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Topics - LiAlH4

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1
Announcements / Returning as a DM
« on: October 03, 2020, 07:44:26 PM »
Belated announcement:

Hello everyone, I am back, as most of you know if you're on discord. Looking forward to all watching all of you from the client and sussing out exactly what the geology of the rings really looks like.

2
Saibhon Dumein

~-----~


Saibhon Dumein was my first character in EFU:CoR and my seventh or eighth overall in EFU. He was created in early January as a way to explore the server and play a character who would explore how a moral philosopher would handle the City of Rings. I wanted to portray a character who was confronted with a realistic crisis of faith, coming from a place of certainty in the absolute divinity and power of the gods, then having to rebuild an understanding of his place in the world built on reason.

He was from Athkatla in Amn, born to a family of expatriates from Calimport, who had spent several generations in the city but clung tight to their original roots. He grew up with a mix of Calishite, Amnian, and Tethyrian terms, leading to oddities like "ser'met" as an honorific. His chief character flaw, at least at creation, was pride -- his hubris at throwing himself into virtually any situation often got him and others into trouble just as it influenced his manner of speaking.

By the end, Saibhon  was a cleric of a heretical variant of the Renunciation that he called the "True Renunciation", a moral philosophy that emphasizes the Endurance of Suffering as a necessary part of sapience. In reality, its final form bore little resemblance to the Renunciation proper.

In Saibhon's view, the only moral acts in this world are those that inflict no Suffering and that the actor understands will not inflict Suffering at any point in the future. This requires, effectively, omniscience -- or transcendence of the Razor Web -- to achieve. The end goal would be to reject the world on his terms, achieving transcendence from the flesh either by undertaking no act of will (inflicting no active, direct Suffering) or by achieving a consciousness that is greater than a mortal one. The full details are in his annotated Twenty-Five Theses.

The progression of his belief system went something like this:

1) Ilmateri Do-Goodery and a Crisis of Faith; to
2) Renunciation with Ilmateri Views; to
3) Renunciation as a pseudo-Kantian categorial imperative with Ilmateri influences; to
4) Renunciation as a pseudo-Kantian categorial imperative with elements of Schopenhauer that increasingly conflict with his old Ilmateri roots; to
5) Withdrawal from traditional Renunciation doctrines and expansion of a heretical Renunciation with elements of humanism as a foundation for the later Schopenhauerite renunciations; to
6) Loss of memory due to the Feast leading to a loss of his a sense of self, placing emphasis on the Schopenhauerite elements of the heretical Renunciation, existing as a Boddhivista-esque vessel for the enlightenment of others; to
7) Regaining his sense of self with the death of the pig-dwarf and the end of the Feast's Curse, continuing as less of a Boddhivista-esque vessel but with vastly improved perspective on the nature of his existence.

tl;dr -- he had a lot to say and used larger words than he needed to in saying it.

I think it's an open question whether or not I was successful at portraying these shifts. It was a radical jump early on from Ilmater into a crisis of faith, then into the Renunciation of Want, but the jump from that to what became his "True Renunciation" was a subtler thing, even if by the end his moral philosophy looked very different from the source.

I think it came out best in the massive number of absolutely wonderful interactions I had with other characters. I maintain that interesting characters can't exist in a vaccuum. The fun of Saibhon wasn't so much in writing up pages and pages of bastardized moral philosophy (though that was fun), it was in all of his relationships and little interactions throughout his life in the rings, including the players of:

Acathos Nascira, Drusilla Peake, Cole Wakefield, Camilla Fairbrace, Domina Lucretia, Eleleth Embersol, Akechi, Arnbjorn, Beauxregard Winespill, Mandy Mank, Miriam Fontaine and all of the Lancers, Hoglund Korlay, Maerdelain Felgotrim, Kethryl Arishaul, Cornelia Minivah, Enfiro, Lykaon, Gathias, Galen Drenn, the indomitable Chester Chuff, Brighde, Elsbeth, Willhelm of Rivers, Jeor Layman and the Hive of Akaxxes, Jarl Steingrim Rathstone, Angvald, Solveiga Nygaard, Dorian Raventree, Padernig de Gaulle, Saint Outis, Valatina Felton, Paps Stone, Ormund Crowley, Thesputin Bobbynock, Petronela Ardelean, Peter Beirwood, Ilian, the Wayward, William Thorne (of the Eryngium Flame), Aethelwine Silver, Nazia ibnat Javad, Camille Fairbrace, Narkus Brogan, Maxwell Artfall, Bandit Dweeb, Aiseth Corvus, Istadae, Jouvander don Viscandas, Ailis Weaver, Horgan Bukkit (swim left), and naturally Eupraxia Pherenekoulou.

