actions relating to that concept, as the concept now existed, meaning ideas related to the concept now existed as well. Seeing her fellow Myslenkas'tann in agony, the Myslenkas'tann  of nature, life, and harmony would use her fulfilled concept and the actions relating to it to fulfill the concepts of other Myslenkas'tann. Here is an example of how she did that:

Let's say the Myslenkas'tann of nature, life, and harmony created a rabbit. Myslenkas'tann of nature, life, and harmony could do that since rabbits were a form of life, and since the concept of life now existed, that means any concept related to life can now be fulfilled, if the idea that corresponds to the concept is created. So the  Myslenkas'tann of nature, life, and harmony creates a rabbit, that means that the idea of rabbits now exists. And since the idea of rabbits now exists, that means the concept of rabbits now exists as well. And since the concept of rabbits now exists, that means the  Myslenkas'tann taht had the empty concept of rabbits, is now a fulfilled  Myslenkas'tann, since they now have a fulfilled concept. This would continue on, with fulfilled  Myslenkas'tanns using actions that corresponded with these concepts to fulfill the concepts of other Myslenkas'tanns. Some Myslenkas'tanns would even combine actions from each of their corresponding concepts to fulfill another Myslenkas'tanns concept, if they could not do it by themselves. Soon enough, every Myslenkas'tann had had an idea created for them, and had been given a fulfilled concept. The influx of concepts and ideas now everywhere within the “life “life before the universe '' has disappeared, creating a universe in its stay. After the universe came into existence and being, the Myslenkas'tann would continue existing, however, due to the sheer influx of ideas, concepts, and creativity across the universe, the concepts and ideas of each Myslenkas'tann would grow stronger and more powerful, causing the Myslenkas'tann to grow more powerful as well. Each Myslenkas'tann would take up a new name, to symbolize what ideas and concepts they represented, and what part of the universe they would be in control of. The Myslenkas'tann of nature, life, and harmony would take up the name Kaelivarastra’Kara, and would, in the next few centuries, become the deity of the Yurilendrith'vor religion

Ancient History:
Hundreds upon thousands of years ago, during the some of the earliest points of time in Kylornes ever expanding history, the religion of Yurilendrith'vor, a translation of the ancient name of the religion, which was written by the first worshippers of Kaelivarastra’Kara in the religions holy language, Yuril, used to be commonplace in the northeast continent of Kyloren, back then known as Kaelerni'kara, But nowadays known as the continent of Kavernis. The Religion Of Yurilendrith'vor in the northeast continent of Kavernis, mostly, was only present in Yurilic tribes, with these tribes not being very spread out, and instead all centralized in the lower, warmer, regions of Kavernis, as that was were the most nature was, meaning that was were Kaelerni'kara was the most present. The Yurilic natives of Kavernis put Kaelivarastra’Kara above their friends, family, partners, rulers, governments, and even themselves. The natives of Kavernis believed that without Kaelivarastra’Kara, the world would still be stuck the same way it was, during life before the universe. Their livelihoods, their friends, their families, their partners, their rules, their governments, and even themselves, only existed because of Kaelivarastra’Kara, and what she did to free all other Myslenkas'tann, and help create the universe itself. The Yurilik natives believed as if their entire lives, their entire world, the happiness and joy they felt throughout their lives, was all in debt to Kaelivarastra’Kara, and what she had done to save all future generations of the world. The Yurilik Natives Of Kavernis spent their entire lives devoting their entire existence and being for their entire lives, towards Kaelivarastra’Kara. She was the center of their economy, society, government, and their daily lives. Yurilendrith'vor was Truly at the center of everything, as it had become everything to the Yurilik Natives Of Kavernis.

Holy Elemental Wars:
A massive flood, later to be known as “The Waves Of The Residing Shores”, breaches through holy land shores, ravanging beyond into the greater Kavernis lands. The massocur results in over 1000 dead, resulting in the Cholunar'ik a tribe who worshiped the Myslenkas'tann of Life, Nature, And Harmony, loosing its possession as the most popules tribe in the holy land. The remaining vestiges of the Cholunar'ik kingdom quickly become overpopulated, resulting in many Cholunar'ik being pushed out of there own kingdome, due to lack of living space and essential resources. These outcasted Cholunar'ik become displaced in  Sagacho'tic Traders (A tribe who worshiped the Myslenkas'tann of water)  and Eko'to (A tribe who worshiped the Myslenkas'tann of lightning) territory, greatly upsetting the native Eko'to and  Sagacho'tic Traders present near the border. Queen Semorin’kin of the  Sagacho'tic Traders soon after deports her armada’s into sunken Cholunar'ik lands, settiling them and expanding the  Sagacho'tic Traders kingdom. The Cholunar'ik are infuriated by this, causing displaced Cholunar'ik on western  Sagacho'tic Traders shores to claim the western shores as theirs, as a sign of protest against queen auklets settiling of sunken mudiwng land. Queen Semorin’kin becomes extremely annoyed by the loss of her western shores, and asks for queen Zenganas'oka to send her Eko'to armodas to reclaim the land. Queen Zenganas'oka agrees, causing displaced Cholunar'ik in Eko'to mountains, to claim the mountains as theirs as a sign of protest. Queen Semorin’kin and Queen Zenganas'oka agree to form an alliance between the  Sagacho'tic Traders and the Durezaka'kiss, to establish control over the Cholunar'ik  kingome. With the tribe is in a state of disarray, allowing for the Eko'to armodas to easily siege the western coast. The Eko'to armoda’s would make there way down the sea from there on. The  Sagacho'tic Trader armoda’s would sail  through the sea acouple days later, meeting the Eko'to armoda’s at the tip of the holy land, in the heart of the Cholunar'ik tribe. The Eko'to and  Sagacho'tic Traders armoda’s easily countered any attempts to push back the army from the Cholunar'ik living there. In a matter of days the Eko'to and  Sagacho'tic Traders armodas had taken over the Cholunar'ik tribe, establishing a new Durezaka'kis/Puhdurafoam’kor Traders rule in the Cholunar'ik kingdome. The Cholunar'ik tribe would become a shared vassle between the Sagacho'tic Traders and the Durezaka'kis, the territory being co-opperated by Queen Semorin’kin and Queen Zenganas'oka.

