### Chapter 21: Holy Technique: Offering by Fire
In this regard, Aiwass was positive that Bishop Mathers was aware of less than he was.
Although Aiwass had forgotten a good amount of the story, the [Letter Sent to the Noble Red Society] written from the Pelican Bar held key information.
It ntioned that the demonologists sent by the Noble Red Society were a group, not just two. A mysterious “lord” would orchestrate incidents across Glass Island to distract the Inspectorate and thin their forces.
The writer of the letter, talking to the Society nearly as an equal partner, warned them: his patience with their debts was short. If they did not give him what he desired, he would "with heavy heart, firmly execute actions neither side wishes to see."
The two "pen friends" Aiwass encountered had traveled in advance of their party.
Their intentions were obvious.
They'd been conditioning "Aiwass" for years. Maybe they were afraid he'd perish in the impending havoc, or their superiors would take him as an asset, or they were nervous about the task and recruited Aiwass prematurely to gain important assets.
At first, they probably aid at the "Moriarty" surna, but when Aiwass was converted into a priest but still trusted them, he beca special.
Noble lineage, a clean heart, a soul wishing for ascension, a willing offering—possibly other considerations as well. Aiwass was a high-price offering.
The ceremony wasn't particular for calling upon the shadow demon; any high-level demon could answer. But no sooner had it started than the shadow demon attacked.
Aiwass presented a half of his vitality as the offering, sealing the demon—a reasonable price.
The proper offering is always "half." Demons get half, typically the regrowable part, since the ritual itself is "equal division."
Wealth, power, profits, danger—all divided equally, so both are co-conspirators. If the summoner impresses the demon, they may claim symbolic 51% to create "master-servant" positions; if barely summoned, an even 50-50 split.
This has no juridical effect on demons—only an oral difference between "master" or "partner."
Outside of Avalon and the Eternal Theocracy, demonology is a lawful profession. If rituals involved sacrificing people to kill, demonologists would be murderers, and the profession would be illegal. Self-sacrifice would be suicide.
In Avalon, demonologists' sacrifices are slaughter, but that's only for silencing witnesses, robbery, or procuring ritual materials, not the demands of the demons.
With limited occult knowledge, nearly all are unaware of the Transcendence Path professions or even the occupation "demonologist" and use "sorcerer" as a loose folk term for spellcaster elites.
Demonologists' spellcasting is ager with few types of spells.
With regards to Wisdom Path mages, Twilight Path necromancers, or Adaptation Path sages—even Authority Path law mages—they're below par. They excel at rituals and demons. Ritual spells, needing preparation, are far more powerful than ordinary spells.
Like Veronica's "Curse Infant," which utilized a cursed-to-death baby as material. A ritual spell by a second-tier demonologist would nace or one-shot third-tier frontline classes.
With no material or contracted demon to back them, demonologists are weak.
But with clandestine preparation, they can wreak havoc out of their league.
Now, Aiwass was in the open with his foes hiding in wait.
Dependng only on his demonologist skills would doubly impair him—vulnerability to exposure and hindering synergy.
He had intended to acquire priest levels quickly, but not so rapidly. He'd not even inford his adoptive father when Bishop Mathers beat him to it.
At breakfast this morning, the Inspectorate phoned to arrange an evening visit to the Moriarty mansion, with so ntion of a comndation. His father was delighted, but Aiwass was uninterested.
What could the Inspectorate provide? In the ga, nothing aningful was given to players—awards went to NPCs.
Afraid of Haina's premature arrival, Aiwass did not go out, intending to read with Yulia.
But at 9 a.m., Mathers called him to the Candlelight Cathedral.
Aiwass experienced no grievances, but only pious concentration.
—In all seriousness, this was a class skill master!
He had avoided exams and boring "approval quests," achieving straight access to holy technique training!
Bishop Mathers talked easily. "Sacred thods are thoroughly picked out by the Church for security, well-being, simplicity of study, and others' benefit—most useful, secure, and convenient Devotion Path occult thods. Bishops instruct them for free after one passes requirents until proficiency is achieved."
I see—Bulbasaur, Charmander, Squirtle. Dependable and simple to breed, Aiwass thought, ready to begin.
Mathers went on slowly. "Under bishops, there are four holy thods: 'Prayer,' 'Fire Offering,' 'Illumination,' and 'Blessing.' Don't take their nas literally."
He clarified, " 'Fire Offering' makes the body strong and renews life.
"Life is a candle; its fla, the soul. We Devotion Path believers give our light and fire, exhausting ourselves."
He indicated his abnormally white hair. "I arranged this unhealthy condition to show."
Aiwass nodded in subservience, anticipating what was to co.
Devotion Path spells burn the caster’s vitality. Even healing consus your “blood” to restore others’. Thus, a reliable recovery thod is essential.
That’s the “Fire Offering” technique.
“First, light a new candle—any color, no difference. Once proficient, carry matches,” Mathers said, raising his left hand. “I don’t know your occult knowledge, so I’ll start from scratch.
Of the ten fingers, thumb is fire, index is air, middle is ether, ring is earth, little finger is water. The four foundation elents each have two fingers; light and dark are left and right hands. We utilize the left hand in Fire Offering. Devotion's elents are light and fire, so the left thumb and middle finger are instruntal.
"Until it's second nature, don't use your right hand.
His left thumb lit a white fla and touched a big white candle on an altar, the fla lighting up the room.
"I wanted the brightest model to lead your first visualization," Mathers explained, motioning Oswald to roll Aiwass closer.
"Hold up your left hand. Follow …"
He took his ti. "Picture the fla is not an accessible candle but a faraway golden sun.".
"However radiant, imagine it blazing blinding light, illuminating your entire field of vision, no shadows. Imagine it transfixing your palm; even open, your hand is glasslike."
Aiwass obeyed.
When he extended his hand, a pop-up was seen:
[Samuel Mathers is guiding you through "Fire Offering." Invest 1 Public Experience in mastering this occult thod?]
Aiwass stopped, looking at Mathers.
In the ga, learning occult skills through quests—through favor with NPCs instead of books—cost experience proportional to the technique's level and inversely proportional to the instructor's level.
The simpler the technique and the more powerful the instructor, the less experience required.
In the ga, it was negligible, rely a flex of the NPC's power, because players had plenty of experience and techniques were cheap.
But in "who's stronger" debates, players utilized this to gauge NPC levels.
Acquiring sacred techniques normally took seven experience points, from a bishop NPC whom Aiwass had forgotten the na of.
What's with you? So high a level in version 1.0 that it takes one point, but I never heard of you in-ga?
—*I've discovered a secret master.*
(End of Chapter)
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