Even more basic than even bargaining, the talented are simply born that way; they are stronger, faster, tougher, or acquired some ability through exposure or family ties. A more “advanced” form of this allows previously made contracts to be inherited or bestowed upon someone, which is performed by a spirit infusing a descendant with a long-term ability. These abilities are extremely broad and can range from the aforementioned athletic capacity to, say, extremely precise, powerful telekinetic control over a quarter.
Among the most basic of all magical styles, wonder-working is when a race takes a step forward from basic bargaining practices. Wonder-working is the catch-all term for any practice that involves making a quick, crude contract with a spirit, promising or giving mana to the spirit in exchange for its services. Essentially wonder-working is a “bait and switch” process by which you make yourself spiritually attractive and the proceed to wheedle, loophole, or posit a desire to a spirit and undergo the process of getting it to behave as you wish. In basic bargaining, deals are made without conscious effort; you move an object with your hand, and the object agrees that it was moved. In wonder-working, obligations are met by applying mana possessed by the wonder-worker, carried from one set of spirits to another. A wonder-worker does not interact much differently with the world than a set of hands or a voice, he or she simply does so with a good reputation.
A complex form of wonder-working, shamanistic practices are linked tightly with utilization of songlines. It is awareness and utilization of these phenomena to guide others that defines the boundary between shamanism and wonder-working practices. Shamans carry information, souls, lifelong tasks, and cultural memes from one location to another, typically through the use of interfacing with geographical metaphors. Essentially, these practitioners are intermediaries between spirit worlds and other times and the present. The exchange in this case is no longer personal, as it is with wonder-working, and instead is performed on behalf of others.
“You seem to be unaware of your rights and responsibilities. You have the right to command fire. It has the responsibility to burn your ass.”
A global form of magic, present in all cultures, the awahee are a fusion of obligatory bargain and awahakah mana connections. The story varies from culture to culture, but the final product is this: some individuals are born with the ability to connect to one of the five great streams and assert authority over it. This is most directly involved with control of that particular stream in gross form on the world. Moving earth and stone, instigating and controlling fires, and moving the ether about in the world. In this setup, that stream behaves like a servant or muscle, and is a direct, primal form of magic. It has about the same kind of effect on a user who's not experienced or who has strong mana.
“It's not a freak of nature if you made it that way.”
One ironclad rule of magic is that you can't affect another person directly, since you possess no true authority over that other person's mana. The only way to acquire this is my storming their pratikshyamana and taking over it entirely, or get another to accept full authority over you. Biomancy involves cheating the system by taking an entity acclimatized to your own authority and inserting it into your subject, where it releases a bodily fluid that suffuses your victim and allows the caster to alter the body. It is, essentially, a form of sympathetic magic that allows you to heal a subject using sympathetic magic. It is not without flaws: anything the subject does is kharmically tied to the biomancer, and the biomancer, of course, has to implant its “children” into a subject in order to do anything. However, it is the best form of magic for fighting diseases and healing wounds, since it does so by sidestepping the real battle entirely and just remaking the disease from the ground up. Needless to say, this is among the most dangerous magic in the world today. There are several origin stories for it. Jalpans say the Crypt of Rojeg granted its mysteries to them, others say the Second or the Fourth Age was heavy with this magic, the phoonkt claim to have gotten it by human hand, though from another universe, and the Elohino say they have no biomancy practices but purchase their life forms from the phoonkt.
As wonder-working knowledge becomes more complex, cultures begin eliminating extraneous behaviors and activities from their bargain-making ceremonies. They also begin cutting down on the amount and power of spirits that need to be contracted in order to achieve results. Nearly every culture has invented some form of ritual mathematics, either to predict the motion of stars or construct buildings. At complex levels, it allows predictions to be made concerning the motion of objects through local space or predict the transference of energy through various materials with the aid of even the tiniest fragments of the spiritual hierarchy. All modern technology, most especially energy technology, is based on knowledge or processes acquired through study of ritual mathematics. It isn't so much a style of magic as it is a greater understanding of the world.
As understanding of ritual mathematics grows, so, too, does the knowledge of interactions between the self and the world. Typically, the first thing any culture learns is the importance of dance, mutilation, and song to bargains and mana application. This is related to how an individual interacts with the world; in shaping the world's mana, one's own mana is altered. Awareness of the body's mana paqui in relation to the outside world allows an individual to learn rote techniques, movements, and body positions that alter paqui and produce desired results. The alchemist can feed herself, sleep, eliminate the need for breath, and summon tremendous reserves of strength by simply standing and facing particular directions at certain times.
The practice of summoning has many meanings in many cultures, but it is always performed the same way. As shamanism is “guiding,” creating mana by walking songlines and maintaining the mana of one's culture, summoning is a focused outgrowth of shamanic practices that utilizes some of the same methods. Rather than guiding a person or an external spirit, however, it guides much more personally. As powerful as memes and other spirits are, they cannot propagate themselves. They require infusions of mana from a culture in order to acquire greater meaning. Wonder-workers and shamans take advantage of this need to force, cajole, or intimidate spirits into working for them in exchange for mana. The summoner goes one step further, combining the idea that humans possess their own domain in their pratikshyamana and that spirits can be housed inside domains. Summoners house a spirit inside themselves, which loses its rank in the hierarchy and instead becomes tied to the summoner's rank and mana. This constrains the spirit to its summoner's mana, but it also allows the spirit to share in the summoner's mana, effectively allowing it to earn new mana. This is a pretty big deal, and while a powerful spirit will never constrain itself this way, it's a strong way for a weak spirit to acquire a lot of power. As far as the summoner, this links the two of them in a way that causes the spirit to become the summoner's spiritual proxy – crimes committed by the spirit are crimes committed by the person. A dangerous prospect, to say the least. Such spirits are usually called “avatars,” but there are other terms, including vassal, aide, helot, retainer, and drudge.