If a Dragon you wish to become…

In theme, we are traditional and austere, an aesthetic order comparable to manners of living adopted amid a world of technology in prehistory, before the EVE gate, which eschewed luxury or comfort in favour of aspiring to a state of mind, a meditative order of existing which led to mastery and discipline, which in turn led to the formation of advanced combatants capable of multiplying their force many times over in the face of adversity.

Parallel to this way of life, we must also keep in mind that we are transhuman. We are capsuleers able to live far beyond our natural lifespans and perpetuate ourselves even after death by destruction. We are no longer subject to boundaries nor distance, and able to cross vast distances in the blink of an eye. We are absolutely free. We align ourselves to codes and duties in order to challenge ourselves and not become complacent in the face of the conflicts that afflict those less able to defend themselves. We will not be police, that niche is filled, but we will liberate and enlighten as we go.

Ancient Vherokior texts speak of times that were ancient before the EVE gate, of disciplines of the mind and body that we are able to master even now, so many thousands of years later. We will master our manners and speech and present ourselves as exemplary in all things without vanity or conceit. We will stand tall even alone and even taller together, and we will not leave a pilot behind. We will be noble and gracious, and serve as examples in all of our endeavours. We are nigh-immortal and we will hurl our mortal sleeves wrapped in metal and energy at our foes over and over again if we must. Our wills alone define our limits.

Old Vhek parables speak of Vherokior wandering and roaming for generations, and tales older still speak of clans and cultures that have dominated their domains with honour and dignity. Now that we are transhuman and beyond such things as enclosurism and regressive territory disputes, we are free to pursue the purity of those traditional sources and present an enlightened perspective upon their mysteries and secrets, to practice them anew, and revive what is lost to us all regardless of origin.

In doing this, we improve ourselves and grow greater, we add value to ourselves that is in addition to that which we purchase or implant into our flesh. We multiply our force on the battlefield and we grow amid the darkness as lights burning eternal.

Tetseptus’ words, spoken during an address to new pilots

The Way of the Golden Dragon: Combat HUANG style!

The Way of the Golden Dragon is the foundation of the combat style employed by the combat pilots of Huang Yinglong. Learn the Way, and master the Eight Qualities and Twelve Abilities, and you will gain the skills to be a xia of Huang Yinglong.

The Way is subtle and simple, but the meaning is timeless and profound.
The Way has a gate leading inside; it also has a Yin and a Yang.
The gate leading inside constantly opens and closes,
Yin and Yang ebb and flow.
When the Way is battle, be full-spirited within,
But outwardly show calm and be at peace;
Appear to be as gentle as a butterfly, but react like a leaping tiger.
Though hidden within, the spirit of the body moves;
Though obscured like a setting sun, the spirit moves like an bolt of lightning,
Catching the body and outrunning shadow like a mirage.
Back and forth in one breath.
The spirit cannot be retained in form.
And, though ever moving, it cannot be heard. 

The Master said: 
When fencing, though highly alert,
The appearance is as calm as a butterfly’s
But when in action, a leaping Tiger emerges.

Present a weakness to invite attack,
But be powerful when unleashed.
The reaction begins after the attack,
But the response strikes first. 

The Qualities and Abilities of a Dragon Warrior 

To master the Way of the Dragon, you must master the Eight Qualities and Twelve Abilities that comprise the skills needed to be a Dragon Warrior.

The Eight Qualities 
1. Fists
2. Eyes
3. Form
4. Motion
5. Spirit
6. Breath
7. Strength
8. Technique

The fist is like a shooting star, the eyes are as quick as lightning, the form is of a striking snake, the motion is smooth and fast, the spirit is full, the breath brings life, the strength must flow freely and the technique remains pure.

The Twelve Descriptions of Ability 
1. In motion, move like a thundering wave
2. When still, be like a mountain
3. Rising up, be like a monkey
4. Land swiftly and lightly like a bird
5. Be steady like a rooster on one leg
6. One’s stance is as firm as a pine tree, yet expresses motion
7. Spin swiftly and circularly like a wheel
8. Bend and flex like a bow
9. Waft gracefully like a leaf in the wind
10. Sink like a heavy piece of metal
11. Prey like a watchful, gliding eagle
12. Accelerate like a gusty wind

The Path of the Dragon Knight

The dragon knight treasures the state, friendship, duty, promises, kindness, vengeance, honor, and righteousness more than his own life.

