Enter The Darkness

[Śākyamuni]

::Kayneth^'N'Melloi::

العنوان غير المألوف[Uncommon Title]_{Kayneth Melloi}

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العنوان الموحد[Common Title]_'N'

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عناوين وهمية[Alternate Titles]_Esdras
Hei

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الجانب الذي[Gender]_Male

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مستوى الصعوبة[Difficulty setting]

[/i]_{Advanced/Hard}[/i]
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مجال المهارات[Area of Skills]^Nin~Gen~_Tai

عنصر تقارب[Elemental Affinity]_Raiton

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الرجل رتبة[Rank]_Genin

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عدد السنوات[Number of Years]_Thirteen

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منطقة المنشأ[Place of Residence]_{Kumogakure no Sato}

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[Śākyamuni]

Maninfestation

SPOILER: Click to show

Beautiful. Eternal. Androgynous. Phantasmal. Cadaverous
In essence the perfect Ninja. Kayneth does not appear threatening unless the situation presses. He does not seem over bearing or seem to posses the caring that some show. He is not by any means 'beautiful', or 'pretty'. But there is a certain air about him, the best way to describe it would be simply to say' he is an acquired taste', you can't start off thinking him beautiful or abnormally, for there is an absolute surplus of that. He does posses more then the average man's charm, but it does little to impede his stealth in populated areas. If Kayneth where to vanish within a crowd, it would become impossible to not find him unless you where actually acquainted with the man, he is simply not over look-able.
His malachite hair is long and unruly, nonchalantly refusing to be tamed no matter the level of physical concretion. He wears it around his head in a serious of bangs; each varying in length.
His eyes possess a glint of hidden intelligence, or more correctly, a slight twinkle that might alert those who would over look him. To the passer-by however, they are black, not the sort of hypnotic purples and blues that one might find. Certainly not the more exotic conditions either, it is a two dimension black. Plain and simple. No hidden depth within them too give away anything.
His skin tone is not impressive, instead it remains stubbornly obstinate, refusing too tan or to loose any of it's texture, which might have been preferable to it's wearer: this is simply because the degree to which the skin of Kayneth gleams in a dead give away to someone who spends too much time in the sun, not such a good look for someone trying to stay hidden.
When Esdras is actively on duty, he tends to wear a simple mask, plain white with two blacked out gaps for eye pieces, a thin concave crimson line to represent the mouth, and a bolt of lightning, skilfully bisecting his right eye slot. The pigmentation of the flamboyant artwork is coloured a royal purple, the only bit of the mask that actually calls out for attention. This mask is only worn when Esdras is actively attempting to ambush someone. It is usually donned when their are potential eye-witnesses to the event, and he does not wish for his face to be memorized.
His face is usually held in sober expression, reflecting someone who has seen too much in life, or a busybody with a desk full of work, typically Esdras will assume the false persona of the latter. However, when engaging in conversation with someone who tickles his interest, his face will oft light up, a bifurcational smile will gleam into his expression, and his eyes will come alive.
His choice of attire is not different then his expression, wearing plsin clothes and often inter-changing them, leaving little to no gaps in his wardrobe.
He usually wears the plain civilian clothes that are the cheapest and most common in the stores, when on 'business', he dons a black tench-coat, while the outside is dark, the inside is a dark green, letting him switch between the two colours as the need for camouflage changes. Unlike most shinobi, he does not choose to wear thongs or boosts. The norm being the latter. When the need arises, and dons his mask and trench-coat, he places a pair of light leather boots, curiously adorned with multiple straps, this prevents the leather from creaking and keeps a high amount of feedback to the young Genin.
Other miscellaneous pieces of equipment that he casually adorns is a necklace, this is a plain object; but carries vast significance to the possessor of the jewellery. As is the everlasting curse of a Shinobi, they remain attached to their headbands: all Shinobi they are bound to their markers.Kayneth is not different, but unlike some, he does not wear it openly, unlike those who are seemingly crazed with regret and do so almost willingly. It is placed across the back of the baseball cat that he is so fond of. The aforementioned article of material has a navy top, white sides and a black brim.
He also carries a Rubix Cube with him, and can often be seen fiddling with the item.

