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==Prophetic Reflections ==
==Prophetic Reflections ==
''By Fateweaver Diansine Marindra''<br>
''by '' <br>
''[[Saethren]] Camersaen of [[Taisgath]] ''<br>
''Celestial Compact ''<br>
'''Commissioned by Courtier [[Aliyrek]] Emiidaku of [[Shard]] '''<br>
Publisher's Note: at the author's request, this book is pub-
lished with the permission of the Moon Mage Guild and its
representatives. However, the Guild holds no responsibility
for any inaccuracies or oversights on the author's part.
First Edition, 371


===Prophetic Reflections===
===Introduction:===
The Artifacts and Events from the Mirror Wraith Prophecy
In Relation to the Web of Fate and Plane of Probability


The practice of divination is old. Very old. Long have our
ancestors sought tools with which to reveal the patterns of fate.
Many methods have evolved since the beginning of history, each
according to the predilection of those attempting to see what
others could not. Wandering hunter-gatherers saw the future in
the chance tumbling of handcarved bones, while scholars drafted
charts to track the progress of stars across the sky. These
things were not for my people, gamblers, singers, and gypsies that
we were.


Chapter One - Star Stones and Inscriptions <br>
In every throw of the dice or deal of the deck, the path of your
Chapter Two - The Sphere and Other Sundries <br>
fate branches many times. The dice tumble; the cards are shuffled
Chapter Three - Threading Time and Space <br>
and cut. This is fate. We do not control the dice or impose our
Chapter Four - Presaging Dilemmas and Dedication <br>
will over the cards. We merely travel along for the ride and read
the pips as they lie.
"The signs can no longer be ignored: a nexus approaches. It
all started with a visitation from a mirror wraith. In re-
turn for a few memories to stave off the chill of the void,
it offered a gift..." -- [[Amiss]] DeRhi, Dark Weavings
Though the "gift" or prophecy of the mirror wraith has been
discussed countless times, especially during the decade fol-
lowing -- up until the Magus [[Tezirah]] Eilsina's brief release
from the plane of probability -- few have spoken or thought
on the connection of all this to the web of fate.
Fewer still would claim that the Prophecy began long before
the mirror wraith visited Tamsine's shrine in Zoluren on the
32nd day of Akroeg, 351 (hereafter, for brevity - 351:31:1).
It is this connection, the nexus that affects us as Moon Magi
years after, which this text is to attempt to explain.
In all fairness to those involved - I cannot claim to be an
expert on the happenings. In truth, having joined the Guild
under Master [[Lomtaun]] Nedorath on Taisgath in the year 358,
I gathered notes on much of the earlier events secondhand.
My memory, also, I should note, is poor at best. (My notes,
however, are precise, as the web weaves it to be.)
To fully understand the Prophecy as it relates to the web of
fate, I feel it is necessary to look to the beginning, that
of the origins of celestial magi, and the first inklings of
our thoughts on the web.
===Chapter One - Star Stones and Inscriptions ===
Around 356:100:3 within [[Ker'Leor]], the Therengian obelisk was
uncovered by a tremor not far north of Laakmir. Later, when
trade with Qi'Reshalia was resumed, another was seen by stu-
dents on Taisgath. And a third, in Zoluren, was rediscovered
in Tezirah's mansion beneath the observatory on 361:303:8.
Note, if the reader would: "rediscovered". This will become
clear in time.
These ancient artifacts, I've devoted my life to understand-
ing. As my primary study since joining the Guild, I like to
think I have gathered some information on them over the past
decade.
To describe them properly: at some point in time, each was
a translucent spire of forty-five hands in height (fifteen
Human feet or so), excessively inscribed with runes and lan-
guages, and inset with a single gem on each side. Those gems
were, and are: a red ruby, a crystal blue sapphire, a golden
topaz, and an iridescent pearl. Each obelisk radiated celes-
tial magic so strongly that even untrained senses could feel
its strength.


It is in this way that those who follow Fortune's Path came to
It is this strength, likely, which drew the first seers over
3500 years past to the obelisks to learn of the plane of
devise their preferred method of divining. From our tradition of
probability, the web of fate and its weavings, and our arts.
game arose the Tokka deck. It is hard to say precisely when the
But this seems a shaky claim. To explain: given that the ob-
practice of Tokka originated, but the idea of laying illustrated
elisks are intimately intertwined with our moons and given
cards in patterns was a natural evolution of our way of life.
that there are four gems, not three, then necessarily (as
will be better shown later) [[Grazhir]] was around during their
origins. Also, since they bear a golden topaz rather than
a black stone like an onyx, [[Katamba]]'s radiance was the same.
This leads back to the time when clans were prevalent, and
history, sadly, was oral rather than written for the most
part. Those of the Guild of Warrior Magi will be interested
to note that the origins of their manipulations are also
found around this era.
Celestial events, however, guided the clan leaders then just
as they do now. [[Thee Mottl'd Tyxte (book)|Thee Mottl'd Tyxte)]] was written at this time,
if Heritage Keeper [[Phildonius]] is correct in saying that Kat-
amba was recently blackened in his discussion of the contro-
versial tome. It can be assumed, then, that celestial magi
were already in some form plying their trade of seeing the
web's weavings.


