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<blockquote data-quote="Sepulchrave II" data-source="post: 4081525" data-attributes="member: 4303"><p><strong>Compiled Notes on Oronthonism & the Host</strong></p><p></p><p><span style="font-size: 15px"><span style="color: SlateGray"><strong>Introduction</strong></span></span></p><p> </p><p><strong><span style="color: SlateGray"><span style="font-size: 12px">On <em>Saizhan</em></span></span></strong></p><p>The Wyre campaign is predicated on a lack of cosmic absolutes. There is no overarching cosmology, but rather a number of conflicting world-views which somehow need to accommodate one another as, to some degree at least, each is manifestly true. This can cause inconsistencies which require an ongoing need to address. There is no end-point to this process, no hidden 'answer' that will somehow be mysteriously revealed, no grand conspiracy which will link all of the elements together in a final 'aha,' in which resolution and a sense of completion is attained.</p><p></p><p>One of the ways in which the campaign world itself comes to this realization is through <em>Saizhan</em>, which modestly dubs itself a 'transmetaphysic.' To ask what <em>Saizhan</em> 'is' is to miss its point as, ultimately, it represents an escape from the futility of all metaphysical speculation. <em>Saizhan</em> is best described as a <em>mode of perception</em>, in which the search for meaning is abandoned in the face of immediate apprehension of Truth. Because this perception is nondual in nature, to ascibe any kind of category to the Truth (i.e. to say it is <em>this</em> but not <em>that</em>) is not possible. There is nothing revolutionary about this statement, and mystics have been saying the same thing since time immemorial.</p><p></p><p>But <em>Saizhan</em> itself is paradoxical, as the religion which spawned it – monotheistic, monolithic and steeped in formal dogma – is an unlikely parent. The philosophical clash which results from the meeting of the old and new viewpoint is titanic, and requires a radical reorientation in consciousness for those who are accustomed to 'yes' or 'no' answers – which is to say the bulk of the Orthodox faithful at the time when the campaign takes place. And <em>Saizhan</em> itself competes with other modes of mystical apprehension, suggesting that it is not <em>the</em> answer but merely <em>an</em> answer to the perennial question.</p><p></p><p>If Orthodoxy is <em>Saizhan</em>'s sire, then Urgic Mysticism – long regarded as a fringe heresy with dangerously subversive elements – is its foster-parent, or perhaps its fairy godmother. Many of the didactic tools used in the cultivation of <em>Saizhan</em> have their roots in Urgic practice, and in the wake of the philosophical revolution inspired by the dissemination of the new teaching, a great deal of Urgic symbolism, together with its methodologies and its emphasis on consciousness, found its way into the Oronthonist mainstream. Tramst, the <em>Sela</em>, around whom the new practice turns, achieved (or received, depending on one's perspective) his realization under the tutelage of Urgic Masters east of Wyre, and the core negatory dialectic of <em>Saizhan</em> itself owes much to the rigorous Urgic method best embodied in the kius – an unresolvable paradox framed as a double negation.</p><p></p><p>After the advent of <em>Saizhan</em>, the Urgic classification of celestials also began to arouse interest amongst scholars and theologians; it was viewed by many as being more 'complete.' The system presented here owes much to the once heretical practice – now viewed by many as encapsulating fundamental truths which, somehow, had eluded Orthodoxy.