If your name isn't there and it should be, that is my error -- message me and I'll edit it in. Thank you, everyone, you made this a wonderful story. :)


~-----~


~-----~

3
[This essay is published independent of its inclusion in the Annotated Edition of the Twenty-Five Theses of a True Renunciation. It is functionally a pamphlet, printed with rough typesetting and on poor-quality parchment. It is (likely) not well-received among the taverns of the City of Rings, so the distribution has focused on arcanists. Several are found in Towertop, the Curios shop in Ticker Square, a few are left in the shop of the Magus Naoli Thrazulebh in the Peerage Ward, and in other places where mages might be present.]

True Renunciation at the Limits of Divination

A Sermon to the Arcanist and the Diviner

Saibhon Dumein
Phys.; Mend.


~-----~

The Diviner's art is a curious one. The soothsayer, the seer, the Apprehender; by whatever title, the premise of divination is the use of some artifice to perceive what is otherwise inaccessible or hidden from the flesh-and-blood body of a sapient soul. The Diviner's art sees what the flesh-and-blood eye cannot, but it is shackled in a way that only a True Renunciation can attend.

As Drusilla Peake, one of the finest Diviners in the outer rings, explained the subject to the layperson: "Let this much be said: to scry is to peer with the eye of neither man nor beast, but with the Shimmering Sight, the vision that trespasses everywhen and everywhere. Scrying is divination in its purest form, and its performance places the diviner on a sliding scale between the mortal and immortal, the chtonic and astral, the mundane and supramundane, according to degree of mastery, which in turn depends on depth of insight into the secret mystery of the art." Drusilla Peake, The Radiant Abyss ¶ 5 (originally published under the pseudonym "Chronomancer").

Camille Fairbrace, for all the enmity between herself and Peake on the particulars of the Diviner's art, agreed with Peake's basic premise. She wrote separately: "The essence of divination, as a school of the arcane, is using the Art to imbue a subject with the ability or insight to witness and react to stimuli they'd otherwise find inaccessible. . . . Mastery of divination hinges on acceptance of a single, simple truth. We are all half-blind, we are all stunted and stumbling, our perception of what is real made foggy by the limitations of our physical forms." Camille Fairbrace, Advanced Divining: Suprasensory Links ¶ 1, 5.

C.S., also an arcanist of note, described divination simply: "the spells of divination . . . [keep] the Binder's senses bound to truth, and not the deception of illusions." C.S., Bindings; A Mage's Primer to Reality ¶ 6.

Cole Wakefield in a short missive presented his own take, though addressed to the subject of perception broadly, wrote: "Maybe the best way out is to survive long enough to notice the patterns and loops. . . . Chances are it'll be those nameless sorts to turn the key, lacking praise from all the aimless, unknowing spirits set free." Cole Wakefield, A Meal of Memories ¶ 6.

Divination is on its face a consistent aid to a soul that seeks after True Renunciation: it appears to provide a direct means of expanding the horizons of one's knowledge, the consciousness growing as perception expands. Yet neither the storied souls here named and cited, nor I with a practitioner's grasp of that art, have adequately resolved that chief, confounding trouble with this weary world. Though the Diviner purports to find truth, all that Divination is relies on the premise, offered without proof, that our conscious minds truly interact with the world. That this world exists as we as individual conscious, sapient souls perceive it to be.

We proceed through our lives, in most instances, on the assumption that the flesh-and-blood forms that we inhabit can be trusted to relay information correctly. That what we see is what is, that what we hear is truly heard, that what we feel is tactile and real, that what we taste has substance, but in truth we know these things only through our own minds.

This is a part of the Razor Web that all sapient souls are mired in: these flesh-and-blood senses cannot be trusted. If the works of the Enchanter can bind another soul to illusions of the mind that overwhelm their sapient perceptions and supplant their consciousness, what is to say that our world has not already been shaped ere our births or Awakenings? What is to say that this City of Rings is what is, at all?

