Post by Dirge on Apr 3, 2019 16:20:53 GMT
Makeo Post 1
He Who Stalks (Introduction)
The winds were at a still, as the sweet smell of honey soothed the gentle scents of the waking vale. ‘Twas the peak of morning, who’s amber light had radiated through the dense foliage in a sort of deep, tenebrific latticework. Dew from the plants relative to this dense bamboo forest made the air humid, as these cold balls of air, building in the lungs with each deep, meditative breath, sent a supernal shiver running through the skin of the subtle spirit.
A deep black gusoku shielded his form and warped his shadowy silhouette with a bolder, more keen border. A furled collar lined with these long, black raven feathers wrapped around his neck and gave accent to his otherwise bestial features. This dense mane of black fur coated a majority of his face, including a long and barbaric beard which stopped just below his sternocleidomastoid.
His black surcoat, which embraced a profane insignia, shifted in abuse as the cool breeze whipped his loose clothing to his side, drawing a dynamic focus to the glowing crimson eyes of this titanic darkness, easily standing 7’ tall, with a form sculpted from genetically herculean proportions. The area inhabiting a 30 foot radius of this malevolent presence was noticeably cooler and had a deeper, darker shade.
Deep gray clouds soon began to set, as a brooding force of uncomfort overcame what was a divine morning, shifting it to a somber melody as a tempest of thunder struck at the lands. Though, Makeo was unfettered. His experience triumphed a simple storm.
A veil of darkness shifted across his obsidian silhouette, an visual illusion casted by the arcane properties stored within the opaque carapace of his ghost iron gusoku. This would, by nature, normally be an alarm to anyone who possesses a form of sight or sense for magical and energetic traces. As would his Baguazhangdau, Bei-Ji, which rested at his waist. But as vibrations —the nature of auras described across countless accords— the properties of his own subtle resonance reduced the energetic signature of his presence to a relatively untraceable sum, making such effect inadequate at discerning him from a common animal among the wreckage. Sure, it would be entirely possible to detect him with relatively “normal” senses, had it not been for all of the “soft” measures taken thus far.
As he travelled through the shadows his form gradually shifted to meet the contextual shading of his environment, making him virtually invisible to the naked eye. Though, this was an illusion, and anyone able to peer through them could easily see through his fuckery— assuming they somehow knew where to look. It was not impossible to find him, after all, just extremely hard.
“”Where are you, Mantid?” He thought to himself.
Way of The Shado-Pan
The Shado-Pan (or Shado-pan), also known as the "Sword in the Shadows" and the "Watchers on the Wall", are a secretive, elite order of highly disciplined pandaren fighters with a ninja-like culture dedicated to protecting their empire from any threat.
The Shado-Pan are in a timeless struggle with the sha and the mantid. As Pandaria has no standing army, it falls to them to defend the land, so other pandaren can go about their peaceful lives. Hopeful recruits who wish to join the Shado-Pan must undergo a trial named the Trial of the Red Blossoms every seven seasons, when the trees of the monastery turn red.
The trial consists of three challenges, which are simple, but also deadly. The Shado-Pan are allied with the Golden Lotus and the August Celestials. Despite the arduous joining process, it is possible to retire from the Shado-Pan.
The Lord of the Shado-Pan is the leader of the order, currently Taran Zhu (and before him, his father). The rest of the order is divided into three "disciplines", each headed by a Master, who reports directly to the Lord. Shado-Pan-in-training are acolytes, who wear white scarves, while the main forces wear red scarves.
When a pandaren becomes fully Shado-Pan, the monk travels with one of the order's master artisans deep below the earth into the heart of the Kun-Lai mountains and marks out a little piece of the mountain's bones. The artisan then carves it into the monk's likeness, leaving it connected to the bone. When the monk dies, the statue breaks free. All such statues are gathered and stored in the Shado-Pan Monastery so that all may remember those who came before.
Wu Kao
The Wu Kao discipline is lead by Master Nurong. They are the order's scouts, hunters, spies, and assassins. They bring death from the shadows and teach monsters to fear the night.
Armor & Clothing
> Gusoku of Dissonant Shades: Shadows resonate from his living steel armor, allowing him to seamlessly meld into darkness and dim light this effect is based within the arcane school of transmutation.