</p><p></p><p><span style="font-size: 12px"><span style="color: SlateGray"><strong>Conventions and Nomenclature</strong></span></span></p><p><strong>Capitalization</strong> </p><p>Knowing which terms to capitalize and which to leave lower case has been something of a problem, and I've taken a fairly arbitrary line in this regard. The issue is compounded by the fact that in Old Borchian – the language from which many of the words and terms are assumed to be converted or paraphrased, and in which some terms are still rendered ('<em>Saizhan</em>' itself translates as simply 'To See') – all nouns are routinely capitalized. In summary, these are the forms I've used:</p><p></p><ul> <li data-xf-list-type="ul">All proper nouns (<em>Oronthon, Enitharmon</em>), are of course capitalized. Where terms refer to metaphysical concepts which exist with regard to Oronthon (e.g. <em>Radiant Form, Cosmic Mind</em>), these too are capitalized. Likewise, any phenomenon or entity which is 'emanatory' – a persona of Oronthon – is also capitalized. Hence <em>Sovereignty</em>, not 'sovereignty'; and <em>Flame</em>, not 'flame'.</li> <li data-xf-list-type="ul">Where a grouping is worthy of being considered equivalent to a proper noun – e.g. <em>Order of Thrones</em> – I've used capitals. A member of the order – a throne – remains lower case.</li> <li data-xf-list-type="ul">The word <em>Host</em> when capitalized refers to the entirety of the celestial population; when the lower case <em>host</em> is used, it simply refers to a large grouping of celestials (roughly equivalent in size to a modern army corps). Note that any particular host (e.g. the <em>Ninth Host</em>) warrants capitalization as it is a specific, named body.</li> <li data-xf-list-type="ul">When a term refers to a 'place' (<em>Aeonic Sphere, Ethereal Plane</em>) I've retained capitalization. In most cases, such 'places' are, in fact, levels of vibrational consciousness rather than physical regions, but the distinction is irrelevant for purposes of this work.</li> <li data-xf-list-type="ul">Certain other metaphysical concepts (e.g. <em>Falling</em>) have also been capitalized; this is simply to emphasize their fundamental importance to the Oronthonist world-view.</li> </ul><p></p><p><strong>The Names and Functions of the Choirs</strong></p><p>Over time, the names ascribed to various celestials have changed, and their precise functions have been modified. I've tried to move away somewhat from directly paralleling the choirs of (Pseudo-Dionysian) classical angelology, as it seemed an overt act of shoehorning which did justice to neither the game nor the original typology. In some cases, I've retained the game terms (<em>deva, solar</em>), and in others I've opted to use more traditional names (planetars have firmly become <em>thrones</em>, and the original game term has been dropped). In most cases, the decision has been entirely arbitrary and the preferred term is based on my personal aesthetic. </p><p></p><p>Because the typology is based on a weird mish-mash of D&D names, classical angelology, 19th-century Enochia and Gnosticism, it might sometimes strain credulity. Names and ideas are also appropriated shamelessly from Dante, Blake, Milton, or whatever else takes my fancy. I have no defense in this regard.</p><p></p><p><strong>Power, not God</strong> </p><p>Although deific in the scope of their potency and responsibility, I have avoided using the term <em>god</em> or <em>deity</em> with regard to entities within the Oronthonist cosmology which possess divine rank, opting for the more neutral term <em>Power</em> instead. Most Oronthonists would regard ascribing conventional notions of godhead to aspects of the Godhead as being ignorant in the extreme; the term Power also helps avoid a tendency to view these entities as entirely discrete, which they are not.</p><p></p><p><strong>Oronthonism vs. Oronthonianism</strong></p><p>The terms <em>Oronthonian</em> and <em>Oronthonianism</em> have historically been used with reference to the previously established Church of Oronthonian Orthodoxy. They became defunct with the advent of <em>Saizhan</em>, as the <em>Sela</em> welcomed followers of any number of erstwhile heretical religious sects into the fold. The term <em>Oronthonism</em> is now used to include any school or subschool with its roots in one or more of these sects. Arguably, an even broader term is <em>Saizhanism</em>, which can best be described as 'a recognition of the significance of (the state of) <em>Saizhan</em>.' Because <em>Saizhan</em> claims to transcend all religious boundaries, it is technically possible to be a Saizhanist without being an Oronthonist. Whatever. I've attempted to remain consistent in usage throughout.