In the town of Shafasu’kcha, a town belonging to the Yimat’tu Tribe (A tribe that worshiped the Myslenkas'tann of wind), a young Tsakunka'tisby the name of Katakly’zo would watch in disgust, as her tribe essentially did nothing as the  Sagacho'tic Traders and Durezaka'kiss invaded. Kataklyzo had been raised in Shafasu’kcha all her life, but she still felt a strong loyalty to her tribe, one that was outraged by the tribes fall. Katakly’zo had been one of the most capable milatertic thinkers in the holy land ever since she was young. She would it in awe as she listened to her father speak of his time as a Cholunar'ik  soldier during the war of sandwing sucsession. She would read scrolls upon scrolls about the wars of not only the holy land, but also of other regions in the world! She imagined a world were she conquered the holy land and the rest of the world for the Cholunar'ik and everyone loved her. Seeing the Cholunar'ik in distress, she knew it was her chance to show everyone what she was really capable of.

Katakly'zo knew that she needed to act quickly if she wanted to help her tribe. She spent several sleepless nights thinking of a plan and researching the enemy's weaknesses. Finally, she came up with a bold plan to take back the Cholunar'ik kingdom from the Sagacho'tic Traders and the Durezaka'kis. She knew she needed to rally the Cholunar'ik people, letting free there festering anger, and unleashing there unbound unending fury, and resided underneath there tried and hopeless faces. Katakly'zo was determined to awaken the fighting spirit of her people and bring them together as one united force. She began by secretly visiting different clans and families, telling them about her plan and asking for their support. She knew that the Cholunar'ik people had lost hope and faith in their ability to fight back against the Sagacho'tic Traders and the Durezaka'kis, but she was convinced that with the right motivation and leadership, they could turn the tide of the war. In her meetings with the people, Katakly'zo spoke with passion and conviction, reminding them of their proud heritage and the many battles they had won in the past. She told them that they were strong and capable of defending their kingdom, and that the enemy was not invincible. She also shared her plan for a surprise attack on the enemy's stronghold, explaining how they could use the element of surprise to gain the upper hand. As word of Katakly'zo's plan spread, more and more Cholunar'ik people joined the cause. They began to meet in secret and train for battle, sharpening their weapons and practicing their fighting skills. Katakly'zo personally led these training sessions, teaching the people new techniques and strategies that would help them defeat the enemy. In the weeks leading up to the attack, Katakly'zo worked tirelessly to ensure that everything was in place. She organized the different clans and families into smaller groups, assigning each one a specific role in the battle. She also scouted the enemy's stronghold, studying their defenses and weaknesses, and coming up with a plan of attack that would exploit their vulnerabilities. Soon enough, Katakly'zo had rallied the once hopeless, tried, depressed, defeted, and devestated people of the broken Cholunar'ik tribe into a mob, a army, a armoda, a rebelion, a reultion, centrilized all under the name of the Cholunar'ik’s Hordes Of Restistance Armados, C.H.O.R.A for short. The Cholunar'ik’s Hordes Of Restistance Armados, or C.H.O.R.A, were a force to be reckoned with. Under the leadership of Katakly'zo, the people had come together as one united front, ready to take back their kingdom from the Sagacho'tic Traders and the Durezaka'kis. They had trained hard for weeks, honing their skills and preparing for battle. And now, the time had come to strike. The Cholunar'ik people had been oppressed and defeated for too long. But Katakly'zo had breathed new life into them, instilling a sense of pride and determination that had been missing for years. Under her leadership, they had come together as one united force, ready to take back what was rightfully theirs.

The attack was planned for dawn.

The plan was simple yet bold: a surprise attack on the enemy's stronghold. Katakly'zo had scouted the location and identified a weak point in the enemy's defenses. She had split the Cholunar'ik people into several smaller groups, each with a specific role to play. The archers would provide cover fire from a distance, while the spearmen would form a wall of steel to protect the archers. The swordsmen would lead the charge and engage the enemy in close combat. The location of the battle was a dense forest, with thick underbrush and towering trees. This provided ample cover for the Cholunar'ik people to launch their surprise attack. Katakly'zo had carefully chosen the time of day for the attack: dawn. This allowed the Cholunar'ik people to catch the enemy off guard and launch a coordinated assault. As the sun began to rise, the Cholunar'ik forces moved into position. Katakly'zo led the charge, her sword held high. The archers let loose a volley of arrows, raining death upon the enemy. The spearmen formed a wall, blocking the enemy's advance. And the swordsmen charged forward, cutting down the enemy with their swords. The battle was fierce and brutal. The enemy fought hard, but they were no match for the fury of the Cholunar'ik people. The archers continued to rain death upon the enemy, while the spearmen held the line. The swordsmen fought with unmatched ferocity, cutting down the enemy one by one. The geography of the battlefield played a crucial role in the outcome of the battle. The dense forest provided ample cover for the Cholunar'ik people to launch their surprise attack. The underbrush made it difficult for the enemy to move quickly, slowing down their advance and giving the Cholunar'ik people time to launch their counterattack. The towering trees provided an elevated position for the archers to rain death upon the enemy from a distance. As the battle raged on, the Cholunar'ik people refused to give up. They fought with all their might, inspired by Katakly'zo's leadership and determination. Despite taking heavy losses, they continued to push forward, driving the enemy back and retaking their kingdom. In the end, it was the Cholunar'ik people who emerged victorious. They had fought with unmatched courage and ferocity, taking back what was rightfully theirs. The Sagacho'tic Traders and the Durezaka'kis were forced to retreat, defeated by the unbreakable spirit of the Cholunar'ik people. The aftermath of the battle was a mix of celebration and mourning. The Cholunar'ik people had reclaimed their kingdom, but at a heavy cost. Many lives had been lost, and the scars of battle would never fully heal. But Katakly'zo was determined to rebuild and restore the kingdom to its former glory. She knew that the road ahead would be long and difficult, but with the Cholunar'ik people by her side, she was ready to face any challenge that lay ahead. The C.H.O.R.A had only captured the tip of the holy land, however, and the greater pensisnulia, and the ret of the holy land that laid upon beyond it, was still under the fierce wrathfull rule of the enemy tribes, who after seeing the vegnfull yet furious nature of the C.H.O.R.A arrmies, were now building up tehre defences, and reading for a counter attack. Indeed, the victory of the Cholunar'ik people was only the beginning of a long and difficult journey. The Sagacho'tic Traders and the Durezaka'kis were not ones to give up easily, and they would surely be seeking revenge for their defeat. Katakly'zo knew that she needed to be prepared for a counter-attack, and she wasted no time in fortifying the newly reclaimed territory. She ordered the construction of new fortifications and defensive structures, and she trained the Cholunar'ik people in guerrilla warfare tactics, teaching them how to strike quickly and efficiently against their enemies. She also reached out to neighboring tribes, seeking alliances and support in case of future attacks. As the weeks turned into months, the Cholunar'ik people continued to build up their defenses and train for battle. Katakly'zo's leadership inspired them to work harder and fight smarter, and they became a force to be reckoned with. The Cholunar'ik would ally with the Yimat’tu (a tribe who worshiped the Myslenkas'tann of wind), and the Asmidus’ma (A tribe who worshiped the Myslenkas'tann of fog). These three tribes, together, would form a milatary/defensive alliance known as the Peninsular Pact, as all three tribes resides on, near, or around the peninsular religion of the holy land.