> Jinbaori of Shadow-Shifting: Surcoat that allows him to expeditiously dance through the border regions of the Shadow Plane, in the area where it overlaps with his current plane. He remains in the Border Shadowfell until he exits or is removed from the cover of darkness. The interconnectivity of the planes allows him to still interact with things on either end. He can see and hear the plane he originated from, but everything there appears in grayscale, and he can't see anything more than 150 feet away. While he does not gain any special form of intangibility, his presence in the transitive plane attributes to him not having a true presence within the material plane in those moments, making him undetected by things such as Kinetic displacement tracking for example.
Transitive Planes is a collective term used to describe those planes of existence that connected other planes together, or could be used as a means of travel between points on a single plane. The various cosmology models each described them differently and ascribed them slightly different traits, but all were accessed by either magic spells, spell-like abilities, or portals.
While Makeo’s surcoat is not nearly powerful enough to lift him to a different plane entirely, it does allow him to set foot into the world of planes walking.
Available Weapons
> Bei-ji, The Profane Repose: Sheathed on the left side of his hip is a living steel Baguazhangdao tempered of blackened iron. Bei-ji, the blade, is moderately curved and single-edged at a length of 160 cm and a total length of 195.58cm, though with a few inches of the back edge sharpened as well; the moderate curve allows them to be reasonably effective in the thrust. Its hilt is canted, curving in the opposite direction as the blade which improves handling in some forms of cuts and thrusts. The guard is disc-shaped with a cupped shape to prevent rainwater from getting into the sheath.
The war-forged weapon is tainted with a profane personality, a dark and ‘demonic’ presence which causes blows struck with the blade to be smitten by the viciousness of its thirst for chaos. In such, attacks with the weapon exceed the elementary nature of physical damage, and instead attribute themselves as magical by way of enhancement for the purposes of overcoming physical resistances (unless explicitly applied to magical attacks as well.) More specifically, high resistance to physical damage is reduced if not entirely ignored by the blade, as the damage it causes occurs both physically, and metaphysically.
The appropriate defense for both sides of this equation, however, negate the special effect and make it just another, normal blade.
> The Raven’s Talon: Sobo’s left arm is fitted with a ghost iron Tekko; a marvel of medieval technology — using a complex system of pulleys to act as both a holster and dispenser of daggers referred to as “talons”. On the up side of the knuckle of his pointer finger is a pressure plate from which holding initiates a process that occurs at the base of the gauntlet. The gauntlet itself is loaded with several 8” ghost iron throwing daggers, stored as thinly as possible upon three rows of 10.
These daggers are specially segmented to fold in on themselves, taking the stored shape of a single blade. But as the button is pressed, the most immediate row of daggers is pushed forward by a hammer mechanism, which prepares the daggers by initiating the process of unfolding them while a moving panel pushes them up the back of the handguard and to slits behind the knuckle, from which the physics of them unfolding naturally drop each dagger between his fingers, but from sight it merely looks as if he has obtained them from nowhere.
Simply pressing the button causes the hood of the gauntlet to slide back, which exposes the rows of daggers so that he may reload if needed. Since they are obviously so thin and light, it does not add any negative weight or discomfort.
Wu Kao Jishū
> Inton no Jishū: Inton Jishū is one of the two styles that exist outside of the elemental circle, along with Yōton Jishū. It is based on the spiritual energy that governs imagination and is created by altering the ratio of spiritual and physical energy in favour of the former.
Through the focusing of his ki in the Inton Jishū Makeo can shape natural shadows or even his own energy into supernatural effigies which defy their normal, natural behaviors.
> Nondetection: Makeo’s subtle body transmutes the aura around his waking body into subtle vibrations, making him, and the things he carries relatively undetectable by magic, sensors and detection radius effects specifically. This effect is based within the schools of Illusion and transmutation, also referred to as alteration, and actively deceives scrying attempts. Those that detect are unable to discern his signature from the multitude of others within the area, depending on the method of course. He can still be seen with all the relative “normal” senses, it is specifically a detection and scrying based ward.
> Wu Kao Arts: Utilizing ki to control and contort the shadows was only part of Makeo’s monastic tradition, as the other came in the form of martial and philosophical training in a variety of styles with the focus of silence, subterfuge and assassination.
