Cover Letter
Unlike the natural sciences -which are observable, repeatable, and in general not time consuming once a theory has been proofed, and indeed invite themselves to retesting, so that information may be taken as a given and greater advances in knowledge and application can be built upon the foundation of knowledge established by the labor of earlier generations, the social sciences are often predicated upon theory that has no basis on anything repeatable or measurable. They are immediately prone to the biases and experience of the observer, and are not recreate-able, nor is it often desired to recreate the conditions from which data is extrapolated. Worst yet, is that the data collection process is lengthy and only further embarrassed by the fact that any application of said theories takes a generation or more to conduct at which point the scientist whose hypothesis was being tested is long dead, and new theories have undoubtedly surfaced taking greater interest and importance over the most likely now aborted experiment.
It is into these murky waters I plunge. While not a social scientist by trade, it has come to my attention that due to the nature of the average werewolf it is not an issue that has born concern or study at any level. Rather we as a people have been content to relegate our understanding of our very natures, the powers, history, and even our very understanding of the parallel world of the hisil to personal oral tradition at best and personal experience at worst.
The following is not a solution to the above problems. Rather it is an attempt to stick a band-aid on the hemorrhaging of knowledge that occurs amongst our people. As I am neither the best qualified for such an undertaking, nor do I bring a wide breadth of knowledge to the undertaking. I am however undertaking it, and if nothing else, that is a start. As a result topics will likely vary wildly, and will be approached in an ad-hoc basis. To any whom should find themselves in possession of this cover letter of intent, there is an open invitation to contribute personal findings to the knowledge base, or contact to receive an update of the knowledge collected.
P.O. Box 7458
Baltimore, MD 21451
Unlike the natural sciences -which are observable, repeatable, and in general not time consuming once a theory has been proofed, and indeed invite themselves to retesting, so that information may be taken as a given and greater advances in knowledge and application can be built upon the foundation of knowledge established by the labor of earlier generations, the social sciences are often predicated upon theory that has no basis on anything repeatable or measurable. They are immediately prone to the biases and experience of the observer, and are not recreate-able, nor is it often desired to recreate the conditions from which data is extrapolated. Worst yet, is that the data collection process is lengthy and only further embarrassed by the fact that any application of said theories takes a generation or more to conduct at which point the scientist whose hypothesis was being tested is long dead, and new theories have undoubtedly surfaced taking greater interest and importance over the most likely now aborted experiment.
It is into these murky waters I plunge. While not a social scientist by trade, it has come to my attention that due to the nature of the average werewolf it is not an issue that has born concern or study at any level. Rather we as a people have been content to relegate our understanding of our very natures, the powers, history, and even our very understanding of the parallel world of the hisil to personal oral tradition at best and personal experience at worst.
The following is not a solution to the above problems. Rather it is an attempt to stick a band-aid on the hemorrhaging of knowledge that occurs amongst our people. As I am neither the best qualified for such an undertaking, nor do I bring a wide breadth of knowledge to the undertaking. I am however undertaking it, and if nothing else, that is a start. As a result topics will likely vary wildly, and will be approached in an ad-hoc basis. To any whom should find themselves in possession of this cover letter of intent, there is an open invitation to contribute personal findings to the knowledge base, or contact to receive an update of the knowledge collected.
P.O. Box 7458
Baltimore, MD 21451
On the nature of hunting.
A kill is not a hunt, and hunting doesn’t necessarily end in killing. Yet these are tied together. Hunting is not a metaphor for other actions we take. Indeed it is a way of life, whether searching for a spouse, or buying a new car. It is the need to hunt that dives our motivations, and the nature of how we hunt that drives our actions. In nature zoologists have broken down hunting by wolves into several (albeit, non-distinct) categories.
The detection of prey. The very first step is to identify the indication of prey within an appreciable area. This can come directly, through contact with a wolf, but more than likely comes from some twice removed condition, such as the observation of carrion birds such as ravens populating an area, or the disturbance of some known feature within their territory. At this time the prey itself may not even be known, and yet the hunt has begun for the pack.