Whatever may be argued, what is known currently is that the
It is unsurprising, then, that Tokka has played an important role
obelisks are tied not only to our moons but also in some way
in our history. Biographies of talented Gypsies reference their
to the plane of probability and to the web of fate. Each
adroit understanding of Tokka and few tales touch on the Unbound
gives, when studied, an inscription of the past, present, or
without mentioning a deck in some way. Perhaps what is sur-
future in some form, as seen by students first with the The-
prising, however, is the dearth of material discussing their use.
rengian obelisk, which, when activated on about 356:109:3,
Whether this arises from our habits or some other, more nefarious,
sent into the sky one beam for each moon, including Grazhir.
cause is difficult to say, but nevertheless it is something that
warrants correction.
As Grazhir no longer crosses our skies, this was a problem,
which caused the obelisk to melt after a dramatic outburst
of celestial energy (killing many gathered around it), and
seemingly altered our perceptions of time itself, which the
obelisk's mysterious passages alluded to beforehand.
Similar circumstances surround the Taisgath obelisk during
the Prophecy, as its scribings all related to the unfolding
events until the closing of the vortex, at which time they
changed to tell of enchanting that would soon thereafter
pass to students).
It is said, also, by [[Lorethew]] [[Arkelli]] Feirgetha, in "[[A Study of The Progeny of Tezirah (book)|A Study of The Progeny of Tezirah]]," that around 718 BL, "unsubstan-
tiated reports as well as the sect's own private records
state that a surprising amount of this knowledge came dir-
ectly from a translucent obelisk artifact found in the area
of the present-day Crossing," which leads me to believe that
Lady Tezirah, as well as the future Progeny, came to under-
stand more of celestial arts from the Zoluren obelisk, which
resides currently within her one-time mansion. Thus the
claim, also, that the first celestial magi did the same.
Interestingly enough, given that the obelisks are linked with
the moons, having one gem for each, it would stand to reason
that there is, in fact, a fourth obelisk somewhere, assuming
it has not already been destroyed. From the "[[History of Mer'Kresh]]" by [[Lindryl]] Jinsaith on the ruined city found on
[[M'Riss]]:
"Other stories claimed the Ancient Ones were mages who dared
compare themselves to the gods and paid for their arrogance.
Still more stories suggest this race of mages built the Star
Stones, and that those megaliths are actually a portal to
another world through which those mages disappeared. What-
ever the truth, the city now lies in ruins, destroyed by
time and volcanic activity."
The mention of Star Stones bears future investigation, but
what is known is that at least two of the obelisks, by their
link to the plane of probability, were portals to that plane,
as with Tezirah's supposed execution on the Zoluren obelisk,
and her subsequent return during the Prophecy at the one on
Taisgath.


===Chapter Two - The Sphere and Other Sundries ===
So it is that this document was begun.
Her return, or activation of the portal-creating properties
of the obelisks, is far from simple. In truth, it required
the use of a sphere in both historically documented openings.
The Sphere, or Deceiver Device, began five hundred years
prior to her banishment, or about 1200 BL according to Magus
[[Xathvier]] Calvaradde in his "[[Enchanting Researches, Volume 1]]".
"It was composed of three pieces: two semispheres (one brass,
one obsidian), and a crystalline key (which had, if I recall
correctly from my hurried notes in that time) four gems, one
on each side like the obelisks)."
Each part of the Sphere, again according to Enchanter Xath-
vier (as was likely discerned by the Guild during its brief
study), was composed of "no less than three Grand Squares on
each of its three components." This is no small task, and
understandably, took five hundred years to complete. Likely
it was the Magus Tezirah, herself a skilled Enchantress, who
finished the Sphere before Imperial Law sought her out.
It is the same Sphere that opened the portal to the plane of
probability, likely releasing a shadowmaster and allowing it


to escape from Tezirah's mansion in 703 BL, where modern-day
day River Crossing is located (assuming Tezirah resides on
the plane of probability, and that the form seen was not
simply some illusionary facsimile). This shadowmaster is an
intelligent denizen of the plane of probability; their kind
seemingly wish to take over or exist on the plane of abiding
as well.


Centuries passed, and what I know of the Sphere's whereabouts
===The Cards===
during those times is sketchy at best. However, as the web
wove it to be, in 230 BL River Crossing began to be built,
probably over the remains of whatever city was there before.
In time, Zoluren Observatory was finished, and beneath it,
around 290 AV, Tezirah's mansion was rediscovered.
Excavators, students, researchers, and notable persons were
gathered in the once-magnificent mansion, including Guildmas-
ter Prime [[Taramaine]] Ennis-[[Braun]]; Lady [[Demosel]] Dez'Madielle,
the Weaver of Fate; our current Guildmaster of Ilithi, Magus
[[Mortom]] Saist; Lady [[Erzebet]] [[Crowther]]; and [[Grell]] Pel'cora, a
mercenary hired by the Guild. They found the Sphere and the
obelisk. As the web wove it, they assembled the device, re-
leasing two shadowmasters, who killed many until Grandmaster
Taramaine, Lady Erzebet, and Guildmaster Mortom harnessed
sorcerous arts to stop them as they felt it necessary. The
manipulations reacted violently with the obelisk's celestial
energies; it shattered, embedding a piece of itself within
Mister Grell. The [[Y'shai]] [[Shanrolias]], also, was the first
Y'shai to fall in the line of duty, his spirit lost, from
the manipulations that created Y'shai. (Note - the Y'shai
process was first discerned from "[[Arte of the Black Cockatrice]],' if the reader is interested in finding more on
Y'shai.)
After this, the Guild disassembled the Sphere, placing one
semisphere in southwestern Therengia (which was accessed by
the trapezoid), the other into an enchanted music box (given
to Lady [[Penelope]]), and the final piece -- the crystalline key
-- was held by Guildmaster Mortom after some years when he
put himself (likely with Guildmistress [[Gylwyn]]'s assistance)
into a death-like stasis, and was interned within a sarcoph-
agus within the Great Tower of Shard.
Unfortunately, I never quite understood this part, but either
(as it was related to me) the trapezoid statuette contained
the semisphere and was originally found within Therengia, or
it accessed a statue in Therengia to reveal the semisphere.
The trapezoid itself was the same device used by [[Andraethu]],
Lady Demosel's brother, to steal souls, most often those of
children. (Heritage Monograph's [[Profiles in Magic]] series
delves deeply into the origins of these two, so I will not
dwell on them here.) From what I could gather at the time,
the trapezoid held a consciousness of some sort, which would
twist the holder's mind and perceptions, causing them to see
and hear illusions and insecurities in an effort to have the
holder drain the souls of any nearby. Additionally, when not
being used, it would drain the said possessor's spirit and
slowly scorch their hands with its heat, which could only be
healed when it had "feasted," in a sense.
In any case, similar to this was the music box which held the
second semisphere, given to Lady Penelope, whose state of un-
life allowed her to ignore its effects. As I understand it,
the music box would drive the holder insane with the sounds
of the spirits of children. Again, the Heritage Monograph
series details what little is known of Lady Penelope's life
and her many contributions to the Guild, if the reader is
interested.