Individuality

SPOILER: Click to show

That the world is a game; which is an excuse used by more than one soul to explain away precisely -why- they find the ideas of mundane thought to be alternately boring and hysterical or hypocritical and backwards, but it is again applied to Kayneth. Take a mind gifted with a proper intellect and give it room to grow, and then introduce to it the lure that all of reality could be understood and controlled-one only had to study it from the proper angle. This mind would belong to a young boy born in the shadow of the towers of others. Yet nobody is born with ideas in their heads, therefore; watching the growth of ideas of otheres allows one to cite from an introspective viewing point.And so is born the methods of rationalism. For those who have defined the rules of the game, or more accurately, the guidelines upon which the game can be played for reliable and accurate results. A double six, so to speak. There are twelve rules. Twelve methods of rationality that must be obeyed, ‘lest you loose your path.

The first virtue is curiosity.
A burning itch to know is higher than a solemn vow to pursue truth. To feel the burning itch of curiosity requires both that you be ignorant, and that you desire to relinquish your ignorance. But first you must accept your ignorance, and wear it on your sleeve, for if you lie to others about your abilities, you soon lie to yourself, and therein lies the sin of arrogance and unneeded confidence.
If in your heart you believe you already know, or if in your heart you do not wish to know, then your questioning will be purposeless and your skills without direction. Curiosity seeks to annihilate itself; there is no curiosity that does not want an answer. For not to be so is to be sloth-like and willfully blind, two deviations of the path of rationalism.
The glory of glorious mystery is to be solved, after which it ceases to be mystery. Be wary of those who speak of being open-minded and modestly confess their ignorance. There is a time to confess your ignorance and a time to relinquish your ignorance. For to willingly confess your ignorance to those who need not know of the extent of your abilities is called stupidity.

The second virtue is relinquishment.
Do not flinch from experiences that might destroy your beliefs. The thought you cannot think controls you more than thoughts you speak aloud. Submit yourself to ordeals and test yourself in fire. Have confidence in what you hold dear and submit it time and time again to renew that confidence.
Relinquish the emotion which rests upon a mistaken belief, and seek to feel fully that emotion which fits the facts. If the iron approaches your face, and you believe it is hot, and it is cool, reality opposes your fear. If the iron approaches your face, and you believe it is cool, and it is hot, reality opposes your calm. Evaluate your beliefs first and then arrive at your emotions. Let yourself say: “If the iron is hot, I desire to believe it is hot, and if it is cool, I desire to believe it is cool.” Beware lest you accept a reality which is falsely constructed.

The third virtue is lightness.
Let the winds of evidence blow you about as though you are a leaf, with no direction of your own. Beware lest you fight a rearguard retreat against the evidence, grudgingly conceding each foot of ground only when forced, knowing that slowly the troops that stand between you and the evidence are thinning. If you fail to submit to this virtue, you must also deny the virtue of relinquishment and free flowing will.
Surrender to the truth as quickly as you can. Do this the instant you realize what you are resisting; the instant you can see from which quarter the winds of evidence are blowing against you. Be faithless to your cause and betray it to a stronger enemy. If you regard evidence as a constraint and seek to free yourself, you sell yourself into the chains of your whims. For you cannot make a true map of a city by sitting in your bedroom with your eyes shut and drawing lines upon paper according to impulse. You must walk through the city and draw lines on paper that correspond to what you see. If, seeing the city uncleanly, you think that you can shift a line just a little to the right, just a little to the left, according to your caprice, this is just the same mistake. To do so is to compromise reality itself, and impose a false view on the world.