The search. After initial detection a pack splits up to identify and locate the prey. This includes such actions as walking ridge tops to observe territory below, beating underbrush to scare out any game, that is otherwise too well detected, or the common image of the pack tailing a herd to identify the sick, weak, or other who can be separated and picked off. Assessments of the terrain are made as the plan for how the attack will take place, and likely reactions from the prey. The late wolf biologist, Dr. Gordon Heber speaks of a particular pack in Alaska that he has observed following a herd of caribou on a narrow packed trail through deep snow. The wolves know that their mere presence, following close behind, will eventually panic the caribou. When the rearmost caribou spooks, leaving the hard trail and attempting to run to the middle of the herd, it founders in the snowdrifts. When that happens it is all over. In warm weather, this same pack of wolves changes its tactics, herding the caribou into a dry riverbed where many of the ungulates stumble on the round stones. A wolf pack therefore weighs many different factors when selecting its target and, as circumstances change during the hunt the target may change as well. Initially they may be pursuing a calf, but if a big healthy bull stumbles unexpectedly, they all know to go after the bigger meal. Conversely, if too many factors seem to favor the prey, they may choose to wait. Sometimes it is better to stay a bit hungry until the odds improve rather than expend precious energy on a fruitless chase. Wolves are opportunists. They test their prey, sensing any weakness or vulnerability through visual cues and even through hearing and scent. Contrary to ambush predators that rely on the element of surprise and a short and intense burst of energy to secure their prey, wolves are endurance or coursing predators. They chase their prey, often over longer distances, sometimes even a few miles, in order to find the right animal or opportunity. On the hunt, wolves work together with certain individuals typically carrying out their specific role in the hunt, often based on age, gender and social standing.
The attack. Commonly thought of as the hunt for the violence of action that it brings, and yet this is the part of the hunt where the least amount of wolves are actually involved. Some zoologists have reported that often fewer than half of wolves on a hunt are actually involved with physically bringing down the prey. The youngest wolves frequently do nothing more than observe and learn from the sidelines. Each of the other pack members contributes according to its particular experience and ability. Speedy, lightly built females often take on herding roles, darting back and forth in front of prey, causing confusion and preventing escape. Slower but more powerful males are able to take down a large animal more aggressively and quickly.
The act of a wolf pack hunting extends as a metaphor to our own hunts. We must constantly be vigilant on the lookout for signs and opportunities for those we are sworn to hunt. Those tips, hints, and gut feelings that we have that lead us closer to our as yet, even unknown prey.
The search indeed is the largest part of the hunt. Identifying the prey, picking the time and place of the upcoming conflict, using our talents and abilities to the utmost, to paraphrase a Chinese philosopher, win the battle before the first blow has been struck. Then of course the violence of action. Perhaps this does not end in a kill. The prey could be some spirit or other threat that the pack desires to impress into service, or attain some other goal. Like wolves only a portion of the pack more than likely participates in this portion. Depending on the desired outcome, there are the various advantages and roles that our auspices and tribes bring into play as to who is best suited to take the lead role. Like the wild wolves there are pack members best suited to the periphery. Those that are learning, those who exhaust their abilities during the search bringing the prey to the point of conflict, etc. etc.
We, like wolves, are opportunists. We may not always have big game as our target, a lone rabbit may pop up in front of us, and it is too easy a reward for little work it makes little sense to ignore. While not a coordinated effort amongst the pack as a whole, this too is a hunt, and can easily incorporate all three of the above listed stages.
But what of the Sacred Hunt?
We do not hunt the same prey as our wolf cousins, nor do we hunt the same prey as our human cousins. We may find the lines cross, but for fundamentally different reasons do we engage in the activity.
Not every werewolf can initiate a sacred hunt, but it is at our core, our most central theme, and I would not be surprised to find that it was our oldest of rites. For did our history not start with the hunt of Father Wolf and does it not personify the laws established by the same? More on the nature of rites and rituals in another paper as it is too broad a topic for this article that seeks to address the nature of our hunt, however some point of the nature of rituals, gifts, and spirits must be touched upon in this treatise.
All rites are a structured set of rules to enact an agreement between the practitioner and the realm of spirits/a specific spirit. These agreements were created long ago, but must still be upheld by both parties. In the case of The Sacred Hunt, it formalizes and creates a bond between, hunter, hunted, and indeed the very metaphysical environment surrounding the two parties.
The Sacred hunt primarily focuses on the things of the spirit realm. For it is through this that we can access the power and knowledge of spirits, and even truly destroy them that this is an express tool. The nature of this hunt is not limited to the things of the shadow however. . Spirits (not of the shadow, but of the dead), other werewolves, the ridden, even humans can all be targeted as prey. Indeed the very nature of our Sacred Hunts affect the other side of the Shadow, where our targeted prey may be esoteric simply because of how the hunt/prey will affect the sprit realm, rather than any particular enmity or interest toward the prey itself. The only requirement is that the hunt starts prior to the initiation of the Sacred Hunt, for in the ritual of the hunt, the prey is named; for this the prey must be known. What is not necessary though is that the target be specific, nor must the hunt end with a single victory. Thus the hunt may include a single large conflict such as an entire pack of wolves bringing down a large herd animal, a series of small conflicts such as a wolf routing out a den of voles, or any combination between.