Divination can merely inform the nature of reality as the conscious mind observes it; it greatly extends the reach of consciousness through perception as described in the Theses. But if the very conscious mind cannot be trusted, what then becomes of our art? We cannot demonstrate the accuracy of our comprehension because our comprehension is based on our consciousness, which is bound and shackled. The circular "I am a sapient consciousness, therefore I exist," merely exposes the yawning, cruel nature of the Razor Web. It supposes the world exists based on consciousness, but the nature of that consciousness is yet elusive. Divination, an art of perceiving the world through an individual's consciousness, reaches this wall and cannot scale it.

True Renunciation attends these difficulties that arcane theories cannot. It speaks to the purpose of each individual soul, the meaning inherent to Suffering, for the actual nature of this world does not influence these questions. The task of the sapient soul does not change whether we abide a world that is precisely as we perceive it to be or whether we dream within the machinations of a yawning Nothing. Because we understand as a premise that Suffering does exist by experience and because we understand through Empathy that it is possible that the souls around us experience it also, it behooves us to accept the Suffering of those we perceive around us as meaningful.

Even those who do not Renounce put this principle into practice: we know that souls are not lesser because we cannot know them whole. I do not perceive the Suffering of the beggar, the impoverished, the warrior, the noble; I cannot personally experience any of what is hidden to their own, respective conscious minds. That we acknowledge that we also do not truly know our own does not change the importance of Renouncing the self that we may healing and understand these pains, for we all abide them.

The purpose of the sapient, mortal mind does not change because we cannot be certain of the truth of what we see. The mere instance of sapient understanding of the Suffering of others, alongside all the resulting Reasoned acts of Will that we undertake, provides meaning. For what we choose to do in this world in spite of Suffering, whatever this world and our nature may be, matters to the state of our soul.

She who abides this does so in accordance with a True Renunciation. She embraces this weary world in all the limitations of her flesh-and-blood form, finds meaning in her conscious works, and she defies this Razor Web with every Suffering step she takes.

4
Books and Publications of the City / A Treatise on the Awoken Amnesia
« on: September 01, 2020, 09:57:20 PM »
[A delay in publishing means that this treatise was originally crafted several days before it initially appears. It is otherwise published as a pamphlet in the rough-printed style of so many other documents associated with the Renunciation.]


ON THE AWOKEN AMNESIA

Saibhon Dumein
Mend.; Phys.

~-----~

One of the greatest sources of Suffering, wrought of Want and all its attendant horrors, stems from the condition of the loss of memory among the City's growing multitudes of Awoken souls: a bitter "Amnesia." For the Awoken, as they wake upon the trash-canals of Ring One-Hundred or further-flung locales, have left behind all that they had known in their past life. Yet it is not merely absence of what was that afflicts them, but a loss of recollection of what was.

It is difficult to overstate the impact that this has upon the Awoken individual. Parents and friends go unrecalled, though their impact on one's life remains. The Awoken do not remember the hard work of training at arms, but retain proficiency in swordplay. They recall in flashes memories of children, wives, and husbands long-lost, but cannot give names to the faces that are. They know that they should remember more, but they are removed.

This is compounded by the dawning realization for many that their affliction, this bitter Amnesia, is progressive. For instance, consider my own experience: "I am Saibhon Dumein, once Saibhon ad Dumein, late of Amn and its Athkatla. My practice there was given over in service to a God Called Ilmater, He-Who-Is-Upon-The-Rack, in the docks where the fishermen and sailors ply their trades; where the salten breeze washes fragrant over the avenue." I knew this all when I arrived, I could recall the details of my shop, I could recall with precision the arrangement of stones at my hearth, and I could recall the setting sun over the distant ocean's horizon. I can recall none of this now, but for what I think is a faint smell of salt that presume to be a sea breeze, for I presume that the ocean may have been comprised of salt and water in mixture based on details I cannot recall. I am able to recite all of this only because I wrote it my very first day here in these rings. It has otherwise faded with the passage of considerable time in this City.

