Magic Systems

Here's where to discuss world information. Questions? Comments? Suggestions? Post them on this board. Many articles have a corresponding discussion thread, so if you want more information on a race or nation find the index stickied at the top of the board. Otherwise, feel free to post new topics for questions and such.
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  1. Keep in mind that this world may be published in one way or another. I encourage you not to integrate any concepts of a story or RPG world that you are creating and intend to publish independent of Aserra.
  2. Any ideas you use must be original, as if I publish this game, I would not like to get slapped with copyright infringement suit for a rip-off I didn't catch.
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World of Aserra
Soulburning

Post by World of Aserra » Fri Jan 06, 2012 10:07 am

Soulburning
Soulburning is an application of magic using spiritual energy that is utilized by individuals in the outer fringes of society. There is no formal school of soulburning, as it is an entirely self-learned style of magic, practiced almost entirely by individuals considered to be outcasts and miscreants, and who are, often times desperate, if not insane. They use their own soul energy for the sake of performing magic and supernatural feats, which include increasing their own strength, agility, or stamina and to shrug off massive damage, heal themselves, or weave intricate “spells” that go off like wildfire and consume everything in their path.
Soulburners are masses of chaotic energy, which lulls and rises in no specific periods of their lives. Certain lunar peeks give them more power than others, while yet others reduce it to a point when even the simplest of tasks are out of reach. This doesn’t mean that they are without danger; soulburners can burn away all of their soul in one shot if they’re not careful, leaving nothing—no soul to pass on and reincarnate.

Spell casting is achieved through similar means as other forms of magic, but soulburners care more about achieving their desired effect than worrying about collateral damage and the damage to themselves (so long as they’re still alive at the end, at least... most of the time). Soulburners generally go through a process of Focus > Speaking > Visualization > Release. First, the soulburner must focus their energies (which usually just means setting up how “big” the spell is going to be). The second step requires a spoken incantation, which is generally in their native language and typically shorter and more straightforward that incantations in other magic systems, such as shouting “Fireball!”. The third step is the visualization of the effect, i.e.; a fireball. The fourth step is release. Some soulburners seem to disregard focus, speaking, and visualization steps, but they just work faster than others. Others neglect to speak the spell, and instead only focus, visualize and release. This magic is not a defined form, as it is generally self-taught, so soulburners tend to find the way to cast that is easiest for them.

The majority of soulburners are human, but they can be of any race. They are typically rare, as it takes a certain mindset to become a soulburner rather than seeking to learn other forms of magic, and they are often a risk to themselves and those around them.

Soulburners and Religion
The gods are not fond of soulburners because they abuse the power of their soul that the gods have given them, and put themselves at risk of destroying that soul. As a result, clerics have some mixed feelings about soulburners. Some priests may find it to be their sacred duty to either destroy or try to “fix” any soulburners they come across, while others are content to leave them to their own devices rather than get caught in the maelstrom. In more compassionate religions, clerics may desire to help younger soulburners find a better way to live, or stay out of the path of older, less trainable soulburners. To most religions, however, soulburners are considered heretics for abusing their god-given gift.

However, some churches may employ soulburners as harbingers of great destruction to increase the faith of their followers. Other churches may use soulburners as heretic hunters, employing them to seek out and destroy others of their ilk, with the thought that at least they would destroy one heretic, if not both in the process. A soulburner could also be convinced to destroy the opposition as well; a temple of a light god could send a heretic into a temple of darkness to devastate their enemies. Though the collateral damage would be massive, good would still triumph and take out two birds with one stone.
Last edited by J. M. Vincent on Tue Jan 24, 2012 8:45 pm, edited 1 time in total.
Reason: Revised from Adun to Aserra
World of Aserra