With such, his control over ki stretches into the traditional functions as well, affording him a number of interesting techniques referred to as the Wu Kao Arts. In particular, these arts allow for him the ability to achieve a number of superhuman feats of strength, agility, and perception by specifically focusing on the manipulation of Chi primarily as an internal force, as well as how to effect or shift the chi of another through various pressured strikes and attacks to achieve desired effects.
The following is a more complicated breakdown of the pseudosciences behind this particular set of techniques
“What is Chi or ki and where does it come from? Many Martial Arts instructors will tell you that the power of your techniques is derived from controlling your Chi. Ask your Sensei to explain what Chi really is and how to use it. For the most part, many instructors don’t understand it themselves.
Chi is energy on the brink of becoming matter, and matter at the point of becoming energy. It is vital energy, the life force. When chi gathers, life is formed, when it dies, so the body dies. The Chinese character for Chi is gas (or energy) setting atop the character for rice. Hence, the energy that is food.
But where does Chi come from? To completely understand the answer to this question, we must look to Eastern Philosophy. It is difficult to explain Chi or it’s actions to one who is not open to accepting the Eastern mindset. There are many different types of chi, and all must be understood to understand the whole. I have listed the different types of Chi below with a brief layman’s explanation of each.
Yuan Chi – The original or “Before Heaven” chi, this is the chi that is immediately inherited at the time of conception. Nothing you do can change this type of chi.
Gu Chi – This is “After Heaven” chi and is derived from food. It is the chi of the spleen.
Kong Chi – This also is “After Heaven” chi but it is derived from air and is the chi of the Lung.
Zong Chi (Chi of the chest) – The gathering of both the Gu Chi and the Kong Chi.
Zheng Chi – This is “normal” chi, it is the product of the Zong Chi being catalyzed by the Yuan Chi.
Ying Chi – The nutritive Zheng Chi that nourishes the organs and tissue.
Wei Chi – The defensive Zheng Chi that circulates on the surface of the body and protects it from external factors.
Zangfu Zhi Chi – This is the Zheng Chi that flows through the organs.
Jing Luo Zhi Chi – This is the Zheng Chi that flows through the meridians.
As you can see, the question “What is Chi, and where does it come from?” is much more complicated than it appears. As martial artist, we need to understand all of the different types of chi. You cannot develop one type of chi without effecting another. The focus for the majority of martial artists is the Wei or defensive chi. This is what protects us from an attacker’s blow or allows us to smash through boards and bricks with our bare hand.
To develop Wei Chi, we must not only concentrate on meditation but also on our diet and exercise. Wei Chi is a type of Zheng Chi, Zheng Chi originates from Gu (Food) and Kong (Air) Chi. If one has a poor diet or does not participate in a regular exercise program the Zong Chi will suffer disharmonies thus inhibiting the development of the Wei Chi. Disharmonies include deficient chi; the process of aging and illness, sinking chi; leads to organ prolapse, stagnant chi; bruising, and rebellious chi; chi flowing in the wrong direction. An example of rebellious stomach chi would be hiccups or vomiting.
Chi flows from the chest, down the front of the arms to the fingers. It then travels up the back of the arms to the head. The chi then travels down the back to the feet and back up the front of the body to the chest. This flowing chi is the Jing Luo Zhi Chi. It travels through the meridians of the body that can be best described as electrical channels. There are 12 main channels; 8 extraordinary channels; 12 transverse luo; 12 tendinomuscle channels; 12 divergent channels; and 16 longitudinal luo. The transverse and longitudinal luo and the tendinomuscle and divergent channels are merely “connections” between the main and extraordinary channels. There are points along these channels that are chi vortexes which we know as “the pressure points” used in Atemi Waza. These points are the exact same points used in acupuncture and acupressure.
Chi is one of the 3 treasures that are the essential components of life. Chi – energy, Jing – essence, and Shen – spirit. When the three treasures are in harmony the individual is radiant, physically fit, and mentally sharp. Just as developing one aspect of chi affects another, so does it affect the other two of the three treasures. One should find a balance of the three treasures through meditation, exercise, and living well in general. Any disruption of the three treasures leads to an imbalance of the whole. This imbalance can be manifested as physical or psychological abnormalities.