The fourth virtue is evenness.
One who wishes to believe says, “Does the evidence permit me to believe?” One who wishes to disbelieve asks, “Does the evidence force me to believe?” Beware lest you place huge burdens of proof only on propositions you dislike, and then defend yourself by saying: “But it is good to be skeptical.” If you attend only to favorable evidence, picking and choosing from your gathered data, then the more data you gather, the less you know. You become flawed in your views and thinking, choosing only which appeals to your beliefs, and not that surrounds you in it’s entirety. What do you do when you see the seams of the world and also see just how frail they truly are? When you can shake out the game of mortal lives and bind it to your own ambition to give it its only worth, what rule is there to command you when the nights are quiet and the rewards not as bright as they had once seemed to be?
If you are selective about which arguments you inspect for flaws, or how hard you inspect for flaws, then every flaw you learn how to detect makes you that much stupider. If you first write at the bottom of a sheet of paper, “And therefore, the sky is green!”, it does not matter what arguments you write above it afterward; the conclusion is already written, and it is already correct or already wrong.
To be clever in argument is not rationality but rationalization. Intelligence, to be useful, must be used for something other than defeating itself. It must be used to question itself and that which surrounds it. Listen to hypotheses as they plead their cases before you, but remember that you are not a hypothesis, you are the judge. Therefore do not seek to argue for one side or another, for if you knew your destination, you would already be there.

The fifth virtue is argument.
Those who wish to fail must first prevent their friends from helping them. Those who smile wisely and say: “I will not argue” remove themselves from help, and withdraw from the communal effort. In argument strive for exact honesty, for the sake of others and also yourself: The part of yourself that distorts what you say to others also distorts your own thoughts. Do not believe you do others a favor if you accept their arguments; the favor is to yourself, not them.
Do not think that fairness to all sides means balancing yourself evenly between positions; truth is not handed out in equal portions before the start of a debate. You cannot move forward on factual questions by fighting with fists or insults. Seek a test that lets reality judge between what you know and what they know.
Understandably, one thus must think of the divine as being nothing more than overgrown humans who have power that they should keep better watch over lest it be taken from them. There is no reason in his eyes as to why a human cannot attain that level, particularly not when the gods pluck away souls and then bind them to their wants.
By the same token, one must suffers from feeling as if there are no absolutes in the world. He occasionally tires of his own games, knowing by his own logic that reality is only what he is reaching for, and if he should put his side of the playing pieces down then there are no stories of justice or morals to rally him back. He is far too proud to resort to giving into such illusions, however.

The sixth virtue is empiricism.
The roots of knowledge are in observation and its fruit is prediction. What tree grows without roots? What tree spreads it’s diversity us without fruit? If a tree falls in a forest and no one hears it, does it make a sound? One says, “Yes it does, for it makes vibrations in the air.” Another says, “No it does not, for there is no auditory processing in any brain.” Though they argue, one saying “Yes”, and one saying “No”, the two do not anticipate any different experience of the forest. Do not ask which beliefs to profess, but which experiences to anticipate. Always know which difference of experience you argue about. Do not let the argument wander and become about something else, such as someone’s virtue as a rationalist.
What does you in is not failure to apply some high-level, intricate, complicated technique. It’s overlooking the basics. Not keeping your eye on the ball. Do not be blinded by words. When words are subtracted, anticipation remains of the thoughts that spawned them, pay attention to the tones and feel they placed within their words.

The seventh virtue is simplicity.
Perfection is achieved not when there is nothing left to add, but when there is nothing left to take away. Simplicity is virtuous in belief, design, planning, and justification.
When you profess a huge belief with many details, each additional detail is another chance for the belief to be wrong. Each specification adds to your burden; if you can lighten your burden you must do so. There is no straw that lacks the power to break your back, because each only adds to the load. Of artifacts it is said: The most reliable gear is the one that is designed out of the machine.
Of plans: A chain of a thousand links is only as strong as it’s weakest joint, if every link is as strong as the ones surrounding it, there is no ground for one to grab hold. But if one step is wrong it may carry you anywhere. In mathematics a mountain of good deeds cannot atone for a single sin. Therefore, be careful on every step.

The eighth virtue is humility.
To be humble is to take specific actions in anticipation of your own errors, to for see your own fallibility and then do nothing about it is not humble; it is boasting of your modesty, and professing your carelessness to the world. Who are most humble? Those who most skillfully prepare for the deepest and most catastrophic errors in their own beliefs and plans, they are pessimistic, because if you present yourself the worst case scenario, and thus plan for it, you will never be taken by surprise.
A rationalist hates fortune telling, horoscopes, fengshui, psychics and anyone whose trade involves taking money from people for things that they cannot see. This is typically because it enrouches on his beliefs of the plausibility of greater realm of reality.

