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The first dynasty was the age of storytellers. Their gift to us is the lore upon which our aspect was built. They established the first council, and built the lecture hall as a place to teach. And so they began to gather around them those who shared their dreams and visions. They spoke of destiny, and promised power to the chosen. And those who believed themselves to be among the chosen crowded around to hear these tales of power. The first dynasty spoke of that which divided the awakened from the unawakened, and taught the chosen to regard themselves as wolves among sheep. They taught of the armour with which the awakened warrior should cloth himself to manipulate those who were not awakened. They taught of the sword of focussed emotion rising through the body with which the awakened warrior could cut his way in the world of the unawakened. Yet in their teaching, the first dynasty gave birth to schism. Perhaps in drawing a visible distinction between the awakened and the unawakened, they sowed the seeds of jealousy. Perhaps they grew too complacent, and too arrogant about their elite status. Seeing a caste of scholars emerging within their council, they dismissed them as mere beauracrats, incapable of anything other than mundane knowledge. But men and women were emerging who hungrily devoured all that they could learn, who cast their net wide in their search for power. They were not among those selected by the first dynasty to be taught in secret, perhaps because they were too headstrong, too stubborn to accept the doctrines that were being taught. Yet here were seekers who had taught themselves, and were intent upon carving a path of enlightened action in the world. And so when the first master sought to stand down as head of the council, and sought to appoint an unknown student of his own as the new chair, this caste of scholars responded with disdain, and seized control of the council for themselves. So began the second dynasty.

The second dynasty brought to the fore their hunger for knowledge. Like those who preceeded them, they retained the search for power, but were active in seeking this power in worldly forms as well as through internal potency. In place of the strength of the warrior, they spoke of the power of the mind, unbounded. In place of destiny, the second dynasty spoke of purpose. In place of lore, they spoke of reason. The second master moved swiftly to establish a council which emphasised the diversity of paths walked within the aspect, and the council declared the importance of this diversity through public meetings and proclamations. Yet the uneasy peace between those who shared the world view of the first dynasty and those who shared the priorities of the new order could not be maintained for long. The conflict emerged as a public feud, known as the archetype wars, fought through words and actions which became increasingly more bitter and vindictive. As it became clear that the visible axis of power had shifted from the old path of the chosen warrior to the new intellectual and political order, those who held to the old ways withdrew, leaving the new council to rebuild amid that which had been torn down and laid bare. And rebuild they did, starting the work of constructing a library of knowledge and a place of self-development, gathering learning and teaching materials from far and wide, and forging a community of those who demanded self-awareness. Their vision was truly epic, but as the project grew, it became clear to the second master and those of her council that the vision had outgrown the boundaries of this place. The foundations upon which the second dynasty built had outlived their usefulness, and they vacated their council seats to continue their work elsewhere. And so, having seen off the remains of the first dynasty, the second dynasty themselves withdrew, leaving silence. Few remained to take their places on the council. And so when one knight declared himself the third master, took the chair of the council for himself, he did so unopposed. This knight had been an early supporter of the vision of the second dynasty. He had gained his place on the council when they had first seized power from the old order, and had impetuously fought for its corner during the archetype wars, before becoming increasingly disillusioned and departing to walk his own path. As one of the few who remained active after the departure of the council of the second dynasty, he was able to create anew. So began the third dynasty.

The third dynasty was an age of confrontation. A emphasis was placed on the continual and brutal confrontation of the self, of everything that the individual took for granted or held dear. The truth was to be demanded, and the layers of pretense with which each person clothes themselves were to exposed at all costs. Illusions were to be laid bare, and all available aggression was to be brought to bear in this work of demolision. The individual was to become awakened, and for fear anybody was left asleep, enough noise was made to wake the dead. This was a passionate age when passions were recognised as yearnings for growth, and these yearnings for growth were to be sated. The third dynasty burned brightest at times of conflict, and conflict was everywhere; councils fought, were disbanded, and were rebuilt. The pragmatic truce with the light aspect which had been upheld by both the first and second dynasty was set aside, and dark went to war with light to expose the hypocrisies that they believed ran rampant. More than once the light council were dealt serious blows, leading to resignations and recriminations, through the attacks of the dark council. Rumours circulated that some within the light council had studied under teachers of the dark council. They were considered contaminated, an enemy within, a source of suspicion. Dark students were tested in conflict, and some developed grudges against their teachers. But through all of this conflict, an atmosphere of growth was not only promoted, but demanded. Great destruction was wrought, but in place of that which was destroyed, new creation could begin. This was a time of beauty in creation, violence in destruction, and persistence in rebirth. Yet while the aspect was full of life in times of conflict, the life began to drain from it in times of peace; and the months of explosive action became less frequent and the months of silence increased. The third master grew increasingly distant from the community; at first through a period of enforced absence, following a decision of the Inner Council to ban him from teaching publicly after a series of particularly vicious attacks; then through a more self-imposed distance, as he sought greater withdrawal in pursuit of learning, finally going to study in a monastery. In his absence, one of his students assumed the chair, and took control of the council. He did not satisfy himself by mouthing other people's words, but brought with him new ideas and a new vision. So began the fourth dynasty.

The fourth dynasty recognised that the strength of the wolf is the strength of the pack. Whereas his teacher had been a strong individualist, the new master understood the resistance of the phalanx, the efficiency of a single unit acting as one. Whereas his teacher had promoted conflict, he promoted mutual loyalty and a strong sense of solidarity. In place of isolation, he encouraged unity, and saw great strength in this unity. This dynasty was the shortest in its lifespan, although its influence is ongoing. It met an ironic end as the head of the council was overthrown and replaced silently by one of his students who perhaps had a different idea of his role within the pack. So began the fifth dynasty.

The fifth dynasty was an age of discipline and rediscovery. While he had been dismissed by some within previous councils as a mere pleasure seeker, in seizing leadership and instilling an atmosphere of respect and order, the new head of the council showed well those martial values which he sought to bring to the foreground. For him, the training space was to be considered sacred ground, and the academy treated as though it were a dojo. A student not only of the master of the fourth dynasty, but also of the ways of the first dynasty, he opened the scrolls of earlier knowledge, and encouraged people to study with teachers soaked in the older visions. In doing so, some suggested that he had lost control, and become a mere pawn of external powers - but perhaps they feared losing influence themselves. The age of silence, which had begun years before, was becoming obvious, and the population of the halls was, by now, waning significantly. Perhaps growing bored, perhaps in the hope of awakening the halls to new life, the master of the fifth dynasty sought to transfer power to two members of his council, one of whom was a notable student of the ways of the first dynasty. Yet he had not reckoned on earlier holders of power seizing control of the lecture hall, and preventing the establishment of the new council. His chosen appointees found themselves unable to fight their corner, and conceded defeat. As a consequence, no new dynasty has emerged. Perhaps there was insufficient energy within the community to begin a new era. The age of silence had extinguished the flame of the dark council. So began the interregnum.

- Richard Francis Irvine