Causes of disharmony can be internal or external. Internal disharmonies are called the “seven emotions”. They include Joy, Anger, Sadness, Grief, Pensiveness, Fear, and Fright.
Joy – According to Eastern philosophy is a state of over excitement or agitation and leads to problems with heart fire.
Anger – Anger includes resentment, irritability, and frustration. It affects the liver resulting in stagnation of the liver chi. The liver energy rises to the head causing headaches, dizziness and in the long run high blood pressure. It will eventually cause problems with the stomach and spleen.
Sadness and Grief – Unresolved sadness and grief that becomes chronic creates a disharmony in the lungs making the lung chi weak and interferes with the function of circulating the chi. Normal expression of sadness and grief is sobbing that originates in the lungs with deep breathes and expulsion of air with each sob.
Pensiveness – is the result of to much thinking. The organ most affected is the spleen.
Pensiveness causes a deficiency in spleen chi that causes fatigue, lethargy and the inability to concentrate.
Fear and Fright – Affect the kidney when it becomes chronic. kidney chi lessens and leads to a decrease in kidney yin.
External causes of disharmony include the “six pernicious influences” or “six outside evils”. These “influences” or “evils” include; wind, fire, cold, dryness, dampness, and summer heat. A brief explanation of each is provided.
Wind – This is a yang pathogenic influence. Wind disharmonies are characterized by a sudden onset such as the common cold. As the wind disharmony takes hold, the symptoms turn to heat as yin transforms to yang to show fever, sore throat, dry mouth and thick yellow phlegm. Internal liver wind is very serious and can lead to conditions such as epilepsy and stroke. Wind is related to spring according to the five elements theory. This suggests that an individual is more susceptible to external wind disharmonies in the spring.
Fire – This also is a yang pathogenic influence. Fire leads to a large group of heat type symptoms: fever, inflammation, red eyes, hot skin eruptions, and an aversion to heat. It has a drying effect on the body fluids causing dry skin, constipation, and scanty urine. Extreme cases of fire disharmony include: hyperactivity, mental agitation, delirium, and mania where the heat disturbs the shen.
Cold – This is a yin pathogenic influence. Sudden onset leaves the individual feeling chilly and headachy with an aversion to cold, general body aches and no sweating. If not dealt with, cold can affect the lungs, stomach and spleen. This leads to abdominal pain, nausea, vomiting, and diarrhea. Cold can also affect the liver channel especially in the genital area causing pain and discomfort.
Dryness – This is a yang pathogenic influence. Dryness follows the same symptoms as fire but with more emphasis on drying up the body fluids. This influence can lead to cracked dry skin, dry lips, nose, and a dry cough. Dryness is associated with the fall.
Dampness – This is a yin pathogenic influence. When dampness invades, it leads to sluggishness, tired and heavy limbs, and a general lethargy. Bodily discharges are sticky and the tongue will have a sticky coat. The spleen is especially susceptible to dampness. This will inhibit the transportation and transformation functions leading to abdominal distension and diarrhea. Dampness can also affect the joints leading to stiffness, aching, and swelling. These symptoms are predominate in the morning. Dampness is associated with late summer.
Summer Heat – A yang pathogenic influence that follows fire. It is associated with the height of summer. Summer heat depletes the chi and bodily fluids leading to exhaustion and dehydration.
As you can see, the question “What is chi and where does it come from?” cannot be answered in a few sentences. To truly understand chi and how to develop it to improve your health and martial arts performance takes an in-depth study and knowledge base. Your studies must be accompanied by meditation and exercise. Once you have discovered chi and developed it you will understand not only the martial applications but also the healing applications. There cannot be one without the other. Keep in mind the five excellences during your search for the answer to this question.”
>Nankaina Jishū A Nankaina is performed when Makeo controls the chi flow of a target's cerebral nervous system, thereby affecting their five senses; this is frequently used to create false images and/or trick the body into believing its has experienced physical pain. Specific imagery can be achieved simply by the Inton nature of the technique, though only ‘minor’ Nankainas may be created and can only effect 1-2 senses at best. Because Nankaina affects activity throughout the prosencephalon structure of the brain, humans, dogs and other species of mammal are therefore all affected by his Nankainas; however, the bugs, like all insects, lack such a structure to their brains, and so do not even notice it.