Because this world contains many whose grasp of rationality is abysmal, beginning students of rationality win arguments and acquire an exaggerated view of their own abilities. But it is useless to be superior: Life is not graded on a curve, it is a race, with those who achieve the most distance are eventually judged as the gap between the observers and the competitors/competition grows wider. The best physicist in ancient Greece could not calculate the path of a falling apple. There is no guarantee that adequacy is possible given your hardest effort; therefore spare no thought for whether others are doing worse. If you compare yourself to others you will not see the biases that all humans share. To be human is to make ten thousand errors, to make no errors within this world makes you shallow and easily led, because a error provides you with direction, and a willingness to correct this error. No one in this world achieves perfection.

The ninth virtue is perfectionism.
The more errors you correct in yourself, the more you notice. As your mind becomes more silent, you hear more noise. Becoming one who finds the errors in others work and then fixes them. When you notice an error in yourself, this signals your readiness to seek advancement to the next level. If you tolerate the error rather than correcting it, you will not advance to the next level and you will not gain the skill to notice new errors.
In every art, if you do not seek perfection you will halt before taking your first steps. If perfection is impossible that is no excuse for not trying. Hold yourself to the highest standard you can imagine, and look for one still higher. Do not be content with the answer that is almost right; seek one that is exactly right.

The tenth virtue is precision.
One comes and says: The quantity is between 1 and 100. Another says: the quantity is between 40 and 50. If the quantity is 42 they are both correct, but the second prediction was more useful and exposed itself to a stricter test. It contains a narrower margin for error and consequently; guesswork.
What is true of one apple may not be true of another apple; thus more can be said about a single apple than about all the apples in the world. The narrowest statements slice deepest, the cutting edge of the blade. As with the map, so too with the art of mapmaking: rationalism is a precise Art. Do not walk to the truth, but dance. On each and every step of that dance your foot comes down in exactly the right spot, any deviation leaves you stranded forevermore.

The eleventh virtue is scholarship.
Study many sciences and absorb their power as your own. Each field that you consume makes you larger. If you swallow enough sciences the gaps between them will diminish and your knowledge will become a unified whole, you will begin to see the inter-linking spaces between each Art as it’s own language. If you are gluttonous you will become vaster than mountains. It is especially important to eat math and science which impinges upon rationality: Evolutionary psychology, heuristics and biases, social psychology, probability theory, decision theory. But these cannot be the only fields you study. The Art must have a purpose other than itself, or it collapses into infinite recursion.

Before these eleven virtues is a virtue which is nameless.

“The primary thing when you take a sword in your hands is your intention to cut the enemy, whatever the means. Whenever you parry, hit, spring, strike or touch the enemy’s cutting sword, you must cut the enemy in the same movement. It is essential to attain this. If you think only of hitting, springing, striking or touching the enemy, you will not be able actually to cut him. More than anything, you must be thinking of carrying your movement through to cutting him.”
Every step of your reasoning must cut through to the correct answer in the same movement. More than anything, you must think of carrying your map through to reflecting the territory.
If you fail to achieve a correct answer, it is futile to protest that you acted with propriety or concern of such.
How can you improve your conception of rationality? Not by saying to yourself, “It is my duty to be rational.” By this you only enshrine your mistaken conception. Perhaps your conception of rationality is that it is rational to believe the words of the Great Teacher, and the Great Teacher says, “The sky is green,” and you look up at the sky and see blue. If you think: “It may look like the sky is blue, but rationality is to believe the words of the Great Teacher,” you lose a chance to discover your mistake, because you failed to see the flaws in another work.
Do not ask whether it is “the Way” to do this or that. Ask whether the sky is blue or green. If you speak overmuch of the Way you will not attain it, having is not possessing. Owning it is impossible. Attaining it is not.
You may try to name the highest principle with names such as “the point on the map that reflects the territory” or “experience of success and failure” or “here by monsters”. But perhaps you describe incorrectly the nameless virtue. How will you discover your mistake? Not by comparing your description to itself, but by comparing it to that which you did not name.
If for many years you practice the techniques and submit yourself to strict constraints, it may be that you will glimpse the center. Then you will see how all techniques are one technique, and you will move correctly without feeling constrained.