Even so, how the Guild came into possession of or created the
If there is one detail on the composition of a Tokka deck that is
trapezoid and music box remains a mystery. The use of the
common knowledge, it is this: no two decks are the same. How,
two to protect the semispheres seemed safe enough, but as the
then, does one even begin to go about categorizing their makeup?
web wove it, things came out otherwise.
Well, the truth is that most decks actually have much in common,
even if the exact selection of cards is varied. To begin with,
In time, the Council recovered one semisphere, taken from
all Tokka cards may be categorized into three basic types:
Andraethu for further study, while the other was recovered
Portents, Avatars, and Taisialaen.
from [[Chyolvea Tayeu'a]] and the [[Mountain Elves]] by [[Lasarhhtha]]
Oshu'ehhrsk, a S'Kra Mur Bone Dancer, necromancer and Dragon
Priest descendant with the help of some students of our and
other Guilds. Lasarhhtha, like many others, had spoken with
the mirror wraith, who convinced him that the Sphere was the
key to letting his ancestors rest.
Guildmaster Mortom's key saw brief travel through the prov-
inces when he awoke to Lasarhhtha's attempt to possess it,
around the turn of the year in early 362. Some students did
their best to keep it from the Bone Dancer, but failed since
the semisphere in his possession was seemingly drawn to the
key. Ultimately, Lasarhhtha gained both key and semisphere,
while the Guildmaster attempted to regain his bearings after
several decades of stasis.
Meanwhile, Lady Demosel visited Zoluren Observatory briefly
where she was attacked by shadows using manipulation which
she was presumably able to sense with the help of a mirror
wraith talon. After a struggle, the shadows succeeded in
hitting her, whereupon she seemed, strangely, to grow trans-
lucent. Her talon no longer functioning properly, she was
drawn into the shadows and disappeared into -- I'd theorize
-- the plane of probability.
Thereafter, through an unknown method that apparently
utilized the Tears of [[Grazhir]] as focal points (as I under-
stand them) rather than moonbeams -- Lasarhhtha sent [[Lechsu]],
another necromancer, to recover the semisphere from the Coun-
cil during a meeting. Magus [[Khaman]] Vairson, student-elect to
the Council, Grandmaster Taramaine, and Lady [[Annisean]] Crow-
ther (Lady Erzebet's daughter, then recently appointed to
the Council in her place), survived his attack, although the
others of the Council fell (save, also, the Prophet Dothrein
-- the representative of the G'nar Peth who rarely showed up
at meetings), seven traveling the Starry Road, while three
remain in sleep within the Imperial Stargazer's Medical Pav-
ilion in Throne City at this writing, may they soon recover.
The sects, also, some having lost faith in the Council and
others as a return to traditional teachings, began to open
their doors to students in these times.
With all three pieces, Lasarhhtha attempted to assemble the
device at his ancestral manor south of Leth Deriel. Each
time, as with those documented in the past, the device would
release one or more shadowmasters as well as disrupt the web
of fate. Students across the lands sensed these disturbances
through fate and probability, until the Sphere was recovered
from Lasarhhtha, and returned to the Council.
On 362:236:6 the Guildmaster Prime gathered all the students
interested and spoke with them on Taisgath. Having been mis-
led by the mirror wraith, like Lasarhhtha, he activated the
Sphere, trying to sever the connection between the plane of
abiding and the plane of probability, but instead opened a
vortex through which the Magus Tezirah returned. With the
assistance of Lady Demosel, who returned through the same
vortex, Tezirah was pushed back into the drab, silent land-
scape of the plane of probability, leaving the Guild to re-
cover, and to note a changed obelisk.


===Chapter Three - Threading Time and Space ===
When most people think of Tokka cards, they likely envision
Portents. These depict an item or a setting, like The Keep, The
The fluctuations from those times persist, as was notable by
Web of Fate, or The Silver Scroll. A Portent is a place or
the feeling of a ripple through fate and probability shortly
situation, or something you must handle. In the grand scheme of
after the vortex closed. What the web weaves seems unclear,
fate, Portents do not control where you will go, but they control
though there have been stirrings over the years.
where you will start -- what you have to work with, if you will.
Powerful Portents suggest predictions of great impact.
As for the web of fate and plane of probability, themselves,

much can be drawn to aid understanding from the happenings of
Avatars do not detail places, instead presenting an image repre-
the Prophecy. Having briefly looked into the vortex, the
senting a person. The details of the portrait are frequently
plane is distinctly different from, though similar to, the
trivial, but the card will typically portray a particular race or
plane of abiding -- a pale sunset with little to distinguish
a profession. Some Avatars you might find are The Dwarf, The
above the horizon from below it, strange winds and clouds --
Minstrel, or The Grinning Rogue. These cards often illuminate
the plane of probability is a seemingly colorless and silent
the role of the individual in a prediction. It is important to
landscape.
remember that while we cannot often control our fate, we may
sometimes determine when we meet it.
Through the use of her aforementioned mirror wraith talon, a

strange magical artifact, the Lady Demosel is able to travel
Lastly, Taisiala is a word that means "Sky Jewel" in Gamgweth.
the plane (although how is speculation on my part). I would
Taisialaen are painted with images of constellations, occasion-
theorize that, since mirror wraiths seem to be reflections
ally connected with lines to facilitate audience appreciation.
The stars are a familiar sight to most students of divination, so
from the plane of probability to the plane of abiding, the
talon acts as a link, much like moonbeams, to its landscape.
it should come as little surprise that Taisialaen are commonly
interpreted to represent the role of fate itself. Taisialaen
Moonbeams and Moon Gates, for that matter, as well as other
have the potential to sway the very outcome of your prediction
arts of our Guild, are known to be intimately linked to the
itself, hinting at dire consequences or providing insight into
plane of probability. Though rather than traveling into the
the nature of your reading.
plane, itself, we simply travel across it, or use it to link