For example, when hunting a pack of the pure, the sacred hunt is not called against “Bob, the Alpha of the group” (though it could be) more than likely the hunt is called against the pure in general. Similarly a wolf pack identifies the pack deer, it does not target “Bambi, that one on the left, third from the back” This may also prove more beneficial as the hunt matures, as the situation may change, additional Pure may be discovered, or “Bob” could abandon his pack. “Bambi” may be lame, but a healthy deer tips and is vulnerable. The opportunities that present themselves more often than not determine with whom our conflict actually occurs. Similarly though the hunt may not end with a single kill. In the above example, it is highly doubtful any of us would stop the moment a single Pure of a pack is brought down. No the hunt would continue until they were killed or no longer able to be pursued.
The sacred hunt continues until the pack stops hunting, and then the cycle only pauses until rest and recovery for the hunt begins anew looking for signs until a new prey is identified.
A kill is not a hunt, and hunting doesn’t necessarily end in killing. Yet these are tied together. Hunting is not a metaphor for other actions we take. Indeed it is a way of life, whether searching for a spouse, or buying a new car. It is the need to hunt that dives our motivations, and the nature of how we hunt that drives our actions. In nature zoologists have broken down hunting by wolves into several (albeit, non-distinct) categories.
The detection of prey. The very first step is to identify the indication of prey within an appreciable area. This can come directly, through contact with a wolf, but more than likely comes from some twice removed condition, such as the observation of carrion birds such as ravens populating an area, or the disturbance of some known feature within their territory. At this time the prey itself may not even be known, and yet the hunt has begun for the pack.
The search. After initial detection a pack splits up to identify and locate the prey. This includes such actions as walking ridge tops to observe territory below, beating underbrush to scare out any game, that is otherwise too well detected, or the common image of the pack tailing a herd to identify the sick, weak, or other who can be separated and picked off. Assessments of the terrain are made as the plan for how the attack will take place, and likely reactions from the prey. The late wolf biologist, Dr. Gordon Heber speaks of a particular pack in Alaska that he has observed following a herd of caribou on a narrow packed trail through deep snow. The wolves know that their mere presence, following close behind, will eventually panic the caribou. When the rearmost caribou spooks, leaving the hard trail and attempting to run to the middle of the herd, it founders in the snowdrifts. When that happens it is all over. In warm weather, this same pack of wolves changes its tactics, herding the caribou into a dry riverbed where many of the ungulates stumble on the round stones. A wolf pack therefore weighs many different factors when selecting its target and, as circumstances change during the hunt the target may change as well. Initially they may be pursuing a calf, but if a big healthy bull stumbles unexpectedly, they all know to go after the bigger meal. Conversely, if too many factors seem to favor the prey, they may choose to wait. Sometimes it is better to stay a bit hungry until the odds improve rather than expend precious energy on a fruitless chase. Wolves are opportunists. They test their prey, sensing any weakness or vulnerability through visual cues and even through hearing and scent. Contrary to ambush predators that rely on the element of surprise and a short and intense burst of energy to secure their prey, wolves are endurance or coursing predators. They chase their prey, often over longer distances, sometimes even a few miles, in order to find the right animal or opportunity. On the hunt, wolves work together with certain individuals typically carrying out their specific role in the hunt, often based on age, gender and social standing.
The attack. Commonly thought of as the hunt for the violence of action that it brings, and yet this is the part of the hunt where the least amount of wolves are actually involved. Some zoologists have reported that often fewer than half of wolves on a hunt are actually involved with physically bringing down the prey. The youngest wolves frequently do nothing more than observe and learn from the sidelines. Each of the other pack members contributes according to its particular experience and ability. Speedy, lightly built females often take on herding roles, darting back and forth in front of prey, causing confusion and preventing escape. Slower but more powerful males are able to take down a large animal more aggressively and quickly.
The act of a wolf pack hunting extends as a metaphor to our own hunts. We must constantly be vigilant on the lookout for signs and opportunities for those we are sworn to hunt. Those tips, hints, and gut feelings that we have that lead us closer to our as yet, even unknown prey.