The Peninsular Pact became a formidable force, combining the strengths and resources of the three tribes. Together, they were able to repel several counter-attacks by the Sagacho'tic Traders and the Durezaka'kis. They also began to expand their territory, slowly but surely reclaiming the rest of the holy land that had been lost. Katakly'zo's leadership played a crucial role in the success of the Peninsular Pact. Her strategic mind and fearless determination inspired the Cholunar'ik people and their allies to keep fighting, even in the face of seemingly insurmountable odds. She also proved to be a skilled diplomat, negotiating alliances and trade agreements with other tribes and kingdoms. Over time, the Peninsular Pact became a dominant force in the region. They established trade routes and diplomatic relations with neighboring kingdoms, and their territories expanded to include vast stretches of fertile farmland and valuable natural resources. The Cholunar'ik people had gone from being a defeated and oppressed tribe to a powerful kingdom, with Katakly'zo as their beloved queen. As she looked out over the vast expanses of her kingdom, Katakly'zo couldn't help but feel a sense of pride and gratitude. She knew that the journey had been long and difficult, but the sacrifices made along the way had been worth it. The Cholunar'ik people had proven themselves to be strong, resilient, and determined, and under her leadership, they had reclaimed their rightful place in the world.

The holy land would soon be split up between the Peninsular Pact.

The Cholunar'ik people, being the original inhabitants of the holy land, would have the largest share of the territory. Their territory would encompass the northern part of the holy land, which was known for its vast, gorgeous, beautiful, naturalistic, and essiantaly untouched naturall landscapes and ecosystems. The Cholunar'ik  would also be granted the surrounding forests outside of the reigion. This region would be rich in natural resources such as timber, precious metals, and gemstones. The Cholunar'ik people would use their natural resources to trade with neighboring kingdoms and tribes, helping to fuel their economy.

The Yimat’tu tribe would be granted the eastern part of the holy land, which is a vast, rocky, ore filled mountain range that reachs up above the clouds, and stretches out towards the sea. This region would be ideal for mining and excavation, along with it ebing a perfect defensive position in case of another war, alongside the fact that it was closer to the wind, which the worshiping people of the tribe enjoyed evry much. The Yimat’tu people would become known for their mineral rich mines and for the quality of their building materials, which would be in high demand across the region.

The Asmidus’ma tribe would be granted the southern part of the holy land, which is characterized by thick forests and dense fog. This region would be rich in natural resources such as medicinal herbs and plants, as well as exotic animals and birds. The Asmidus’ma people would become known for their mastery of herbal medicine and for their knowledge of the flora and fauna of the region.

Overall, the three tribes of the Peninsular Pact would work together to develop and protect the holy land, sharing their knowledge and resources for the benefit of all. They would form a strong bond, based on mutual respect and cooperation, and their territory would become a shining example of what can be achieved when different tribes and cultures work together towards a common goal. The Peninsular Pact also agreed to establish a shared capital city, which would serve as a hub for trade, commerce, and diplomacy. The capital city would be located in the center of the holy land, with easy access to all four parts of the territory. Each tribe would have a representative in the ruling council, which would make decisions on behalf of the Peninsular Pact.

With that, the Cholunar'ik would become the first great empire of the Yurilendrith'vor Religion.