one point in space with another. While the Turtle, with the

shards of Grazhir (like the smaller shards of Grazhir which
===The Spread===
fell inactive after the Comet [[Zelkaes]] left Elanthia's prox-
imity in the year 361), seem to use other shards of Grazhir
as links, like moonbeams.
Another notable art was Lasarhhtha's, which created a small
mote of light near Chyolvea Tayeu'a, marking the spot for him
to (presumably) set a moonbeam by in the coming andaen, and
then return to the area. A more permanent sort of link to
the plane of probability, this art would be a boon for any
Magus that wishes to travel long distances.
What is known is that the plane of probability is a place,
separate and distinct from the plane of abiding, which we,
as Moon Magi, tap into to sense visions, or weave the web of
fate. Conversely, the web of fate seems not so much a plane
but rather a linking of events across time.
On a smaller scale, each person could be seen to have a web
surrounding his life and his self, which is what we affect by
weaving the future, while on a larger scale, each person is
simply a strand on the web as it relates to all things across
time -- each meeting of two people being an intertwining or
crossing of strands, while many strands meeting could form a
nexus, as per Lady Amiss' treatise.
Simply put - the plane of probability is more concerned with
space (and spatial theories), while the web, itself, is more
concerned with time and its passing.
Drawing on the group prediction attempts, first observed by
Councilman [[Zeltir]] Cra'Feldor around 361:144:4, several magi
can gather together to open a larger hole to the plane of
probability, and through that, tap into the web of fate to
see more of the future. While doing so, the group felt a
chill breeze and noted a mist forming upon the walls before
a distant cry was heard. After a roar which grew louder as
the floor shook, a cloaked figure appeared, and the group
seemed to snap back to reality, so to speak, learning of the
future, but they were unable to interpret the knowledge.
Unfortunately, each such attempt resulted eventually in the
release of a shadowmaster, or as with the one on Taisgath, a
disturbing vision. And so this line of research was put
aside at the request of the Council until the future.
Even so, this allows certain connections to be drawn about
the plane of probability, the plane of abiding, the web of
fate, and the structure of reality, I feel. One theory, to
which I hold, is that the plane of abiding is surrounded by
the void, which, in turn, is surrounded by the outer-lying
plane of probability, while the web of fate, literally like
the strands of a spider's web, runs through all of them, and
across time.
To simplify that: if the reader would picture Elanthia with
the moons floating around it, Elanthia is like the plane of
abiding, and the space between Elanthia and the moons is akin
to the void. The moons themselves and their orbital paths
would symbolize the plane of probability. If one connected
the moons, space, and Elanthia by lines in this analogy, the
lines would be that instant of time on the web of fate.
In this system of understanding, we gain our visions through
the web of fate as it relates to future time, being sensitive
to it, while our weavings, conversely, tap into the plane of
probability to access the web of fate, where, presumably it
would be simpler to sense.
Given that, the obelisks and Tears of Grazhir are permanent
links from the plane of abiding to the plane of probability,
the obelisks tapping into the web of fate and relating it
through their inscriptions (though I cannot speculate as to
how or why), and the Tears of Grazhir existing as beacons to
travel by means of the plane of probability, either through
the turtles or perhaps other ways as well.
Interestingly enough, however, the piece of the Zoluren obel-
isk lodged in Grell Pel'cora's chest glowed blue and dragged
him around the provinces around 360 AV. Strangely, the obel-
isks "summoned" him, or so he later claimed, ending (on the
last recorded Locate) in the sewers near Tezirah's mansion,
even before it was revealed to students by Lasarhhtha. What
this means in relation to the obelisks and their properties,
I can only theorize.
All that said, this does not address whether all things are
woven by the web of fate (fatalism), or whether our actions
are our own (free will). That issue alone would take volumes
to discuss properly, yet the structure (and previous corres-
ponding theory) can be useful in their explanation, if the
reader wishes.


===Chapter Four - Presaging Dilemmas and Dedications ===
Rarely do cards convey meaningful insight alone. One may draw a
powerful Portent from the deck, say, the Jewel of Night. Fre-
Ultimately, all debates aside, I trust the reader has found
quently an ominous sign, yet sometimes associated with wealth, the
some information of use within this text. If any inconsis-
card cannot be put into perspective unless we have a frame of
tency, problems, or lack of information is noted, contacting
reference. In order to position the cards in a meaningful fash-
me with the Thoughtcast manipulation would be ideal, because
ion, we lay them into what is commonly referred to as a Spread.
I hope to revise this work over the years in future editions.
The Spread has long been a subject of experimentation for seers of
all ilks, but over the years it has become clear that all Spreads
In fairness to all involved, if any misinterpretation, con-
require a minimum number of cards to consistently convey output of
demnation, or conjecture is noted, I urge the reader to in-
value. Over time, these required positions came to be known as
quire further from other sources on these issues. It is not
The Thread, The Path, and The Terminus.
my goal to posit moral or ethical thoughts within this text,

nor to validate any thoughts of that sort in relation to any
The Thread is always dealt first of the three, as it governs the
events. Theories, like all things, are dynamic and change
here and now. As our observations of the heavens give us insight
in time as the web weaves them. I am, however, always open
into the strands of fate being woven around us, so does this
for a debate.
knowledge flow into the dealing of The Thread. The insight we
receive is born of the strength of this card. Because of their
Credit and thanks for making this text possible go to: the
nature and immediacy, Portents signify the strongest influence
authors mentioned, for their sharing of information; to those
when laid into this position.
involved in the events of the Prophecy, especially discus-

sions and assistance in filling in the pieces from before my
Next, we play The Path. Simply put, The Path tells us how we get
time; to Lady Psychi Starwoven, whose thoughts and debates
where we're going. It doesn't tell us what we'll find when we
influenced my years greatly; to Magus Zelion Ca'Davre, a
arrive, but it represents the route we take. Frequently, the
notable scholar of the Progeny, without whom parts of this
astrologer will look to The Path for guidance on how long the road
text would not have been possible; to my apprentices, who
to fortune stretches. The more powerful the influence, the longer
continually force me to understand things; to Lady Nayann
this particular Thread extends. Common convention is to attribute
Fresnateia, whose remarkable insights and thoughts have in-
to the Avatar the most weight in The Path position.
fluenced this work greatly; And last to Master Lomtaun Nedo-

rath, whose years of guidance still serve me well.
Finally The Terminus is drawn. The Terminus is so named for its
severe role in determining the nature of the reading. The Term-
inus shows you where this Thread of fate will end. We often use
The Terminus to show us what area of life a reading refers to.
An inverted Endless Seas might make one think twice about taking a
swim!


===Kismet Cards===

Not all Tokka dealers restrict themselves to three card spreads,
however. Sometimes the reason might be appearance. A paying
customer wants to believe their future is more complex than three
cards, after all. Usually, though, supplementary cards are dealt
to provide perspective. This document lacks the space for a full
discussion of all spreads and the myriad possible arrangements of
additional cards, so I will attempt to generalize for the sake of
practicality.