Exorcists

Post by World of Aserra » Fri Jan 06, 2012 10:07 am

Exorcists
While many churches of light have exorcism spells and rituals, the singular magic school of exorcism stands alone. This class is generally not affiliated with any gods, or even the aspects of light and darkness or good or evil, though they tend to lean towards light and good. Regardless of tactics employed, exorcists are a breed of spiritualist which believes that the living realm does not need to be affected by the dead, and more so, the evil influences of ill-meaning spirits.
Exorcists do not have no formal school to teach their arts, but there is a council of masters who regulate exorcists across the continent, and provide a network of support and information. In Kalesten, there is a humble temple in the foothills of the Perdraser range that exorcists consider a “home base”. Exorcists usually take students on the wing though; if they find someone who has the interest and potential to follow the craft. Individual exorcists are often either wanderers who travel the populated regions of the continent to help as many people as they can, or chasing after some spook (such as a vampire) that has eluded them. Otherwise, many exorcists chose to base themselves in or near a major population center so that they may help the locals deal with any renegade spirits.

Exorcists use sutras and steel to expel wicked spirits from the afflicted area. Some exercise breathing techniques and martial displays to “draw” spirits out of the area to vanquish them, while others utilize long, undulating vocal sutras and meditation. Tangible undead, such as vampires and animated corpses, are also an enemy of exorcists, which is where their martial skills come in handy. Practices of some exorcists have a rather forceful approach to things; they are heavy-handed and seek to rid the world of influence from the other world.

While not evil, they don’t appreciate the gods interfering in mortal affairs and will attempt to expel them if they dare cause too much influence. Gods can be exorcised, but it takes a tremendous amount of spiritual energy to do so. Once exorcised, a god cannot easily cross back over into the prime material plane without going through a birthing process (e.g.; being born on the plane of men).
Last edited by J. M. Vincent on Tue Jan 24, 2012 11:44 pm, edited 2 times in total.
Reason: Revised from Adun to Aserra
World of Aserra

Cursers

Post by World of Aserra » Fri Jan 06, 2012 10:08 am

Cursers
Cursers are the foulest of the foul in the world of magic in Aserra. Not even necromancers in their greatest and worst could compare to the foulness of the Curser line of magi. Curse magic is generally taboo in the magic circles of Aserra, due to the repercussions involved, though there are many forms of curses and their usage, from common curses uttered in anger by the common person to the carefully honed curses of the Priests of Darkness, the actual class of Cursers stands alone, both in style and vileness.
Many theories speculate on the Cursers’ origins. Some state that a fallen god or goddess became the first Curser, and their spite is what carried their foul art through ages of misery. Another thought is that the Cursers were born of a god-cursed woman, and the first generation born of that woman wanted reprieve from their curse, and thusly learned the most foul art to protect themselves from their original curse. Though either could be true, the origins of Cursers remains a mystery. Their origins, like their art, remains clouded in mystique, foul magics, and even fouler people.

The Cursers began at some point as a familial cabal, and after that, only the few who could dare become something quite so foul sought to join their ranks, which was rare. The Cursers were, and still are, an extremely cautious people. They obscure their movements, their arts, and their locations with foul magic that not even the gods dare pierce or face their curses themselves. Cursers can and will curse anything that dares impede on their privacy. Once every quarter of the year, the heads of the Curser cabals come together for a sort of mass where they compare their various “fortunes” that they have gained; it is a forum for bragging where the Cursers speak of their foulest deeds.

Cursers usually practice their craft by commission; meaning that if someone is desperate or despicable enough to require the services of a carefully honed curse, they can arrange it with a local cabal, often for a large sum of money. Cursers, of course, will readily curse in vengeance for any number of slights, but to hone their skills, they may simply look for a reason to curse someone. Someone bumping their shoulder on the street, a meal prepared not quite to their liking, a glance, or a misunderstood statement could all be considered curse-worthy by a Curser who is looking for a bit of practice.