The search indeed is the largest part of the hunt. Identifying the prey, picking the time and place of the upcoming conflict, using our talents and abilities to the utmost, to paraphrase a Chinese philosopher, win the battle before the first blow has been struck. Then of course the violence of action. Perhaps this does not end in a kill. The prey could be some spirit or other threat that the pack desires to impress into service, or attain some other goal. Like wolves only a portion of the pack more than likely participates in this portion. Depending on the desired outcome, there are the various advantages and roles that our auspices and tribes bring into play as to who is best suited to take the lead role. Like the wild wolves there are pack members best suited to the periphery. Those that are learning, those who exhaust their abilities during the search bringing the prey to the point of conflict, etc. etc.
We, like wolves, are opportunists. We may not always have big game as our target, a lone rabbit may pop up in front of us, and it is too easy a reward for little work it makes little sense to ignore. While not a coordinated effort amongst the pack as a whole, this too is a hunt, and can easily incorporate all three of the above listed stages.
But what of the Sacred Hunt?
We do not hunt the same prey as our wolf cousins, nor do we hunt the same prey as our human cousins. We may find the lines cross, but for fundamentally different reasons do we engage in the activity.
Not every werewolf can initiate a sacred hunt, but it is at our core, our most central theme, and I would not be surprised to find that it was our oldest of rites. For did our history not start with the hunt of Father Wolf and does it not personify the laws established by the same? More on the nature of rites and rituals in another paper as it is too broad a topic for this article that seeks to address the nature of our hunt, however some point of the nature of rituals, gifts, and spirits must be touched upon in this treatise.
All rites are a structured set of rules to enact an agreement between the practitioner and the realm of spirits/a specific spirit. These agreements were created long ago, but must still be upheld by both parties. In the case of The Sacred Hunt, it formalizes and creates a bond between, hunter, hunted, and indeed the very metaphysical environment surrounding the two parties.
The Sacred hunt primarily focuses on the things of the spirit realm. For it is through this that we can access the power and knowledge of spirits, and even truly destroy them that this is an express tool. The nature of this hunt is not limited to the things of the shadow however. . Spirits (not of the shadow, but of the dead), other werewolves, the ridden, even humans can all be targeted as prey. Indeed the very nature of our Sacred Hunts affect the other side of the Shadow, where our targeted prey may be esoteric simply because of how the hunt/prey will affect the sprit realm, rather than any particular enmity or interest toward the prey itself. The only requirement is that the hunt starts prior to the initiation of the Sacred Hunt, for in the ritual of the hunt, the prey is named; for this the prey must be known. What is not necessary though is that the target be specific, nor must the hunt end with a single victory. Thus the hunt may include a single large conflict such as an entire pack of wolves bringing down a large herd animal, a series of small conflicts such as a wolf routing out a den of voles, or any combination between.
For example, when hunting a pack of the pure, the sacred hunt is not called against “Bob, the Alpha of the group” (though it could be) more than likely the hunt is called against the pure in general. Similarly a wolf pack identifies the pack deer, it does not target “Bambi, that one on the left, third from the back” This may also prove more beneficial as the hunt matures, as the situation may change, additional Pure may be discovered, or “Bob” could abandon his pack. “Bambi” may be lame, but a healthy deer tips and is vulnerable. The opportunities that present themselves more often than not determine with whom our conflict actually occurs. Similarly though the hunt may not end with a single kill. In the above example, it is highly doubtful any of us would stop the moment a single Pure of a pack is brought down. No the hunt would continue until they were killed or no longer able to be pursued.
The sacred hunt continues until the pack stops hunting, and then the cycle only pauses until rest and recovery for the hunt begins anew looking for signs until a new prey is identified.
Animistic nature and the transference of metaphysical energy between worlds. Initial observations and hypothesis.
The passage of matter between the two worlds: the physical and the spiritual is a plain fact of our existence, with spirits being able to pass into the physical world ( into a state of twilight) as well as the ability of physical matter passing into the world of the spirit as I expect all who are reading this essay have experienced.
The lens of focus within our culture is primarily on the affect that spirits have on the physical world when passing through the gauntlet and into the state of twilight. From there they are able to directly influence the physical world.
Spirits manifest in the spiritual realm due to the physical environment around them. Physical items can create a spiritual equivalent: fire producing a fire spirit; a fish creating a fish spirit. However abstract concepts also generate spiritual residue, strong emotions create spirits of their own on the other side.
Each spirit bears a resemblance to their physical counterpart. Attributes associated with the physical world become the intellectual/social aspects of the spiritual world. A fire spirit can be expected to have aspects of hunger and destruction as well as warmth, and utility.