Fall Of The Mountains:
In the ancient and holy land, the mountains belonging to the Yimat’tu tribe were considered sacred and highly revered by all the tribes that inhabited the region. The Yimat’tu tribe themselves had a long and rich history, having been one of the first tribes to settle in the area and establish themselves as a dominant force. However, despite their long and storied history, the Yimat’tu tribe would soon face a catastrophe that would shake the entire region to its core. It all began on a seemingly ordinary day when a group of explorers from the Yimat’tu tribe decided to venture into the depths of the mountain range to search for new resources and hunting grounds. As they journeyed deeper into the mountains, they began to notice an increasing number of cracks and fissures in the earth beneath their feet. The ground shook beneath them, and they knew that something was amiss. Despite their growing unease, the explorers pressed on, determined to uncover whatever secrets lay hidden within the mountains. However, as they journeyed deeper and deeper into the heart of the mountain range, they began to realize the true extent of the danger they were facing. It soon became clear that the entire mountain range was on the brink of collapse, and that the ground beneath their feet was unstable and unpredictable. Cracks and fissures were appearing with alarming frequency, and the earth was shaking with increasing intensity. The explorers knew that they had to act fast if they wanted to make it out alive. As they hastily made their way back towards the surface, they could hear the ominous rumbling of the mountain growing louder and more intense. It was as if the very earth was rebelling against their presence, punishing them for daring to venture too deeply into its secrets. By the time they emerged from the mountain range, the entire area was in chaos. Panic and fear had taken hold of the other tribes, who had all felt the tremors and heard the rumblings of the collapsing mountains. They knew that something terrible was happening, but they had no idea what was causing it or how to stop it. As the days passed, the situation only grew worse. The cracks in the earth grew wider, and entire sections of the mountain range began to crumble and fall away. The ground shook with such force that entire villages were destroyed, and the once-lush forests that covered the region were reduced to rubble and dust. The Yimat’tu tribe, who had once been so proud of their sacred mountains, were now powerless to stop the destruction that was unfolding before them. They watched in horror as their homes were destroyed and their people perished in the rubble and debris. Those who were lucky enough to survive fled the area, seeking safety and refuge in neighboring tribes. As news of the disaster spread throughout the region, other tribes began to realize the severity of the situation. It became clear that the collapse of the Yimat’tu mountains was not an isolated incident but was part of a much larger and more dangerous phenomenon. The entire region was in danger of collapse, and no one knew how to stop it.

As the weeks turned into months, the situation only grew worse. The ground continued to shake with increasing frequency and intensity, and the once-fertile land was reduced to a barren wasteland. Food and water became scarce, and disease and starvation began to take hold. The tribes that had once been rivals were forced to work together in order to survive, forming alliances and sharing resources. Despite their efforts, the situation seemed hopeless. The land was dying, and there seemed to be no way to stop it. The tribes were forced to make the difficult decision to abandon their homes and leave the region in search of a new place to settle.As they journeyed away from the ruined land of the holy land, the survivors could not help but look back at the devastation that they had left behind. The once-beautiful mountains that had been the pride of the Yimat’tu tribe were now reduced to rubble and dust. The entire region had been transformed into a desolate wasteland, with no signs of life or hope for the future. In the end, the fall of the 2nd age holy land served as a cautionary tale for future generations. It reminded them of the fragility of life and the importance of respecting the power of nature. It also served as a reminder that even the most sacred and revered places can fall, and that it is up to us to protect and preserve the land that we call home.

It was a day like any other when the mountains began to fall. The ground shook with such ferocity that it felt as if the world was coming apart at the seams. Cracks and fissures opened up in the earth, and rocks tumbled down from the mountaintops, crashing into the valleys below with a deafening roar. The people who lived in the shadow of the mountains were caught off guard by the sudden violence of the earth. They scrambled for cover, seeking refuge wherever they could find it. But there was no escaping the wrath of the mountains. The very land they stood on seemed to be turning against them, as if it had grown tired of being taken for granted. The Yimat’tu tribe, who had once lived in the heart of the mountains, watched in horror as their sacred land was torn apart before their eyes. They had always believed that the mountains would protect them, that their strength and stability would endure for all time. But now they saw the truth: that even the mightiest of mountains could fall. As the ground continued to shake and the rocks tumbled down from above, the people fled for their lives. They ran through the valleys and across the plains, desperate to escape the devastation that was unfolding around them. But there was nowhere to go, no place to hide from the relentless power of the earth. The air was thick with dust and debris, and the sun was blotted out by the cloud of ash that rose up from the falling rocks. It was impossible to see more than a few feet in front of you, and the ground beneath your feet was treacherous and unstable. The people stumbled and fell, grasping at each other for support as they tried to make their way through the chaos. Some were injured by falling rocks or trapped beneath rubble, while others were lost to the gaping chasms that opened up in the earth. The mountains that had once been the pride of the Yimat’tu tribe were now a scene of unimaginable horror. The land was twisted and contorted, the rocks piled high in jagged peaks and craggy valleys. The forests were gone, replaced by a barren wasteland that stretched as far as the eye could see. The people who survived the initial onslaught struggled to come to terms with the magnitude of the disaster. They huddled together in makeshift camps, sharing what little food and water they could scavenge. They talked about what had happened, trying to make sense of the senseless. But there was no making sense of it. The mountains had fallen, and with them, the hopes and dreams of an entire people. The Yimat’tu tribe, who had once been a force to be reckoned with, were now a scattered and broken people, struggling to survive in a world that had turned against them. In the aftermath of the disaster, the survivors began to rebuild. They worked together to create new homes and new lives, determined to create a world that was worthy of the sacrifice that had been made. They honored the memory of the fallen, remembering the mountains that had once stood tall and proud, and vowing to never forget the lessons that had been learned.

With that, the second age had collapsed

Beginning Of The 3rd Age:
After the collapse of the holy land, the region was in a state of chaos and devastation. The cataclysmic events that had unfolded had destroyed entire villages, caused widespread destruction and devastation, and left the once-fertile land a barren wasteland. The survivors who had managed to escape were forced to leave their homes and flee the region in search of a new place to settle. For many years, the region remained largely uninhabitable. The ground was unstable, and the earth continued to shake with increasing frequency and intensity. Many of the rivers and streams that had once sustained the tribes had dried up, and the land was plagued by drought, famine, and disease.

The Desert Era:
After the collapse of the holy land, the region underwent a dramatic transformation. The once-fertile landscape was now a barren wasteland, plagued by drought, famine, and disease. The ground was unstable, and the earth continued to shake with increasing frequency and intensity. Many of the rivers and streams that had once sustained the tribes had dried up, and the few that remained were highly saline, unable to support life. Despite these challenges, however, life found a way. Over time, new ecosystems began to emerge in the region, as plants and animals adapted to the new conditions. The evolution of these ecosystems is a fascinating subject, and it is one that we will explore in this essay.