A curse is cast by ritual, which involves an utterance of words, accompanied by sigils and icons and various paraphernalia, but most notably, a curse puppet. The curse puppet is a person—usually some unfortunate soul who has been snatched up or lured by the cabal, or provided by their patron—whose entire purpose is to absorb the rebounding curse and suffer the consequences of the rule of threefold which plagues Cursers of all forms. Curse puppets suffer horribly, especially considering how complex and vile the curses can be. Blood is also an important part of the ritual, and there is usually a bowl of blood from both the Cursers and the curse puppet, but predominantly from the latter. When the curse is cast, the puppet is either held above or laid under the sigil or icons. A curse also generally requires a component of the victim; a lock of hair or other body part, a familiar item, a bit of grass or soil from a region, or some important item to a bloodline.
Last edited by J. M. Vincent on Tue Jan 24, 2012 9:03 pm, edited 1 time in total.
Reason: Revised from Adun to Aserra
World of Aserra

Shamanism

Post by World of Aserra » Fri Jan 06, 2012 10:08 am

Shamanism
Shamanism is a form of magic that relies on the mental and soul energy of the caster, a shaman. It is comprised of totem magic, controlling and speaking to spirits, and shape-shifting. It is most typically practiced in cultures that are generally considered “primitive”, though the definition may not be flattering to many of the practitioners. Anyone of any race could become a shaman, but when there is a readily available education for other forms of magic, most people will opt to follow those.
Shamanism is commonly practiced in the human cultures of the Kaius Barbarians and Ertians of Kalesten, as well as amongst the Oir’Idayn, Ery’Idayn, and Ur’Idayn. Shamans are also pivotal members in tribes of the Kuzo] and Samiss. Each of the above cultures discovered shamanism on their own, and thus, their takes on the practice may vary greatly, and some aspects of shamanism may not be fully implemented by users of each race. When considering the below listed practices within shamanism, remember that not every race’s shamans will follow the same rules. Some individuals show an aptitude for shamanism by having a strong connection to the spirits. In cultures where shamanism is regularly practiced, these individuals are often scouted out as children and readily apprenticed to more experienced shamans to learn the craft.

Totems
In totem magic, a shaman seeks out spirit guides, which take the form of animals. These animals become his totem, or key spirits, and they help him guide and shift spiritual favor with other spirits in the area. Usually, a shaman keeps a carving of the specific totems he follows with him so that he can use it to concentrate on, to thank, and to worship his spirit guides.

Different animals have certain aspects to them that the culture generally assigns based on their interactions with the creature. For example, a bear may symbolize strength and independence, while a fox would represent cunning and wit. A totem will have more than one animal on it however, which leads to a combination of traits that often define the shaman individually as well.

Totem magic is practiced by the Kaius Barbarians, Ertians, Kuzo, Samiss, and Ur’Idayn. As each culture has different wildlife, they have different totems.
  • Kaius barbarian totems often consist of dragons (as their culture worships the dragon Kaius), bears, wolves, ravens, foxes, deer, elk, eagles, boars, and other creatures common to their region.
  • Ertian shamans honor creatures such as lions, leopards, jackals, antelope, cranes, equines, and elephants.
  • As the Kuzo share many of the same wildlife with the Kaius, some of their totem may be similar, but they also have a practice of appreciating smaller animals such as rodents, rabbits, frogs, songbirds, and even insects.
  • The Samiss have totems comprised of almost entirely reptilian creatures such as dragons, crocodillians, snakes, terrapins, and large or small lizards.
  • The Ur’Idayn include a broad range of jungle fauna, the various species of cats (large and small), deer, pigs, snakes, birds of prey, parrots, lizards, frogs, and other creatures.
Spirit Channeling
Shamans can directly reach out to the spirits often by entering a trance or vocalizing, sometimes assisted by using intoxicating substances. With time, connection to the spirits comes easier, though some individuals are naturally more attuned to the spirit world than others. A shaman does not ask the spirits to do their bidding, instead they channel the spirit into them through a mutual agreement and draw upon the raw elemental power of the spirits that then cohabitate the body with the shaman. This is often aided by the use of guiding spirits, or a totem, but for those shamans that do not use totems (the Oir’Idayn and Ery’Idayn, for example), they must rely on any good faith they have with the spirits. When the channeling is complete, it leaves the shaman in a weakened state, and usually after one spirit a shaman is too tried to continue battling. Though, with time and practice, shamans can channel more spirits over a shorter period of time—though generally not more than two or three spirits a day.