An area for further study would be the regional cultural influence upon spirits. For example the snake in some cultures is presented as having the attributes of being cunning, evil and a liar, while in other cultures it is presented as being wise, and a healer. Does this physical world attribution of characteristics affect the nature of the spirits creation? Another possibility is that a spirit or spirits who had attained whatever quality of personality and character influenced the physical world cultures they were near.
Separate form the above hypothesis on the genesis of spirit personality, what is known is that the environment of the physical world directly affects the spirit world. For the actions we take are often violent and destructive. Well intentioned or not, there is fallout in the environment around us. A hunt may end in the destruction of a great evil, but the collateral damage that is caused, both to physical structure and to bystanders can still generate spirits of negative emotions of fear, hatred, violence and the like. While initially benign, if left untended these spirits may grow and become a future concern in their own right.
The spirit world also, though generally muted by comparison, affects the physical world. The creepy feeling that comes from an old abandoned house, or the warmth that still is in Grandma’s house even after she has died is a sense detectable by even the most mundane of humans. Both of these environments have been the focus of a prolonged emotional investment, both by the individual and by the group. The group think at least I believe can be directly linked to the nature of the environment on the spiritual side of the gauntlet.
Spiritual Husbandry, an alternative approach to territory maintenance.
I submit a concept of spiritual husbandry. Most territory is established to facilitate the hunt. Known terrain that gives the advantage to the pack over the prey. When a hunt is undertaken (as normal), it here recommended that is followed up by a patrolling of the spirit world. This way formation of hostile spirits that are newly created, and still benign can be culled. This should be a simple matter and could be attended to by a single pack member, or even be a means of gathering favor with an allied spirit as that spirit can be directed to an area budding with newly created spirits that can provide the all important essence to the spirit. This option is still advised to be approached with caution however as spirits will take on aspects of other spirits they have consumed, and a long time ally sprits that is fed a regular diet of hostile sprits, can be expected to take on those characteristics in time (additionally it is unknown what other spirits of a hostile nature the ally spirit has already consumed, or may consume between “feedings” so no appropriate “safe” amount is likely to be studied. Instead it is probably best to rotate between the spirits you offer this boon to, both for their benefit and yours.
Alternatively positive events/emotions create a spiritual counterpart as well. Although more time consuming than a hunt, it is important to this process that a pack take an active effort to encourage, if not actively participate in positive events to create the formation of a positive spiritual environment as well. The spiritual side of the equation in this case must be protected so that the positive spirits that are created have time to grow, mature, and in fact gain intelligence so that they are considered more than just food by their environment. This aspect is far more time consuming as both the nurturing of a physical environment that produces long term joy, which I expect is the richest return on investment takes time to develop and maintain, in addition the spiritual world requires constant vigilance. Again, this may entail the enlistment of a spirit ally who can guard the area from predators (and indeed not consume them itself- perhaps this can be in exchange for the rich feeding provided in the post hunt scenario above).
The end result of these labors should be a spiritual environment that is rich in positive spirits and low in hostile ones. This would then feed back into the physical world by creating areas that resonate with positive energy. This ideally would create a self-replicating spiral with positive chaining to create more positive reactions in both environments.
While it is no guarantee, I imagine a practical upshot of this labor would be that if a spirit does cross the gauntlet it would be far easier to interact with a courtesy spirit that has crossed through the gauntlet than a murder spirit.
The passage of matter between the two worlds: the physical and the spiritual is a plain fact of our existence, with spirits being able to pass into the physical world ( into a state of twilight) as well as the ability of physical matter passing into the world of the spirit as I expect all who are reading this essay have experienced.
The lens of focus within our culture is primarily on the affect that spirits have on the physical world when passing through the gauntlet and into the state of twilight. From there they are able to directly influence the physical world.
Spirits manifest in the spiritual realm due to the physical environment around them. Physical items can create a spiritual equivalent: fire producing a fire spirit; a fish creating a fish spirit. However abstract concepts also generate spiritual residue, strong emotions create spirits of their own on the other side.
Each spirit bears a resemblance to their physical counterpart. Attributes associated with the physical world become the intellectual/social aspects of the spiritual world. A fire spirit can be expected to have aspects of hunger and destruction as well as warmth, and utility.
An area for further study would be the regional cultural influence upon spirits. For example the snake in some cultures is presented as having the attributes of being cunning, evil and a liar, while in other cultures it is presented as being wise, and a healer. Does this physical world attribution of characteristics affect the nature of the spirits creation? Another possibility is that a spirit or spirits who had attained whatever quality of personality and character influenced the physical world cultures they were near.
