House Rules for Xanderen Mystics

by Brian Potter

See also Xanderen Mystics Spell Lists.

Date: Fri, 22 Mar 1996 18:57:20 -0500 From: Brian Potter To: Multiple recipients of list Subject: Xanderen Mystics, part I

Gasp, pant.

OK, I've got a description of my mystics now, and I'm attaching it to this message. It does not include info specific to the mystic _class_ so much as info about the philosophy and their implications. I have made some changes to the class for these mystics, specifically I gave them 4 new base lists and wiped 3 of their old ones. They still have lots of the same spells, but they are differently grouped and defined, in some cases.

Let me know what you folks think, I am all ears (eyes?) for suggestions. I'll try to finish up the spell-list descriptions and post them out on Monday.

Brian


The Jan is home to a mystic sect whose members are the Nams-abkri. Mystics= who follow a philosophy rather than a religion, the Nams-abkri live= throughout the country. Their philosophy rests on the teachings of a man= named Abakar, who lived over a millennium ago. The influence of this group= on society is not trivial, as adherents come from all walks of life. What= follows is an introduction to the Nams-abkri and their philosophy.

History

Over a thousand years ago, mankind lived in exile from the region now known= as the Jan. A wave of ogres, trolls, and orcs had rolled down out of the= Drepung Mountains, and man fled before them. Among the humans in exile,= there lived a man named Abakar. According to legend, Abakar lived with his= mother, in a human community among the giants that dwell in the canyon= lands north of the Dalbish River, until he was 16 years old. At that age,= he went to live with a human community among the dwarves in the same= region. One day soon after this, he became lost in the dwarven mines and= did not return for 81 years.

Precisely what happened to Abakar in his absence remains the subject of= debate. There are three common explanations. The most common explanation= is that the Ta-kri, servants of Makhan, cared for and taught Abakar. The= explanation most often given by Abakar's disciples is that Abakar was in a= meditative trance and discovered his 8 tenets by himself. Lastly, the= explanation put forth by detractors of the philosophy is that Abakar= consorted with demons in the cavern depths, and they taught him lies meant= to turn him away from faith in the true gods.

Regardless of what actually happened, Abakar did return. Most who met him= thought him a madman, others a heretic. A small few heard truth and wisdom= in what he said, and gathered to learn from him. To those who asked, he= gave answers; he did not seek followers or preach to the uninterested. = Abakar continued in this way for nearly 80 years. Then one day, he told= his collected students that he was leaving them. He wished to move ahead= and seek someone who could teach him more. Saying this, and wishing them= well, he simply vanished.

The modern sect

Little has changed among the followers of Abakar since the time he left. He= had expressly stated that only his 8 tenets should be put in writing, all= other teachings based on them must remain oral. These 8 tenets,= collectively referred to as the dala, are as follows:

1.  The Universe is in motion.
2.  The Universe is in a delicate state of dynamic balance, which any event=
 or action may upset.
3.  Everything we see in the Universe is only a small part of a much=
 greater, connected whole, which we do not perceive.
4.  The Universe is often hidden in illusion; we only perceive part of=
 reality and the whole of reality may be quite different from what we see. =
 Physical objects are the shadows of their true selves and these shadows=
 obscure reality.
5.  The restraints of physical space are only felt by those unable to=
 perceive its true nature.
6.  Time is a phenomenon observed only by those who do not move in unison=
 with the Universe.  One who can move with the Universe is no longer=
 restricted by time.
7.  Human emotions prevent us from seeing past the shadows of reality to=
 reality itself.
8.  By becoming free of all emotions man can learn to see the Universe as it=
 really is and learn to move with it.

From time to time someone writes their theories and views of Abakar's= teaching. The Nams-abkri shun these writings, and consider the writer to= be less than a true follower of Abakar.

There is little formal structure among the Nams-abkri. They have no= structured organization, no ranking of followers based on age or= experience. Between two individuals there may be a student-teacher= relationship, but that is kept between them. The sole mark of progress or= accomplishment among the Nams-abkri is known as Zov'cha Sak. The term= means walking or riding in unison with a horse, working with it and not= against it. Zov'cha Sak is the state one reaches when they become capable= of moving with the Universe. Very few ever reach this stage and there are= only 2 reported cases other than Abakar.