Cards played prior to the primary spread are referred to as Kismet
cards. In some configurations there are definite positions for
both Major and Minor Kismet cards, but my experience has been that
the difference between these may be somewhat cosmetic. It is
difficult to say. At any rate, Kismet cards represent an attempt
by the dealer to provide additional context for the subsequent
prediction. This is not without danger.

For every Kismet card you play, you heighten your ability to
understand the outcome, but you also risk disrupting the results.
A powerful Portent may significantly impact the turn of The
Thread, while the appropriate Taisiala might prove to be a boon to
your Terminus. The effects are somewhat poorly understood, but
scholars of Tokka have observed an occasional correlation between
the content of Kismet cards and the outcome of The Thread, The
Path, and The Terminus.

Studies are divided as to the explanation for this. One postulate
is that Kismet cards merely reflect an outcome already predeter-
mined. If you play The Golden Moon as a Kismet card and proceed
to finish a prediction with a powerful result, then perhaps the
reason The Golden Moon was played as a Kismet card was merely to
clarify the event already destined to happen. Others theorize
that the Kismet cards actually serve as a cosmic wrench in the
works, providing additional insight but also altering the course
of events. Perhaps the random draw of The Golden Moon actually
served to strengthen the result, consequently reflected by an
appropriate card in The Thread! As this is roughly akin to the
predestination versus free will debate, it continues to be hotly
contested.


===Inflection, Inversion, and Miscellanea===

The above text is a great simplification of the Tokka reading
process. Shades of meaning alter the effect of every card, while
the orientation of placement can wholly reverse the means of
interpretation. I cannot discuss every possibility in this
document, but I will endeavor to outline the most common.

Inflection is a term used to describe the connotation of a card.
The typical practice is to label them merely as good, bad, or
neutral, though some prefer more colorful terms. I find it appro-
priate to think of inflection as working either in concert or at
odds with the desired thread of fate. The practical effect of
inflection is to either resist or encourage a certain aspect of
the interpretation.

For example, The Valley of Mist is frequently seen as a foreboding
sign and the Fount of Spirit a positive one. Both of these
cards are Portents and would suggest powerful meaning when played
in The Thread. In a reading of good omen, the Fount of Spirit
would be even more influential, while the Valley of Mist less so.
The negative inflection of Valley of Mists drives the effect of
the prediction away from what is desired. Conversely, if the
prediction boded poorly, the Valley of Mists would increase its
potency, while the Fount of Spirit would diminish the signifi-
cance. All in all, this effect is somewhat subtle, and a negative
Portent will still frequently have more effect in The Thread than
a neutral Taisiala on a beneficial reading.

Inversion is another phenomenon the skilled Tokka dealer learns to
interpret. Identifying inversion is easy: the card is played
upside down. The effect of this on the outcome is often quite
striking. Inversion in The Thread and The Path will completely
reverse the scale of the effect. A powerful Avatar played for The
Thread would have quite little influence, while the same Avatar
inverted would be quite potent. Inversion also reverses the
effect of inflection, so those negative cards may still bear
positive results when inverted.

Inversion also strongly reflects the final outcome of the reading.
In the event that no inversion occurs, a reading will almost
always be beneficial. If The Terminus inverts, however, the omen
is less positive. Sometimes other arrangements are cause for
concern as well. For example, inversion of both The Thread and
The Path rarely bodes well, but an inverted Terminus can count-
eract that. As you can see, the effect of the Spread must be
taken as a whole and can rarely be divined from one card alone.

Lastly, there is the subject of individual card potency. Within a
given category of cards, we occasionally will refer to some of
them as "weak" or some as "powerful." This refers to the card's
potency. Some scholars describe a finely graded scale, but I've
found little practical value in dividing a category into more than
three parts. By identifying which of your cards have a weak,
moderate, or strong influence, you should be able to interpret
readings with adequate refinement. Below are some general guide-
lines as to how to do that.

Avatars: An accepted method of delineating Avatar potency is to
arrange them by the amount of control that image might have had in
determining its fate. For example, The Dwarf has slim chance to
elect another race, while The Minstrel was more able to choose his
destination. A qualified profession like The Thief of Hearts is
more potent still. Negative or positively inflected avatars are
usually easy to pick out as well, as their expression will often
reflect their influence appropriately.

Portents: The potency of Portents is understood to scale with the
scope of the Portent. Something that might affect only one
person, such as The Locked Door, is understood to represent a weak
influence, while a Portent like The Dawn is much more universal
and thus represents a powerful effect. Inflection of Portents
is somewhat more intangible, but can usually be discerned through
the connotation of the image. The Crypt is obviously a less
positive sign than The Stellar Stairway.

Taisialaen: These require the most study to accurately identify.
We shall begin with inflection, as it is most simply understood.
The majority of our constellations take the forms of images
representing aspects of our deities. These aspects, frequently
described as light, dark, or neutral, correspond in turn with the
positive, negative, and neutral inflections. The Centaur, as a
dark aspect sign, has a negative inflection, while The Dove would
have a positive inflection.

As for the potency of the card, it seems to run parallel to the
complexity of the constellation. This is not a precise measure by
any means, and only holds within a given inflection. For example,
The Nightingale is rarely taught before The Cat, but The Cat is a
much more potent Taisiala, being one of the more advanced neutral
Taisialaen. Conversely, The Dolphin is an extremely potent Taisi-
ala, despite being easier to learn than The Viper or The Shark,
which are much weaker in influence.


===Conclusion===

Consider The Thread, The Path, and The Terminus as houses for
basic meaning. The Kismet cards provide additional insight with
additional risk. Portents, Avatars, and Taisialaen each govern an
aspect of the reading, corresponding to the three positions above.
When played in their position of strength, they convey more
powerful meaning. When played as Kismet cards, they heighten your
understanding of a particular aspect of the reading.

We study the skies, codify the stars, and triangulate the moons.
Despite this, our attempts to divine the future are mere reflec-
tions of a greater truth. Our Tokka cards are but ripples on the
river of Fate, and reading their meaning is as much an art as a
science. Using the knowledge in this brief text, I hope I have
provided some aid in discerning the meaning behind a deal of the
Tokka deck, but it is a skill that warrants refinement through
use. The best way to learn is to practice.