To channel to the spirits of the elements, one must have a connection to their element. This can be quite easy in the case of using Sylph, the air elemental, as the spirit exists in the air all around us, or in the case of Gnome, the earth elemental which resides in the ground beneath our feet, but for spirits such as Undine, the water elemental, or Salamander, the fire elemental, a shaman must have either fresh water or a flame on hand. To channel spirits of nature, for example, Dryads, the spirits of trees, one must have a living tree nearby.

Shape-Shifting
Shamans have the ability to shape-shift, though it is not always a common practice through shamanistic cultures. When they consume the heart-meat of an animal, they can—for a limited time—take the form of that animal. When the heart-meat of an animal is consumed, the shaman takes in a bit of its essence, or its soul, and by focusing on that sliver of essence, one can force a change in their own body.

The transformation is excruciatingly painful as the shaman’s skin and bones shrink and peel, or grown and split as he tears out of his old, limiting form of origin and takes the shape of the creature eaten. It is both mentally and physically taxing, but with much practice, the transition can become fractionally less painful. In this state, the shaman is highly susceptible to reacting as an animal if they do not train themselves.

The essence remains in the shaman for only as long as it takes to digest it, and as many animals have a quicker digestive system than humans, when transformed, the shaman’s time as an animal could be considerably cut short, especially if the shaman has no control over their new body and transformation process. Only fresh heart-meat will do, however. Cooking or smoking the meat, or only eating bits of it over a long period of time will not work, as the essence leaves the body quickly. Consuming the heart’s blood as opposed to the meat itself grants other abilities. Instead of actually shifting into the form of the creature, you gain some ability from it such as camouflage from a chameleon, or the venomous bite from a snake. This practice is followed by some Kaius Barbarian shamans, Kuzo, Samiss, and the Ur’Idayn. The Ertians, Ery’Idayn, and Oir’Idayn races find it utterly abhorrent, despite the benefits.

Shamans, since they are so close to the spirits, cannot partake the flesh of their own race. If a shaman eats the flesh of one of their own kind—cannibalism—they will become a horrible, cursed being. It is constantly hungry, starving for the flesh they crave, and never able to satiate that diabolical hunger due to their curse. Their appearance becomes gaunt and deathlike, like a corpse recently dug up from its grave. (See the Wendigo mythos of the Algonquin.)

However, if they consume the heart-meat of another race, they will gain the same benefits they would if it were an animal. This can allow a Samiss or Kuzo to walk amongst humans for a brief period. However, the Kaius Barbarians or the Ur’Idayn would likely not partake in this practice either because other races are too close to themselves for comfort, or they feel vastly superior to other races.
Last edited by J. M. Vincent on Tue Jan 24, 2012 9:46 pm, edited 1 time in total.
Reason: Revised from Adun to Aserra
World of Aserra

Clerical Magic

Post by World of Aserra » Fri Jan 06, 2012 10:08 am

Clerical Magic
Clerical magic is a form of magic that relies mainly on the mental energy of the caster, but a bit on the energy of the soul. It is similar to shamanism, except that instead of channeling spirits, clerics channel the power of their god. However, it is a rather simplified version of shamanism in some ways as shamanism includes a number of other practices. Shamanism also requires much more effort on behalf of the caster as spirits are not so ready to oblige a shaman as a god is to his clerics.
Clerical magic is most commonly practiced by followers of the third generation gods, mostly humans, who become priests. While in many elemental races there are individuals who call themselves “clerics”, they rely on their own natural ability with elementalism rather than channeling the power of their god. In that way, an Idayn calling himself a “Priest of Idraen” is actually more of a mage than a cleric.

To use clerical magic, one must join a religious order, undergo training, and finally be recognized as a priest or priestess of a specific god. Once this is completed, the god which a priest follows will recognize them, and when the priest calls upon their god, their request will be judged by their god, and if found worthy, they will be allowed to use their god’s power. Individuals who make frivolous requests, or who have displeased their god by straying from their religious path may find their requests denied.