A strong tradition among the Nams-abkri, started by Abakar, is the policy of= passive recruitment. The Nams-abkri have never sought to attract= followers, but have accepted those who came to them. It is claimed that= those who seek the knowledge and training of the Nams-abkri are the only= ones prepared to accept it, or with the curiosity needed to study and= benefit from the 8 tenets.

The second tradition started by Abakar involves wearing a special necklace. = This consists of a leather thong, and hanging from it a pendant in the= shape of a stack of 4 equilateral triangles. Each triangle in the stack is= rotated slightly clockwise from that below it. A Nams-abkri purchases or= makes his or her own necklace when he or she feels worthy of the title of= Nams-abkri.

Profile of followers

Adherents to the teachings of Abakar follow all walks of life. The vast= majority of Nams-abkri pursue some common profession, applying the= philosophy of Abakar to their daily actions and interactions. They do not= necessarily strive to master time or overcome space, but dwell instead on= the less abstract principles of balance, perceiving the world around them,= and controlling their emotions. A very small percentage of the Nams-abkri= devote themselves entirely to the study and application of Abakar's= teaching. These individuals are the Xanderen mystics. They refine and= focus their thoughts on the entire dala, with the hope of following Abakar= and attaining Zov'cha Sak. Xanderen mystics often have some degree of= magical power.

Regardless of vocation, those who follow Abakar's teachings tend to have= certain personality traits. Without exception, they are inquisitive, and= most of them show better than average skill at solving problems, puzzles= and riddles. Many also appear cautious, acting only after careful thought.= The most focused or accomplished of the Nams-abkri are usually humble and= self confident. They clearly recognize the scale of their importance in= the Universe, and at the same time they trust their understanding of= reality and dynamic balance. Much like a master martial artist, these= individuals possess a quiet power. Because Xanderen mystics devote so much= time to the study of the dala, they are the most likely to reach this= state.

Death is something the Nams-abkri view with uncertainty and practiced= nonchalance. They believe that death marks a transition, but to what is= uncertain. The Nams-abkri agree that death is not the same as Zov'cha Sak.= One may attain the latter without experiencing the former, and vice-versa.= Since death is unavoidable, there is no gain in dwelling on it or ignoring= it; it will happen when it happens.

Relations with other portions of society

Nams-abkri are often viewed as neutral =97 many people claim the Nams-abkri= are inconsistent and untrustworthy. This arises from their willingness to= change their position or alliance as circumstances change. A Nams-abkri= will defend this tendency by noting that, as his perception of the reality= of the situation changes, so must his course of action in that situation.

Though the dala may conflict with the teachings of some religions, it is= compatible with others. In the latter religions, there may be clerics and= lay-worshippers who are also followers of Abakar. A significant factor in= the relationship between the Nams-abkri and various churches is the= Nams-abkri view of deities. The Nams-abkri do believe in gods, in the= sense that there are powerful beings, some with the ability to create and= destroy life. They believe that some of these gods are transcendent beings= who interfere with the workings of the world. They believe that others are= born with their powers and are inherently alien to humanity.

The Nams-abkri believe that gods have their own motives and needs, and that= those motives drive any interaction the gods have with mankind. Thus some= gods are kindly disposed towards man, while others cause only pain and= suffering. Similarly, some gods will respond to human entreaties and= others will not.

The dala

The tenets of the dala each have particular implications and consequences. = The first two tenets describe the dynamic balance of the Universe. The= Nams-abkri call this balance Ehmokal. When an individual performs an= action, the universe will react in a way that maintains or restores= Ehmokal. The reaction may affect the original actor positively,= negatively, or not at all. The metaphor often used in describing this is= that of a shallow pool. When a piece of wood falls in a pool, it creates= waves that reflect back from the pool sides and move the wood. Similarly,= a person's actions will cause events to occur that may push or pull the= person in different directions at different times. The reaction of the= Universe may be immediate, or it may take decades to manifest. This effect= of one's past on the present is known as kbuk'huf. Because one is always= being impacted by his or her own past actions as well as those of others,= it is extremely difficult, if not impossible, to determine what past action= or actions have caused something to occur in the present. Thus there is no= assignment of blame or responsibility, no personal aspect of kbuk'huf.

