The Wraeththu Trilogy

by Storm Constantine

  C. OCCULT POWERS

  This is merely an extension of becoming acquainted, through proper progression, with

  one's psychic senses.

  Magic is will-power; will-power is magic. Self-knowledge is the key to the perfect

  control of will.

  Obviously, this particular talent may be used either for the benefit or detriment of

  other beings. As all Wraeththu are firm believers in reincarnation and the progression

  of the soul, most are sensible enough to realize the dangers of taking "the left hand

  path." Others, however, still motivated by the greed and baser emotions of human

  ancestors, are prone to seek self-advancement through evil means.

  D. LIFE-SPAN

  In comparison, to mankind, Wraeththu appear ageless, but this is not strictly the case. Har bodies are not subject to cellular deterioration in the same way as human bodies, but on reaching the age of 150 years or thereabouts, they begin to "fade," vitality diminishes and the dignified end is welcomed as the release for the soul and the gateway to the next incarnation.

  APPENDIX III

  Wraeththu sexuality

  A. REPRODUCTION

  Wraeththu are hermaphrodite beings, any of whom have the capacity to reproduce on reaching the caste of Ulani. This is mainly because hara of lower caste have insufficient control of the mind, which is required to attain the elevated state of consciousness needed for conception. Experienced hara can guarantee conception whenever it is desired.

  Conception can only occur during the act of aruna (Wraeththu intercourse); hara are unable to fertilize themselves. The inseminating har is known as ouana (ooow-ana), and the host for the seed, soume (soow-mee). This corresponds roughly to human male and female, although in Wraeththu the roles are interchangeable. When conditions are propitious (i.e., when desired state of consciousness is achieved through the ecstasy of aruna), ouana has the chance to "break through the seal," which is the act of coaxing the chamber of generation within the body of the soume to relax its banks of muscle that closes the entrance, and permit the inner tendril of the ouana phallus to intrude. This act must needs be undertaken with patience, because of the inner organ's somewhat capricious reluctance to be invaded by foreign bodies or substances. Aggression or haste on the side of ouana would cause pain and distress to soume (or possibly to both of them) caused by the inpenetrable tensing of soume muscles.

  Once the seed (aren) has been successfully released, the chamber of generation reseals itself and emits a fertilizing secretion (yaloe) which forms a coating around the

  aren. Only the strongest can survive this process, weaker seed are literally burned up or else devoured by their fellows. During the next twelve hours or so, the aren fight for supremacy, until only one of them survives; this is then enveloped by the nourishing yaloe which begins to harden around the aren to form a kind of shell. By interaction of the positive aren elements and the negative yaloe elements, a Wraeththu fetus begins to develop within the shell.

  At the end of two months, the shell is emitted from the body of its host, resembling a black, opalescent pearl some six inches in diameter. Incubation is then required, either by the host or any other har committed to spending the time. After "birth," the pearl begins to soften into an elastic, leathery coating about the developing harchild. Progress and growth are rapid; within a week, the pearl "hatches" and the young har enters the world.

  Wraeththu children, on hatching, already possess some body hair and have moderately acute eyesight. Familiar hara can be recognized after only a few days. Though smaller in size, the harling at this time is comparable in intelligence and mobility to a human child that has just been weaned. Wraeththu children need no milk and can eat the same food as adults within a few hours of hatching. Development is astonishingly rapid within the first year of life. Harlings are able to crawl around immediately after hatching, and can walk upright within a few days, they learn to speak simple words after about four weeks, and before that, voice their demands by exercising their voices in a series of purrings and chatterings. Sexual maturity is reached between the ages of seven and ten years, when the harling is physically able to partake in aruna without ill effect. At this time, caste training is undertaken and the young har is also educated in the etiquette of aruna. Sexual maturity is recognized by a marked restlessness and erratic behavior, even a craving for moonlight. Aruna education is usually imparted by an older har chosen by the child's hostling or sire. This is to prevent any unpleasant experiences which the young har could suffer at the hands of someone who is not committed to its welfare.

  (N.B. Those hara who are not natural born, but incepted, are instructed in aruna immediately after the effects of althaia (the changing) wears off. This is essential to "fix" the change within the new har.)

  A physically mature har, when clothed, resembles closely a young, human male. Hara do not need breasts for the production of milk, nor wide pelvises to accomodate a growing child. They are, whilst obviously masculine, uncannily feminine at the same time; which is a circumstance difficult to describe without illustration.

  B. ARUNA

  The act of sexual intercourse between hara has two legitimate types. Aruna is indulged in either for pleasure; the intimate communication of minds and bodies that all hara need for spiritual contentment, or else for the express purpose of conceiving. Although it is a necessity for Wraeththu, the amount of physical communion preferred varies from har to har. Some may seek out a companion only once a year, others may yearn for aruna several times a week. It is not important whether a har enjoys most performing ouana or soume; again this varies among hara. Most swap and change their roles according to mood or circumstance.

  The phallus of the har resembles a petaled rod, sometimes of deep and varied colors. It has an inner tendril which may only emerge once embraced by the body of the soume and prior to orgasm. The soume organs of I generation, located in the lower region of the body in a position not dissimilar to that of a human female womb, is reached by a fleshy, convoluted passage found behind the masculine organs of generation. Self cleansing, it leads also to the lower intestine, where more banks of muscle form an effective seal.

  C. GRISSECON

  Grissecon is sexual communion for occult purposes; simply—sex magic. As enormous forces are aroused during aruna, these forces may be harnessed to act externally. Explanation other than this is prohibited by the Great Oath.

  D. PELKI

  There are only two legitimate modes of physical intercourse among Wra-eththu. Pelki is for the most part denied to exist, although amongst brutalized tribes it undoubtedly does. It is the name for forced rape of either hara or humans. The latter is essentially murder, as humankind cannot tolerate the bodily secretions of Wraeththu, which act as a caustic poison; pelki to humans is always fatal. Because aruna is such a respected and important aspect of Wraeththu life, the concept of pelki is both abhorrent and appalling to the average har. Unfortunately, certain dark powers can be accrued by indulging in these practices and this only serves as a dreadful temptation to hara of evil or morally decadent inclinations.