Clerical magic is most often used for blessings and healings. Depending on the size of the blessing (say, blessing an item or person as opposed to blessing a congregation or crop), a god may or may not actually intervene. In cases of small blessings, gods generally don’t waste their time in providing a cleric with any of their power. Instead, blessings may either have no actual effect (though, they may act as a sort of “placebo” to the one receiving the blessing), or may draw on the cleric’s own spiritual power—only requiring a small amount of energy in most cases.

When it comes to healings, gods are not willing to heal every little bruise or scrape a person receives, regardless of whether or not a cleric wants to heal it. Instead, healing magic is reserved only for serious ailments such as broken bones, fatal wounds, serious infections, and illnesses. Clerics may use healing magic at their own discretion, but most temples require donations to limit the amount of sick and injured people coming to them to demand healing. While it may not seem very charitable, it is necessary to keep from taxing the clerics and basically annoying their god. Most priests will do their best to help people in need, but they know they must be frugal with their healing spells.

Schools of Clerical Magic
There are several specific groupings of spells within clerical magic, though each religion has different spells, prayers, rituals, and rules. Not all religious utilize each school of clerical magic, but there is an underlying uniformity of clerical magic.
  • Healing
    Healing spells are one of the most sought after and familiar spells from clerics. By requesting their god to descend into them, clerics can direct the power of their god into healing. However, gods will not respond to every request. Healing magic is generally reserved for those who are most deserving, and for grievous wounds and illnesses. Gods will not bother, and frankly, be offended, if their clerics called upon them to heal every little scratch, bruise, and sniffle.

    There are other ways to heal others, though not as efficient or often as complete. Some clerics teach healing spells that utilize the soul energy of the cleric themselves, as well as the use of certain herbal compounds and medicines.
  • Blessings
    Blessings are positive energy that focuses the power of a god or individual on benefiting others. True holy blessings are often done only in important circumstances and traditions—such as blessing a newly crowned king or blessing the land before a harvest. However, small, personal blessings provided to practitioners are not often granted with true holy magic, though the blessing cleric may transfer some good will from their own spiritual power that can act as a temporary boost to a person’s ego or luck.
  • Subjugation
    Subjugation spells are meant to sooth or calm those within its radius. When tempers run high, or if a fight breaks out, a cleric can cast spells that will subdue and relax the ones it is focused on. Under the influence of a Subjugation spell, the “victim” will feel lethargic and less aggressive. Typically, the spells are used as a last resort when a conflict gets out of hand.
  • Exorcism
    While exorcism can also be a class of magic on its own which requires spiritual power, clerics can use many exorcist rituals as well, but instead rely on their god’s power (though sometimes, their own spiritual power). Clerical exorcism relies on “holy” powers to break through dark magics. Many religions have rituals for dealing with hauntings, possessions, and curses.
  • Warding
    A rather small school in clerical magic, as most of their warding spells only apply to keeping things “unholy” outside of a barrier. Clerical barriers guard against evil spirits, committed followers of the dark gods, undead, and other things considered “evil” or “unholy”. Clerical barriers have a very narrow band of usage, and so are not as reliable as wards from other magic systems.
  • Curses
    Used solely by the religion of darkness, curses done by clerics are carefully crafted so that the rebounding curse will not affect the caster. Instead, the clerics use effigies to absorb all the negative energy of the curse to circumvent the rule of threefold.
Religious Orders
Clerics of Seasonal and Weather Goddesses
Clerics who follow the seasonal goddesses and the goddess of weather mostly assist in agricultural concerns. They bless the land, pray for good weather, bless crops, and heal the sick. Most of the work done by the temple is in farming communities, though their temples are based mostly in cities.
Spells
  • Blessings upon land at planting time to Areria or Glaeria and harvest time to Glaeria or Oleiria, usually done in groups of two to ten priests who visit villages near their temples.
  • Prayers for rain or sun from Draia, and prayers for gentle winters from Fria. These prayers are not always heeded by the goddesses, however.
  • Healing, specifically for farmers, to keep them healthy to work the land and provide for their families and the country.
  • There are some rituals for curse breaking, but they are rarely used.
Clerics of Saeven
Priests of Saeven have spells for healing, subduing, and blessings. There are two schools of thought for followers of Saeven; complete pacifism or conflict is sometimes necessary to protect or establish peace. The monks of Saeven from the Temple of Serenity are focused on pacifism, and so are their spells. Peacekeepers have spells that are useful on the battlefield and during peacetime.