Kbuk'huf has been a topic of great discussion and contemplation among the= Nams-abkri, resulting in two different schools of interpretation. The most= common interpretation, known as the "assertive" interpretation, is that one= may choose whatever action they please. It is simply important to= recognize that the Universe will react in some fashion, and the original= actor will have to accept some responsibility for the kbuk'huf. Adherents= of the assertive interpretation are aggressive and quick to act. They note= a situation, examine the options, and then act in the manner they feel is= most appropriate and that will have an acceptable kbuk'huf. They are also= more prone to indirection, achieving a desired result through a subtle or= indirect action.

The less common interpretation of kbuk'huf is that one should act only with= complete knowledge of a situation. Ehmokal must be understood before= correct action can be taken. This interpretation is often referred to as= "guarded neutrality." Individuals who adhere to the guarded neutrality= interpretation are prone to slow, thoughtful actions. They examine many= facts and options in detail before acting, and their actions are usually= very reserved.

There is one more way to divide the Nams-abkri with respect to balance. = Some Nams-abkri feel they may act as agents for the restoration of balance.= For example, upon seeing someone commit a murder, such a Nams-abkri may= kill the murderer personally, or work to bring about the murderer's= downfall. This view is not widely held, and is considered dangerous. It= can lead to chaos and cause further imbalance in the Universe.

The third, fourth, and fifth tenets focus on reality and its perception. = The Nams-abkri often use color and fire as examples of how reality and= perception may vary. Two people may see an object of a particular color. = If each person then tries to reproduce the color exactly, the two= reproductions are not always identical to one another. Yet to each= individual, his or her own reproduction and the original are= indistinguishable. No one can say that one or the other reproduction is= better or worse, except in the context of their own observations.

The example provided by fire is similar, but more complex. Two or more= people may sit around a fire, staring at the flames. Each sees the fire as= having a certain shape at a given instant, yet no two see the same shape. = Furthermore, if two people experiencing time as flowing at different rates= view the fire, the perceived shapes differ even more. What appears as a= single tongue of flame to a person whose time flow is compressed may appear= as a series of several tongues to a person whose time flow is expanded.

When two or more Nams-abkri are present at some notable event, they often= confer afterwards. The focus of the conference is comparison of their= individual experiences of the event. Each will present an accounting, and= they then discuss differences and similarities in the accounts. One of the= most notable aspects of this sharing is that each account is considered= valid, even if there are contradictions among them. The Nams-abkri believe= that each person perceives reality somewhat differently, yet what is= perceived is always reality.

The Nams-abkri do not believe in absolute prohibitions on such things as= killing, use of drugs, use of magic items, or sexual relationships. = Instead they place the focus on the reality perceived by the individual,= and on the individual's assessments of kbuk'huf and Ehmokal. Each person= must determine whether a given action is appropriate or not.

There will be times when a Nams-abkri may be certain that killing is the= appropriate course to take. At other times, certainty may lie in the= opposite direction. More commonly, the answer is uncertain and the= Nams-abkri chooses a course of action based on his or her perception of the= Ehmokal, and the kbuk'huf that killing or not killing will create.

The sixth tenet causes more confusion than perhaps any other, especially= among those not versed in the teachings of the Nams-abkri. This tenet,= relating to the nature of time, is not a claim that man can move backward= in time, or live forever. The Nams-abkri view time as having a one-way= flow. It cannot be reversed, nor can one move against it entirely. It is= like a wind, which one may try to stand against or move with. The person= who tries to move against the wind of time will expend great effort and= feel strong resistance. One who moves with the wind feels no wind at all.

Through great effort, the Xanderen mystics can accelerate or decelerate= their personal experience of time. The effect of this is that a Xanderen= mystic can slow his mind and body to reduce the spread of poison, loss of= blood, or spread of disease. The body and mind may likewise be hastened= such that the Xanderen mystic moves and thinks more rapidly in a fight,= contest, or debate.

Finally, the seventh and eighth tenets are about emotion. The Nams-abkri= strive to be free of emotions, and they all pursue different paths towards= this common goal. Some try to avoid situations that cause strong emotions,= and would shun any relationship that would arouse such feelings. Others= seek to master their emotions through familiarity and acceptance. The path= chosen is up to the individual.

With personal relationships, both balance and emotions become important= factors. A Nams-abkri might form a relationship and become quite= involved, but later let go of the relationship and the associated feelings.= Because this detachment can cause great pain for others in the terminated= relationship, it is uncommon for a Nams-abkri to become involved with= anyone but another Nams-abkri.


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