The reasons for Amnesia are unknown, though there is considerable conjecture and investigation underway into the source and cause of the Awoken souls. This treatise does not serve to elaborate on the nature of how the world brings the Awoken into existence; rather, it aims to establish the nature of the Amnesia as an extant condition, taking as a given that it must have some source. This is taxonomy, not a description of the Amnesia's inner workings, which are known with certainty to no-one.

Through my works as a Mendicant physician, given over to that True Renunciation I have long espoused against the emptiness of my former bretheren, I have come to know and interview over one hundred souls who have spoken in detail of their experiences to me. This perspective, an expression of sapient thought, has given me considerable context to draw on in describing the condition. I here set forth three classifications of the Amnesia that I have observed that shall inform the physician, counsellor, and Awoken alike as to the character of their affliction.


First: What is INITIALLY RECALLED varies from considerable knowledge of past lives, to limited knowledge of past lives, to failing knowledge of past lives. Initial recollection is what is known by the individual on the day that they arrive here in this City of Rings. A difficult thing, of course, given that often souls appear in a state of considerable agitation, settling down only after days or weeks of feverish

In extremely rare cases, Awoken souls are given over to recall virtually all of their past existence. Important family members and events as one would expect to know with certainty are perfectly recalled, names can be recited, and very specific events can be recalled that follow in sequence as we would expect. I have known only a few such souls.

In the most common of cases, Awoken souls are given over to recall limited occurrences with their past existence. These are often jumbled or out of sequence, forming no logical progression: for instance, an old man may recall events that took place in his later years with the impression that they occurred farther in the past than events that took place when he was young. Important events or moments in life may be recalled alongside seemingly unimportant experiences. Such an individual is oft given over to the realization that they once knew more, given the breadth of what they knew. Curiously, physicians retain their training, swordsmen retain some skill, butchers retain their knowledge of cuts, and so forth -- the evidence of that lost experience is given indirectly by what remains in prowess without a specific source. The muscles and mind recall the necessary steps to complete a task without recalling the training that gave rise to that ability.

In less common but a still significant number of cases, Awoken souls are given over to recall almost none of their past existence. Impressions of a life once-lived may remain, but the skills and personality are formed out of whole cloth.


Second: Whether the Amnesia is PROGRESSIVE IN CHARACTER, sapping more of what was initially recalled with each passing day. This is split between individuals whose memories of the world-that-was fade over time and those whose memories are constant. Confounding the difficulty of describing this area of the amnesia is that progressive amnesia in the Rings can occur in different rates in different individuals. Some describe clear and concise recollection of their homelands that fades within a week, while others retain the knowledge for longer periods before it fades. Some recall little, but lose none of it. Only a rare few recall much and retain much; it is as though the City abhors a constancy in this regard.

There is little in terms of consistent application of the Amnesia across races or genders; my survey of individuals from all Awoken backgrounds across these months suggests that these trends are universal and dispersed. Some ten-in-fifty souls that I have spoken with would fall into the category of a constant Amnesia, while the remaining proportion are of a progressive character, making the latter far more common among the Awoken.


Third: Whether the Amnesia is associated with MADNESS, or a similar tainting of the soul. I hesitated in describing this in full detail, but the Amnesia has on occasion been associated with service to such cultish abomination as the Tenth Face, plaguebearers, and other malignant sores present in the belly of the City. This occurs only in extremely rare situations, but the effects are such that the void in memory seems to be filled not solely by new experiences within the City, but by entities that seize upon the absence to take root. Less than one in eighty souls that I have spoken with fall into this category of madness, but I have limited this number to only those instances of madness associated with the Awoken condition rather than a personal predilection toward malevolent actions.


Using these three classifications, we may classify the Awoken amnesia with greater precision than simply describing a loss of memory. For instance, my own condition could be described as a Progressive Amnesia of Limited Initial Recollection, without the specter of Madness. It is my hope that this will aid the physicians, investigators, and counsellors of this City in their quests to inform this condition and, perhaps with time, provide something more than mere succor to those who suffer from this Amnesia.


5
[A poster is nailed up in the Open Door, at Ticker Square, in Glumdrum Hall, in the Peerage, and at the Burgage in the wake of the Peerage victory over the forces of the Copper Torc.]


