Sekkumaya

This article deals with Sekkumaya, a spiritualistic philosophy that is rather obscure in comparison with the rest of the religious system of Adylheim. It is mainly practiced in the southern fiefdoms, though its monastaries are scattered all throughout the country.

Description

Sekkumaya is a spiritual philosophy which, while it does not ignore the accepted Gods of Adylheim, focuses more on mental development and enlightenment. The earliest practitioners noted that, while the religious system offered a type of refuge in times of trouble, and while there were often miracles to help those in need, such worship was haphazard and deteriorated one's own ability to act as an individual force in one's very own life. In other words, it appeared as though dependence on the Gods was taking away from what it really meant to be a free-thinking creature.

These early practitioners, though not the first, found it of utmost importance to prevent this de-evolution by helping others strengthen their own mind and their own spiritual resilience, and thus the first of the Sekkumaya monastaries were born. Monks and free practitioners alike turn to Sekkumaya to forge an independence of will within themselves and to apply compassion for others to try and make the lives of less fortunate folks more peaceful. Sekkumayans often practice the martial arts to aid in the defense of others, though this is a personal choice.

Many people, especially the more religiously devout, frown upon the Sekkumaya practice and hold most of its philosophies in contempt, as it appears on the surface as though the Sekkumayans have forsaken the Gods altogether in exchange for a heathen mental practice. Practitioners defend themselves by protesting that they have not forsaken the Gods at all. Rather, by strengthening their own spiritual and mental powers, they are developing a closer relationship with the Higher deities. As no one knows the will of the Gods, it is not certain whether Sekkumayans really are heathen or if they are in fact attesting to Their greatness. No matter which path these mysterious practitioners are walking, it is universally (even if sometimes reluctantly) agreed that they are a peaceable sort, and do great good for others wherever they go.

To call Sekkumaya a religion would be inaccurate, as there are no gods or other major entities involved. The part philosophical, part spiritual system of beliefs has its roots in seeking peace for the self and for others through intense mental discipline. Sekkumaya is different from religion in many ways. Three of the major differences are as follows:

One: There are no Gods or other entities, as previously mentioned, though Sekkumayists place great importance on acceptance of all beliefs.

Two: There is a distinct lack of scriptures or doctrines: there is greater emphasis placed upon searching the soul, mind, and heart for enlightenment.

Three: There are no actual "sins": there are "Anchors", listed further on. There is also no "right" or "Wrong", but free choice and free opinion.

The exact time of establishment of Sekkumaya is not known, but it is a generally accepted theory that is simply evolved over time and owes its existence to times of trouble: for in Sekkumayan philosophy, enlightenment can only be attained through realizations and epiphanies born of hardship. The original founder of Sekkumaya can not be determined, as so many individuals have practised it, and for the lack of documentation on the subject it is almost impossible at this point to find out.

The name "Sekkumaya" comes from an ancient language thought to be primitive Soilien, and is taken by those familiar (as familiar as is possible, at any rate), with the ancient dialect to mean "outer thought". This could be elaborated upon to mean, basically, that Sekkumayans think outside the box, outside the norm, to make their own conclusions according to each individual's mental disposition. While inventing one's own theories and philosophies is encouraged among practitioners, there are a few philosophies and general guidelines that are generally impressed upon practitioners. Most of these are morals and principles that are universally accepted among the general decent populace.

Abstain from taking life as is possible. If it is unavoidable, do so as honorably as is possible.

Avoid stealing.

Avoid the use of hurtful language or speech.

Refrain from thoughts of superiority; this can be helped by projecting an image of self-inferiority to all you meet, regardless of their own race, station, or social status.

Avoid wrathful or otherwise hurtful thoughts, even if you never voice the opinion.

Abstain from sexual misconduct (adultery, abuse, or otherwise hurtful activity); for monks, this means abstinence from sexual activity altogether.

Abstain from the use of alcohol or perception-altering substances, as these interfere with mental performance.

Display courtesy and kindness to all living and unliving things.

Be merciful: be kind to those who suffer, even if it is as a result of their own wrongdoing.

Abstain from the practice of envy: be happy for another's fortune.

Show indifference towards the positive and negative aspects of life, for in everything is as impermanent.

These are only the bases of Sekkumaya, and elaboration can be found with further study.