</p><p></p><p><strong>Neo-Oronthonism</strong></p><p>The term <em>Neo-Oronthonism</em> is used to describe the 'broad middle ground' among the post-<em>Saizhan</em> Oronthonist world-view. Whilst it is primarily composed of elements previously associated with Orthodoxy and retains much of Orthodoxy's remaining temporal infrastructure, it also draws heavily on Urgic mystical language and incorporates certain 'Sophia' notions (i.e. the goddess Uedii as the feminine aspect of Oronthon) espoused by Reconciliationist thinkers, particularly as regards the <em>Viridity</em>. It is beyond the scope of this study to examine these movements in detail, and a brief overview relating to the main trends in religious thought in the early-to-mid 7th century must suffice. It should be noted that there are many areas of overlap between these different perspectives:</p><p></p><ul> <li data-xf-list-type="ul"><em><strong>Aeonism:</strong></em> A small but growing sect which embraces the notion that a number of proto-Aeonic entities are present in the world, and they will slowly become revealed. Influences are diverse, but the Viridity plays an important role. </li> <li data-xf-list-type="ul"><em><strong>Ahmaism:</strong></em> Any philosophy which looks to the <em>Ahma</em> as an exemplar. </li> <li data-xf-list-type="ul"><em><strong>Ascetic Saizhanism:</strong></em> A strict missionary cult with strong Urgic ties. Followers demonstrate unusual supernatural powers. Deemed unpopular and disruptive by the establishment.</li> <li data-xf-list-type="ul"><em><strong>Cult of Saint Tahl:</strong></em> Devotees of Saint Tahl the Resurrected. Tahl is invoked as a protector-spirit who brings moral certainty tempered with compassion. Modesty and charity are considered central virtues; faith is considered the most effective tool for eliminating the Self, the principal barrier between the practitioner and <em>Saizhan</em>. The state of <em>Saizhan</em> itself is conceived of in strongly theistic terms. Celestial thaumaturgy is emphasised.</li> <li data-xf-list-type="ul"><strong><em>Cult of the Talion:</em></strong> A militaristic cult centered around Rede, popular amongst penitents and former Temple grandees.</li> <li data-xf-list-type="ul"><strong><em>Devotionals:</em> </strong>The tens of thousands of Oronthonists who worship the <em>Sela</em> directly, as the embodied Oronthon.</li> <li data-xf-list-type="ul"><strong><em>Dialectical Saizhanism:</em></strong> The strict adherence to the dialectic of <em>Saizhan</em> without regard to any external forms, including devotion to Oronthon. </li> <li data-xf-list-type="ul"><strong><em>Irrenite Heresy:</em></strong> School with dualist tendencies which regards the complex relationship between Oronthon and his Chief Emanation – the Adversary – as of fundamental importance to understanding the cosmos. There is an emphasis on questioning established mores and self-development without reference to other loci. Thaumaturgy and divination form the cornerstones of Irrenite practice. Although no longer technically heretical, many Irrenites still prefer to self-identify as heretics.</li> <li data-xf-list-type="ul"><em><strong>Radical Antinomianism:</strong></em> An Ahmaist sect of Irrenite descent who venerate the <em>Ahma</em> as the immanent manifestation of the Adversary.</li> <li data-xf-list-type="ul"><strong><em>Reconciliationism:</em></strong> A school of thought which maintains the ultimate identity of Oronthon with Wisdom (equated with Uedii). The basis of <em>Viridescent Thaumaturgy</em>, which specializes in conjuring Green analogues of celestials and/or Empyreal nature spirits.</li> <li data-xf-list-type="ul"><strong><em>Skohsldaur:</em></strong> The 'Gate of Demons.' An antinomian sect which promotes not only goetic experimentation, but congress with demons in order to radically deconstruct reality. Founded by the thaumaturge Sineig, considered a Master by the Irrenites. Viewed suspiciously by many, as 'those whom it would benefit risk loosing too much, and those for whom it is safe no longer require it.' It is equated with the <em>Path of Lightning</em>, employed by the <em>Ahma</em> to transcend morality.</li> <li data-xf-list-type="ul"><strong><em>Temple Revivalism:</em></strong> A political groundswell amongst many former members of the Magistratum in response to the threat from the south, it also reasserts many Orthodox forms. Viewed by many as regrettable but necessary.</li> <li data-xf-list-type="ul"><strong><em>Urgic Practice:</em></strong> Practical tools for self-realization espoused by Urgic Mysticism, adopted with variations by many practitioners of <em>Saizhan</em>. Urgic Practice emphasises meditational techniques and the <em>kius</em> or double-paradox for the purposes of transcendencing duality. Urgic Practice is distinct from Urgic Mysticism, although much of the language of the latter has also been appropriated.</li> </ul></blockquote><p></p>