Separate form the above hypothesis on the genesis of spirit personality, what is known is that the environment of the physical world directly affects the spirit world. For the actions we take are often violent and destructive. Well intentioned or not, there is fallout in the environment around us. A hunt may end in the destruction of a great evil, but the collateral damage that is caused, both to physical structure and to bystanders can still generate spirits of negative emotions of fear, hatred, violence and the like. While initially benign, if left untended these spirits may grow and become a future concern in their own right.
The spirit world also, though generally muted by comparison, affects the physical world. The creepy feeling that comes from an old abandoned house, or the warmth that still is in Grandma’s house even after she has died is a sense detectable by even the most mundane of humans. Both of these environments have been the focus of a prolonged emotional investment, both by the individual and by the group. The group think at least I believe can be directly linked to the nature of the environment on the spiritual side of the gauntlet.
Spiritual Husbandry, an alternative approach to territory maintenance.
I submit a concept of spiritual husbandry. Most territory is established to facilitate the hunt. Known terrain that gives the advantage to the pack over the prey. When a hunt is undertaken (as normal), it here recommended that is followed up by a patrolling of the spirit world. This way formation of hostile spirits that are newly created, and still benign can be culled. This should be a simple matter and could be attended to by a single pack member, or even be a means of gathering favor with an allied spirit as that spirit can be directed to an area budding with newly created spirits that can provide the all important essence to the spirit. This option is still advised to be approached with caution however as spirits will take on aspects of other spirits they have consumed, and a long time ally sprits that is fed a regular diet of hostile sprits, can be expected to take on those characteristics in time (additionally it is unknown what other spirits of a hostile nature the ally spirit has already consumed, or may consume between “feedings” so no appropriate “safe” amount is likely to be studied. Instead it is probably best to rotate between the spirits you offer this boon to, both for their benefit and yours.
Alternatively positive events/emotions create a spiritual counterpart as well. Although more time consuming than a hunt, it is important to this process that a pack take an active effort to encourage, if not actively participate in positive events to create the formation of a positive spiritual environment as well. The spiritual side of the equation in this case must be protected so that the positive spirits that are created have time to grow, mature, and in fact gain intelligence so that they are considered more than just food by their environment. This aspect is far more time consuming as both the nurturing of a physical environment that produces long term joy, which I expect is the richest return on investment takes time to develop and maintain, in addition the spiritual world requires constant vigilance. Again, this may entail the enlistment of a spirit ally who can guard the area from predators (and indeed not consume them itself- perhaps this can be in exchange for the rich feeding provided in the post hunt scenario above).
The end result of these labors should be a spiritual environment that is rich in positive spirits and low in hostile ones. This would then feed back into the physical world by creating areas that resonate with positive energy. This ideally would create a self-replicating spiral with positive chaining to create more positive reactions in both environments.
While it is no guarantee, I imagine a practical upshot of this labor would be that if a spirit does cross the gauntlet it would be far easier to interact with a courtesy spirit that has crossed through the gauntlet than a murder spirit.
On rituals.
The intent of this discourse is to assess the practical practice of rituals. Rituals lay on agreements long ago established. The particulars of this establishment are lost to the dust of history, much as many of lore and history of the Uratha are. What we are left with though is a practical application of social intercourse between denizens of the spirit world and that of the flesh. The continued practice of rituals is not a given. Each individual and pack has their own preference on when, how, and why to utilize them. Nor is any favoritism or lack there of intended to be expressed. Rather I hope to assess the various core aspects of a ritual. To this end I will be discussing the following sub-compoents and actors involved in the ritual.
The progenerator Spirits; The Uratha nature; The emblems of the ritual; the teaching spirit; and The Ritemaster.
The progenerator Spirits. The very nature of a ritual is an agreement between spirit and Uratha. What spirit and what wolf made this pact, is not important, but what is important is that either that spirit that originally made the pact, or other spirits are bound to certain actions when the ritemaster conducts a ritual. If the powers granted by rituals come from spirits other than the progenerator spirit, then this is an agreement of incredible magnitude as it binds the entire realm to the agreement rather than that particular spirit. It is not impossible that rituals are directly tied to one spirit either, as Luna is as old as any worth mentioning and I would not expect such an old and venerable spirit to be exiting the picture anytime soon. In any event, such old spirits exiting existence would probably have far more dramatic implications than some rituals no longer functioning.