     Men and Women of Ring Ninety-Nine,

A great trial of public health is upon us. Ere the recovery of Ticker Square by the Peerage, a great infestation of small green roaches was loosed by the actions of the Torcish dredging of the docks of Ring Ninety-Nine. Those roaches have rapidly spread, devouring all the grain in sight and stealing coin and shining objects from purses and tables alike.

They are now loosed upon the cheese halls, burrowing deep beneath them. They shall spread plague and increase the risks that the poorest among us go hungry. Yet they are dangerous creatures indeed; attracted to flame and possessing a terrible bite. A company will be needed to root them out!

If you would aid in this matter, put your name to one of these pages. We shall rally to the matter at some point in the coming week.

     Saibhon Dumein
     Phys.; Mend.



// Space is left below for the addition of any messages or names of those who are willing to aid.


6
[A letter is delivered to House Velstra, a short introduction followed by the meat of the matter: a sonnet, enclosed on separate paper, two copies for the couple. A small sprig of coriander included.]


     Honored House Velstra,

My contributions to the wedding were regrettably cut short by the Will of another. I regret that I could not finish the reading. However, for you and yours, to the health of your House and the couple bound in marriage, please find a copy of the sonnet attached.

It is entitled "The Wedding of Velstra and Webber."

     Best Wishes,

     Saibhon Dumein
     Phys.; Mend.





7
I'm creating a set of robes to complement the current set that Saibhon has for non-religious ritual/combat/travelling circumstances, like walking around the Peerage.

The skill enhancements don't include Heal, however, among the list of knowledge-esque skills. Not certain if this is intended or an oversight, but it would be a helpful addition!

8
Correspondence / [Letter to Solomon Krown and the Copper Torc] [DM]
« on: July 02, 2020, 09:01:14 PM »
[A letter is delivered by way of courier to whatever Torc passes for Solomon Krown's deputy, if such a man can even be reached.]


     Solomon Krown,

     Leader of the Second Army of the Copper Torc,


Starvation threatens the fiefdom of Lord Freward, made far worse by the presence of the tens of thousands of green roaches that now seek after coin, grain, and meats alike. This ravenous horde is traced to a box that was opened while the canal that borders Ticker was being dredged. It is very likely that the roaches are either within the canal or have burrowed to a central hive near to where the box was opened.

I am a physician and a Mendicant. It is my professional responsibility to try to do something about this. If you will give me access to the canal that is now being deredged, I and a group of like-minded souls will seek out and destroy the haven that these roaches have established. I require no groat, no item, nothing for this aid save the opportunity.

Please do not delay in considering this. Ticker Square cannot long abide the shortages; men and women already fall sick and some shall not recover. In a few days time the death toll may go from tens to hundreds of people.


     Sincerely,

     Saibhon Dumein
     Phys.; Mend.

9
Bug Reports / True Seeing and Ultravision GSF: Divination Spot Bonus
« on: July 01, 2020, 05:34:12 PM »
EDIT: restated for extreme clarity:

Ultravision gives +2/4 Spot with SF/GSF: Div respectively
True Seeing grants Ultravision now, but doesn't give the spot bonus.

10
Correspondence / [A Letter Addressed to Lucille Olivier]
« on: June 30, 2020, 04:19:40 AM »
[A letter is left at the Open Door, addressed to "Madam'sil Lucille Olivier."]


      Madam'sil Lucille Olivier,

I am grateful for the conversation that we had this past day. I will not rehash my encouragement that we collaborate as Mendicants on work that is borne of supremely similar philosophical outlooks, but to emphasize that I agree that collaboration enables greater works to be done upon this weary world. For me to emphasize the virtues of Enduring the pains that enable us to understand the pains of others, while you emphasize the interconnected nature of all souls and extend that to the world at large -- these are two sides of the same coin.

What I call "Renunciation" is the act of setting aside our own desires in order to see the pains that others feel. It also permits us, through Empathy, that soul of Reason, to understand the joys and experiences of others. This thesis orders our actions best, I think: "XXIV. Empathy demands that sapient souls undertake only those actions that do not bear additional Suffering into the world." So we counsel, heal, and seek to better the world writ large and all the souls who Endure upon it.

Please think on it. I have attached recent works for your review, consideration, and criticism. Also, please give my regards to Mandy when you see her.

     Best,

     Saibhon Dumein
     Phys.; Mend.