Clerics of Acoassa
Priests of Acoassa use very little magic, instead they devote themselves to legal matters of their home nation. They have a limited amount of spells for subduing and exorcisms, but they rarely dabble in healing and blessings. However, if a priest must heal someone, they can request Acoassa to grant them the power to do so, but there are no formal spells or prayers for healing in the Acoassa clergy.

Clerics of Erada
Priestesses of Erada use many of the same forms of magic as other clerics, but the way in which it is used is drastically different. While most clerics in other religious orders do most of their spells vocally, Erada priestesses cast their spells through soft whispers and physical contact combined. This can include kisses, embraces, and in special circumstances, sex, but much of their casting techniques, while intimate, are innocent. It should be noted that the usage of sex in spells is generally reserved for individuals who already have a relationship with a priestess.

Clerics of Casril
Priests of Casril, the god of luck, specialize mostly in blessings that increase the luck of those receiving it. This is often sought by merchants and traders, and paid for with a hefty sum. Casril clerics have some limited knowledge of healing spells, but these are only used in emergencies.

Clerics of Essan
Priests of Essan and the muses actually use very little clerical magic, though they do have a vast knowledge of holy spells. Much of their time is spent in research, or in teaching others, and the most spell casting they do are blessings and prayers for muses to grant inspiration to artists and inventors who seek their help. In times of need, a cleric of Essan can be of use with holy magic, however.

Clerics of Darkness
The priests of darkness have a rather different use of clerical magic, often putting it to use for purposes generally deemed evil. In the Forsaken Land, priests do not follow specific gods, instead they serve the pantheon of darkness equally, calling upon each god as they see fit. They do have some healing spells, but these spells only heal what is necessary for survival and often leave scars as a reminder of the price paid for whatever led to their wound.

Curses are an especially strong suit of the dark religion, while exorcisms are not. As for blessings, they do provide some services, but generally not for the same purposes as light followers. For example, a warrior can receive blessings from Craseth, the god of war, from a cleric, or a pimp could receive a blessing from Suldra, the goddess of lust.

Subjugation spells are another commonly used spell, and they are far less gentle than they are for clerics of light. While a light cleric will make combatants relax, a dark cleric will simply strip their strength.
Last edited by J. M. Vincent on Tue Jan 24, 2012 11:43 pm, edited 2 times in total.
Reason: Revised from Adun to Aserra
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Discussion for Clerical Magic

Post by J. M. Vincent » Fri Jan 06, 2012 10:10 am

Any questions, comments, or corrections regarding the Clerical magic system should be posted here.
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Re: Magic: Shamanism

Post by J. M. Vincent » Fri Jan 06, 2012 10:13 am

Channeling just one spirit takes far too much concentration to involve other magics. The ice elementalism would make a good supplement in between shamanist channellings though; once she channels a spirit and releases it, then she could make a second strike with her elementalism, which requires less concentration.
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Discussion for Cursers

Post by J. M. Vincent » Fri Jan 06, 2012 10:15 am

Any questions, comments, or corrections regarding the Cursers magic system should be posted here.
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Discussion for Exorcists

Post by J. M. Vincent » Fri Jan 06, 2012 10:16 am

Any questions, comments, or corrections regarding the Exorcists magic system should be posted here.
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Discussion for Witchcraft

Post by J. M. Vincent » Fri Jan 06, 2012 10:23 am

Any questions, comments, or corrections regarding the Witchcraft magic system should be posted here.
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