[[Category:Book]][[page type is::book| ]][[guild association is::moon mage| ]]
[[Category:Book]][[page type is::book| ]][[guild association is::moon mage| ]]

Latest revision as of 22:26, 4 June 2009

Prophetic Reflections

by
Saethren Camersaen of Taisgath
Celestial Compact


Commissioned by Courtier Aliyrek Emiidaku of Shard


Publisher's Note: at the author's request, this book is pub- lished with the permission of the Moon Mage Guild and its representatives. However, the Guild holds no responsibility for any inaccuracies or oversights on the author's part. First Edition, 371


Prophetic Reflections

The Artifacts and Events from the Mirror Wraith Prophecy In Relation to the Web of Fate and Plane of Probability


Chapter One - Star Stones and Inscriptions
Chapter Two - The Sphere and Other Sundries
Chapter Three - Threading Time and Space
Chapter Four - Presaging Dilemmas and Dedication


"The signs can no longer be ignored: a nexus approaches. It all started with a visitation from a mirror wraith. In re- turn for a few memories to stave off the chill of the void, it offered a gift..." -- Amiss DeRhi, Dark Weavings

Though the "gift" or prophecy of the mirror wraith has been discussed countless times, especially during the decade fol- lowing -- up until the Magus Tezirah Eilsina's brief release from the plane of probability -- few have spoken or thought on the connection of all this to the web of fate.

Fewer still would claim that the Prophecy began long before the mirror wraith visited Tamsine's shrine in Zoluren on the 32nd day of Akroeg, 351 (hereafter, for brevity - 351:31:1). It is this connection, the nexus that affects us as Moon Magi years after, which this text is to attempt to explain.

In all fairness to those involved - I cannot claim to be an expert on the happenings. In truth, having joined the Guild under Master Lomtaun Nedorath on Taisgath in the year 358, I gathered notes on much of the earlier events secondhand. My memory, also, I should note, is poor at best. (My notes, however, are precise, as the web weaves it to be.)

To fully understand the Prophecy as it relates to the web of fate, I feel it is necessary to look to the beginning, that of the origins of celestial magi, and the first inklings of our thoughts on the web.


Chapter One - Star Stones and Inscriptions

Around 356:100:3 within Ker'Leor, the Therengian obelisk was uncovered by a tremor not far north of Laakmir. Later, when trade with Qi'Reshalia was resumed, another was seen by stu- dents on Taisgath. And a third, in Zoluren, was rediscovered in Tezirah's mansion beneath the observatory on 361:303:8. Note, if the reader would: "rediscovered". This will become clear in time.

These ancient artifacts, I've devoted my life to understand- ing. As my primary study since joining the Guild, I like to think I have gathered some information on them over the past decade.

To describe them properly: at some point in time, each was a translucent spire of forty-five hands in height (fifteen Human feet or so), excessively inscribed with runes and lan- guages, and inset with a single gem on each side. Those gems were, and are: a red ruby, a crystal blue sapphire, a golden topaz, and an iridescent pearl. Each obelisk radiated celes- tial magic so strongly that even untrained senses could feel its strength.

It is this strength, likely, which drew the first seers over 3500 years past to the obelisks to learn of the plane of probability, the web of fate and its weavings, and our arts. But this seems a shaky claim. To explain: given that the ob- elisks are intimately intertwined with our moons and given that there are four gems, not three, then necessarily (as will be better shown later) Grazhir was around during their origins. Also, since they bear a golden topaz rather than a black stone like an onyx, Katamba's radiance was the same.

This leads back to the time when clans were prevalent, and history, sadly, was oral rather than written for the most part. Those of the Guild of Warrior Magi will be interested to note that the origins of their manipulations are also found around this era.

Celestial events, however, guided the clan leaders then just as they do now. Thee Mottl'd Tyxte) was written at this time, if Heritage Keeper Phildonius is correct in saying that Kat- amba was recently blackened in his discussion of the contro- versial tome. It can be assumed, then, that celestial magi were already in some form plying their trade of seeing the web's weavings.

Whatever may be argued, what is known currently is that the obelisks are tied not only to our moons but also in some way to the plane of probability and to the web of fate. Each gives, when studied, an inscription of the past, present, or future in some form, as seen by students first with the The- rengian obelisk, which, when activated on about 356:109:3, sent into the sky one beam for each moon, including Grazhir.

As Grazhir no longer crosses our skies, this was a problem, which caused the obelisk to melt after a dramatic outburst of celestial energy (killing many gathered around it), and seemingly altered our perceptions of time itself, which the obelisk's mysterious passages alluded to beforehand.

Similar circumstances surround the Taisgath obelisk during the Prophecy, as its scribings all related to the unfolding events until the closing of the vortex, at which time they changed to tell of enchanting that would soon thereafter pass to students).

It is said, also, by Lorethew Arkelli Feirgetha, in "A Study of The Progeny of Tezirah," that around 718 BL, "unsubstan- tiated reports as well as the sect's own private records state that a surprising amount of this knowledge came dir- ectly from a translucent obelisk artifact found in the area of the present-day Crossing," which leads me to believe that Lady Tezirah, as well as the future Progeny, came to under- stand more of celestial arts from the Zoluren obelisk, which resides currently within her one-time mansion. Thus the claim, also, that the first celestial magi did the same.

Interestingly enough, given that the obelisks are linked with the moons, having one gem for each, it would stand to reason that there is, in fact, a fourth obelisk somewhere, assuming it has not already been destroyed. From the "History of Mer'Kresh" by Lindryl Jinsaith on the ruined city found on M'Riss:

"Other stories claimed the Ancient Ones were mages who dared compare themselves to the gods and paid for their arrogance. Still more stories suggest this race of mages built the Star Stones, and that those megaliths are actually a portal to another world through which those mages disappeared. What- ever the truth, the city now lies in ruins, destroyed by time and volcanic activity."

The mention of Star Stones bears future investigation, but what is known is that at least two of the obelisks, by their link to the plane of probability, were portals to that plane, as with Tezirah's supposed execution on the Zoluren obelisk, and her subsequent return during the Prophecy at the one on Taisgath.

Chapter Two - The Sphere and Other Sundries

Her return, or activation of the portal-creating properties of the obelisks, is far from simple. In truth, it required the use of a sphere in both historically documented openings. The Sphere, or Deceiver Device, began five hundred years prior to her banishment, or about 1200 BL according to Magus Xathvier Calvaradde in his "Enchanting Researches, Volume 1". "It was composed of three pieces: two semispheres (one brass, one obsidian), and a crystalline key (which had, if I recall correctly from my hurried notes in that time) four gems, one on each side like the obelisks)."