Nankainas can also be used to manipulate others - similar to brainwashing - by feeding the victim illusive suggestions.
>Way of the Hongmoon Arts
The Hongmoon Arts are a hybrid of wondrous concepts, merging the mechanically utilitarian abilities of the arcane with the Kung Fu Master’s reactive and reflexive moves. Each set of skills is tied to the associated schools of the arcane—Evocation and Abjuration—and incorporating the versatile yin based feats with the sheer mechanical control of the arcane creates a solid and respectable form of mystokinetic combat, which has been passed down for centuries in the hongmoon academy. While not quite as complex as spells for example, the Hongmoon Arts can take dedication and finesse to master, as one shapes raw animistic components into devastating effects using willpower alone.
The following is a more complicated breakdown of the pseudosciences behind this particular set of techniques
Arcane magic (also called arcane energy, or arcana) is a cold and intellectual magic that warps time, space, and controls the flow of mana, which is just a measure of a fundamental power—if mana were water, then arcane would be steam pressure. Though extremely volatile, arcane is so similar to an element it might as well be one, for all magical intents and purposes. Each of the schools of the arcane can be combined between one another for more complex effects, though this is something only masters are known to be able to do with ease.
Abjuration is the study of protective magic. The most generalized abjuration spell is the mana shield, a spell that transmutes raw mana into a barrier that protects the caster from attacks. Elemental armor spells require far less raw energy than a mana shield and are more easily maintained over time, but lack the raw potency of the mana shield. Ward spells are quick, potent incantations to protect the caster against a form of magical damage, often caused when magic slips out of a mage's control.
Evocation is one of the eight schools of magic practiced within the arcane arts. Wizards who specialize in this form of magic are known as evokers. Evocation deals with the creation and manipulation of raw magical energy, often for a destructive end (i.e. fireballs, lightning bolts.) This particular school of magic enhances the destructive capabilities of most common abilities, allowing the user to overchannel energy through their attacks and magical effects to cause devastating results, or even use their focus to sculpt the energy to create relatively harmless pockets within their radius to be able to survive their own effects.
Martial artists trained in this style recognize that ki. In principle of application, is similar to arcane energy. They manipulate ki through metamagical feats in order to increase the effectiveness of ki and thus gaining access to producing similar effects to the arcane.
The Laws of Magic are the rules, power sources, expectations, philosophies, etc., that develop out of Functional Magic, or which are codified in a Magical Tradition. They define how magic works in a setting. These are some of the "laws" that real-world occult traditions have applied to the working of magic. Some laws that are not consistent with other occult systems have been removed for the sake of objectivity, leaving only the ones that are a constant and reoccurring in modern media such as fantasy, anime, and other facets of fictional worldbuilding.. Within many new school systems of roleplay a “my universe is different from yours” mindset is applied to fighting, so the below things are listed to help better an understanding of my more ‘traditional’ point of view.
”Important” Laws of Magic
>Law of Reversal: Whatever magic does, magic can undo: Somewhat controversial, the idea that anything created by magic can be dispelled or otherwise undone by magic without needing to be physically destroyed. Conversely, this also allows there to be space for anything killed by magic to be brought back under the right conditions.
>Law of Sympathy: Once together, always together or The part of the thing is the whole of the thing: A part of something - like one of someone's possessions or a part of their body - can be used to work magic on it over a distance as though it were physically present. The more intimate the connection the better the link works so a discarded cigarette packet is little use, whilst a favourite shirt or piece of jewelry is better and part of someone is ideal.
"When someone handles an item, they leave a part of their own magical aura attached to it."
The sympathy between a subject and the object used by her becomes stronger with a more constant and thoughtful use. As auras vary with individuals, the vibration makes it possible to connect to the individual by affecting the item, and vice versa.
Among its practical uses, sympathy may allow a lock of hair to be used in a love charm, or a coin to be tracked back to its original owner. Similarly, an expert can read handwritten letters or books without having to actually read them, and even use familiar auras to track the location of hidden entities.