First Period:
In the immediate aftermath of the collapse of the holy land, the region was a desolate wasteland, devoid of life. The ground was unstable, and the earth shook with increasing frequency and intensity, making it nearly impossible for anything to take root. However, over time, the land began to stabilize, and new plants began to take hold. These were primarily hardy desert plants, adapted to survive in the harsh conditions. Among the first of these were the creosote bush, the desert sage, and the Joshua tree. These plants were able to thrive despite the lack of water, using deep roots to tap into groundwater reserves and storing water in their stems and leaves. As the plant life began to take hold, animals began to return to the region. Among the first of these were rodents such as kangaroo rats and pocket mice, which were able to survive on the sparse vegetation. Birds also began to return, with species such as the black-throated sparrow and the cactus wren adapting to the new conditions.

Second Period:
As the land continued to stabilize, new ecosystems began to emerge. The first of these were the desert scrublands, which were dominated by shrubs such as the mesquite and the acacia. These shrubs provided a source of food and shelter for a variety of animals, including desert tortoises, jackrabbits, and coyotes. Another significant development during this period was the emergence of the first dryland forests. These were dominated by trees such as the pinyon pine and the juniper, which were able to survive on the scant rainfall and high levels of evaporation. These forests provided habitat for a variety of animals, including deer, elk, and bears.

Third Period:
As time passed, the ecosystems in the region continued to evolve and adapt. One significant development during this period was the emergence of the first riparian forests, which were able to grow along the few remaining rivers and streams in the region. These forests were dominated by cottonwood and willow trees, which were able to tap into the water reserves and create a lush oasis in the midst of the desert. This period also saw the emergence of the first true desert habitats, characterized by a lack of surface water and highly adapted plant and animal species. Among the most notable of these was the desert bighorn sheep, which was able to survive in the harsh conditions by drinking from small water holes and eating cactus pads.

Fourth Period:
As the region continued to evolve, new ecosystems emerged, including montane forests and grasslands. These habitats were able to thrive thanks to the stabilization of the ground and the emergence of more reliable rainfall patterns. During this period, new species of plants and animals also emerged. These species were able to adapt to the harsh conditions and carve out niches for themselves in the evolving ecosystems.

Fifth Period:
During this period, the Desishnordin'ates, a tribe of native people living in the desert, began to develop techniques for creating man-made oases across the region. The Desishnordin'ates, were the decedents of Yurilendrith'vor People who survived the mountain Collapse. The Desishnordin'ates, specifically, are the Yurilendrith'vor Survivors that stayed in the decimated holy land. The Yurilendrith'vor Survivors passed there religion down to there children, and those children passed the religion down to there children, and so on and so forth. This means that the Desishnordin'ates People are part of the Yurilendrith'vor Religion. The Desishnordin'ates sae making these Oseses as a way of restoring the nature of there deity to the holy land. These oases were essential for their survival, as they provided a reliable source of water, which was necessary for agriculture and for sustaining animal life. The Desishnordin'ates used a combination of techniques to create these oases. The first step was to identify areas with underground water reserves, which they could tap into using wells. They then built canals to transport the water to nearby fields, where they grew crops such as corn, beans, and squash. These canals were typically dug by hand, and the Desishnordin'ates used their knowledge of hydrology to ensure that the water was distributed evenly. To further conserve water, the Desishnordin'ates also developed techniques for capturing and storing rainwater. They built rock-lined basins and cisterns, which could collect and store water during the rare rainstorms. This stored water was then used during times of drought. One of the most impressive man-made oases created by the Desishnordin'ates was located in a valley between two mountain ranges. They dug a series of wells in the valley, tapping into underground water reserves, and built a complex network of canals to irrigate the fields. They also built walls around the oasis to protect it from wind and sandstorms, and planted trees and shrubs to provide shade and shelter for animals.

Sixth Period:
During this period, the Desishnordin'ates continued to refine their techniques for creating man-made oases. They developed more efficient methods for digging wells and building canals, and began to experiment with new crops, such as melons and citrus fruits. One of the most impressive oases created during this period was located in a large, dry lakebed. The Desishnordin'ates dug a series of wells around the perimeter of the lakebed, tapping into underground water reserves. They then built a series of canals to irrigate the fields, which they had created by importing soil from nearby hills. They also planted date palms and other fruit trees, which provided shade and fruit.

Seventh Period:
During this period, the Desishnordin'ates faced new challenges, as the population grew and the demand for water increased. They responded by developing new techniques for water conservation, including the use of terracing to reduce soil erosion and capture rainwater. They also began to experiment with new crops, such as cotton and tobacco, which they were able to sell to other tribes in the region. This trade brought new wealth and prosperity to the Desishnordin'ates, and allowed them to expand their oasis networks.

Eighth Period:
During this period, the Desishnordin'ates continued to refine their techniques for creating man-made oases. They developed new methods for water filtration and purification, and built larger and more complex networks of canals and wells. They also began to experiment with new irrigation techniques, such as drip irrigation, which allowed them to conserve water and increase crop yields. These innovations allowed the Desishnordin'ates to create even more productive oases, which helped to sustain their population and support trade with other tribes.

Ninth Period:
During this period, the Desishnordin'ates faced new challenges as the climate began to change. The region became drier and hotter, and the demand for water increased. The Desishnordin'ates responded by developing new techniques for water conservation, such as the use of shade cloth to reduce evaporation and the creation of windbreaks to prevent wind erosion.

Tenth Period:
As the Desishnordin'ates continued to refine their techniques for creating man-made oases, the lush ecosystems within them began to flourish. With the reliable source of water, the oases were able to support a diverse range of plant life, including fruit trees, vegetables, and ornamental plants. These plants provided food and shelter for a variety of animals, such as birds, insects, and small mammals. The Desishnordin'ates also began to introduce non-native species, such as citrus trees and grapevines, which thrived in the oasis environment.