These then are twelve virtues of rationality: Curiosity, relinquishment, lightness, evenness, argument, empiricism, simplicity, humility, perfectionism, precision, scholarship, and the void.

[Śākyamuni]

Paraphernalia

:Utilities Division One::

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Claws
Rank: C
Type: Primary / Melee
Description: Claws are simple bladed sets intertwined at the user's hand, where a small glove-like apparatus holds them together above the back of the user's hand. Excellent for close quarter combat, where short and quick strikes are needed.
Cost: 1,000 Ryo

:Utilities Division One::

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Kunai (Throwing Knife)
Rank: D
Type: Secondary / Melee + Ranged
Special: 2 per Pack.
Description: This throwing knife is one of the common weapons of a ninja. It is often kept in a holster on the leg in a pouch attached to the belt. What makes it so versatile and universal is the fact the Kunai can be used in conjunction with explosive tags and other weapons to form deadly combos out of simple, easily accessible items.
Cost: 100 Ryo per Pack



Senbon (Throwing Needles)
Rank: D
Type: Secondary / Ranged
Special: 10 per Pack.
Description: Senbon were first used by doctors in acupuncture, but due to its reported widespread effectiveness, it was quickly adopted by ninja in order to hit points on the body that can induce paralysis, loss of consciousness, or even death.
Cost: 200 Ryo per Pack

Shuriken (Ninja Star)
Rank: D
Type: Secondary / Ranged
Special: 5 per Pack.
Description: A shuriken, like kunai, is one of the more basic weapons employed by ninja of all classes. They are sharpened, four-pronged metal stars, no more than a few inches long, and are extremely useful for throwing. Although small, they can be used to distract, or, if accurate enough, to kill. They have an open circle in the center, used for grabbing with a finger, to avoid cutting oneself, or to put thread through. The circle is also a benefit in aerodynamics, as it ensures more accurate trajectories.
Cost: 100 Ryo per Pack

Exploding Pouch
Rank: C
Type: Tool / Area of Effect
Range: 0 - 5 meters
Special: 5 per pack
Description: A variation on the exploding note, these pouches contain a myriad of ball bearings and other metallic projectiles that, when detonated, spread forth even more
Cost: 500 per Pack

Exploding Note
Rank: D
Type: Tool / Area of Effect
Range: 0 - 5 meters
Special: 10 per pack
Description: The exploding note is a piece of parchment paper infused with special chakra, layered over with a special script on it that serves to enable and facilitate its explosive properties. Its execution is simple - the ninja can attach the note to another object such as a kunai or log, and upon activation, the note is set and begins either a slow countdown burn, which eventually results in a large explosion, or the explosion in itself upon command.
Cost: 500 per Pack

:Utilities Division Three::

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Gourd
Rank: C
Type: Accessory / Self
Special: Rank determines gourd strength and carrying capacity.
Description: Shaped and colored to the player's liking, these items usually hang at the shinobi's back, and provide ample storage room for certain elements advantageous to the user that are otherwise unavailable to the area. From sand and water to much, much more, this accessories provides a wide variety of uses.
Cost: 500 // 5,000 // 10,000

[Śākyamuni]

The Beginning

::[50]Elementary Ninjutsu Department:

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Kawarimi no Jutsu (Body Replacement Technique)²⁵
Rank: E⁵
Type: Supplementary / Ninjutsu
Range: 0 - 5 meters
Chakra: Very Low
Special: Switch is near-instantaneous. Kawarimi can only be used once per thread, plus one more each time retrained. However, the technique itself can only be used once per turn, regardless of retraining. Requires the user to switch with objects equal or smaller in size; cannot switch with other living people or animals.
Description: This jutsu lets the user quickly switch places with another nearby object, such as a plant (normally a section of a log), an animal, the moment an attack hits. This creates an optical illusion, making the enemy think the attack was successful. The user can then use this confusion to escape or launch a counter-attack - i.e. exploding tags can be attached to the replacement for an added surprise.
Domain: Academy Ninjutsu.


