Of Spirits and Spirituality (book)

Of Spirits and Spirituality As written by Professor Ermale the Orange

For the reader expecting a detailed exploration of spirituality, it is important to note that this volume is not a discussion on theology nor metaphysical concepts but is grounded in science. By "spirituality," we, as mage- scientists and sages, refer to those beings of true spirit. This is in our use a simple classification to help identify the differences between creatures of what would otherwise be similar appearance and characteristics. Those seeking theological enlightenment would best seek the book, "The Immortals." Others reaching for a more practical understanding are encouraged to continue.

A thousand definitions exist for the word "spirit," most of them simply incorrect and used by commoners to explain away that which they do not understand. It is used to reference true spirits, certainly, but also broadly categorizes such separate entities as elementals and familiars, and in extreme cases those shadows from the Plane of Probability.

I urge the reader to discard any such preconceived notions and avoid the use of spirit when discussing natural insubstantial creatures.

We have several classifications of insubstantial beings. This is an adopted zoological approach, and helps to identify spirit, aether, and elemental beings appropriately. For the purposes of this treatise and for the benefit of the target audience of students who shall browse this work, we shall limit ourselves to the classes, orders, families, and genera of such beings. This should still be more than sufficient for our purposes. Those wishing to explore a career in more precisely identifying insubstantial beings should refer to the more comprehensive volume, "Classifications of the Elanthian World" and the extensive tome, "The Identifier." Additionally, it would be wise to explore the libraries of the Cleric Guild for various valuable reference on true spirits such as ghosts and wraiths, the most important of which may be the book, "Archrean's Guide to Spirits."

The word "class" is used as the first subdivision in categorizing fauna or floral within a larger collection, or kingdom. A class of creature can be incredibly broad and include many diverse beings -- the avian class, for example, would comprise ducks and sparrows, both distinctly different types of creature. Sub-divisions of class are then necessary; these smaller sets we refer to as "orders." Ducks, being a fatty water-loving fowl, can be set apart from sparrows, which are small and quick birds, by these differing traits. Still further divisions are necessary to appropriately organize. The next such division, barring sub-orders, are families, which comprise fauna and floral grouped by true similarities. The white-tipped sparrow and golden Northern sparrow are both genera within the same family as their differences are relegated mostly to those of plumage and migratory habits. Genera, as the ancient Imperial scholars defined, are those named beings which we may be familiar. Field goblins and forest goblins are two distinct genera within a family.

What natural question should thus leap to the inquisitive mind is the placement of the various races within this classification hierarchy. All of the known races are of the same class, being bipedal beings of sentience. Not all are of the same order, as Gor'Tog physiology differs greatly from that of Elothean or Elven. In fact, Gor'Tog share such traits as to place them more akin to the same order as orcs and other goblinoid creatures. Elothean, Elven, and Human, also termed the "High Races," are of similar order, but differing families. Likewise, Halfling, Gnome, and Dwarven are arranged within a different order than the "High Races." An example of further subdivisions -- Sand, River, and Bone Elves, to name but a few -- would comprise different genera with the greater family of Elvenkind.

It should be remarked that we still use many of the terms that originated in Ancient Imperial, as this provides us with a convenient means of referring to a particular division or species without the confusion or limitations of the modern common languages. As noted, further and more precise documentation of these classifications can be found in other tomes. This at least summarized, we may proceed into understanding the class of insubstantial beings.

Within the class of Insubstantial Fauna we have a wide array of varying sub-divisions. This obviously does not refer to "insubstantial flora," which has its own classifications and divisions which we shall not cover. Since only two such types of plant fall in this category, it would be generally acceptable to gloss over their place in the structure of identification. All creatures in this broad class are identified by a natural incorporeal state and are not related at all to the Starry Path or true spirit. We shall discuss true spirit beings in a later chapter or installment.

The first and arguably most important classes within Insubstantial Fauna are those from the elemental realms of Air and Aether. These creatures are most often confused with spirits, and until the last century, even the most learned scholars used the words interchangeably. Aether beings in particular are responsible for much of this confusion; not from any conscious direction on their part but due to the common manifestations of aether in the Plane of Abiding. Air beings are more prone to simply being "felt," much as one might sense the wind, but Aether beings will generate strange lights of ethereal appearance. Often times, this light is a bluish or silverfish, which compares to the whites and silvers of Holy magic effects. Curiously, small bits of iron will behave erratically in the presence of an Aether being, lending credence to false claims of poltergeists and other decidedly spiritual phenomenon.

Despite this, Aether creatures most especially should not be confused with spirits, though being thought of as spirits is a common misconception. It is also unofficially used as a gauge as to whether the speaker is one of the ignorant masses or a learned individual. To impress scholars in conversations on the issue -- or to at least prevent personal embarrassment -- it would be best to avoid referring to classification aetherium creatures as even remotely being spiritual.

Of the other elements, Fire beings are occasionally confused for spirits by ignorant woodsmen or druidic travelers as a way of explaining nature's courses. The novice scholar would do well to not make such a blatant mistake in categorization. In the modern day, several groups have passionately argued that Fire elementals – and even those of Earth and Water -- are of the same nature as Air and Aether. They explain that elementals are in fact mere animating forces which shape and drive the element of their choice into a form suitable for long term residence on our plane of existence. In reality, it is unknown whether these all elementals are similar beings to Air and Aether, playing the role of puppet master, or if they are truly each in a different group altogether. Curiously, Warrior Mages are not predominately of one opinion or the other on the matter, and argue among themselves over it as much as with scholars of other Guilds.

It was in my youthful days at the Colleges of Warrior Magic, in fact, that my interest was first piqued in the immaterial. This segue is more than an old man's nostalgia, for an event during one of my classes offers some insight into the arguments of 'puppet master' versus elemental subtypes. The class was one on summoning and binding, and familiars -- long felt to be creatures of aether in corporeal form -- were the subject of the day. Imagine our youthful exuberance and horror as we sensed the potent wards in the hall designed to detail arriving elemental beings, set up in advance by our now notorious professor.

We were gifted a rare glimpse of a forming creature of aether, at the expensive of the poor being involved. Without its body, the shaping was almost panicked, and it formed various shapes resembling the mythical chimera as it struggled to find a suitable shape -- as if unsure of how those on the Plane of Abiding are expected to appear. Our professor, Xulanthu, was expelled for this experiment, which itself was the final straw in a long line of questionable and unethical activities.

In the interest of remaining objective, I leave the conclusions to the reader what this incident implies about the classification aetherium. This was a well-documented event and so, thankfully, a cruel repetition is unnecessary. While this proved a defining moment for those who argue the side of elemental puppetry, it can not be taken as literal proof. Our modern methods are without doubt more refined and contamination may have occurred those years ago.

Further, elementals, particularly those of Air, are clearly and easily able to be bound to more corporeal forms. This can often be a dangerous proposition, as the folly with the Construct of Ras'Kon would show. Many elementals elect to inhabit forms, and these are naturally the most controllable and benign. Many Warrior Mages prefer this method, and would never dream to harm a being from the elemental planes by forcing them into unwholesome shapes. As such, ethical debates continue to rage against those who would use binding spells, such as those that insist on the creation of Haemonculi. I would cautiously direct the reader to the enchanter's guide, "Elemental: Bound" for further discussion on such terrible things.

Concluding this volume, my next shall delve into the nature of sentient Bardic instruments. Some believe that these, too, are aether or air elementals, though in that document I shall provide satisfactory proof to the contrary. The confusion about these enigmatic devices is almost certainly rooted in the common misconceptions of spirits and elementals.