Eleventh Period:
As the lush ecosystems within the oases developed, the Desishnordin'ates began to focus on creating habitats for larger animals, such as deer and elk. They planted grasses and shrubs to provide food and shelter, and constructed watering holes to provide a reliable source of water. With the abundance of resources, the animal populations within the oases began to grow and thrive.

Twelfth Period:
During this period, the Desishnordin'ates began to introduce fish into their oasis networks. They constructed ponds and canals that were stocked with native fish species, such as catfish and bass. These fish provided an additional source of protein and helped to maintain the ecosystem balance within the oases.

Thirteenth Period:
As the oasis ecosystems became more established, the Desishnordin'ates began to focus on creating habitats for birds of prey. They constructed nesting platforms and planted trees to provide perches, and also introduced small mammal populations to serve as prey. With the establishment of these habitats, the bird of prey populations within the oases began to thrive.

Fourteenth Period:
During this period, the Desishnordin'ates began to focus on creating habitats for reptiles and amphibians. They constructed ponds and wetlands that were stocked with native species, such as turtles and frogs. These habitats also provided a breeding ground for insects, which served as a food source for a variety of animals within the oases.

Fifteenth Period:
As the oasis ecosystems continued to develop, the Desishnordin'ates began to experiment with creating microclimates within them. They planted trees and shrubs strategically to create shaded areas that were cooler and more humid than the surrounding desert. These microclimates allowed the oasis to support a wider range of plant and animal life, including more exotic species such as orchids and hummingbirds.

Sixteenth Period:
During this period, the Desishnordin'ates began to introduce domesticated animals into their oasis networks, such as goats and sheep. They grazed these animals within the oases, which helped to maintain the ecosystem balance by controlling vegetation growth and providing fertilizer. This also provided the Desishnordin'ates with a reliable source of meat, milk, and wool.

Seventeenth Period:
As the oasis ecosystems became more established, the Desishnordin'ates began to introduce more exotic species, such as peacocks and parrots. These species provided a source of beauty and entertainment, and also served as a symbol of the Desishnordin'ates' wealth and prosperity.

Eighteenth Period:
During this period, the Desishnordin'ates began to focus on creating habitats for larger predators, such as mountain lions and coyotes. They constructed dens and introduced prey species such as rabbits and rodents. With the establishment of these habitats, the predator populations within the oases began to thrive.

Nineteenth Period:
As the oasis ecosystems continued to develop, the Desishnordin'ates began to introduce more exotic plant species, such as palms and tropical flowers. These species added to the beauty of the oases and also served as a source of income through the trade of ornamental plants.

Twentieth Period:
During this period, the Desishnordin'ates began to focus on creating habitats for aquatic animals, such as turtles and waterfowl. They constructed larger ponds and wetlands, and introduced aquatic plants and fish species. These habitats provided a source of food and shelter for a variety of animals, and also served as a recreational area for the Desishnordin'ates.

Twenty-First Period:
As the oasis ecosystems became more complex, the Desishnordin'ates began to introduce more diverse habitats, such as savannahs and wetlands. They planted grasses and shrubs to create savannah habitats for animals such as antelopes and gazelles. They also created wetlands that were stocked with a variety of aquatic plant and animal species.

Twenty-Second Period:
During this period, the Desishnordin'ates began to focus on creating habitats for pollinators, such as bees and butterflies. They planted a variety of flowering plants that provided nectar and pollen, and also constructed nesting boxes and hives for the insects. These habitats not only provided a source of pollination for the crops within the oases but also contributed to the overall ecosystem balance.

Twenty-Third Period:
As the oasis ecosystems continued to develop, the Desishnordin'ates began to introduce more exotic animal species, such as ostriches and peccaries. These species added to the diversity of the animal populations within the oases and provided additional sources of food and income through trade.

Twenty-Fourth Period:
During this period, the Desishnordin'ates began to focus on creating habitats for nocturnal animals, such as owls and bats. They constructed nesting boxes and roosts, and also introduced prey species such as moths and insects. With the establishment of these habitats, the nocturnal animal populations within the oases began to thrive.

Twenty-Fifth Period:
As the oasis ecosystems became more established, the Desishnordin'ates began to focus on creating habitats for arboreal animals, such as monkeys and tree frogs. They planted trees and constructed platforms and nests to provide perches and nesting sites. These habitats added to the overall diversity of the animal populations within the oases.

Twenty-Sixth Period:
As the oasis ecosystems continued to develop and spread throughout the desert, the increased plant life provided a source of food for herbivores such as deer, elk, and antelopes. With more abundant prey, predators such as mountain lions and coyotes were able to thrive and expand their territories. The lush habitats also attracted a variety of migratory birds, which nested and raised their young within the oases.

Twenty-Seventh Period:
The spread of lush ecosystems throughout the desert had a profound effect on the hydrology of the region. The increased vegetation and soil cover helped to reduce erosion and sedimentation, and also helped to retain more water within the ecosystem. As a result, the groundwater levels in the region began to rise, creating new opportunities for plant and animal life to thrive.

Twenty-Eighth Period:
The lush ecosystems within the oases began to spread beyond their boundaries, as wind and animal dispersal carried seeds and spores to new areas. These new areas were able to support more diverse plant and animal communities, and also helped to link together previously isolated oases.

Twenty-Ninth Period:
The spread of lush ecosystems also had a significant impact on the climate of the region. The increased vegetation helped to reduce the overall temperature and humidity of the desert, creating a more hospitable environment for plant and animal life. This in turn helped to further increase the plant cover and create more habitat for wildlife.

Thirtieth Period:
As the lush ecosystems continued to spread and develop, they began to interact with each other in new and complex ways. The interconnectivity of the oases allowed for the exchange of genetic material and the sharing of resources, creating a more dynamic and resilient ecosystem.

Thirty-First Period:
The spread of lush ecosystems also had economic implications, as the Desishnordin'ates were able to trade their surplus crops and livestock with other tribes in the region. This trade helped to further cement the Desishnordin'ates' position as a dominant force within the desert, and also helped to spread the knowledge and techniques for creating man-made oases.