Each part of the Sphere, again according to Enchanter Xath- vier (as was likely discerned by the Guild during its brief study), was composed of "no less than three Grand Squares on each of its three components." This is no small task, and understandably, took five hundred years to complete. Likely it was the Magus Tezirah, herself a skilled Enchantress, who finished the Sphere before Imperial Law sought her out.

It is the same Sphere that opened the portal to the plane of probability, likely releasing a shadowmaster and allowing it

to escape from Tezirah's mansion in 703 BL, where modern-day day River Crossing is located (assuming Tezirah resides on the plane of probability, and that the form seen was not simply some illusionary facsimile). This shadowmaster is an intelligent denizen of the plane of probability; their kind seemingly wish to take over or exist on the plane of abiding as well.

Centuries passed, and what I know of the Sphere's whereabouts during those times is sketchy at best. However, as the web wove it to be, in 230 BL River Crossing began to be built, probably over the remains of whatever city was there before. In time, Zoluren Observatory was finished, and beneath it, around 290 AV, Tezirah's mansion was rediscovered.

Excavators, students, researchers, and notable persons were gathered in the once-magnificent mansion, including Guildmas- ter Prime Taramaine Ennis-Braun; Lady Demosel Dez'Madielle, the Weaver of Fate; our current Guildmaster of Ilithi, Magus Mortom Saist; Lady Erzebet Crowther; and Grell Pel'cora, a mercenary hired by the Guild. They found the Sphere and the obelisk. As the web wove it, they assembled the device, re- leasing two shadowmasters, who killed many until Grandmaster Taramaine, Lady Erzebet, and Guildmaster Mortom harnessed sorcerous arts to stop them as they felt it necessary. The manipulations reacted violently with the obelisk's celestial energies; it shattered, embedding a piece of itself within Mister Grell. The Y'shai Shanrolias, also, was the first Y'shai to fall in the line of duty, his spirit lost, from the manipulations that created Y'shai. (Note - the Y'shai process was first discerned from "Arte of the Black Cockatrice,' if the reader is interested in finding more on Y'shai.)

After this, the Guild disassembled the Sphere, placing one semisphere in southwestern Therengia (which was accessed by the trapezoid), the other into an enchanted music box (given to Lady Penelope), and the final piece -- the crystalline key -- was held by Guildmaster Mortom after some years when he put himself (likely with Guildmistress Gylwyn's assistance) into a death-like stasis, and was interned within a sarcoph- agus within the Great Tower of Shard.

Unfortunately, I never quite understood this part, but either (as it was related to me) the trapezoid statuette contained the semisphere and was originally found within Therengia, or it accessed a statue in Therengia to reveal the semisphere.

The trapezoid itself was the same device used by Andraethu, Lady Demosel's brother, to steal souls, most often those of children. (Heritage Monograph's Profiles in Magic series delves deeply into the origins of these two, so I will not dwell on them here.) From what I could gather at the time, the trapezoid held a consciousness of some sort, which would twist the holder's mind and perceptions, causing them to see and hear illusions and insecurities in an effort to have the holder drain the souls of any nearby. Additionally, when not being used, it would drain the said possessor's spirit and slowly scorch their hands with its heat, which could only be healed when it had "feasted," in a sense.

In any case, similar to this was the music box which held the second semisphere, given to Lady Penelope, whose state of un- life allowed her to ignore its effects. As I understand it, the music box would drive the holder insane with the sounds of the spirits of children. Again, the Heritage Monograph series details what little is known of Lady Penelope's life and her many contributions to the Guild, if the reader is interested.

Even so, how the Guild came into possession of or created the trapezoid and music box remains a mystery. The use of the two to protect the semispheres seemed safe enough, but as the web wove it, things came out otherwise.

In time, the Council recovered one semisphere, taken from Andraethu for further study, while the other was recovered from Chyolvea Tayeu'a and the Mountain Elves by Lasarhhtha Oshu'ehhrsk, a S'Kra Mur Bone Dancer, necromancer and Dragon Priest descendant with the help of some students of our and other Guilds. Lasarhhtha, like many others, had spoken with the mirror wraith, who convinced him that the Sphere was the key to letting his ancestors rest.

Guildmaster Mortom's key saw brief travel through the prov- inces when he awoke to Lasarhhtha's attempt to possess it, around the turn of the year in early 362. Some students did their best to keep it from the Bone Dancer, but failed since the semisphere in his possession was seemingly drawn to the key. Ultimately, Lasarhhtha gained both key and semisphere, while the Guildmaster attempted to regain his bearings after several decades of stasis.

Meanwhile, Lady Demosel visited Zoluren Observatory briefly where she was attacked by shadows using manipulation which she was presumably able to sense with the help of a mirror wraith talon. After a struggle, the shadows succeeded in hitting her, whereupon she seemed, strangely, to grow trans- lucent. Her talon no longer functioning properly, she was drawn into the shadows and disappeared into -- I'd theorize -- the plane of probability.

Thereafter, through an unknown method that apparently utilized the Tears of Grazhir as focal points (as I under- stand them) rather than moonbeams -- Lasarhhtha sent Lechsu, another necromancer, to recover the semisphere from the Coun- cil during a meeting. Magus Khaman Vairson, student-elect to the Council, Grandmaster Taramaine, and Lady Annisean Crow- ther (Lady Erzebet's daughter, then recently appointed to the Council in her place), survived his attack, although the others of the Council fell (save, also, the Prophet Dothrein -- the representative of the G'nar Peth who rarely showed up at meetings), seven traveling the Starry Road, while three remain in sleep within the Imperial Stargazer's Medical Pav- ilion in Throne City at this writing, may they soon recover. The sects, also, some having lost faith in the Council and others as a return to traditional teachings, began to open their doors to students in these times.

With all three pieces, Lasarhhtha attempted to assemble the device at his ancestral manor south of Leth Deriel. Each time, as with those documented in the past, the device would release one or more shadowmasters as well as disrupt the web of fate. Students across the lands sensed these disturbances through fate and probability, until the Sphere was recovered from Lasarhhtha, and returned to the Council.