Henge no Jutsu (Transformation Technique)²⁵
Rank: E⁵
Type: Supplementary / Ninjutsu
Range: 0 - 5 meters
Chakra: Very Low
Special: Allows the user to transform into any person, object or animal of normal/small/miniature size. Transformation can be held for one turn, plus one more each time retrained.
Description: Henge no Jutsu is a very basic ninjutsu technique which every ninja learns at their respective village's Shinobi Academy. Henge allows the user to transform themselves into any person or object. This allows the ninja to move with stealth or to trick their opponents.
Domain: Academy Ninjutsu.


Bunshin no Jutsu (Clone Technique)
Rank: E
Type: Supplementary / Ninjutsu
Range: 0 - 5 meters
Chakra: Very Low
Special: Allows the user to create a clone without substance that resembles the user in every way, including retaining its movement speed. Clones cannot mold chakra nor perform jutsu, nor can they harm. Up to one clone can be made, plus one more each time retrained.
Description: Bunshin no Jutsu is a Ninjutsu technique which every ninja learns at the Ninja Academy. The Bunshin technique creates a copy of the ninja without substance that, although easily seen through by those with doujutsu, can fool the normal eye easily. Why? Simply because although without substance, the copy resembles the ninja in every way. This clone can function as a distraction or as means to confuse one's opponent, though no real damage can be done by it. Finally, as soon the Bunshin gets attacked or comes into contact with an opponent, it will disperse.
Domain: Academy Ninjutsu


Kakuremino no Jutsu (Magic Cloak of Invisibility Technique)
Rank: E
Type: Supplementary / Ninjutsu
Range: 0 - 5 meters
Chakra: Very Low
Special: No other technique may be used while creeping. Invisible to the naked eye, but doujutsu and extra-sensorial skill will easily "see through" this technique.
Description: Kakuremino no Jutsu is a very basic Ninjutsu technique. The ninja uses a camouflage cloth to cloak themselves in the background.
Domain: Academy Ninjutsu


Nawanuke no Jutsu (Escaping Skill)
Rank: E
Type: Supplementary / Ninjutsu
Range: 0 - 5 meters
Chakra: Very Low
Special: Ineffective against complex, electronic, or unique binds.
Description: Nawanuke no Jutsu is a very basic Ninjutsu technique that allows a ninja to escape from regular rope binds.
Domain: Academy Ninjutsu

::[50]Advanced Ninjutsu Department:

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Genjutsu Kai! (Release)₂₅
Rank: D, C, B, A, S
Type: Supplementary / Ninjutsu
Range: Self
Handseals: Yes.
Chakra: See special!
Special: User can only release themselves from illusions of equal or lower rank. Chakra costs is equal to the Genjutsu being dispelled.
Description: Kai is a Ninjutsu technique which allows the ninja to avoid the effects of a Genjutsu illusion. After forming the needed handseals, the Genjutsu technique will not affect the ninja. The ninja can also use the technique on another individual who was unable to avoid the attack. After forming the needed hand seals, the ninja touches the one affected to end the affect of the spell.
Domain: Universal Ninjutsu.

Shunshin no Jutsu (Body Flicker Technique)₂₅
Rank: D
Type: Supplementary / Ninjutsu / High-Speed Movement
Range: 0 - 10 meters
Handseals: No.
Chakra: Low
Special: Shunshin no Jutsu is a high-speed movement in which the user moves in a linear fashion from one point to another. Usually facilitated with some sort of distraction (smoke bomb, explosion, or something of that nature to obscure one's vision), the user of the Shunshin no Jutsu can, in some cases, appear to have simply teleported from one location to another. Shunshin no Jutsu can be used once per thread, plus once more each time it is retrained.
Description: Shunshin no Jutsu is a basic ninjutsu technique used across the shinobi world by all, ranging from the most basic shinobi to the legends of lore. Considered is a high-speed movement technique, it simple combines high mobility with a distraction to give off the appearance of vanishing - to an observer caught in the optical illusion, it appears as if the user has teleported. This allows the user to escape or attack suddenly, should they need to.
Domain: Shunshin - Universal Ninjutsu.