– The Way of the Dragon Warrior

These are the ideals that combat pilots (xia) of the Jin Hu house of Huang Yinglong aspire to:

1. altruism
2. justice
3. individualism
4. loyalty
5. courage
6. truthfulness
7. disregard for wealth
8. desire for glory

Excerpt from an ancient Imperial Vhek historical treatise on the Xia of Old Vhek:

The Xia Value System 

The most frequently used definitions for xia are knight and knight-errant. Like the knight, skill in combat was the stock and trade of xia. However, xia were soldiers only on rare occasion. They excelled in personal combat, and were more akin to the Gallentean duelist than the Amarrian knight. In addition, unlike the knight who was exclusively a member of the aristocracy, xia could come from both humble or aristocratic backgrounds. The xia were often wanderers seeking adventure, but greed and self-interest was not always their motivation. As hired swords, xia resolved conflict through use of force, but their actions were tempered by a personal sense of justice and honor. Thus, what set xia apart from other men with fighting skills had to do with their ideology and code of conduct. As a force for good, xia have been extolled by the ancient Vhek sage Sima Qian. Later historians elaborated, making the distinction between xia, and other types of outlaw who used force without scruple for personal gain. Others saw little difference between xia and their less principled brethren. Han Feizi listed the xia among the five vermin of society for being subversive vigilante, while Xun Yue took a moral stance against xia for their rejection of pacifistic Vherokior values.

In The Vherokior Knight-Errant, eight common attributes of the xia are listed as altruism, justice, individualism, loyalty, courage, truthfulness, disregard for wealth and desire for glory. Except for individualism, these characteristics typify the Old Vhek junzi (princeling, gentleman). The junzi embodied all of the traits of the Old Vhek gentleman, among them: ren (benevolence), zhong (loyalty), yong (bravery) and yi (righteousness). Disregard for riches was a product of the Old Vhek disdain for merchants, and was demonstrated by magnanimity, or indifference to monetary profit. Thus, in many respects the values of the xia are merely an extension of traditional Vherokior mores. Few could live up to the standards of the junzi, though it was held up as the ideal. The best of the xia tried, but most were subject to human foibles. Thus, not all xia were altruistic, and many were acquisitive. Frequently their sense of justice was subjective, and more often than not was in fact vengeance. Their sense of justice (and altruism) could also be looked upon as part of a code of honor that embodied certain elements of li (chivalry, propriety). Noble xiapersonified chivalry, and even villainous xia would extend chivalry to those they deemed capable of appreciating the notion of honor. Loyalty was one virtue that defined any xia, but it was based on the oft ignored principle of reciprocity. A xia who was not treated with due respect did not feel any obligation to serve his patron with zeal. This was not the blind loyalty promulgated by later Vherokior sages. The courage of the xia was that of any fighting man, and his truthfulness did not always imply honesty. It had more to do with maintaining a reputation as one whose word was sacred, and could often turn to intractability. Even the desire for personal glory was not universal among xia. Some considered it counter to the spirit of wude (martial virtue), which counseled humility and forbearance.

What really set the xia apart from society was their value on individualism, and their willingness to use force to achieve their aims. Thus despite the fact that most of their beliefs were quite mainstream, xia were seen as a part of the counterculture. The individualism of the xia manifested itself as non-conformity with respect to certain traditional conventions. The xia were criticized for placing personal loyalty above family loyalty. Often, an oath sworn to a stranger was considered more important than the unspoken obligation between family members. This was a serious breech of traditional Vherokior propriety. To further outrage social convention, many xia had great disregard for authority. Those who were ostensibly their social superiors were often treated with open contempt, while those of humble status were shown great courtesy. Some characterize this behavior as rebelliousness, but in many cases it was due to a sense of egalitarianism. The xia valued individuals over what they considered arbitrary labels of tribe and status, and were not loath to challenge such notions.