[QUOTE="Sepulchrave II, post: 4081525, member: 4303"] [b]Compiled Notes on Oronthonism & the Host[/b] [SIZE=4][COLOR=SlateGray][B]Introduction[/B][/COLOR][/SIZE] [B][COLOR=SlateGray][SIZE=3]On [I]Saizhan[/I][/SIZE][/COLOR][/B] The Wyre campaign is predicated on a lack of cosmic absolutes. There is no overarching cosmology, but rather a number of conflicting world-views which somehow need to accommodate one another as, to some degree at least, each is manifestly true. This can cause inconsistencies which require an ongoing need to address. There is no end-point to this process, no hidden 'answer' that will somehow be mysteriously revealed, no grand conspiracy which will link all of the elements together in a final 'aha,' in which resolution and a sense of completion is attained. One of the ways in which the campaign world itself comes to this realization is through [I]Saizhan[/I], which modestly dubs itself a 'transmetaphysic.' To ask what [I]Saizhan[/I] 'is' is to miss its point as, ultimately, it represents an escape from the futility of all metaphysical speculation. [I]Saizhan[/I] is best described as a [I]mode of perception[/I], in which the search for meaning is abandoned in the face of immediate apprehension of Truth. Because this perception is nondual in nature, to ascibe any kind of category to the Truth (i.e. to say it is [I]this[/I] but not [I]that[/I]) is not possible. There is nothing revolutionary about this statement, and mystics have been saying the same thing since time immemorial. But [I]Saizhan[/I] itself is paradoxical, as the religion which spawned it – monotheistic, monolithic and steeped in formal dogma – is an unlikely parent. The philosophical clash which results from the meeting of the old and new viewpoint is titanic, and requires a radical reorientation in consciousness for those who are accustomed to 'yes' or 'no' answers – which is to say the bulk of the Orthodox faithful at the time when the campaign takes place. And [I]Saizhan[/I] itself competes with other modes of mystical apprehension, suggesting that it is not [I]the[/I] answer but merely [I]an[/I] answer to the perennial question. If Orthodoxy is [I]Saizhan[/I]'s sire, then Urgic Mysticism – long regarded as a fringe heresy with dangerously subversive elements – is its foster-parent, or perhaps its fairy godmother. Many of the didactic tools used in the cultivation of [I]Saizhan[/I] have their roots in Urgic practice, and in the wake of the philosophical revolution inspired by the dissemination of the new teaching, a great deal of Urgic symbolism, together with its methodologies and its emphasis on consciousness, found its way into the Oronthonist mainstream. Tramst, the [I]Sela[/I], around whom the new practice turns, achieved (or received, depending on one's perspective) his realization under the tutelage of Urgic Masters east of Wyre, and the core negatory dialectic of [I]Saizhan[/I] itself owes much to the rigorous Urgic method best embodied in the kius – an unresolvable paradox framed as a double negation. After the advent of [I]Saizhan[/I], the Urgic classification of celestials also began to arouse interest amongst scholars and theologians; it was viewed by many as being more 'complete.' The system presented here owes much to the once heretical practice – now viewed by many as encapsulating fundamental truths which, somehow, had eluded Orthodoxy. [SIZE=3][COLOR=SlateGray][B]Conventions and Nomenclature[/B][/COLOR][/SIZE] [B]Capitalization[/B] Knowing which terms to capitalize and which to leave lower case has been something of a problem, and I've taken a fairly arbitrary line in this