> Equivalent Exchange: Everything has a price: Magic conserves a given level of value (although one or both "parties" may have different ideas of how something is valued) and a given effect must be paid for with something of at least equal worth. Part of the fun of magic where this applies is making absolutely sure you understand what you are paying before you seal the deal. This also tends to lead to magic that takes the path of least resistance, moving stuff about rather than creating it and what have you. (Elemental Manipulation for example.) Where the price is far more than the benefit, you're probably entering ‘monkey's paw’ territory.
Way of The Long Death
Monks of the long death belonged to the Order of the Long Death monastic order. These monks studied the nature of death, and were particularly interested by the moment of passing. They did not bother about the afterlife or nature of the soul. The ceremony of introduction was filled with hideous acts meant to test the resolve of initiates. As they became more powerful, they gained limited abilities related to death and study alchemy, poisons, and resistance to death effects.
Monastic Tradition
These monks sought for the secrets of life by studying death. It was the condition of being dead that concerned them most, and not what lay beyond: The afterlife held little interest for them. Their laboratories were full of decaying, dying, and dead animal and plant specimens that they studied with detached interest; they frequently purchased rare specimens that they could not obtain easily themselves from adventurers and merchants. But such studies were only part of the monks' daily life: They sought to understand death as it pertained especially to intelligent living beings. The order had been obliged to obtain its living specimens by other means, such as abducting them from outlying farmsteads and poorly-defended hamlets in the dead of night. The monks suffered no moral qualms about these deeds: Death was the most natural thing in the world, from their perspective, and to expire in service to its principle was the most profoundly holy experience any living being could hope to enjoy. It is for this reason that the monks themselves did not fear death, and while they studied death, they did not seek that state themselves.
Most of the order's members were either scholars who shared mutual fascination with and worship of death and dying, or clergy who worshiped one of the deities concerned with death. Some of the monks considered themselves to be nothing less than visionaries whose work would pave the way for a better future for all: When death was truly understood, it could be harnessed and used as a tool for the betterment of all, or so they rationalized to themselves. Others who took the Vows of Death could not possibly care less about anything other than increasing their personal measure of understanding about their chosen subject.
Divine Inheritance
> Profanity of Repose: A fraction of power bestowed on Makeo smites his foes with the destructive power of death. Wounds inflicted by him are harmed by the necrotic power of repose, which causes necrosis and decay to beset the wound, making healing from the wounds dramatically more difficult.
The effects of repose are not limited to the living or dead. As all things have imperfections that lead to the natural death and decay, it is also capable of inducing such effects of things including but not limited to metals in the form of sundering and corrosion. Though , magical materials and creatures which are immortal are immune to the effect.
> Profanity of Undeath: A fraction of Makeo’s divine essence is comprised from the blessings of the divine domain of death.
As a guide into the next world, Makeo maintains a dualistic connection between the world of the living, and the world of the dead. As a result, his senses were augmented to allow him Truesight. A creature with truesight can see in normal and magical darkness, see invisible creatures and objects, automatically detect visual Nankainas and perceives the original form of a shapechanger or a creature that is transformed by magic. Furthermore, the creature can see into the Ethereal Plane. Using his connection to the transitive planes, Makeo, exiting between them, sees things both in the material plane, and the ethereal plane, where things such as Nankainas are often not present, thus explaining the nature of this sense.
In addition, his power has begun shifting to mimic the dead, even in life. For purposes of classification, he is granted all of the invulnerabilities the undead would normally possess such as an immunity to poison, disease, blood-related effects, things that wouldn’t bother someone who’s “already dead.” Losing his head, however, is still an assured death.
Physical Description
> Pandaren Features & Functions: As a Pandaren, Makeo possess blindsight, the extraordinary ability to use a non-visual sense (or a combination senses) to operate effectively without vision. Such senses may include sensitivity to vibrations, acute scent, keen hearing, or echolocation. This makes invisibility and concealment (even magical darkness) irrelevant to the creature (though it still can’t see ethereal creatures such as ghosts).
Borrowing from the strength of the bear, Pandaren are capable of phenomenal feats of strength that dwarf that of the average human. In particular, Makeo is able to lift, carry, drag or pull up to 1800lbs with ease, divided to a fourth to represent a weight either of his hands is able to handle. Pandaren are also much heavier than humans, though due to their aberrant physiology, it does not affect their martial skill negatively.
Pandaren possess grizzly sharp claws on their hands and feet, that measure 4“ for makeo in particular.