Thirty-Second Period:
As the lush ecosystems continued to develop, they began to attract more human settlements. These settlements were often built around the oases, and provided a reliable source of water and food for the inhabitants. This led to the emergence of new cultures and societies within the desert, each with their own unique traditions and customs.

Thirty-Third Period:
The spread of lush ecosystems also had a positive impact on the health and well-being of the inhabitants of the desert. The increased plant cover helped to purify the air and provide shade from the sun, while the diverse animal populations provided a source of food and entertainment.

Thirty-Fourth Period:
As the lush ecosystems continued to spread, they began to attract scientists and researchers from around the world. These researchers were interested in studying the unique ecosystems of the desert and learning more about the techniques used by the Desishnordin'ates to create man-made oases. This research helped to advance the knowledge and understanding of desert ecology and led to the development of new technologies and practices for sustainable agriculture.

Thirty-Fifth Period:
The spread of lush ecosystems throughout the desert continued to have a profound impact on the region, creating a more diverse and resilient ecosystem. The interconnectivity of the oases allowed for the exchange of genetic material and the sharing of resources, creating a more dynamic and vibrant environment for plant and animal life. This also had important implications for human societies, providing a reliable source of water and food and supporting the emergence of new cultures and traditions within the desert.

The End Of The Last Age Of The Holy Land:
However, as time went on, things changed. New people groups migrated, colonized, and settled the northeast continent of Kyloren, and those very same people brought along with them there religions, there cultures, there traditions, there beliefs, there society, economy, and government, and as all that started flooding into Kavernis, causing for Yurilendrith'vor, over time, to start fading away into obscurity and forgottenness. Over the next few centuries, the religion of Yurilendrith'vor broke apart, with more and more natives who were once part of the great religion either being slaughtered due to ethnic, cultural, and religious differences, converting to avoid death or out of their own will, losing belief in the religion, or just forgetting about it as time went on. Whatever the reason was, by the end of the next few centuries, the once great religion of Yurilendrith'vor had died out, broken apart and absolutely decimated.

Foundation of Goodimpig:
The religion of Yurilendrith'vor would stay dead for the next few centuries, that was until one fateful day, when her holiness, Kaelivarastra’Kara, after what seemed like millions of searching, had finally found a mortal who appreciated nature as much as he did. He was an ally, who was fleeing the wrathful hate of the pillagers who enslaved his kind in a far away land. He had found refuge on Kyloren, and was looking for a place to settle down. This name was Innihilus, Innihilus the Allay. Kaelivarastra’Kara, would stalk Innihilus for the next couple days, observing every action he made, every word he said, every thought that went through his mind, until one day everything changed. Innihilus had been seeking asylum in lush hills of grass of stone when, in a fit of starvation, he had almost killed an innocent pig for food, breaking his oath to never hurt the nature which he swore to protect. However, right before he could kill the pig, lightning shot down from the sky, and he would become injured after suffering a direct hit from that very same lightning. The pig had been struck by the lightning as well, however the pig had suffered a different fate from what Innihilus had. The pig had turned into a humanoid figure after being struck by the lightning and would manifest a golden sword within its hands. Kaelivarastra’Kara had been the one to summon this lightning, not only to stop Innihilus from killing the pig, but also to possess the pig, to guide Innihilus personally, through the path he was destined to walk. Innihilus believed the gods had struck him down for defaulting on his oath, and they had converted the pig into a holy messenger so they could personally guide Innihilus in defending Kylorne's nature, and all that inhabited it. The holy messenger pig would guide Innihilus to a nearby coast and would tell him to create a boat so they could set sail to a holy uncolonized land. Innihilus obliged, and would start his voyage into the sea, accompanied by the holy messenger pig. The gods would send dolphins to guide Innihilus to the holy land. These dolphins held pie in their mouth, to ensure Innihilus knew he was following the right dolphins. Soon Innihilus and the holy messenger pig would reach the holy lands, and Innihilus would build the holy messenger pig a dedicated underground temple, to show his appreciation to the gods. Innihilus would set up camp in this uncolonized province for several days, however, soon after settling down, Innihilus would see the dolphins once again. The dolphins had come to tell him that he had not reached the holy lands, and this was just but a rest stop in his journey. Innihilus would oblige to set out once again, and he and the holy messenger pig would follow the dolphins into the ocean for a second time. There journey would have travel halfway across the world of Kylorne, from sea to shining sea, and from island to island. Soon, Innihilus would reach the last pitstop on his journey to the holy land, signaling his voyage would soon come to an end. However, he would find something quite strange at this last pit-stop, as hidden within the bushes of a nearby path, was a chest. When Innihilus open this chest, he would be greeted by 2 glittering diamonds, and even more strangely, a glowing cookie. The strange cookie emanated a unmistakably powerful sensation, that could be nothing else short from the work of gods. Innihilus believed the strange items where artifacts were sent down by God, as a reward, for Innihilus sheer dedication to him. Innihilus, now with a new sense of fulfillment would plow on through the night, and the next morning, he would reach the holy land. He would decide to name this new land "Goodimpig", the "G" standing for God, the "oo" standing for cookie, the "dim" standing for diamonds and dolphins simultaneously, and the "pig" standing for the holy messenger pig. Innihilus and the holy messenger pig would camp out on the shore that night, and the next morning, the first thing Innihilus did was begin construction on a church for the god. Kaelerni'kara, satisfied with what she did, would oversee Innihilus's construction on the new holy town of goodempig, in the exact spot where the old Yurilendrith'vor civilizations used to reside, as the holy land she had led innihilus into, was the same land were the old Yurilendrith'vor people lived, in Kavernis.