The Uratha nature. To be honest with ourselves Werewolves are creatures of passion. That is probably the best description I can come up with as the line between human logic and wolf instinct. Emotions are generally strong and instinct overwhelms the common sense that previously had dominated the human mind. A ritual gives a set of instructions to follow. A rote method of actions and items that can be called upon like a muscle memory that can provide focus and direction. This not only allows the complex function of a ritual to be performed by even the most bestial natured of our kind, but several rituals by their nature require regular upkeep such as ones that move with the moon’s or the seasons’ cycle. This rhythm can provide a stability touchstone.
The emblems of the ritual. The specific actions and items of a ritual were pre-determined as part of the pact that empowers the ritual. Despite these specifics however, symbolism is the key component of what is manifested in a ritual. Use of different items for the same ritual doesn’t seem to bother the spirits one whit, which is not all that surprising. It gives a certain credence to the animistic human practices throughout the world. With burnt offerings taking the form of actual produce/animals in some areas and in others paper replicas serving the same purpose. With the mercurial nature of most spirits this could prove to be an overly complex affair if the practical outcome of a ritual had to be re-negotiated each time between wolf and spirit.
The teaching spirit. Rituals can be passed on from werewolf to werewolf, but also can be wrestled from the knowledge of spirits. The fact that rituals can be learned from a variety of spirits is what gives credence to the theory that the responsibility for the rituals is also spread out amongst the various spirits. This has become an almost institutional knowledge. More than likely though, the nature of rituals, and their creation is as such that it is an inherent portion of the spirits consciousness.
The ritemaster. The ritemaster interprets what the components of the ritual are. Components for the same ritual can deviate between packs and regions depending on how the local practitioners interpret the right. These variations run the range of the sociological spectrum from climate to resources available. The ritemaster has to direct the rite itself if not actually take the lead in the ritual, though this comes with danger, as if some important piece of information is not passed on or some portion is performed correctly then the effort is wasted, and at best nothing happens.
Since all known rituals were created as a covenant between spirit and werewolf, given what we know about rituals it is entirely possible to create new ones by forming a pact with a spirit of considerable power. Rituals in themselves act as almost a legaly binding contract between werewolf and spirit realm. If werewolf performs actions A B and C then spirit is bound to produce effect X. This at first appears to be a very one sided boon as the cost of rituals of the werewolves side is often almost negligible. While this may seem imbalanced there are three theories regarding the nature of this relationship.
1) Not imbalanced at all. What we desire and what spirits desire are often not related in an exchange we can logically appreciate. Each spirit wants its acknowledgement in kind. In fact the more powerful a spirit is the more abstract its desires are. Look to your tribal leader as an example of this. For me, Death Wolf wants his acknowledgement when due, but this is not a preoccupying part of my daily routine. Meanwhile a pack spirit may want some more concrete acknowledgement for its connection to the pack. The ritual could then very well serve as all the acknowledgement that the spirit desires, it is simple as that.
2) The ritual is a token of remembrance. In many cultures after an important event (or even business transaction) gifts were given/exchanged as a token of that agreement. It would serve as a physical reminder, not only to the participants, but to the community of what had happened. If long ago a wolf had provided a great service to a spirit of renown, then the ritual may serve as a token of that service. A boon that could be called upon by all the progeny as a remembrance of service rendered.
3) The corollary to it being a token of remembrance, is that the ritual is a reminder, not of service rendered, but as an enacting clause of a trade performed. In best scenario this price has been paid and long forgotten. Thus we may continue to call upon the boons of the ritual with impunity. On the other hand the ritual may indeed be binding the practitioner to some deeper agreement, the cost of which is not fully known. It is entirely conceivable that the spirit had agreed to no price for the wolf who made the deal, as payment would be made by others down the line. The practitioners of the rite would all have to pay what the spirit asks of them when it calls for payment, for after all the spirit has already upheld its side of the bargain, and unknowingly the werewolf has indebted himself to service.
The intent of this discourse is to assess the practical practice of rituals. Rituals lay on agreements long ago established. The particulars of this establishment are lost to the dust of history, much as many of lore and history of the Uratha are. What we are left with though is a practical application of social intercourse between denizens of the spirit world and that of the flesh. The continued practice of rituals is not a given. Each individual and pack has their own preference on when, how, and why to utilize them. Nor is any favoritism or lack there of intended to be expressed. Rather I hope to assess the various core aspects of a ritual. To this end I will be discussing the following sub-compoents and actors involved in the ritual.
The progenerator Spirits; The Uratha nature; The emblems of the ritual; the teaching spirit; and The Ritemaster.