> Body Statistic Index
Height: 7’0”
Weight: 515lbs
Body Fat Percentage: 23.3%
Chest Circumference: 74 in or 111cm,
Arm Circumference: 34 in or 23 cm,
Waist Circumference: 46 in or 94 cm,
Shoulders-to-waist width ratio: 2.04
Shoulder Span: 31 In or 22 cm,
Muscle Index: 9.7
Bone PSI Limit: 90,000 psi
> Wolff’s Law
Wolff’s Law states that bone grows and remodels in response to the forces that are placed upon it in a healthy person. After an injury to bone, placing specific stress in specific directions to the bone can help it remodel and become normal healthy bone again. Though due to the placements of things like calcium phosphate within the bone, it can cause the bone to heal stronger and more durable than before as well. With the aid of constantly infusing one’s body with Wei Chi to assist in healing and strength, they can end even stronger.
Magical Aptitude
> The Pandaren Circles: The cultivation and transformation of one’s own stamina (referred to as chi) is in the textbooks of every pandaren education. The pandaren have a proud culture based around the fantastical concept, and with such, pandaren are born with a natural affinity for chi/ki in its various forms.
> Master of Energetic Forms: Combined with his racial talents, Makeo’s years of expertise in utilizing and shaping chi has rewarded him with two very elementary masteries, when compared to others. The first is a mastery of the basic ability to produce stamina. Through various methods of cultivation, Makeo is able to access a larger supply of energy than the average user. But with greater amounts of energy, the harder it is, by proxy, to control. This is why he has also mastered Chi Control, which gives him the will necessary to command his powerful forces with relative ease. It also gives him the literal ability to sense the flows of energy spirituality and where they travel, as one who masters the very concept of energy manipulation would naturally be able to pick up on.
> Dark Chi Affinity: Makeo is a user of Dark Chi, an alternative to the normal, ordinary "Chi". This causes his raw energy and abilities to have a tendency of either targeting the soul of a creature of light directly, or triggering some sort of necromantic effect. Though, this is all accomplished by anyone with Chi, and is only included for aesthetic purposes. His energy usually manifests in a dark shade, which makes it indiscernable when in darkness. Though, because of the spiritual natural of the energy, it is possible for it to just be entirely invisible as, again, another thing mentioned for the aesthetic purposes.
Metallurgy
>Ghost Iron: One of the oddities of Pandaria, all Ghost Iron originated as standard iron, before being transmuted by the wondrous nature of Pandaria, as the land is overflowing with spiritual energy, some of that power “Leaked” into veins of iron, transmuting it into the strong, wondrous material we see today. Ghost Iron strong, dependable, extremely easy to forge, and, due to the recent events in Pandaria, is in un-surmounted supply, countered only by its un-surmounted demand, as Seers, historians, architects, engineers, smiths, alchemists, and every profession from A-to-Z has found a use for this strange metal. Ghost Iron has a tensile strength of 90,000 PSI.
>Living Steel: A transmutation of Ghost Iron, Living Steel is purely condensed spiritual energy that is reactive to any form of enchantment, enhancement, and tinkering, and is considered by many Alchemists to be the Magnum-Opus-Opus. It should be noted with the name, however, that there is speculation to if the steel retains some form of sentience from the highly condensed spiritual energy, and though we have not been able to learn a definitive answer, legends in Pandaria tell of self-aware, speaking blades and weapons of differing personalities, though it is often the case that those weapons that bathe in blood frequently are more prone to violent “Mindset.” Living steel has a tensile strength of 203,000 PSI.
>Trillium: A strange metal that comes in two forms: Black Trillium, which is naturally smoother and rounded, and White Trillium, which is more gritty and jagged. These two metals can be combined by expert blacksmiths and smelters into singular bars containing both Black and White, which increases its strength several-fold, though it is slightly imbalanced. Rumors speak of Blacksmiths who have learned to balance the opposing forces of the metals to create a metal that always feels perfectly balanced in the hands of whoever holds it. Trillium has a tensile strength of 103,000 PSI, and other properties are similar to high grade steel.
This is a MP fight, using all of its rules. 48 hour time limit, and the norms. No auto, godmode, etc. This character is verbose, as it was created for a style called “anti-salt” where nothing unexplainable can be used.