11
Correspondence / ["Order of the Black Ram": Beauxregard Winespill]
« on: June 30, 2020, 02:01:08 AM »
[A letter is addressed to the "Order of the Black Ram", to the care of Beauxregard Winespill at the Spinning Groat, writ upon simple parchment.]


     Beauxregard,

Thank you for your recent works detailing the trollish threat. I have summarized my own findings, incorporating some of the knowledge of my colleague Dr. Narkus Brogan, in an informational treatise that I have attached. Rest assured that I have not forgotten the collaboration upon matters of the lycanthropic and vampyr even as matters of my philosophy have of late dominated my time. Please pass this on to the other current members of the Black Ram.

We should converse soon on the subject of the Répugnante and others besides.

May you Endure in your work, Suffering for all those who are deeply mired in this Razor Web of Want and Will.

     Regards,

     Saibhon Dumein
     Phys.; Mend.

12
[A small tome, published in the format of a quarto, appears in various places throughout the Rings. They are delivered to the Royal Archive, the Curios shop in Ticker Square, and the Open Door in Ring Ninety-Nine; to Cooper Crum in Ninety-Eight; to the Candid Hemlock and its wayward Antoli in Ninety-Seven; and one tome still deeper where Akechi stands his vigil.]


Twenty-Five Theses on the Foundation of a True Renunciation

Saibhon Dumein

Phys.; Mend.

First Edition, Annotated


~-----~

Foreword: I have written this variant of the philosophy that burns at the heart of the Renunciation in response to questions seeking clarification on specific theses. The theses are named as they were originally published, with details according to each section following. I hope it is of aid to all who wish to live a life removed inasmuch as is possible from the specter of the Tyrant Want. Let us in the light of Empathy, borne of Reason, turn our works to the betterment of our neighbor.


Upon Ring Ninety-Seven stands an open-air monastery, called the Candid Hemlock, where the Mendicants of the Renunciation base their works. Yet there is a corruption there, a deep-seated misfeasance wrought of failing logic. No coherent philosophy endures behind their placid smiles, but rather cultish devotion devoid of Reason, eschewing Empathy for empty hearts and bitter acts wrought of misguided Will.

There is an alternative in this weary world: Renunciation that is borne of Reason and that aspires to high virtue. The flame that Endures in the hearts of all sapient souls, struggling as we are upon the Razor Web, is not to be suppressed, but guided forward to the betterment of all those who stand upon this world through the restraint of base impulse.

I here propose a philosophy that corrects the flawed system that Antoli has espoused.  Turn to it, Mendicants, for the Renunciations to come are borne of Want and Will! Turn to it, those of you who Endure upon this Razor Web -- all you weary souls scattered through the rings -- for it is a better way forward.

~-----~

      CONSCIOUSNESS

I. Consciousness is the condition of perceiving the world.
II. Perception defines the outer boundaries of our consciousness.
III. The outer boundaries of our consciousness are bounded by the experiences of the living body.
IV. The living body has innate limitations on what it can perceive.
V. The limitations on perception are the stuff that defines individual experience.

     WANT

VI. Experiences are impacted by the conditions of the living form.
VII. The living form is subject to natural requirements in order to remain alive.
VIII. The natural requirements of life give rise to physical drives.
IX. Physical drives are enforced through pain if unsatisfied.
X. Pain is a constraining experience that creates a compulsion called Want, trapping life in a Razor Web of torment.

     WILL

XI. The compulsions of Want, inherent to every living being, are controlled through the exercise of Will.
XII. Will can be used in order to fulfill separate Wants or to achieve an end that is a step removed from fulfilling a Want.
XIII. The ability to use Will to achieve an end that is a step removed from fulfilling a Want is what defines Sapience.
XIV. Yet the exercise of Will is necessarily reliant on the stimulus of Want.
XV. Want and its limitations on perception pervert the exercise of Will even when the objective is far removed from Want.

     RENUNCIATION

XVI. Limiting the influence of Want is achieved through Renunciation.
XVII. Renunciation is the conscious Endurance of the Suffering of physical Wants in order to minimize their influence upon the exercise of Will.
XVIII. Minimizing the influence of Want improves the perception of the individual.
XIX. The expansion of an individual's perspective improves their capacity of consciousness.
XX. Consciousness gives rise to the understanding of the Razor Web: that sapience requires Suffering.