Notice: Contrary to popular belief, this technique is by no means instantaneous. While a high-speed movement, if used in broad daylight, you're still quite visible and easily defended against. Simply put, it isn't incomprehensibly fast. Beyond normal, most definitely, but not nearly as fast as it's been portrayed thus far. In order to achieve maximum effect, you'll need to combine it with a distraction of some sort.

::[700]Hereditary Ninjutsu Department:

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Kikaichuu no Jutsu (Destruction Bug Technique)⁶²⁵
Rank: D, C, B, A, S
Type: Supplementary / Ninjutsu / Secret Technique
Range: 0 - 50 meters
Handseals: No.
Chakra: Mid
Special: Allows the user to control, without the need of seals, the bugs residing within. Highest rank determines strength and ability of bugs, amount of chakra that can be absorbed per turn, distance the user can control them away from their body, and finally, readiness (speed) at which they react to command). By default, it takes a full turn of exposure to the full swarm of kikaichuu, in which constant contact is created, in order for chakra leeching to occur; it takes the same amount of exposure for the user to absorb leeched chakra.


D: 10 meters // 1 meter per second
C: 20 meters // 2 meters per second
B: 30 meters // 3 meters per second
A: 40 meters // 4 meters per second
S: 50 meters // 5 meters per second


Description: Kikaichuu no Jutsu is a core ninjutsu technique central to all Aburame clan jutsu. After being born, the clan member forms a pact with the kikai, allowing them to serve as the host nest for the bugs. In return for feeding on the chakra the hosts' body provides, the insects will do the bidding of the clan member. The host can use the bugs to seek out the chakra of the opponent and attack them, allowing them to leech victim's energies and even create large figures. As a bonus, because the bug makes a bond with the user, they adopt all of their innate traites, including speed!
Domain: Aburame.

Mushi Chakura no Jutsu (Chakra Bug Absorption Technique)⁷⁵
Rank: D, C, B, A, S
Type: Passive / Ninjutsu / Secret Technique
Range: --
Handseals: Yes.
Chakra: --
Special: Highest rank known reduces the amount of time bugs need to spend in order to leech chakra, and determine the amount of bugs needed in order to leech.


D: Whole Turn // 100% of swarm
C: 3/4th's of a turn // 80% of swarm
B: Half a turn // 60% of swarm
A: 1/4th of a turn // 40% of swarm
S: Near-Instant // 20% of swarm


Description: Through intense training, the Aburame learns to control their bug skills, including how long their bugs need to be in contact with their victims in order to steal their chakra, as well as themselves in order to absorb it.
Domain: Aburame. Kikaichuu no Jutsu.

[Estilo]

Both 'Kunai Spring' and 'Senbon Launcher' take up two packs each, putting you over the five-pack limit by two. You've listed 175 EXP used for the 'Mushi Chakura no Jutsu (Chakra Bug Absorption Technique)', when you've only highlighted up to C-Rank.

[Śākyamuni]

That should do it.

[Apple]

[/b][/color] For academy henge and kawamiri, you have the first one for free, then you pay for the other retrains. So if you want for instance, kawamiri x5, it would cost you only 20 EXP because the first is for free. Please change this for both of those techniques. I'd suggest you add on another retrain to both of them so you reach 25 EXP, just so that your EXP count is even. (Because you can't really put 10 EXP in to anything else of worth, I guess.)

[2] You can't start off with S-Ranked techniques, only B-Ranked at the most. Please edit your techniques to go in accordance to this.

[3] I'm assuming this is a transfer since you've added on 500 Extra EXP- I'll need you to PM me the link on NFRP/Other site to the bio that you're transfering to make sure that it is you.

[4] Since you come from a clan, you start off with 400 EXP, not 300. Which means that because you've counted your total as 800 EXP at the minute, you have 100 EXP to spare. If your transfer is right, you'll have 900 total EXP.
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[/u] reply to this thread within the next week, then this thread will be sent to archives.[/ul]