The Six Anchors and Virtues

("Anchors" are not sins, but merely qualities that are likely to hold one to an unfavorable rebirth, or likely to hold one to misery or unhappiness. Thus the term "Anchor".)

The Anchors

Anger

Vengeance

Envy

Greed

Self-Righteousness

Desire

The Virtues

Compassion

Empathy

Generosity (both material and otherwise)

Humility

Neutrality

Control

Compassion

When you compare the size of Adylheim's general populace and the amount of Sekkumayans, the practice seems rather obscure. However, the students and especially the monks of the belief are well-known for their kindness. Even skeptical and disapproving onlookers find a lot to admire about their universal compassion and their generosity, though monks aren't always necessarily well-off themselves. Teachers-- or, Venerables--impress upon students the importance of compassion, even above all other virtues, as it is said to be the root of all other virtues. If one can practice compassion, they will unwittingly breed all of the other virtues within themselves. Compassion encompasses untainted, unbiased affection and concern for all, regardless of wealth, occupation, race, species, or station.

Neutrality

In spite of its loving nature, Sekkumaya has the habit of creating monks who are always frowned upon at least once in their lives. This is because the practice engenders neutrality, and objectivity. This is not, however, to say that one is forbidden to forsake one end of the spectrum for another, but instead teaches the student to be able to step back and view the chessboard from all angles before making any allegiances. One must delve into both sides of the story rather than relying on obvious appearances, and must not be affected by the words or surface actions of either side. This concept of neutrality weeds out the idea of Good and Evil and replaces it with a simple matter of free choice.

Good and Evil, and the Concept of Free Will

Good and Evil are seen as a matter of opinion, not of fact. Because everyone's morals and ideals are different, so too are the views on the subject. Sekkumayans vanquish amongst themselves the biased opinion on Good and Evil and replace it with free will, but use this free will towards trying to make people happy. This doesn't necessarily mean that they endorse hostility or hatred, but merely accept it as a matter of personal choice, as much as they themselves may try to thwart those wiles. However, as they attempt to thwart said wiles, they will (in most cases, if they have paid enough attention to their Teachings) also try to make peace with the hostile individual in question in order to make everyone happy. Obviously, there's been no easy way to do this, and the contradictory nature of appeasing the members of both sides of the battle is something Sekkumayans have to resolve themselves.

Individual Responsibility

Obviously, with free will comes great responsibility: a responsibility to do the decent thing in an uncertain time. It would be impossible to do what is decent by every living beings' opinion, so discretion is left up to the individual. While mention is made in the above section on Sekkumaya's views on hostility, it is known that in order for peace to result, sometimes hostility is required. However, it is the individual's responsibility to look at all available options before taking any drastic actions. It is said that true wisdom comes not from abstaining from violence entirely and still getting by, but from knowing where violent action is necessary, where it can be avoided, and using up all other resources before making the decision to harm someone or something else.

Mental Discipline

Mental discipline plays a critical role in the lives of monks and independent practitioners alike, and with compassion, is the very foundation of the Sekkumaya practice. The most dedicated monks display amazing feats of control over their mind and body, such as controlling their own body temperature, denying physical pain, and slowing their heart rate to a near-standstill. Adopting these extraordinary abilities takes years upon years of practice, but the rewards are well worth the lifelong dedication. Those most benefited by this disciplinary training are those who undertake training in the martial arts as well, and the masters of both fronts are fighters regarded with admiration, respect, and sometimes fear. Independent practitioners will also apply intensive mental discipline, though certainly to a lesser degree.

Philosophies of Mental Discipline

Aside from being helpful in sticky situations, mental discipline provides for an even emotional terrain, making the Sekkumayan in question a good deal easier to get along with, as well as keeping them out of undue trouble in the first place. "A clear head makes for a steady hand, and a steady hand makes for few regrets" is a popular saying amongst Sekkumayans. Not only does it keep control over internal issues, but it can also influence outside events, labelling some talented practitioners as mystics as well as spiritualists or philosophers. Obviously, not every monk can extend their will this far, but those who can are considered blessed.

However, an individual's will over their own thoughts and bodily functions and stability of emotion is not the only reason a monk will practice so intensively. Developing such abilities proves to Sekkumayans that the body is malleable, a tool, and that, as far as eternity is concerned, doesn't matter. Those able to extend their willpower outside of their own aura only further prove the point. This of course is not to say that one should not take care of one's body and mind, but merely restates the impermanence factor: nothing and no one is immortal.