Appearance:
Kaelerni'kara has a translucent, almost clear, lime green skin that has lighter, lime green swirls moving and changing shape all across her body, like money universe swirling and scattering around, or like seeds, blowing across vast plains of green. The inner workings of Kaelerni'kara can be seen, due to her semi translucent skin, however, there are no organs, veins, brains, muscles, or even fluid like substances within the body of Kaelerni'kara. Instead, a mini ecosystem grows within the body of Kaelerni'kara, with mini trees, flowers, clouds, rocks, dirt, ponds, lakes, mountains, and even miniature tiny little critters running around. In fact, inside of the head of Kaelerni'kara, lies a minute sun that lights up the entire ecosystem. This miniature sun turns into a miniature moon after some time, and back into a miniature sun after even more time, as a night and day cycle continues within the body of Kaelerni'kara. It is assumed that each part of the mini ecosystem within Kaelerni'karas body, represents a portion of her inner workings. For example, the miniature sun and moon within her head may act as her mind, the thick clumps of vines growing all across her inner body may act as her muscles, and the miniature organisms running all around inside of her body, may act as neutrons. Kaelerni'karas hair is made out of moss and vines, growing down from her head like actual hair dose. Flowers, plants, seeds, leaves, and even food items such as berries grow from her hair of moss and vines, with little critters that make a living inside of ehr hair cutting them off, whenever they get too bothersome. Kaelerni'kara wears clothes made up of millions upon trillions of vibrant and unique petals which were harvested from varying different varieties and species of flowers and plants. These petal made clothes are styled as a fusion between a robe and a skirt, with the entirety of the robe and the ending ips of the skirty constantly moving, as if they were eternity flowing gently in the slight breeze of the wind, even if there was no wind.

Personality:
Kaelerni'kara is not only kind, but caring and loving as well. She watches over and takes care of all living organisms as if they were her children, and because of that, whenever a living organism dies under her watch and care, she becomes greatly devastated, as if one of her own children had just lost their life in her hands. Kaelerni'kara is aware that death, though inevitable, is a natural part and segment of life and nature in general, however, she still can't help but feel devastated, saddened, and depressed whenever a living organism, metaphorically one of her children, dies, right in front of her. On the opposite spectrum, Kaelerni'kara greatly values life, meaning she is greatly joyed and delighted by the prospect of life coming into this world, meaning that Kaelerni'kara greatly values having new living organisms born into the universe. Kaelerni'kara is especially gentle with lifeforms who have just been birthed into the universe, or who are new or completely foreign to the universe itself. This is because Kaelerni'kara sees the new generation as the same generation that is burdened by the responsibility of fixing all of the mistakes that were made by the generations before them, and if this new generation wants to do that properly and efficiently, every sentient organism counts, meaning that keeping the new generation in a good physical and mental state is vital to ensuring that the new generation has greater chances of solving mistakes made by the generations before them.Kaelerni'kara may be a gentle, kind, and loving spirit for most of her conscious eternal life, however, whenever Kaelerni'kara even glimpses someone or something causing harm to the nature, life, and harmony of the universe or to her children, she will enter a furious, blindsighted, violent rage, which often, by the end of it, has resulted in large quantities of mass destruction and rampage, sometimes even destroying entire segments of the universe itself. Kaelerni'kara often feels horrible, terrible, dreadful, depressed, and sometimes even suicidal after these incidents. Kaelerni'kara will often lock herself up in the deepest, darkest, loneliest corners of the universe after these incidents, feeling as if she doesn't deserve happiness for the rest of the entirety. Oftentimes, other Myslenkas'tann would have to spend hundreds upon thousands of years searching, scourging, and exploring the vast reaches of the universe, to bring Kaelerni'kara out of her self isolation. In fact, Kaelerni'kara most of the time would fiercely refuse to come out of her self isolation, and the other Myslenkas'tann would sometimes even have to initiate an all out fight against her to drag her out of her self isolation. These violent outbursts have become less likely to occur in the past few centuries, as Kaelerni'kara learns how to manage her temper and how to work on maintaining a good mental state. Kaelerni'kara dose, still, in fact, have violent outbursts every few centuries, yes, however these violent outbursts have become much less violent with less bloodshed occurring, furthermore, Kaelerni'kara does not isolate herself for as long anymore, and sometimes comes out of her own self isolation herself.

Goodimpig Ziguarat:
The GoodImpig Ziggurat is a large Ziggurat in the center of Goodimpig, where the holy messenger pig himself sits upon a pedestal throne at the very top of the Ziggurat. The Ziggurat is made up of varieties of deepslate, stone, andesite, and rock as using wood goes against the rules of The Yurilendrith'vor Religion, as by harvesting wood from trees, you are directly harming nature.

Yuril language:
The Yuril writing system was a writing system used by the Ancient Yurilk People, Yurilik being the term used to define someone or something that belongs or is heavily tied into the Yurilendrith'vor religion. The Yurilic Writing System uses an alphabetic script, a method of representing the sounds or words of a language by using written or printed symbols called alphabets. In the Yuril Writing System there are exactly fourteen characters used within the Yuril Alphabet. These 14 characters are drawn out in a way where they act as symbols or logos, representing elemental ideas or concepts. These elemental alphabets are known as “Concidelemence", “Conc" meaning Concept, “Ide" meaning Idea, and “Elemence" meaning Element. Each sound or pronunciation of each Concidelemence would correspond to the elemental symbol of that specific Concidelemence. For example, The lightning Concidelemence would have a lightning symbol, so the sound of the lightning Concidelemence would be “ZZZZ”, which is the sound of lightning.

In The Yuril Language, commas are often used in the middle of words. This is due to no one specific reason, but instead a multitude of complex, varing, differentiating jurisdictions and language rulings. Commas are used to separate the first name from the last name and any name from its pronouns. Nouns are also separated from adjectives, their current status, a time, their current age and their quantity by using commas. Similarly, commas seperate two actions. Commas are used to form compounds of two nouns, two adjectives or any number of verbs and adverbs. They fulfill the semantic purpose of indicating the end of a sentence as well as the phonologi purpose of indicating pauses and the stress of syllables. Lastly, commas have the orthographical application of spacing words apart.