    REASON

XXI. The exercise of Will in order to minimize the influence of Want through Renunciation is the exercise of Reason.
XXII. Reason gives the individual the power to exercise Empathy, the understanding that all sapient souls exist in the Razor Web.
XXIII. Actions predicated on Empathy can only be achieved through the minimization of Want through Renunciation.
XXIV. Empathy demands that sapient souls undertake only those actions that do not bear additional Suffering into the world.
XXV. Knowing whether actions bear additional Suffering into the world requires a constant exercise of Reason, expanding perspective and consciousness through Renunciation, driven by the acquisition of knowledge and continual works of Empathy.


13
Correspondence / [Antoli of the Renunciation] [DM]
« on: June 23, 2020, 05:39:42 AM »
[A letter is delivered to the blind Antoli, with instructions passed to the Mendicant who receives it to read it aloud to him. The words of Saibhon Dumein to his once-revered mentor. The Open Door is the return address, though the author does not expect a reply.]


     Antoli,

I called you my brother, but the Renunciations that you demand conflate Want and Will, pretending that one can exist without the other.

We are indeed upon a Razor Web, for with consciousness and life comes Suffering, and we are all the more to be pitied for our sapient understanding of our condition.

Moreover, there is value in the act of Renunciation, for the rejection of Want is a prerequisite to the exercise of Reason.

But the emptiness that you claim cannot exist in tandem with acts of Will. The Renunciation as you have writ it should eschew all acts upon this world for Will and Want are inexorably linked. By undertaking acts of Will, by intoning through word and gesture, by formulating the very thought within your mind that a man should cease to be, you have subjected yourself to Want.

You have given yourself to acts of bitter misfeasance, wrought of Want, removed from Reason, with no consideration to the high virtue that is Empathy that must order our acts of Will upon this world.

You are still my brother, in one respect: the care of this whole world is my charge and you Endure upon it. So I say, a worthier course is before you. My theses are below -- you shall have to grapple with them in silence or reply.

     Saibhon




[Included, then, is a section of a much more prominent posting.]

 CONSCIOUSNESS

I. Consciousness is the condition of perceiving the world.
II. Perception defines the outer boundaries of our consciousness.
III. The outer boundaries of our consciousness are bounded by the experiences of the living body.
IV. The living body has innate limitations on what it can perceive.
V. The limitations on perception are the stuff that defines individual experience.

     WANT

VI. Experiences are impacted by the conditions of the living form.
VII. The living form is subject to natural requirements in order to remain alive.
VIII. The natural requirements of life give rise to physical drives.
IX. Physical drives are enforced through pain if unsatisfied.
X. Pain is a constraining experience that creates a compulsion called Want, trapping life in a Razor Web of torment.

     WILL

XI. The compulsions of Want, inherent to every living being, are controlled through the exercise of Will.
XII. Will can be used in order to fulfill separate Wants or to achieve an end that is a step removed from fulfilling a Want.
XIII. The ability to use Will to achieve an end that is a step removed from fulfilling a Want is what defines Sapience.
XIV. Yet the exercise of Will is necessarily reliant on the stimulus of Want.
XV. Want and its limitations on perception pervert the exercise of Will even when the objective is far removed from Want.

     RENUNCIATION

XVI. Limiting the influence of Want is achieved through Renunciation.
XVII. Renunciation is the conscious Endurance of the Suffering of physical Wants in order to minimize their influence upon the exercise of Will.
XVIII. Minimizing the influence of Want improves the perception of the individual.
XIX. The expansion of an individual's perspective improves their capacity of consciousness.
XX. Consciousness gives rise to the understanding of the Razor Web: that sapience requires Suffering.

    REASON

XXI. The exercise of Will in order to minimize the influence of Want through Renunciation is the exercise of Reason.
XXII. Reason gives the individual the power to exercise Empathy, the understanding that all sapient souls exist in the Razor Web.
XXIII. Actions predicated on Empathy can only be achieved through the minimization of Want through Renunciation.
XXIV. Empathy demands that sapient souls undertake only those actions that do not bear additional Suffering into the world.
XXV. Knowing whether actions bear additional Suffering into the world requires a constant exercise of Reason, expanding perspective and consciousness through Renunciation, driven by the acquisition of knowledge and continual works of Empathy.