Tests of Will

Tests may be conducted upon a select few monks to confirm their mental abilities. These tests are often extremely dangerous and may only be undertaken upon consultation with a Venerable. Various tests include: being soaked through with freezing water in a snowstorm, as the monk must control their body temperature and warm themselves by will alone; drinking poison, as the monk must fight it without the aid of medicines or flush out his or her own system by will alone; being cut or stabbed numerous times, as the monk must stop his or her own bleeding without the aid of bandages or medicines; and a host of others. Use your imagination.

On Death

No matter who, what, why, where or when, everyone must someday die. This is a truth disturbing to most, and one constantly meditated upon by monks. Sekkumaya faces this reality and instead of fearing it or trying to deny it, smiles and bows peacefully. Coming to terms with Death is an important part of Sekkumayan practice, as unpleasant as it may be. However, nothing can be done to stop death, and so it is pointless to do anything but accept it. Reflection on the ineffability of death is important for monks and independents to practice daily, as death can strike at any time.

If peace is not attained at the time of death, the individual in question has a higher chance of leaving behind a "residue"--or, an unpleasant manifestation of themselves--and also increases the chances of an equally unpleasant rebirth.

The Elements and Ether

Everyone knows the four elements: Fire, Water, Earth, and Air. Sekkumayans have a theory on a fifth element: Ether, or Nothingness. The philosophies behind Ether are complex, but can be explained in a somewhat simple manner.

Nothingness is, in the Sekkumayan belief, what all physical matter exists within. Without the space and time, physicality could not exist, but Nothingness provides a place for physical matter. However, there is not only physical Ether, but spiritual Ether, where one's soul is said to come from. This can only be touched before birth or rebirth and after death, when one is not restrained by physical Ether. This spiritual nothingness is said to be able to take the shape of one's own choosing, but controversy has met this theory, as there is only one spiritual Ether and it could not possibly conform to numerous souls' wills at once. Nor could it possibly combine to take the shape of all souls' desires, as this may very well contradict each soul's will, and thus defeating the purpose for a peaceful Ether altogether. Therefore, thus far, the matter of spiritual Ether is still a subject of debate, and only physical Ether is an accepted solid theory.

Sekkumaya and Magic

Suprisingly enough, probably because of their easy-going, humble, good-humored nature, Sekkumayans generally have little trouble getting along with wizards, even some of the more arrogant ones. Venerables have established an acquaintanceship with wizards in order to further their knowledge of the different Planes, as well as the fundamentals of magic themselves and how they may be applied to benefit practices.

In its days of youth, however, Sekkumayans had trouble getting along with the concept of "magic" and even considered it to be a low art. Practitioners frowned upon magic and its users, mistrusting them not only for their outstanding abilities, but also for their knowledge and usage of things Sekkumayans did not yet understand, things that went against their teachings. In present day Adylheim, there still exist conservative monks who watch wizards with a wary eye, but the majority of practitioners have been able to move on, having long-since realized that their disapproval not only didn't matter, but defeated the purpose of their "universal compassion" ideals.

Monastic Practices

On Meals

Generally, as little food as is needed is taken in by monks, usually only one meal each day, but some Venerables have decided--in concern for students and monks passing out or hallucinating or being otherwise over-exhausted--to leave the meal choices to the monks themselves, recognizing that each individual's disposition is different.

On Meditation

Meditation in Sekkumaya can mean any number of things: intensive thought on a particular subject, usually to formulate the individual theory on said subject; focus on one of the senses to sharpen the mind and enhance said sense; or letting the mind wander for relaxation. Usually meditation occurs in that order, to establish one's own philosophies, to strengthen the will, and relaxation to block off the mind from undue outside influence, lest the rest of the meditation process be defeated. Meditation sessions, called "Lesshinzens", are short for new practicing monks (such as children or newcomers) and become longer with experience. The most practiced of monks meditate, on average, about five hours each day.

On The Sleeping Schedule

Sleeping time is kept to a minimum, approximately six hours each night. Monks retire at ten o-clock, and rise at four the next morning.

On Prayer

A prayer will vary with each monk, and is really just a formula for training the mind to remember the teachings. Included in each individual's prayer should be mention of the Anchors and Virtues, as well as mention of universal compassion.