regard. The issue is compounded by the fact that in Old Borchian – the language from which many of the words and terms are assumed to be converted or paraphrased, and in which some terms are still rendered ('[I]Saizhan[/I]' itself translates as simply 'To See') – all nouns are routinely capitalized. In summary, these are the forms I've used: [list][*]All proper nouns ([I]Oronthon, Enitharmon[/I]), are of course capitalized. Where terms refer to metaphysical concepts which exist with regard to Oronthon (e.g. [I]Radiant Form, Cosmic Mind[/I]), these too are capitalized. Likewise, any phenomenon or entity which is 'emanatory' – a persona of Oronthon – is also capitalized. Hence [I]Sovereignty[/I], not 'sovereignty'; and [I]Flame[/I], not 'flame'. [*]Where a grouping is worthy of being considered equivalent to a proper noun – e.g. [I]Order of Thrones[/I] – I've used capitals. A member of the order – a throne – remains lower case. [*]The word [I]Host[/I] when capitalized refers to the entirety of the celestial population; when the lower case [I]host[/I] is used, it simply refers to a large grouping of celestials (roughly equivalent in size to a modern army corps). Note that any particular host (e.g. the [I]Ninth Host[/I]) warrants capitalization as it is a specific, named body. [*]When a term refers to a 'place' ([I]Aeonic Sphere, Ethereal Plane[/I]) I've retained capitalization. In most cases, such 'places' are, in fact, levels of vibrational consciousness rather than physical regions, but the distinction is irrelevant for purposes of this work. [*]Certain other metaphysical concepts (e.g. [I]Falling[/I]) have also been capitalized; this is simply to emphasize their fundamental importance to the Oronthonist world-view.[/list] [B]The Names and Functions of the Choirs[/B] Over time, the names ascribed to various celestials have changed, and their precise functions have been modified. I've tried to move away somewhat from directly paralleling the choirs of (Pseudo-Dionysian) classical angelology, as it seemed an overt act of shoehorning which did justice to neither the game nor the original typology. In some cases, I've retained the game terms ([I]deva, solar[/I]), and in others I've opted to use more traditional names (planetars have firmly become [I]thrones[/I], and the original game term has been dropped). In most cases, the decision has been entirely arbitrary and the preferred term is based on my personal aesthetic. Because the typology is based on a weird mish-mash of D&D names, classical angelology, 19th-century Enochia and Gnosticism, it might sometimes strain credulity. Names and ideas are also appropriated shamelessly from Dante, Blake, Milton, or whatever else takes my fancy. I have no defense in this regard. [B]Power, not God[/B] Although deific in the scope of their potency and responsibility, I have avoided using the term [I]god[/I] or [I]deity[/I] with regard to entities within the Oronthonist cosmology which possess divine rank, opting for the more neutral term [I]Power[/I] instead. Most Oronthonists would regard ascribing conventional notions of godhead to aspects of the Godhead as being ignorant in the extreme; the term Power also helps avoid a tendency to view these entities as entirely discrete, which they are not. [B]Oronthonism vs. Oronthonianism[/B] The terms [I]Oronthonian[/I] and [I]Oronthonianism[/I] have historically been used with reference to the previously established Church of Oronthonian Orthodoxy. They became defunct with the advent of [I]Saizhan[/I], as the [I]Sela[/I] welcomed followers of any number of erstwhile heretical religious sects into the fold. The term [I]Oronthonism[/I] is now used to include any school or subschool with its roots in one or more of these sects. Arguably, an even broader term is [I]Saizhanism[/I], which can best be described as 'a recognition of the significance of (the state of) [I]Saizhan[/I].' Because [I]Saizhan[/I] claims to transcend all religious boundaries, it is technically possible to be a Saizhanist without being an Oronthonist. Whatever. I've attempted to remain consistent in usage throughout. [B]Neo-Oronthonism[/B] The term [I]Neo-Oronthonism[/I] is used to describe the 'broad middle ground' among the post-[I]Saizhan[/I] Oronthonist