The progenerator Spirits. The very nature of a ritual is an agreement between spirit and Uratha. What spirit and what wolf made this pact, is not important, but what is important is that either that spirit that originally made the pact, or other spirits are bound to certain actions when the ritemaster conducts a ritual. If the powers granted by rituals come from spirits other than the progenerator spirit, then this is an agreement of incredible magnitude as it binds the entire realm to the agreement rather than that particular spirit. It is not impossible that rituals are directly tied to one spirit either, as Luna is as old as any worth mentioning and I would not expect such an old and venerable spirit to be exiting the picture anytime soon. In any event, such old spirits exiting existence would probably have far more dramatic implications than some rituals no longer functioning.
The Uratha nature. To be honest with ourselves Werewolves are creatures of passion. That is probably the best description I can come up with as the line between human logic and wolf instinct. Emotions are generally strong and instinct overwhelms the common sense that previously had dominated the human mind. A ritual gives a set of instructions to follow. A rote method of actions and items that can be called upon like a muscle memory that can provide focus and direction. This not only allows the complex function of a ritual to be performed by even the most bestial natured of our kind, but several rituals by their nature require regular upkeep such as ones that move with the moon’s or the seasons’ cycle. This rhythm can provide a stability touchstone.
The emblems of the ritual. The specific actions and items of a ritual were pre-determined as part of the pact that empowers the ritual. Despite these specifics however, symbolism is the key component of what is manifested in a ritual. Use of different items for the same ritual doesn’t seem to bother the spirits one whit, which is not all that surprising. It gives a certain credence to the animistic human practices throughout the world. With burnt offerings taking the form of actual produce/animals in some areas and in others paper replicas serving the same purpose. With the mercurial nature of most spirits this could prove to be an overly complex affair if the practical outcome of a ritual had to be re-negotiated each time between wolf and spirit.
The teaching spirit. Rituals can be passed on from werewolf to werewolf, but also can be wrestled from the knowledge of spirits. The fact that rituals can be learned from a variety of spirits is what gives credence to the theory that the responsibility for the rituals is also spread out amongst the various spirits. This has become an almost institutional knowledge. More than likely though, the nature of rituals, and their creation is as such that it is an inherent portion of the spirits consciousness.
The ritemaster. The ritemaster interprets what the components of the ritual are. Components for the same ritual can deviate between packs and regions depending on how the local practitioners interpret the right. These variations run the range of the sociological spectrum from climate to resources available. The ritemaster has to direct the rite itself if not actually take the lead in the ritual, though this comes with danger, as if some important piece of information is not passed on or some portion is performed correctly then the effort is wasted, and at best nothing happens.
Since all known rituals were created as a covenant between spirit and werewolf, given what we know about rituals it is entirely possible to create new ones by forming a pact with a spirit of considerable power. Rituals in themselves act as almost a legaly binding contract between werewolf and spirit realm. If werewolf performs actions A B and C then spirit is bound to produce effect X. This at first appears to be a very one sided boon as the cost of rituals of the werewolves side is often almost negligible. While this may seem imbalanced there are three theories regarding the nature of this relationship.
1) Not imbalanced at all. What we desire and what spirits desire are often not related in an exchange we can logically appreciate. Each spirit wants its acknowledgement in kind. In fact the more powerful a spirit is the more abstract its desires are. Look to your tribal leader as an example of this. For me, Death Wolf wants his acknowledgement when due, but this is not a preoccupying part of my daily routine. Meanwhile a pack spirit may want some more concrete acknowledgement for its connection to the pack. The ritual could then very well serve as all the acknowledgement that the spirit desires, it is simple as that.
2) The ritual is a token of remembrance. In many cultures after an important event (or even business transaction) gifts were given/exchanged as a token of that agreement. It would serve as a physical reminder, not only to the participants, but to the community of what had happened. If long ago a wolf had provided a great service to a spirit of renown, then the ritual may serve as a token of that service. A boon that could be called upon by all the progeny as a remembrance of service rendered.
3) The corollary to it being a token of remembrance, is that the ritual is a reminder, not of service rendered, but as an enacting clause of a trade performed. In best scenario this price has been paid and long forgotten. Thus we may continue to call upon the boons of the ritual with impunity. On the other hand the ritual may indeed be binding the practitioner to some deeper agreement, the cost of which is not fully known. It is entirely conceivable that the spirit had agreed to no price for the wolf who made the deal, as payment would be made by others down the line. The practitioners of the rite would all have to pay what the spirit asks of them when it calls for payment, for after all the spirit has already upheld its side of the bargain, and unknowingly the werewolf has indebted himself to service.
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