14
[The first copy of these theses is nailed up by Saibhon himself at the Monastery of the Candid Hemlock, focal point of the Renunciation, in Ring 97. Shortly thereafter copies written in different hands appear on the notice boards of the Open Door, Ticker Square, the Peerage, near the Sunpurse Manor in the Ponds, and at the Muckboy's Passage in 97.]


Twenty-Five Theses on the Foundation of a True Renunciation

Saibhon Dumein

Phys.; Mend.


~-----~

Upon Ring Ninety-Seven stands an open-air monastery, called the Candid Hemlock, where the Mendicants of the Renunciation base their works. There is a corruption there, a deep-seated misfeasance wrought of failing logic. No coherent philosophy endures behind their placid smiles, but rather cultish devotion devoid of Reason, eschewing Empathy for empty hearts and bitter acts wrought of misguided Will.

There is an alternative in this weary world: Renunciation that is borne of Reason and that aspires to high virtue. The flame that Endures in the hearts of all sapient souls, struggling as we are upon the Razor Web, is not to be suppressed, but guided forward to the betterment of all those who stand upon this world through the restraint of base impulse.

I here propose a philosophy that corrects the flawed system that Antoli has espoused.  Turn to it, Mendicants, for the Renunciations to come are borne of Want and Will! Turn to it, those of you who Endure upon this Razor Web -- all you weary souls scattered through the rings -- for it is a better way forward.

It is characterized by these twenty-five theses separated into five parts, not five Renunciations; the vows that an adherent should keep are separate and removed from each step of this chain of Reason.

~-----~

      CONSCIOUSNESS

I. Consciousness is the condition of perceiving the world.
II. Perception defines the outer boundaries of our consciousness.
III. The outer boundaries of our consciousness are bounded by the experiences of the living body.
IV. The living body has innate limitations on what it can perceive.
V. The limitations on perception are the stuff that defines individual experience.

     WANT

VI. Experiences are impacted by the conditions of the living form.
VII. The living form is subject to natural requirements in order to remain alive.
VIII. The natural requirements of life give rise to physical drives.
IX. Physical drives are enforced through pain if unsatisfied.
X. Pain is a constraining experience that creates a compulsion called Want, trapping life in a Razor Web of torment.

     WILL

XI. The compulsions of Want, inherent to every living being, are controlled through the exercise of Will.
XII. Will can be used in order to fulfill separate Wants or to achieve an end that is a step removed from fulfilling a Want.
XIII. The ability to use Will to achieve an end that is a step removed from fulfilling a Want is what defines Sapience.
XIV. Yet the exercise of Will is necessarily reliant on the stimulus of Want.
XV. Want and its limitations on perception pervert the exercise of Will even when the objective is far removed from Want.

     RENUNCIATION

XVI. Limiting the influence of Want is achieved through Renunciation.
XVII. Renunciation is the conscious Endurance of the Suffering of physical Wants in order to minimize their influence upon the exercise of Will.
XVIII. Minimizing the influence of Want improves the perception of the individual.
XIX. The expansion of an individual's perspective improves their capacity of consciousness.
XX. Consciousness gives rise to the understanding of the Razor Web: that sapience requires Suffering.

    REASON

XXI. The exercise of Will in order to minimize the influence of Want through Renunciation is the exercise of Reason.
XXII. Reason gives the individual the power to exercise Empathy, the understanding that all sapient souls exist in the Razor Web.
XXIII. Actions predicated on Empathy can only be achieved through the minimization of Want through Renunciation.
XXIV. Empathy demands that sapient souls undertake only those actions that do not bear additional Suffering into the world.
XXV. Knowing whether actions bear additional Suffering into the world requires a constant exercise of Reason, expanding perspective and consciousness through Renunciation, driven by the acquisition of knowledge and continual works of Empathy.

15
Correspondence / [Mendicant Mandy Mank]
« on: June 18, 2020, 01:29:32 PM »
[A hastily-penned letter is left at the Open Door, with specific instructions as to who should receive it.]


     My Mendicant Sister Mank,

We must speak at length, at your earliest possible convenience. I have spoken with Antoli in some considerable detail regarding the tenets and Renunciations of our shared philosophy.

Find me.

     Yours,

     Saibhon

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