world-view. Whilst it is primarily composed of elements previously associated with Orthodoxy and retains much of Orthodoxy's remaining temporal infrastructure, it also draws heavily on Urgic mystical language and incorporates certain 'Sophia' notions (i.e. the goddess Uedii as the feminine aspect of Oronthon) espoused by Reconciliationist thinkers, particularly as regards the [I]Viridity[/I]. It is beyond the scope of this study to examine these movements in detail, and a brief overview relating to the main trends in religious thought in the early-to-mid 7th century must suffice. It should be noted that there are many areas of overlap between these different perspectives: [list][*][I][B]Aeonism:[/B][/I] A small but growing sect which embraces the notion that a number of proto-Aeonic entities are present in the world, and they will slowly become revealed. Influences are diverse, but the Viridity plays an important role. [*][I][B]Ahmaism:[/B][/I] Any philosophy which looks to the [I]Ahma[/I] as an exemplar. [*][I][B]Ascetic Saizhanism:[/B][/I] A strict missionary cult with strong Urgic ties. Followers demonstrate unusual supernatural powers. Deemed unpopular and disruptive by the establishment. [*][I][B]Cult of Saint Tahl:[/B][/I] Devotees of Saint Tahl the Resurrected. Tahl is invoked as a protector-spirit who brings moral certainty tempered with compassion. Modesty and charity are considered central virtues; faith is considered the most effective tool for eliminating the Self, the principal barrier between the practitioner and [I]Saizhan[/I]. The state of [I]Saizhan[/I] itself is conceived of in strongly theistic terms. Celestial thaumaturgy is emphasised. [*][B][I]Cult of the Talion:[/I][/B] A militaristic cult centered around Rede, popular amongst penitents and former Temple grandees. [*][B][I]Devotionals:[/I] [/B]The tens of thousands of Oronthonists who worship the [I]Sela[/I] directly, as the embodied Oronthon. [*][B][I]Dialectical Saizhanism:[/I][/B] The strict adherence to the dialectic of [I]Saizhan[/I] without regard to any external forms, including devotion to Oronthon. [*][B][I]Irrenite Heresy:[/I][/B] School with dualist tendencies which regards the complex relationship between Oronthon and his Chief Emanation – the Adversary – as of fundamental importance to understanding the cosmos. There is an emphasis on questioning established mores and self-development without reference to other loci. Thaumaturgy and divination form the cornerstones of Irrenite practice. Although no longer technically heretical, many Irrenites still prefer to self-identify as heretics. [*][I][B]Radical Antinomianism:[/B][/I] An Ahmaist sect of Irrenite descent who venerate the [I]Ahma[/I] as the immanent manifestation of the Adversary. [*][B][I]Reconciliationism:[/I][/B] A school of thought which maintains the ultimate identity of Oronthon with Wisdom (equated with Uedii). The basis of [I]Viridescent Thaumaturgy[/I], which specializes in conjuring Green analogues of celestials and/or Empyreal nature spirits. [*][B][I]Skohsldaur:[/I][/B] The 'Gate of Demons.' An antinomian sect which promotes not only goetic experimentation, but congress with demons in order to radically deconstruct reality. Founded by the thaumaturge Sineig, considered a Master by the Irrenites. Viewed suspiciously by many, as 'those whom it would benefit risk loosing too much, and those for whom it is safe no longer require it.' It is equated with the [I]Path of Lightning[/I], employed by the [I]Ahma[/I] to transcend morality. [*][B][I]Temple Revivalism:[/I][/B] A political groundswell amongst many former members of the Magistratum in response to the threat from the south, it also reasserts many Orthodox forms. Viewed by many as regrettable but necessary. [*][B][I]Urgic Practice:[/I][/B] Practical tools for self-realization espoused by Urgic Mysticism, adopted with variations by many practitioners of [I]Saizhan[/I]. Urgic Practice emphasises meditational techniques and the [I]kius[/I] or double-paradox for the purposes of transcendencing duality. Urgic Practice is distinct from Urgic Mysticism, although much of the language of the latter has also been appropriated.[/list] [/QUOTE]
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