On 362:236:6 the Guildmaster Prime gathered all the students interested and spoke with them on Taisgath. Having been mis- led by the mirror wraith, like Lasarhhtha, he activated the Sphere, trying to sever the connection between the plane of abiding and the plane of probability, but instead opened a vortex through which the Magus Tezirah returned. With the assistance of Lady Demosel, who returned through the same vortex, Tezirah was pushed back into the drab, silent land- scape of the plane of probability, leaving the Guild to re- cover, and to note a changed obelisk.


Chapter Three - Threading Time and Space

The fluctuations from those times persist, as was notable by the feeling of a ripple through fate and probability shortly after the vortex closed. What the web weaves seems unclear, though there have been stirrings over the years.

As for the web of fate and plane of probability, themselves, much can be drawn to aid understanding from the happenings of the Prophecy. Having briefly looked into the vortex, the plane is distinctly different from, though similar to, the plane of abiding -- a pale sunset with little to distinguish above the horizon from below it, strange winds and clouds -- the plane of probability is a seemingly colorless and silent landscape.

Through the use of her aforementioned mirror wraith talon, a strange magical artifact, the Lady Demosel is able to travel the plane (although how is speculation on my part). I would theorize that, since mirror wraiths seem to be reflections from the plane of probability to the plane of abiding, the talon acts as a link, much like moonbeams, to its landscape.

Moonbeams and Moon Gates, for that matter, as well as other arts of our Guild, are known to be intimately linked to the plane of probability. Though rather than traveling into the plane, itself, we simply travel across it, or use it to link one point in space with another. While the Turtle, with the shards of Grazhir (like the smaller shards of Grazhir which fell inactive after the Comet Zelkaes left Elanthia's prox- imity in the year 361), seem to use other shards of Grazhir as links, like moonbeams.

Another notable art was Lasarhhtha's, which created a small mote of light near Chyolvea Tayeu'a, marking the spot for him to (presumably) set a moonbeam by in the coming andaen, and then return to the area. A more permanent sort of link to the plane of probability, this art would be a boon for any Magus that wishes to travel long distances.

What is known is that the plane of probability is a place, separate and distinct from the plane of abiding, which we, as Moon Magi, tap into to sense visions, or weave the web of fate. Conversely, the web of fate seems not so much a plane but rather a linking of events across time.

On a smaller scale, each person could be seen to have a web surrounding his life and his self, which is what we affect by weaving the future, while on a larger scale, each person is simply a strand on the web as it relates to all things across time -- each meeting of two people being an intertwining or crossing of strands, while many strands meeting could form a nexus, as per Lady Amiss' treatise.

Simply put - the plane of probability is more concerned with space (and spatial theories), while the web, itself, is more concerned with time and its passing.

Drawing on the group prediction attempts, first observed by Councilman Zeltir Cra'Feldor around 361:144:4, several magi can gather together to open a larger hole to the plane of probability, and through that, tap into the web of fate to see more of the future. While doing so, the group felt a chill breeze and noted a mist forming upon the walls before a distant cry was heard. After a roar which grew louder as the floor shook, a cloaked figure appeared, and the group seemed to snap back to reality, so to speak, learning of the future, but they were unable to interpret the knowledge.

Unfortunately, each such attempt resulted eventually in the release of a shadowmaster, or as with the one on Taisgath, a disturbing vision. And so this line of research was put aside at the request of the Council until the future.

Even so, this allows certain connections to be drawn about the plane of probability, the plane of abiding, the web of fate, and the structure of reality, I feel. One theory, to which I hold, is that the plane of abiding is surrounded by the void, which, in turn, is surrounded by the outer-lying plane of probability, while the web of fate, literally like the strands of a spider's web, runs through all of them, and across time.

To simplify that: if the reader would picture Elanthia with the moons floating around it, Elanthia is like the plane of abiding, and the space between Elanthia and the moons is akin to the void. The moons themselves and their orbital paths would symbolize the plane of probability. If one connected the moons, space, and Elanthia by lines in this analogy, the lines would be that instant of time on the web of fate.

In this system of understanding, we gain our visions through the web of fate as it relates to future time, being sensitive to it, while our weavings, conversely, tap into the plane of probability to access the web of fate, where, presumably it would be simpler to sense.

Given that, the obelisks and Tears of Grazhir are permanent links from the plane of abiding to the plane of probability, the obelisks tapping into the web of fate and relating it through their inscriptions (though I cannot speculate as to how or why), and the Tears of Grazhir existing as beacons to travel by means of the plane of probability, either through the turtles or perhaps other ways as well.

Interestingly enough, however, the piece of the Zoluren obel- isk lodged in Grell Pel'cora's chest glowed blue and dragged him around the provinces around 360 AV. Strangely, the obel- isks "summoned" him, or so he later claimed, ending (on the last recorded Locate) in the sewers near Tezirah's mansion, even before it was revealed to students by Lasarhhtha. What this means in relation to the obelisks and their properties, I can only theorize.

All that said, this does not address whether all things are woven by the web of fate (fatalism), or whether our actions are our own (free will). That issue alone would take volumes to discuss properly, yet the structure (and previous corres- ponding theory) can be useful in their explanation, if the reader wishes.


Chapter Four - Presaging Dilemmas and Dedications

Ultimately, all debates aside, I trust the reader has found some information of use within this text. If any inconsis- tency, problems, or lack of information is noted, contacting me with the Thoughtcast manipulation would be ideal, because I hope to revise this work over the years in future editions.

In fairness to all involved, if any misinterpretation, con- demnation, or conjecture is noted, I urge the reader to in- quire further from other sources on these issues. It is not my goal to posit moral or ethical thoughts within this text, nor to validate any thoughts of that sort in relation to any events. Theories, like all things, are dynamic and change in time as the web weaves them. I am, however, always open for a debate.

Credit and thanks for making this text possible go to: the authors mentioned, for their sharing of information; to those involved in the events of the Prophecy, especially discus- sions and assistance in filling in the pieces from before my time; to Lady Psychi Starwoven, whose thoughts and debates influenced my years greatly; to Magus Zelion Ca'Davre, a notable scholar of the Progeny, without whom parts of this text would not have been possible; to my apprentices, who continually force me to understand things; to Lady Nayann Fresnateia, whose remarkable insights and thoughts have in- fluenced this work greatly; And last to Master Lomtaun Nedo- rath, whose years of guidance still serve me well."Moon mage" is not in the list (None, Bard, Barbarian, Cleric, Empath, Moon Mage, Necromancer, Paladin, Ranger, Thief, ...) of allowed values for the "Guild association is" property.

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